שערי עזה | הרב חנני | שיעור כללי - ד' כסלו

Kind: captions Language: en Hello, good evening. We will try to look with the help of God a little at the city of Gaza as it appears in the Bible. In the Bible, there is no city called Gaza. As far as I have seen, the Bible always calls it Gaza. In principle, Gaza is also written as "Death of Love." It is the same punctuation, opening and closing, and a pinch of falcons and emphasis. The Bible always calls Gaza "Gaza." "Gaza," "Azata," "Perhaps from its name, Gaza." It seems to me that it is an extension of the Arabs' call this city Gaza. But we don't have to speak Arabic. We have our own Torah. So [music] A. The period of Samson is simply divided into two very clear parts. The first part is a part that is entirely one sequence. Almost the entire book is almost all the chapters that deal with Samson's salvation. It is one sequence that begins like this. It seems to be in good faith that God's accounts are true. Samson goes down to Timnah and he really sees a Philistine woman there and he really does. Take her for me because there is evil in my eyes. And the Holy One, blessed be He, says. The verses say, "Right in my eyes," and they say, "From the Lord, a man will be deceived." This is God's advice. This is conducted in such a way that there is supposedly no conflict. In principle, between Samson and the Philistines, as in all the struggles, and there are many struggles that always develop over personal conflicts, there are so many explanations, but this is in the guise of this, it is clear that the war between Samson and the Philistines is a war over the height of the horn of Israel, your mother, the horn of your Messiah, your father. In practice, it is always a series of dresses and you go to the net at Geth, not a riddle, and he takes revenge on them, and he ends up with the woman, and he takes revenge back, and they go and take revenge, and he humiliates them, and it ends at the end of chapter 10. And the scripture really says, "The beauties of Israel and the languages ​​of Israel, from the beginning of my 20 years." It is as if the period has been concluded, and then suddenly a new chapter begins with Samson, and you go to Samson, and there is a man who is a prostitute, and he comes to her, and he comes to Gaza. The Gemara says, "The beginning of his voice is a shekel, Samson, in Gaza, therefore he was afflicted in Gaza." Perhaps we will get used to saying, "The beginning of his corruption is in Lael, Samson, in Gaza, therefore he was afflicted in Gaza." There is a story here that is not understood. Even people he took from the Philistines, that is always how Chazal says, and the Rambam rules, "It was in the man who converted them, shame on them." Holy and these verses cannot be said that he converted them. Yes, holy indeed. All the commentators ask. I am in chapter 16. And Samson seduced and took a prostitute there and came to her. These verses are to be understood as follows: You have the verses to look at a little, because I want to explain according to God. And God's explanation at first seems to him to be according to the simple, but God is a simpleton. I think that the difficulties in the verses force us to explain like him. These verses are to be understood as follows: Samson came here and they returned and multiplied the laws of the flesh. They felt all night long with myrrh until morning and they hid themselves. Thank you. And Samson lay until midnight. And from midnight they got up and knocked on the doors of the palace, and they locked them and put a bolt on them and put my shoulder on them and went up to the top of the mountain that faces Hebron. And that's how the story ends. And the last story is that of the night. You already know the rest. After cutting off the hair of his head, they take him down to Gaza and there he is probably in Dagon and there he touches the verses. Thank you. So what, what, what, verse 2 is very, very difficult. Verse 1 sounds complicated to you. You know, it happens quickly and how Samson seduced and how he used a prostitute and came to her. The word "come to her" has two interpretations. It's not up to us. It's a lioness act. Until the Holy One says that it wasn't there. It wasn't a lioness act. Why not the whole thing? It's complicated. But why not? Because what is this? The Mor verse? Who is saved? The verse? Someone? What's missing? Is there someone? There is a subject and a predicate? In every verse? Moses said to David, "Let me go." So where did Moses say? There is only David, "Let me go." The beginning of the verse is written here. The beginning of the verse is not written. So the Holy One explains that he doesn't need their advice. It's simple. That's why Samson went to Gaza. Samson went to Gaza. To the Mor people, Samson came. Here, in fact, there is a double agent here. There is a double agent here. The Mor within the Mor. The Mor hear that Samson came to someone's house. It's not up to us. And then they lay down. The morning before dawn. But in fact, he laid them down. That's how the Holy One says, "He came so that they might lie down. And when he rose up, he rose up." In their West, why doesn't he do it? Why does he do it? In the West, to express their nothingness, their inability to stand before him, and he comes and does something that is unprintable. He uproots the doors of the mountain gates, moving with the bolt. This is the gate of a city. This is a wall. It is made of rocks. It weighs tens of tons. He takes it. It is also very wide. The Gemara in the text says that between Samson's shoulders was 60 cubits, 60 cubits, 30 meters. Close to that, Samson did not have 30 meters. Of course, they do not come to give physiological data. They come to express his physical strengths. What kind of living spaces were between his body? They say that it would look like a normal body. From nowhere, an example of a higher being. But there is something here that is domestic. He grabbed the doors of the gates of their wives, this and that, and put the bolt on my shoulders and went up to the top of the mountain facing Hebron. He brings it up to the mountain, which is here in the area, right? There is a flat bottom. And we are in the mountain. We are very high. We are almost a kilometer as the crow flies. No. Talking about the whole path, it's hard to understand the verses directly, but why does Samson take the path? According to the simple explanation here, according to the holy minister, he's going to provoke the Philistines. He's going to uproot the ministers of Gaza. He has something wrong with him. The gates of Gaza are not in Gaza at all. The gates of Gaza are here in Hebron. Then everything gets complicated. Then Delilah sells him, seduces him, and reveals his secret. And he loses his power. And we learned the story, thank God. So what is in these three verses? What does Samson want to tell them? What is this story? What is the idea of ​​taking them? What does it do to them? They took them to destroy their gate. And again, as Shesh says, he actually wants to show that they are doing it to him quickly and everyone is sitting on him. He doesn't count them. They don't stand up. This is not him. Samson is such a special prophet. That's right. Samson is a prophet who is a prophecy that we will deserve, with the help of God, these great and exalted degrees. In a simple way, the Holy One, blessed be He, speaks through the prophet's mouth, through The consciousness of the prophet through the heart of the prophet, the divine infinity, the infinity, blessed be He, flows through man, through man, who is with all his holiness and with all his righteousness, in the end, flesh and blood, he is limited by the boundaries of matter and prophecy. This is a state of encounter of eternity in all its spaces in all its dimensions with a human being, a human being who is a higher spirit, a higher spirit, and prophecy is, in the end, it drains and comes to pass as a new prophet. This is from the mouth of a new lips. The first is said as words. As words. Perhaps the prophet formulates the words according to how the Holy One, blessed be He, according to what he lives, according to what he encounters. He formulates it as words. But each time, something much greater than the words is clear from the text of the words. From their content, therefore, there is a prophecy of a different kind. There is a prophecy here. It is quite clear that it is a prophecy through the way of Samson's ministers, through his arms, through his powers. He has a human body, and through a human body, it is not something that can be explained by force. A human body cannot uproot gates and take them all the way to Hebron. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. It does not belong. There is some miracle here, some infinity like this that flows through God and speaks. Samson speaks like Hel Shach explains here and Samson went. Then to the zetim to the mor. He speaks without words. He doesn't have to speak. When he says a word, his every prayer is heard. Listen to me, God. Listen to me, God. He also heard my voice. The Holy One, blessed be He, hears his voice. He doesn't speak. When he speaks, it can't be. No, no. So there is some kind of holiness of the Israeli body on a level that is far beyond choice. There is everything here. Everything is a divine secret. There is nothing simple about Samson. This is a monk. Big issues that no matter how much we learn and need to learn, we don't admit. He wants to tell them something. He wants to tell them something. I think that's what he wants to tell them. They are irrelevant. They are not. They are not. He is talking to us. Samson. It's clear. Samson is talking to us. The Holy One, blessed be He, is talking to us through Samson. In this, he uproots the gates of Gaza and brings it here. You know, there is the famous brilliance. There is the famous brilliance of the Bei Kisma. It hangs on the flowers in the Cave of the Patriarchs because of this. The famous Hebron is the gate, the entrance to the Garden of Eden, right? What is it? I know what it is. Certainly not. No. No. No. Not material. But there is in Hebron the gate of the garden. So Samson teaches us that the entrance to Gaza is here. When he uproots the sheep and brings them here, it is not like breaking them. He says, "It is not easy to enter this city. There is something complicated about the entrance to this city. And to enter this city, you have to look out over Hebron. You have to be on the top of the mountain that faces Hebron. Something in this city is related to the Garden of Eden and to Gaza. Really, when you look at history in relation to this city, you see a very interesting phenomenon. We all know that the young people of the arrival of the people of Israel to the Land of Israel are different between the First Temple and the Second Temple. And with the help of God, we will be blessed from Mira, the beginning of the growth of Gegat, to the Third Temple. Geographically, they are different. And of course, the body expresses spiritual works, other worlds. During the First Temple, we enter from the southeast, towards the Day of Judgment, the Wheel of the Dead, Jericho. We come up, coming from Egypt, and from there we enter the Land of Israel from the east and slowly, slowly, moving westward towards the direction of the The kings of the south, the kings of the south, and the second house are quite similar, that is, the house that we come from Babylon and the routes from Babylon are through the Ramat HaGola, or through the Sulmat road of Tyre, or through Lebanon, we come from the northeast, from the northeast, we come to the Land of Israel, and really in the first house and also the second house, we live mainly in the mountain region, the Jewish settlement is mainly in the mountain region, basically the region of Judea and Samaria and the Galilee, the direction from which we came, we came from the east, we go east and west, it is very difficult to go down to the west, it is complicated in the first house, also the second house, the second house, what to talk about, we know that the second house is the borders of the Egyptians, the entire coastal area is a relationship that needs to be learned, but the most is to eat at Caesar's, at Caesar's, we eat without singing, because its songs are the borders of Egypt, that is, not and Dasha within the borders of the Babylonian immigrants, so the Babylonian immigrants, we know that Jerusalem, Hebron, in the end they arrived, it is complicated, how they arrived in Hebron, but but but to the coastal plain it was very complicated to get to, it was the opposite, there was a Greek settlement, there were many battles between them, the Hasmoneans, that we are beginning to be illuminated by their light, a month We have arrived in the land of the king, where they establish great anti-Semites in the cities that are the coast and the third redemption geographically, but of course, geographically, this is an external expression. It happens in the opposite way. It comes from the west. A large part of the immigration to the Land of Israel comes from the direction of the coast plain, and also geographically. What kind of struggle is completely different? The coast plain is where we came from the coast line to the back of the mountain to the part where we lived safely during the First and Second Temples. It is difficult to climb there. There are obstacles. Of course, the obstacles are not demographic and security. They are spiritual issues. Why is it in the First and Second Temples that it is easier to get caught in the heights, in the peaks, in the levels of the Land of Israel, in the high places and it is difficult to get to the lower places? We know that the Yom Kippur prayer in the High Priest's prayer on Yom Kippur is sacred, but the houses of Sharon would have said that they would not make their homes or their graves at all. They did not live in Sharon. The Gemara says that Sharon is a place for the fit. It is not abnormal for someone to live there if he happened to be in Sharon once. He knows that it takes a lot of love for the Land of Israel to be in this place. The whole of the Land of Israel is blessed. Thank God, even if we manage to live there, but the main thing is the settlement, the main thing is the perception. There is something here in our third Aliyah. I don't think I need to extend it. It is clear that we come from below, from below, from the low places, and slowly, thank God, we come to Beer-Kumon. The Aliyah to Beer- Kumon is a spiritual Aliyah, which is the building of spiritual worlds that are expressed more in parts of the Land of Israel. And what is special about all three of them, the First Temple, the Second Temple, and the Third Temple, is that the southern coastal plain is the most complicated place, Philistia and especially Gaza. So in these three arrivals, it is very, very complicated to get there. We know that the Philistines are the Philistine invaders. They are deep, deep into the days of the First Temple. What does it mean? David, who strikes the Philistines, Saul, and David, who strikes the Philistines, wage defensive wars against the Philistines, do not wage offensive wars against the Philistines. David sits in Sheth. Related, not related. Who strikes the Philistines is this and identified after that Hezekiah and also there in the verses a not so clear look at Isaiah chapter 14 run to the Tanakh then so the prophet says like this in the year of the death of King Ahaz this journey was deep deep into it many hundreds of years already the people of Israel have been in the land of Israel for almost 700 years Israel well to Philistia that is to say this part of the fast its probability still exists still exists the from the year of the death of King Ahaz this journey was from the reign of Isaiah the prophet it is very close in a little while we will say what is very close do not rejoice all you Philistia for a stroke has been broken because of this because from the root of the serpent came out a viper and its fruit is a snake I will explain it according to Rash simply do not rejoice all you Philistia the gates of their death head from a stronghold that was wicked who caused him his wickedness which was delivered into your hands as the matter that is said and the Philistines raided the cities of the lowland this you said the father of Ahaz this tribe from this the father of Ahaz was righteous also the son of Ahaz was A righteous man because a tribe was broken from this. There is a tribe from this. The tribe that defeated the Philistines. Who is this tribe from this? Because it was weakened and the kingdom was strengthened in David. The Medes had bands in them, as we found in David. And so it was known before the previous generation. Shekah will defeat you, as is said in the Chronicles. And he went out and fought from Moab and broke through the wall of Gath. Then it was known that there was a tribe from this. He defeated the Philistines, but he did not destroy them. They remained. So do not rejoice. Now comes Ahaz. And Ahaz is Asa and Filla. The security situation of the people of Israel is always shaken. The spiritual situation and the physical situation are the same. So in the year of the death of King Ahaz, Isaiah suggests simplifying, not trusting. Because a tribe was broken from this. Why not? Because from the root of a serpent came a viper, and its fruit a flying serpent. Who is this serpent? This serpent? And it was known that Jonathan the son of Uzziah translates the root of a serpent from the sons of Benoi, Dishi, Jephuk, from the anointing of a serpent, Jesse, the father of David, is a serpent. True, the verses say: Abigail, the daughter of a serpent, the father of Gail, the sister of David and father. What happens is a snake that dies in the time of a snake? The Gemara says why a snake dies in the time of a snake. Simply put, he did not sin. He never sinned in any offense. So then, like a snake, a snake is usually a negative expression, but many times it is a positive expression. We are talking about Samson. We know that Samson was likened to a snake. We will get to that more in a moment. There is something about gematria. We do not sell anything according to gematria. Messiah and a snake are the same gematria. There are such expressions as a snake of holiness. Such secret expressions. We will try to understand more according to the simple meaning. But from the root of Shel and Zeho or from the root of Jesse came a viper. There is a taman root in the ground. This is the power that grows. So if Ahaz dies, do not worry. Instead of a snake, you will get a viper and its fruit is a flying serpent. You know what a flying serpent is. This is the badge of the paratroopers. A flying serpent. This is how they explain it here. A snake with wings. You have someone else who will take care of you. This is Hezekiah. A snake with wings. Rashi says that from the root of a snake you came a book from the root of the same. A snake that burns a book that is harder than a snake is who was Hezekiah as it is said in Kings 2 he will strike the Philistines as far as Gaza and the borders of the mighty Christians from a fortress what is it? It is difficult to reach Gaza until and in general until and not until in general it remains unclear also Hezekiah that he will be a flying serpent the seraphim is like a determined serpent so he will also strike until then this boundary you see me and Frio Flying Sheph translated by Nathan Jon and Bed it is like a serpent that will strike you with a spear the Philistines need a serpent such a serpent and saw the firstborn of the poor and needy to the house of the singer who was poor and needy who was afraid of you who felt unprotected and had to struggle behind walls so now he was roaming freely in the area not threatened by anyone not freed from everyone this is how it explains here Ardeek and Amit in the famine of your roots and a singer with you will kill there will be some very heavy siege this is how the commentators explain and he will not do humanitarian extinguishing and therefore Amit in the famine of your roots and a singer but will kill Wa tsei lah Philistine Halili Sheki Halili Sher Zakir Nemog Philistine all of you Nemog Philistine be glad be glad it's like you'll fade away it'll go and disappear like smoke because from the north smoke comes from the north smoke comes from us we are north of them and where is there a lonely one in his time Redek explains here there is no one lonely in his time there is no one who will refuse an order everyone will come no one lonely in his time there is no one in Israel calling Redek there is no one in Israel who will be lonely by himself who will not go with the living because everyone went with joy recruitment will be an eight turtle and everyone will come with enthusiasm even those who were not called will come from outside the land they will come from their trips they will come in what is joy it's not a funny smile with certainty with full internal identification and what will the Gentile angels answer Ardek says and what will they ask what the news is his word when they ask him news what will he say and where does he come from news in our what will the Gentile angels answer because my lord go Zion this is what they will say this is the answer because the Lord has established in Zion he has established in the king Agon and Hezekiah and the Lord will cover them, I am their mother, also the sides, I am their mother, these are not those who gave them money, I am their mother. This is how they explain it here. These are those who, in terms of their consciousness, in terms of their identity, in terms of their inner world and values, it is written that everyone who observes the Torah from poverty will end up observing it happily, and everyone who abolishes the Torah will end up abolishing it happily, from poverty. This is how the Mishnah says, Pirkei HaVoth, Rabbi Tz mentions his grandmother's grandfather, Rabbi Tz's equipment. She was probably serious. He would say a few things in her name, so she would say about this Mishnah that it is also about spiritual poverty. Everyone who observes the Torah from poverty wants a person to come to an encounter with the Torah, but there is poverty in him. He is with the land. He knows almost nothing. He does not understand. He speaks nonsense. He barely knows the Gemara. He has serious mistakes in the Halacha, but he fights against poverty. He is not willing to give up on the connection to the Torah. So he abolishes it. He observes the Torah from poverty and from wealth. From great wealth of Torah, in contrast to someone who also knows a lot, but okay, we will spread it to him, so he will also lose it. So this is Animo is Animo so what was the news that the Lord had established Zion there is some kingdom some leadership foundation stone and in how did he treat it Animo so what is this snake that is the one that struck Philistia why is Hezekiah from the root of the snake tsefpo uf mof so I said I mentioned before that we met it also in the book of Genesis Dan Yadin his mother like this when Jacob blesses Shev Dan Hazal and also the Rishis of Shem explain all of Jacob's blessings to the tribe of Dan about Samson look Jacob did not bless Samson Jacob blessed the tribe of Dan there are several times this Benjamin is Troub is Shaul who take the blessing to the tribe explain a specific person this is the tribe alive thousands of the world tribes of Israel but but why Hazal attach it to a specific person because these are people who express in the most concentrated, most concise, most supreme way the trait of the tribe Samson is the top this is this is the inner point of the tribe of Dan it is Samson so it is not just Samson it is everyone so how does Jacob call Dan My hand is with his people as one, the children of Israel, a snake will testify against me, a snake will bite me, a snake will bite a horse, and it will fall, its back will be wide. Your salvation has extinguished the Lord. There is an exception here in the blessings, in the definitions of the tribes. Your salvation has extinguished the Lord. I have made you like the children of God. So the Midrash says that when Jacob saw Samson, he thought, "This is the Messiah." He thought, "This is the Messiah." Why is this? Why is this? This is a snake. Because it bites a horse and falls. It will fall. We are back in Samson. I return to Samson. The way Samson destroys the Philistines at the end of Gaza. How does he fight in Gaza? You know the verses. And they gouged out his eyes and put him down. And they removed the bronze ones. And the parrots in the prison house. And there was no joy when he shaved. Then the Philistines gathered to sacrifice a great sacrifice to Dagon and to them and to rejoice. They are very happy. Why are they happy? Our God has given Samson, our enemy, into our hands. This is human. It is understandable. They trembled with fear of him. He brought him down. In them he killed thousands and finally got rid of the one who made joy but not that the Philistines not only say thank you in their polluted temple and fear him the people and praise God because they said our God has given us into your hands build support and our land has multiplied our diseases this is excellent not excellent but it is human and as they wish and they said call Samson and he will play for us bring him let's see the same game that makes them laugh Samson without eyes and he plays what he plays what as a game that makes them laugh and they call Samson the prison house and he will play before them what is a game before them see what they are very very happy when someone dies with a disease I can understand too he is an enemy so he does not stop being afraid of Samson but but the Philistines are not like that Philistines they enjoy seeing our humiliation that is what is what makes them laugh be happy in what is really good for you we are watching in our enemy in all the beginning of the growth of our redemption this guy who calls himself after the Philistines I have no genetic connection between him and her but in each other they choose A. How the Romans called the Philistines because they chose to enslave them and the characteristics of the Philistines. Some of the characteristics are immediately apparent. One of the characteristics is this: it is a nation. I don't know if there is such a nation in history. You know that a nation in history worries like a person. A person who worries about his life, that he will have food and livelihood and economy and children and warmth and prosperity and growth. And there are enemies and he has to fight enemies, sometimes conquering enemies. The whole history of this people is that parallel, the beginning, the growth of a nation. This is what this people is. It is a people that is harassing. This is all that it is busy harassing. I understand that there are also wars. There is also nothing in this people. Nothing. He knows what they are going to die for. What are they going to do? What are they doing? What are they doing? What is it that they are Simchat Torah, they made us sad, this is a nation with all its might, all its energy, and all its technology, unfortunately for us there would be a disengagement, and if there was a little bit of it, it's all kings, God, then they would do there, I know what they would do there, a flourishing land, no one bothers you, do what you want, no, not you! How dangerous it would be with the whole Gaza Strip, it would become a country with a flourishing heart and hard work, and they have donations of hundreds of millions and billions from Europe and from all over, how much is that, how difficult it would be for the consciousness here, what would they do, and the blood of Shimon would be confused voices, I would be with him, let's do it here, what kind of nation is this that is busy doing evil and evil, and he constantly shows himself how much they live in us like this, they are more poor than being there, that it is hell, and hearts and poverty, and all the money goes only to terror, terror, terror, and harassment, what kind of thing is his livelihood, from joking, from despising, from being busy with our pain, these Philistines, as they please, have to play, what, what, does it do you good that you see him miserable, what It is a snake and it bites them like a snake. It is very special. How it bites them? A man is like a horse. It is nothing compared to a horse. A horse is so big and once it steps on it. But a horse is a horse. It has a very, very special physiological structure. It has four such thin legs and such a strong body. And it is able to gallop and gallop with their strength. So that is its point of failure. Because when it rises on its two hind legs, it is a horse that is in battle. And then the snake comes and stings it in the hind leg with its heel. The heels of a horse. And then the horse collapses. The whole weight of the horse collapses on itself. The snake does not fight with its own strength against it. It is one Samson. It is not like the entire Samsonite people and banks of flying snakes, with the help of God, are operating there in Gaza and Nun. But it is alone and it is a factor. It exploits. It is the Philistines, unlike the Philistines who call themselves today. The Philistines of that time were technologically, that is, in terms of this world, they were very, very sophisticated and sophisticated. That is also who Abraham was then. Our father, they are coming, Abraham is coming, they are coming, they are Philistines invaders, this is the interpretation that is constantly concluding to work, and also to Isaac, you see in our weekly parsha, they close the explanations for him and say, "Our explanations, and you are stronger than us," and make a covenant with him and deceive him and kidnap him and look at him, they come to him with complaints, they constantly harass us, but unlike them, they were materially, physically, a very, very sophisticated kingdom. They also built a kingdom of Philistine kings long before us. And this temple in Eda is a temple that is written on the roof, where it is written, and the house is full of people and women, and there are all the Philistines and on the roof, because 3,000 men and women see Samson on the roof, this is the gallery in the gallery 3,000. Imagine a gallery like that for 3,000 people, according to the Peshat, there were much more than 3,000. 3,000 is only those who saw, those who were in the first rows, they saw Samson, they were still far behind. That's how the interpreters say that. I saw Midrash, so also according to the Peshat, so on the floor below. Now it's from the second floor that stands on what What does this whole second floor stand on? I don't know if it's possible to build such architectural structures today. It stands on two pillars. Two pillars that are one person's distance apart. Two pillars, that's the distance. He's lofting the two pillars. He was bigger than me, but this is a very, very sophisticated architectural structure. Apparently, Samson takes all the power of the Philistines and collapses it on himself. Many real people he killed in his life, more than in his death than in his life. How is he from whom? In that the power of the Philistines is like the menorahs. It could be that they were so attached to them. A little too relevant for today in this lesson, but we won't even have to bury them, right? They can stay there. We'll just have to close the openings well so that the smell doesn't come out. And then what I wanted to say is that there is a reliable father who believes that Samson is the Messiah. So, Genesis 1:1-2 says, "Parasha Tzedek 8" and so when he sees his death in the end, God says, "Yeshua 8" What is a prayer group? It's a cry of such immense pain amidst the blessings. Suddenly, Yeshua 8 is like Jacob. I built on you I built on you So we have two people in the history of Israel who founded Gaza This is Samson and this is Hezekiah These are the verses in Isaiah This is from the root of the snake tsf Removal of the map And Hezekiah is also a certain person who is the Messiah The certain person of whom is not a Shiko of the Holy One Blessed be He Thus the Gemara in the Sanhedrin says Part Chalak The Holy One Blessed be He asked to make Sennacherib Gog and Magog and Hezekiah the king of the Messiah Thus the Gemara says The Holy One Blessed be He asked The Holy One Blessed be He has no ovah minut He is not wrong The Holy One Blessed be He is not wrong The Holy One Blessed be He asked to make We also see that all the chapters of the Messiah appear in Isaiah in the area of ​​true and it was in the end Is it true Ar Bat Hashem rode from the hills All the nations were afraid of him This is so verses six and six in Isaiah two chapters earlier We I look here in me look come there how do we know what will happen in the days of the Messiah This is one of these verses and it will be in the end of days the great God This is a This is before that in chapter eleven Here I found in chapter And there shall come forth a branch out of the stem of Jesse, the stem of Jesse, this is this serpent, and a branch out of the root of Ephraim: and the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of God, and the lions in the fear of God, they say, lions in the fear of God, this is the Messiah, who will spread abroad and not to the bitter and low, righteousness shall grow, and now from the tooth and the earth, and there shall be righteousness, and there shall be a stranger, a lamb, a leopard, a hawk, a falcon, a bear, a pelt, six sucklings together, on the hole of the fattened calf, they shall not be seen, nor shall they be corrupted in all my holy places, and the root of a woman who stands, drugs to the nations, he shall seek, oh, and it shall be in that day, my Lord shall add his hand a second time, these are all verses of the Messiah, they are spoken in the name of Hezekiah, because Hezekiah is of the kind of the sun, the kind that the Messiah is. The intention is that we learn about the character of the Messiah, from Hezekiah, Hezekiah, this is some initial appearance, an initial appearance of a messianic trend of world correction, of the expression of the special quality of Israel, an appearance in full measure, like all the promises that the Holy One, blessed be He, gave to the fathers, ss For a great nation, the blush of a people who are all Abrahamic and ministers, not a blush, not a measure of the stature of this holiness and superiority, all of this is filled with this people, this is Hezekiah, and he conquers Gaza. There is something in this city that those who conquer it are people who have a credible father. There is a credible father. Something of the messianic figure radiates in them. There is something in this city that some kind of boldness in this city. This is Gaza. Not Gaza. There is some boldness. Some very, very powerful power that is required of us. This city. I don't know if anyone in Gaza can be. This city is miserable and vile and ugly. But there is something in us that is required to appear. Some kind of self-confidence. Such holiness. Some kind of inner power of what is the Messiah's, of absolute trust and self-confidence. In that we are the sons of the firstborn of Israel. In that we are the word of God. In that we accept the Torah. In that everything that God spoke is good for Israel, in his prophets, deserves to be fulfilled in us. We are obligated to be fulfilled in us. So we cannot. I saw it for me. Rabbi Yoshua Shapir saw it for me yesterday. Bardak on our weekly torah when the Philistines fought with Isaac and all the wells that my father's servants dug in the days of Abraham his father Sethel invaded the land of the Pharisees and Isaac went from there and dug in the Gerar River and dug wells for the first well he called a seer and fought with him and dealt with him and after that also the second well was Stena and moved from there and dug a well and fought over it and kesh from Rehovot so Hard says like this Hardak here on verse 23 says like this the Ramban says what interests me they dug in the wells they closed in the wells so the Ramban says like this he says a lot mainly in the book of Genesis that all the stories about the fathers are the work of the fathers a sign to the sons that the fathers reflect in a nuclear way the DNA the historical processes they go through from there we learn how to conduct ourselves throughout history so what is it how does it relate to us what what what does it appear in us so he says like this to announce that in the land of Israel which was occupied he would dig in the wells as he pleased and there is no crying in his hand and also that he calls Exodus as he pleased Instead they call them yes and yes Abraham as we wrote that he came and dug Rehovot then the people of Rehovot were there also see not bad and were good and also truly called this well Rehovot and all this was for them a sign and a sign that Adam would give the land to the stream but the land of the Philistines even though the land of Israel was not held in their hands there is something in the land of the Philistines that is not the First Temple nor the Second Temple and now we hope that with the help of God we will have thanks that according to this they fought with them on the border all this is for thanksgiving because their sons will not have it all held in their hands even though they divided it was not held in their hands there is something in history Radek says that this is why Isaac is unable to break the ignorance there that something with us and with Gaza does not find some kind of level of life that in order to reach it one must be a faithful father that the Messiah longs for the messianic level not that the Messiah will come and solve the problem then expectations from us but with infinite courage because the first level is humility and modesty and knowledge of the insect and knowledge of how far we are from it and how unworthy we are And Gaza is good. It forces us for some reason in this city. All the failures, all our misery, all our fantasies that we will have peace and everything will be fine and not terrible. We will let them murder us once in a while with balloons. All sorts of wretched notions. I will be deep. Such attempts to build smart and false walls that allow us to remain small, that allow us to remain in this place. That everything is already exempt except for a few quality of life problems. They just become a little more open and liberal. So everything worked out. So this forces us. Why are we occupying this place today? Because it forces us. This is a divine compulsion. This is above and beyond. Even these poor rats. In Hamas, they did not imagine or think that the IDF would rise up like a lion with such boldness. All the talk is about us as if we were a paper tiger because we are the roadblock and as if we are a society of abundance and a society that has quarreled with itself. It is clear that quarrels have created in them the audacity of wickedness, the audacity of whoever attacked them. And on Simchat Torah we raised them up what is what is what is everything it's happening spider it's Anmer Snir what's happening the road of our quarrels and our low perceptions of ourselves and and the lack of trust the heroism that is revealed these days is supreme heroism it's supreme heroism with a tradition of soul a sense of joy and courage and strength they never dreamed at all you see them that the Holy One blessed be He will continue to overthrow overthrow Fredo right they they they Bayern they stay what they decide in Mira and they are in the north there and the Arabs of Judea and Samaria are behaving like educated taps and what was in mixed cities everyone is right pizza for matzah next to surprisingly they understand there luck everyone understands that a very high level is growing here and the very high level is not something tactical security it's something completely different it's a higher spirit it's the feet of Messiah treading the world as the rabbi writes at the beginning of the lights of war so there is another level here so I read here even though they divided it says the thin was not held in until recently until the days of Messiah like R three Gentiles in death The Messiah had such processes, so even during the Six Days we conquered, so it was under the rule of She was not under our rule, as if we did not want her, nor did we ask for her, nor did we try to settle in. And even when we settled, they found her at the southern end, and there she was not to touch. This is a monster that we stopped. I remember what a block of land like Kafir. I forgive the law. This street is. I remember that they would travel there alone, without weapons, without protected windows, free. So, a bunch of wretched factions. We are. As it is written in the Bible, how do we build the enemy? How do the sins that here are exposed? Here are exposed? The Oslo Accords. All the fiction. I do not want to experience on the lap of others. I am a full partner in these mistakes, in these fantasies that only in the resurrection, it is not in the resurrection, yes, of course, in the resurrection, but this resurrection, it is not in the resurrection, it is not in the resurrection. It is impossible to rejoice in the resurrection, there is no chance, it is not in the resurrection after Rise and rise after rise and line after line and minute after minute and struggle after struggle and meant in prayer word after word there is no way in the world to build things that are dead without rise rise but rise rise of messianism it is rise rise that has courage and light in the eyes and striving for greatness and huge ambitions this is this is what is required there is something in this city in this city it is secrets I don't know this is what Samson who has in him the father of the species that Messiah Radek says at the death of Messiah we will reach it and who already has in him the father of the species that Messiah Hezekiah Samson come to it and trample it and Samson also destroys it you see that the temple of Dagon in the resurrection of the book of Samuel it is already moving to the rest is Philistia so the niche that exists is very poor after what Samson foreign baras and Samson came in some incomprehensible verses like these came to inform us that the Gaza gate how do you enter Gaza enter Gaza through Hebron how do you enter Haplah is a secret how do you enter it what is the gate what is the gate like the gate of the Shas this is this Fear of God is right, fear of God is right, fear of God is right, fear of God is even more difficult, if there is no gate to religion, you will not enter, then in order to meet with the inner Torah, you have to go to heaven like this, to meet with what is it, it is not with God, it is what is it, what is it, what is it that builds us up, what does it give us to look at in the book of Genesis, this war takes place in the parsha that until the book of Genesis, this war, the generations read in advance, arranged that the Knesset of Israel, in the parsha of the week, deals with Abraham and Sarah and Isaac, Rebecca, the parsha of the history, now we are busy, this is the Beit Midrash, so, so, this is the guidance to God, making wars, he is the maskit, learning them, learning them and knowing that we are their children, this is not a study of them, this is a study of us, this is a study of who is the people of Israel, what are its virtues, what are its abilities, what is its training, we are the Torah, we are the Torah, trust in ourselves, from this, trust in Israel, the processes happen, it happens without asking us, it happens without asking us, it happens with Israel, like the lion of Jacob, right, there are pictures of the animals like this all the time, and this is true, unimaginable courage But they need here, they need here, they need someone who will call it by its name. Reality is true even without you knowing how to call it by its name. It calls, but the more they give it to them, they recognize and prepare. This will not end, not now, not at the end of winter, not in five years. This is a process of a new stage of life that the people of Israel are called to now. In practice, it is a necessity. Such a divine being is in the form of a turtle. There are no more great choices. The necessity is a redemption that comes from our necessity, thank God. And it is refined from us. It demands from us someone who will return to faith. Someone who has been privileged to meet with the redeeming Torah. To deepen and clarify. To speak in the language. And believe first and foremost in himself. To listen to what Samson says. To listen to Hebron, Hebron, to those who live in Hebron and those whose Torah is in Hebron. To be fruitful and to be mothers. To King David, whose name you have established everything. It is mainly a belief in choosing us. In our virtue that exists in our ancestors. It really existed. There are generations that have seen less that the conversation of the servants of our ancestors is greater than the Torah of the sons of Sarit, who speaks of great longing and trust that it is realistic and contemporary and that it is not because of us. This is it. This is what we are called by the Holy One, blessed be He, calling us a flag, all of us in the Eighth Order, an Eighth Order that is thrust into their heads, telling us to grow up, and it's hard, oh, how hard it is, and it requires a lot of dedication, and it requires some kind of crazy imagination, to stand up honestly in the face of all our problems and all our mistakes, and say we understand, and yet, and in spite of that, and despite everything, we will turn evil into rights, and we will rise and succeed. The Holy One, blessed be He, will protect our most important soldiers, and return the kidnapped, and will protect them with good traditions.