How To Become Energetic: Life-Changing Wisdom from King Solomon - Rabbi Zamir Cohen in English (AI)

When a person adopts the guidance and teachings of King Solomon in the book of Proverbs, he receives good advice for both the material and spiritual aspects of his personality, as well as for the afterlife, for eternal life. The nature of man, at least for most people, is such that he tends toward laziness. He feels a sense of honor in thinking that something can be done tomorrow, even though he has free time today. But why do it today? He leaves it for tomorrow. He might delay it for a week, two weeks. It's a kind of honor. The results later follow accordingly. Because even when he does get to doing what he needs to do, as Rabbi Moshim Luzata writes, "The coarseness of the material world, the heaviness of the body which a person carries causes him, even when he does something, to do it lazily." King Solomon says, "He who works his land will be satisfied with bread, but the pursuit of emptiness is lacking in heart." Let's first look at the parable and then the interpretation. Both of which are true. King Solomon says, "He who works his land will be satisfied with bread." A person who is not lazy has land. And he knows that the nature of land is that if you leave it unattended without effort and toil, it will grow thorns and weeds. And this person who is wise works his land, toils, makes an effort, invests, removes the stones, uproots the thorns, plows, sows waters, and works hard in the summer. In the end when he sees the result he discovers that he is not just eating bread but he has an abundance according to his effort according to his toil. This is the result. In contrast he who pursues emptiness is lacking in heart. A person who is lazy about what needs to be done who doesn't work for a livelihood for his job has land but abandons it. Instead he pursues emptiness. What is emptiness? People whose daily routine is empty of content, whose inner selves are empty of meaning. So what do they do? They are always gossiping, causing commotion, traveling around, doing nothing useful. And this person is tempted to pursue them. This person who pursues emptiness, meaning he is lazy about what he should be doing, but in contrast seeks out empty company, is called by King Solomon lacking in heart. What does lacking in heart mean? If you analyze it, he has a heart, but it means that he is lacking in feeling. The mind is the place of thoughts, while the heart represents the place of emotions. King Solomon says that this person is lacking in emotion. Why lacking in emotion? If you talk to him, you'll see that he has many feelings. But he is someone who does not have the emotional capacity to anticipate the future, to think a step ahead. Because right now he just feels like gossiping, traveling, hanging out with empty and reckless people, sitting and chatting, doing nothing, drinking with them, eating with them. He doesn't think about the future. What will happen in a year, in 20 years, at age 50, at age 70? Where will I be eventually? Therefore, King Solomon calls him lacking in heart, lacking in feeling because a person with sensitivity thinks a step ahead. King Solomon also teaches us here with these words, lacking in heart. How can we activate the system of wanting to do good things? A person who intellectually understands knows that now he must toil, he must work, he must organize, arrange things but has no desire, no motivation. How will he make himself want to do it? King Solomon says, "Activate the heart." We have also seen in the past a great principle that King Solomon teaches about the soul of man that when there is a struggle between the mind and the heart, the mind understands one thing while the heart wants something else. According to human nature, who overcomes whom? The intellect over the heart, the mind over the heart, or the heart over the mind, the heart over the mind. This is what King Solomon teaches. The nature of a person is such that even if he understands intellectually he can give a long speech on why cigarettes are harmful and show you a presentation on how the lungs are damaged and at the end of the lecture he goes out and smokes himself. You ask him where is everything you said? He can explain it intellectually but his heart wants to smoke. This means that when there is a struggle, a person can understand intellectually what is right, what is wrong, what is good for him and what is not. But the heart wants something else. The heart takes control of the wheel of the bus and leads the body according to its desires. In several places in the verses of King Solomon, we see that he teaches how to make the intellect take control. He says use the heart to act. This means that when there is a struggle between the intellect and the heart, it is true that the heart usually prevails. But the intellect can persuade the heart to stir emotions that will lead it to do what the intellect wants. In our example, the heart desires laziness and heaviness. And when there are empty and reckless people around, the heart enjoys sitting with them, relaxing and chatting. He knows that this is bad company and asks himself, "What am I even doing here?" But the heart wants it. The next day, he may regret it and then return to make the same mistake again. King Solomon says, "Use the intellect to stir the heart." Meaning when the intellect understands something, it can stir emotions in the heart. Why should the heart act like the intellect? If you tell the heart, listen, it's not cultured to be with such company. You gave a beautiful speech, a great lecture, but the heart wants something else. But if you activate the heart's emotions, you say to it, "What do you want? Do you want a beautiful apartment? Do you want a good wife? Do you want to succeed in life? Do you want to live a long life? And you activate its desires for the things it truly wants. Then you will know that the way to reach that goal is by leaving this company, joining good company, waking up on time, going to work, earning a living, attending Torah classes, changing yourself, working on anger, and working on your character traits. If you're not acting right in guarding your eyes or physical contact, the intellect can say to him, "Listen, this isn't right what you're doing." And he will continue because the heart wants it. But if you say to the heart, "Do you want to enjoy a relationship? This path will destroy your relationship and you won't enjoy it." We use the pleasures of the future to persuade the heart to follow the right path. Therefore, Solomon says, "If you see a person who is still chasing after empty things, it means he is lacking heart." His emotions are off. There is something wrong with his emotional state. On the positive side, he who works his land will be satisfied with bread. Even here, when paying close attention to the words of King Solomon, he says, "He who works his land." Works is from the word slave. Meaning if you want to succeed you must enslave yourself like a servant to the goal you want to achieve. Of course within boundaries there is family a wife children a daily schedule with Torah study prayers but in relation to laziness that is things you don't want to do because of laziness not because you need to sit with your wife help her care for the children but things that stem from laziness. Here you tell yourself, I enslave myself to the right thing. He who works his land. This person will be satisfied with bread. He does not say will eat bread. He could have said that a person who strives to invest in the land will eat bread. But this is soft, not serious. He who works his land like a servant. You toil, you exert effort and in the end you will find abundance of livelihood. Bread symbolizes all types of livelihood. You will achieve great abundance. In Hebrew there is a difference between the words work and easy work. This is actually a great principle in the holy language which does not exist in other languages that two words that appear identical have a significant difference in meaning. And if you want to break down the word and understand the difference between this word and that word which seem identical, check the root letters. The word avodar work comes from the root. The word mela craft comes from the root mel king. This seems strange. Two words that look similar. One from the root, the lowest of human beings, and the other from the root melik, which is at the top of the human pyramid. Avoda is associated with toil. When you make an effort, mela can be without toil. You sit, give instructions, press buttons. You did mela, but avoda is toil. Therefore, King Solomon uses the phrase o admato works his land. You make an effort. You toil without laziness. By the way, within this difference between the word milaha and the word avoda, there is an answer to a question I have heard many times, especially from young people who are strengthening their observance. But the most beautiful phrasing I have ever heard was from a student in Tel Aviv. We finished a lecture there on another topic, Torah and science. But at the end of the lecture, she said she had a question that was preventing her from keeping Shabbat. And if she received an answer starting from this coming Shabbat, she would like to begin keeping Shabbat. And this is a question that bothers her a lot. She says she has been strengthening her observance for a while, blessing the food, keeping many mitzvot, even starting to change her clothing, but she still does not keep Shabbat because she has a question that bothers her. And her question is, "Are the laws of Shabbat relevant to our time?" I asked her, "What do you mean? If you believe that the creator gave the Torah since he sees all future generations and gave us an eternal Torah, why wouldn't it be relevant to our time? She said, "Let me explain. I know that it says in the Torah, you shall not kindle fire in any of your dwellings on the Sabbath." A verse in the Torah that prohibits kindling fire. And I know that when I start the car on Shabbat, I ignite fire by burning fuel. I know that I am transgressing. You shall not kindle fire. I smoke and I light the match. I know that I am transgressing. You shall not kindle fire. The noise I make when I turn on the light, I know that all of this is wrong according to the verse. My question is, is this relevant to our time? Then she explained, God commanded us to keep Shabbat because he wants us to rest on Shabbat. In their time, how was it? They kindled fire. Stones struck each other until the fire came out and even the soul was exhausted. It was very difficult to make fire. God wanted us to rest. So he told us, "You shall not kindle fire." But today, she says, "My enjoyment is driving to visit friends on Shabbat with the car. I don't have to exert myself. It's easy. I light a match. It feels good to me." I turn on the light. What's wrong? Therefore, I ask, are the laws of Shabbat relevant to our time? I have heard this question from many people, but she phrased it in the most beautiful, clear, and precise way. It is a good question. What is the mistake of those who ask this question? They mistakenly think that the entire essence of Shabbat, which God commanded us to observe, is only for us to rest. I asked them, I want to ask you a question. Will you, God willing, get married? Shabbat, hatan. Many guests come. They stay with the parents for Shabbat, and the parents toil. All Shabbat, they serve food, prepare bedding for all the guests, barely sleep. They tire the whole Shabbat, toiling with great effort. Did they violate the prohibition of desecrating Shabbat, or did they fulfill the mitzvah of welcoming guests to rejoice with the bride and groom? Did they sin or fulfill a mitzvah? They fulfilled a mitzvah, of course, but they got tired. So, is it forbidden to get tired on Shabbat? A person who enjoys getting tired on Shabbat, it's permitted. Rest is another thing that exists on Shabbat. But the main thing about Shabbat is to enjoy. There is a law in the Schulhanar regarding young men who enjoy running and jumping. They are permitted to run and jump on Shabbat. It is written about Shabbat. The walk on Shabbat should be calm and majestic, not like a person who rushes to work fearing they will be late. If you turn away your foot from Shabbat, from doing your will on my holy day, meaning that you should not have the feeling of being rushed on Shabbat because Shabbat is a day of rest. And call the Shabbat a delight, then delight in God, as the prophet Isaiah says. In general, if there is an issue on Shabbat with the prohibition of kindling fire, this comes from the striking of stones. There is a simple solution on Yamtov. What is the law on Yumtov? It is permitted to cook. It is permitted to kindle fire. So what is permitted? How do you cook on Yumv? You transfer from fire to fire. light a candle or something before Shabbat, before Yomtov, before the holiday, and then it is permitted to transfer from fire to fire and cook. If the problem were on Shabbat itself, the effort, then God would have said to us, as on Yamovv, you are allowed to keep the fire from before the holiday and transfer from fire on Shabbat. But on Shabbat, even that is prohibited. We see that the problem here is not the toil. It is not the effort. So what is actually hidden behind Shabbat? Here we come to the point we mentioned the difference between the words avoda work and mela craft. Why did God command us to keep Shabbat? What is the meaning of this commandment? What is hidden behind it? There are explicit verses in the Torah. The children of Israel shall keep the Sabbath. to observe the Sabbath throughout their generations as an eternal covenant. God says, "I make a covenant with you." Not every commandment is described as a covenant. A covenant is a special kind of commitment, a sign forever. What does the word sign mean? A symbol. He says, "This is the sign between me and the children of Israel. a sign that for in six days God made the heavens and the earth and on the seventh day he rested and was refreshed. In other words, God says to the people of Israel, "Whoever believes in me that I created the world in six days and rested on the seventh day and does not think that the world came into being on its own, but I created it as I rested from work on the seventh day. Having done work for six days, you too should rest on the seventh day. In other words, Shabbat is a covenant. It is a kind of test of faith. God says to the Jew, "It is nice that you say you believe in me," that's words from your mouth. It could be superficial. The real test of whether you believe in me as the creator of the world or not, is whether you keep Shabbat. If you do not keep Shabbat, it is like you are kicking me when you say, "I do not believe that I created the world." By the way, this is why keeping Shabbat holds much more weight in Judaism than many other commandments because Shabbat has the divine proclamation. It is the test of faith. Do you believe in me or not? Let's check. When God created the world, did he get tired or not? Did he do work or did he do something else during the six days when he supposedly created the world? It's not connected to effort or tiredness in his case. Tiredness does not apply to him. He has no body and no physical form. And he created the world through speech. With 10 utterances, the world was created. And God said the entire world was created through speech. He didn't get tired. So what did he do? He did a melaha from the root mele the king which means something is done without effort or hard work or did he do avoda work like a servant who struggles and labors under his boss's instructions a servant who has no choice who gets tired of course with God it is mela not avoda the Torah is also very precise in its wording how does it say it rested from all his work. It doesn't say his avod because he didn't do work. He did mel. When he tells us to rest on Shabbat, he is asking from what should we rest? In the ten commandments, it says remember the Sabbath day to keep it holy. Do not do any meala. But work on Shabbat does not mean opening a shop. Work in the purest sense of the word refers to effort, toil, it's permitted on Shabbat. If it brings you joy and doesn't tire you, it's allowed to rest on Shabbat. The prohibition is to do melah. This is why all the 39 types of work that the Mishna lists in tract Shabbat, which are prohibited on Shabbat, are considered melah. If you pick a leaf, you don't get tired, but you kill it. It was alive and now it's dead. That's me. Killing a mosquito, stepping on an ant. That's forbidden on Shabbat. Taking a soul is mela. If you write a word, you haven't tired yourself. You've only written a word. But that's a violation of taking a seed and planting it in the ground. That's mela. Now I asked the student who understood these concepts. When you start a car, when you turn on the ignition, is it work or mela? She said mela I asked her is it permitted or forbidden? She said forbidden on Shabbat. She is starting to keep Shabbat. She's a good girl. What was missing was the understanding of what is behind the concept of Shabbat. But it's important to note that it's a mistake to say as long as I don't understand, I won't do. You can say that when it comes to a person-toperson situation. For example, if a friend says to you, you know I love you. Whatever I say, do it. You could say, I know you love me. But maybe you're wrong. I can't just say, "Whatever you say, I will do. I need to first hear, then understand, and then do." But when the creator of the world tells a person, "Do what I tell you." What does the Jewish people do? We will do and then we will hear. First we do, then we listen to understand what to do. It was clear to them that God doesn't make mistakes. If he says to do something, it is clear that it's for our good and that he loves me even if I don't fully understand the reasoning behind it. The correct approach to commandments should be one of understanding. When it says keep the Sabbath, I hear it. And then the next step is to ask questions, to learn, to understand. But constantly saying, "I don't understand, so I won't do it." That is a mistake. Not just about the Sabbath, but about every commandment in the Torah. When a person learns and understands, the understanding gives much more motivation. You go deeper into the subject. But the Jewish people have the trait of na vanishma. We will do and then we will hear. This concept connects with the idea of work and labor. King Solomon says, "The one who works his land will be satisfied." Work means to toil and make an effort. Know that there will be results later because you are wise and can foresee the future. The younger you are, the more you should invest. This analogy is completely true. If you want to succeed in life, don't be lazy. If you go with friends chasing after empty pursuits, you will eventually discover that you lack the foresight to see the future. The analogy explained here by the Malbim is that the land is a metaphor for a person's soul for their character. Just as you can work the land, you can also work on your character. If you don't invest in it, it will grow thorns and thistles. A person who doesn't invest in their character who doesn't reflect on themselves asking what do I need to improve to change should I read books listen to lectures read books on ethics work on my traits will find their personality starting to grow thorns and thistles over time they will discover that they make many mistakes and the result will be conflicts with their surroundings They won't feel at peace with themselves and this could lead to divorce, distance from children as we sadly see in people who didn't work on their character traits. Things fall apart. Not all divorces are caused by one party. Sometimes the other party is also at fault. But the more a person works on their character traits, the more they know how to navigate situations, how to lead, how to change, even how to change others. They have a healthy and correct approach. King Solomon says, "The one who works his land, a person who works on their character because they know this character can be cultivated. You can remove thorns and thistles, outbursts of anger, and become the best person you can be. It is not right to say, "I was born this way, so I will stay this way and can't change." There are personality traits that are inherent in a person, but everyone has a choice in how they use them. Therefore, in the book, The Human Being and His World, we expanded on the idea that in Hebrew, we don't use the terms good character and bad character, but rather good trait and bad trait. There is no fixing of character, there is fixing of traits. Just like in clothing, we have sizes, wide, narrow. Why? When talking about a person's personality, we use the word trait because if you were born with a certain character, a quiet character or a loud one, don't try to be someone else. This is your character. There is no such thing as a bad character. Your character is excellent, but you need to use it in the right measure. If you feel you are going to extremes, you need to narrow the trait. If you feel you are leaning toward the other extreme with fears, pressures or difficulties in social situations, you need to expand the trait. Therefore, there is the work of the traits and a person must work on their traits and recognize the need for change within themselves. The parable deals with livelihood and the allegory with personality. The Malbim writes and so does the gr that in this verse both the parable and the allegory refer to a third allegory which is also true. He works his land. This refers to the garden of Eden. The land of the garden of Eden, the afterlife of a person. A person who works his land in this world is thinking about his future. What will happen after 120 years when he arrives there? He will be satisfied with bread and discover how much abundance and good he has. Because throughout his life in this world, he worked. He toiled. He had an inclination that tempted him to sin, but he corrected himself. He wasn't accustomed to keeping Shabbat, but he began to observe it. He wasn't accustomed to keeping the laws of modesty, but he began to observe them. He didn't used to bless the food, but he began to do so. For decades, he lived without giving anything to others, without charity. Now, he is working on that, beginning to give abundant charity and do good. This person who works his land, he works here, but he doesn't lose the land of the afterlife. in the way of the parable. When he arrives there, he will be satisfied with bread. They explained the matter with a parable. Before the establishment of the state, many immigrants arrived in the land. Two immigrants who arrived in the same week received two denoms of land and 400 LA. The value of the lera back then was quite high. One of them immediately traveled to the site, examined the land, fenced it, bought tools, planted trees, and planned for himself. Here will be a villa. Here will be a private pool. Here will be a fruit orchard. Here a vegetable garden and a fountain. He arranged everything. A few goats, a few sheep. He bought and invested. The second one said, "I have 400 LAR. That's a lot of money. Let's enjoy. will start traveling to various places, eating at luxury restaurants. After a year, he noticed that all the money was gone. He hadn't worked all year. He remembered that he had two dunams of land and said, "Let's go see what's happening there." As he approached, he saw a magnificent house on two dunams next to his plot with a private pool, fountain, fruit trees, and a lovely vegetable garden. He looked and said, "This isn't my land." He entered his land, and there were thorns and thistles. He went in to see what was there, and a snake jumped out. He sat down to rest on a stone, and suddenly a scorpion came out from below. Then he realized what a mistake he had made. They explained what is written in the Mishna. "All of Israel has a share in the world to come. If all of Israel has a share in the world to come, what's the difference between him and the other? The answer is it depends on what you did with your portion. You received a portion, you received two dunams. But if you labor, as it says here, he works his land. When a person is in the body in this world, he is building his afterlife for himself. So when the time comes, he will see the results. But a person who is, as it says here, a chase after emptiness, lacking a heart, what will he find there? Thorns and thistles, snakes and scorpions. That's what will be in the end. When speaking about the Garden of Eden, it's worthwhile to say a few words because this word sounds very abstract. We are not there yet. So, it's hard for a person to understand what it means. We will bring here some words from the Ramal in his book Hashem which enlightens us on this matter. We have spoken several times here about this wonderful book Hashem by the Ramal which answers all the fundamental questions of existence the purpose of life and the meaning of life. This is different from the second book the Ramal wrote messilatia Sharim which is a practical guide on how to be a person how to rise above and how to fix one's character traits. In that book there is a ladder of steps based on the teachings of Rabi Pinhaser and the final step is the Holy Spirit. A person who builds himself on this ladder reaches the Holy Spirit. It is a book of the same thickness as this book. small in quantity but rich in quality. Anyone truly interested in the depth of character building should study Messilot Yesesharim and pay attention to every word because every word in it is very precise. For example, he starts the book with the words the foundation of piety and the root of pure service. Pure is the perfect service that is clarified and confirmed within the person. What is his duty in the world? First it must be clarified. After you have clarified and reached a conclusion, you must verify it. Is the conclusion correct or not? Therefore, he says it must be clarified and verified within the person. What is his duty in the world? Why am I here? And what should my outlook and direction be in everything I do in life? This opening sentence, when you reflect on it deeply, unlocks the whole path. What is foundation? What is root? The foundation of piety, the root of pure service. Piety is beyond what is required. Pure service is perfect service. Therefore, one must delve deeply into his words. Today, there is also a version of meilatarim with commentaries and there is also a series where we filmed lessons on meilatarim. But this book dere hashem deals with answering the fundamental questions of life's purpose, the meaning of life and existence. Here he explains the general plan of the creator in creation and the person is made of body and soul. There is a conflict between them. The soul is spiritual. It wants closeness to the creator and the body pulls us down. The holy one, blessed be he, places the soul within the body for a certain period so that there will be a struggle between them. And when a person strengthens the spirit over the body, the soul is gradually built. That is, the body is like a training device with desires that oppose the soul. Only when the soul overpowers the body is it built. This is wellknown and famous. But there is another statement that is less wellknown. Indeed, there is a law, a natural law of the soul, which refineses the body in its materiality. It is not only that the body affects the soul, building its afterlife, but also the soul. When the soul overcomes the body's desires, it refineses the body, purifies it, and elevates it. It rises from one level to another throughout life until it is worthy of accompanying the soul in perfect enjoyment. The body becomes worthy of connecting with the soul when the time for receiving the reward in the upper garden of Eden arrives to delight in the Lord and enjoy the radiance of his presence. The body connects to the soul. Where do we find the body connecting to the soul in the garden of Eden? The answer is verses in the Bible. And many of those who sleep in the dust of the earth shall awake. This is written in Daniel and Ezekiel. And I will open your graves and raise you from your graves, oh my people. After the resurrection of the dead, when we speak about the resurrection of the dead, you might think, "How will the resurrection of the dead be?" Just like today you see people walking on the street then you will see people who have died and you walk with your son on the street and say remember I told you about Rabbi Shiman Bar Yohai there he is on the second sidewalk walking there that's how it seems today but how will it look like today that's a mistake the Ramhal says that when a person is in this time now it is the time of work afterward the time for receiving Receiving the reward comes when a person controls the spirit over the body. The soul refineses the body. The body itself becomes purer and purer. However, there is a problem. We still have a stain from the scene of Adam and Eve who ate from the tree of knowledge. Therefore, the body returns to the dust. And here in the resurrection of the dead, when it is purified from sin, what happens? the body. It is indeed a material body, but it no longer appears as it does today. It becomes a luminous body and the soul shines through the body. Each person according to their Torah observance, commandments, and good deeds, the soul shines. The more they worked, the greater their reward. Therefore, it is said that there is a natural law in the soul that purifies the body and its material essence. The body itself along with the material it contains rises becoming higher and higher until it is worthy of accompanying the soul in perfect enjoyment. I have placed this after the resurrection of the dead when the upper garden of Eden merges with our world after the resurrection of the dead. We will not need a spiritual garden of Eden because the souls return to the world. So it will also return and merge just as it was before Adam and Eve ate from the tree of knowledge when the material itself was illuminated at different levels. Let's read a few more words from his writings. This is a chapter that he called on the human species where he speaks about humanity. Well, I will skip a bit since the concepts are somewhat complex but let's read a passage towards the end of the chapter. And indeed when the soul departs from the body, it is important to know something. When the soul departs from the body and goes to the world of souls, the true person is the soul. The body is a type of garment that a person wears and later returns to. When the soul departs from the body and goes to the world of souls, it expands, meaning it grows and glows in its radiance. All the light that today you do not feel in your soul. Like when you put on to fillin you don't feel it. Maybe you feel better but you don't feel the light you received in your soul because the body is blocking it. When it leaves the body there is no longer this obstruction. All the lights it received shine in its radiance. Everything like fireworks bursting out from within it according to what it deserves based on its deeds. every person according to how much they invested when the soul departs from the body. Let's take an example. If you have a rose bush in your home and you fertilize, spray, invest, tend, prune and you see a bud forming, you keep investing and that bud continues to develop. It seems very boring. The bud you see just a very boring bud. But one day when the bud opens and you see the rose in all its glory, you suddenly realize what you've been doing all that time you've spent investing. While the soul is in the body, it's like the bud. It's closed. You don't see how it's developing. The smells, the colors, as a metaphor. Yes, not that it actually has a smell, but it is gradually building. When it leaves the body, it blossoms in radiant splendor with all the great lights that are in it. Indeed, at the end of the chapter, when it returns in another body after resurrection, it will not diminish or disappear. Not like now when it disappears within the body. After the resurrection of the dead, it will enter with all its radiance and strength when the body is rebuilt in the resurrection. We've already discussed how genetic cloning brings us closer to understanding this concept. What is the resurrection of the dead? From a single cell taken from a sheep, scientists created a sheep identical to the first one. And the Zoha says that there is a small bone at the back of the human neck. The loose bone which when the time of resurrection comes will grow and expand like dough rising until it forms the original body structure of the person we buried. Even if they were blind, missing a leg or incomplete in some way, they will be made whole after the resurrection because this bone contains all the DNA. Resurrection of the dead is a miracle, not cloning. But today we can understand more how a whole body can be rebuilt from a single bone. When the body is rebuilt and the soul enters, it doesn't enter the way it does now. Where you see a body and a soul inside it, but it enters with all its radiance and strength with all the light that is within it. Then immediately it will purify the body with great purification. And it continues. As soon as the soul enters, it will illuminate the body. And when a person rises, they see a person who is illuminated according to the levels of what they worked for, did, and invested in. These are things included in the parable of the parable. We also see a parable about livelihood. King Solomon speaks of a parable about loss, a parable of losing one's personality. And both the parable and its interpretation refer to life in the world to come for those who work the land and swear to it. Along with the people of Israel, we mourn the bivis family, Shiri and the children, Ariel and Kafir, who were brutally murdered by animals, those bloodthirsty monsters. And we must remember one thing. When all of Israel unites in sorrow and pain, feeling each other's grief, it evokes immense mercy from heaven for the whole of Israel. In our salo prayers, we say, "We will avenge the blood of your servant spilled." These wicked terrorists do not know what King Aasweris knew. It's written that when Hmon came and said to him, "There is one people scattered and dispersed among the nations. Grant me permission to destroy them all." Hashar replied, "I don't want to mess with their god." They thought he hated the Jews. He was like Hmon. But at least he had some sense. He said, "I don't want to deal with them. Learn a bit of history. Pharaoh was cruel to them. What happened to him in the end? His horse and rider were thrown into the Red Sea and drowned. Look what happened to Nebuchadnezzar. See what happened to him. Anyone who touches God's children will face retribution. I don't want to deal with them." He said to him, "Listen, their God is sleeping right now. There is no supervision over them. He took off the ring and said, "You do it." In the end, Hmon's decree did not happen. Eventually, they repented, but nothing happened to Hmon or a hashwaros. They continued in their greatness and glory until the end of their days. What a hasseris knew was that you don't mess with the people of Israel. The bloodthirsty, cruel ones don't understand, but there is no doubt that the Holy One, blessed be he, will avenge the spilled blood of his servants. Our task is to increase our prayers for all of Israel, for the soldiers, and for the other hostages. Every strengthening we take upon ourselves is an opportunity for self-reflection. How did we get to the point where it was even possible for them to commit such cruel acts against the people of Israel? The more we strengthen ourselves in Torah, mitzvot, and good deeds, the more we enull decrees against Israel. May it be his will that we merit the complete redemption soon with kindness and mercy. Amen.