Shoftim 10

0:00Welcome to the Torah Timahana Chiyomi with the O you women's initiative. My name is Chana Layarapaport and today we will be learning Saper Shoftim, parak yud, chapter 10. We finished the last parak with the death of Avimalak, the selfish murderous son of Gidon. And we don't know much about what happens next, meaning we just have the next two Shoftim seem to pop up. We don't know was there a cycle, were there enemies, all we know are the names of these two Shoftim and that they led the Jews, Pasagala 1st one. Bayyaka Maherya Vimalak Loshiya S. Israel, and after Avimalak to save the Jews, stood up tola ben pua ben dodo. Tola the son of pua, the son of dodo or perhaps his cousin Ish Yisachar, a man from the tribe of Yisachar, Bahu Yosheb, Bishamir, Bahar, Ephraim, and he is living in Shamir and Haar Ephraim. Now, because it has the words Loshiya S. Israel to save the Jews, it could either imply that there was something to save them from. Meaning there were enemies or were just simply contrasting him with Avimalak, who certainly didn't do anything to save the Jews.

1:05Pasagbaiz, Bayyaka S. Israel, Assume Vishaloshanahis, he is the Shofet of Israel for 23 years, Bayyama, S. Bayyaka, Bishamir, and he dies and he is buried in Shamir, and that's it, that's really literally all we know about the Shofet tola ben pua. And once again, just popping up there, Bayyaka Makhirav, Yaliyar Hagiladi, after him arises Yaliyar Hagiladi, Bayyashbot of S. Israel, Assume Vishaloshanah, and he is the Shofet for 22 years, Pasagdaal at verse 4. Of all the things we know about him, we get to know a little bit about his family, and what a family. Bayyilosh Loshimbanim, and he had 30 sons, Rochvim al-Shloshim Ayahrim, and they are riding on 30 donkeys, some say horses. Shloshim Ayahrim lahem, and they had, and this is a play on word, 30 Ayahrim, so he has 30 sons riding on 30 Ayahrim, and they have 30 Ayahrim, but these Ayahrim are cities, an unwalled city, as in Ayahrah.

2:07This is, they spread out amongst 30 cities, Lahem Yikruh, Havot, Yaliyar, Atayamazah, and to this area of these 30 cities, we call it until this day, this day being the day that Shmul Hanavi is riding it, we call it Havot, Yaliyar, a Shabar, Erats-Hagilad, and this is all in Erats-Hagilad, Yaliyar Hagiladi was from the tribe of Manasha, and this is on the other side of the Yarday, where Ghilad is. It's interesting that, out of all the things, the Navi decides to tell us, it's about his sons, and the Darsofim says, it's coming to tell us that this is the right way to lead. He sends his sons out to different cities, to move around, and to take initiative, and have an impact on the whole nation. This is, as compared to Ghiton, as we spoke about, who simply, after the war, went home. I'm pointing out that, in a couple of Prokham, we're going to have another two leaders, who are similar, who also have very large families,

3:07Ivtson and Avdon, all three of them come from the tribes of royalty, either from Yehuda or from Yosef. There seems to be something driving the families of kings to have large families, we're going to see this later with David, Hamelah, and Shlomah-Melach as well. Plus a cave, verse 5, by Yama, Siyah-eir, and Yat-eir dies, but you cover, but come on, and he's buried, and come on. And again, in these five silken, we get through 50 years, and it seems like these are 50 years of stability, when we don't know very much else about them. But we're going to be disappointed, because we're about to plunge back into our devastating cycle once again, and we kind of wish that these 50 years had been enough to get them back on track. However, once you're at your dies, there's no suitable leader, and what we have to understand, what we have to understand, is that when we do have good leaders, it's a gift to us, it's a reward to us, and at a time where there's not good leaders, it's kind of as from sending us a message, do you really deserve another good leader?

4:10We're over 250 years since we got into Erdogan, and now we've done it in 10 days, but we've really passed over two centuries, countless opportunities, years, decades, decades of peace, and they still haven't managed to raise themselves to the level that they should. So Hashem removes his RS Pandem, his grace from them, and it could have had one of two reactions, either this would have inspired them to say, please send us a leader, we want to be close to you, and we need someone to help us, or the second path, which is the one that they unfortunately chose, look outward, look elsewhere, to try and find their leader. Pasqabab, verse 6, where you'll see Fubinay Israel, Lasot, Haraba, and Ehashem, they continue to do bad in the eyes of Hashem, and we're going to have seven different things that they did wrong, where you have to do Ashab Ba'alim, the Asha Astarot, different types of verbal desire, a vital worship, the Asalohay Aram, the gods of Aram, the Asalohay Tidon, the gods of Tidon, the Asalohay Moa, the Asalohay Bani, Amon, the gods of Moa, and Amon, the Asalohay Pleshtim, and the gods of the Pleshtim, but even worse,

5:23Veya Azvua, Tashem, they didn't serve those gods, and also Hashem, they left Hashem, below Abaduhu, and they didn't serve him, and of course the reaction is not long and coming, Pasqabab, verse 7, where you have Hashem, Bisrael, Hashem gets very angry at the Jews, Veyam Karimbi, at Pleshtim, will be at Bani Amon, and now it's going to be the Pleshtim, and Amon, who are going to come, Vegir at Su, Vegir at Su, Espani Israel, and they destroyed them, they broke them, where it says the destruction of the body and where it says the destruction of the soul, Bashanahahi, in this year, Shmona, Esfe, Shana, as Kolbane, Israel, as Shabaeva, Hayyardin, Bheerata, and Mairia, as Shaba-Gilan, for 18 years, the Jews struggled under these nations, who had come to attack them. This is a proud nation, and now they're being attacked. From two sides, Amon is from one side in Pleshtim, or the other side, they're surrounded, they're fighting a two front war, but even worse than that in Pasqab, test 9, Veya, Rubene, Amon, and Sayyardin, and Amon crosses the Yardin, Lihilachem, Gambi, Yehuda, Uwe, Binyaman, Ubevesa, Prayam, and for the first time, that we can see, Yehuda is affected as well, but Tetsar, Yisrael, Oat,

6:43and it's very, very hard for the Jews. It's the Pleshtim now, who we haven't heard about before, and Amon, who had joined Moab back then, way back then, Moab did not join this time, probably remembering his lesson from over 200 years ago, and he doesn't join in this war, but Amon is here, the Pleshtim are here, terrible, terrible times for the Jews, and they do what they always do in Pasqab, Veya, Akubane, Shl, Lihilachem, they're more, and the Jews cried out to Binyisrael, saying, Khatannullah, we sent to you, but he has Avno, a Selecane, we left our God, we're now going to Sabahalim, and we served idols. This is stage 2 of our cycle, stage 1, the enemies come, what really stage 1 is that they leave Hashem, then the enemies come, then they cry out to Hashem, a general chuva that they do, a recognition we messed up, it seems like this is a widespread chuva, and then we're used to in a cycle that what has to happen now is that Hashem has to send somebody to save us, Hashem sends a shoffet,

7:49but this time, that is not the response, we don't see Amosia, Veya, Hashem, O Binyisrael, and Hashem says to Binyisrael, unclear how, Hello, my Midsraeli, Umin, Hamari, Umin, Binyi, Hamon, Umin, Pleshtim, Bitsidonim, Ba'amalik, Umma'on, Lakhatsua, Hashem, we've been here before, Midsraeli was bad to you, and the Emory were bad, and the Binyi, Hamon, and the Pleshtim, all these nations, this is not the first time they've come against you, they've come and they've oppressed you, but it's a chuva lie, and you cried out to me, but O Shia, Hashem, they're done, and I saved you from their hands, and then what happens in Pesikir Giml 13 Hashem says, Batem, Azaf-Tem-Osi, and after I saved you, you leave me, you forget, you forget how bad it was, you forget where you just tore, and now, you leave me, but I've du'ala himachairim, and you go and you serve other idols, lakhain, therefore, low-o-sif-loshias-ram, I will not continue to save you,

8:51this is devastating, and petrifying, and Hashem says to the Pesikir Dalat, lakhul-bizakul-al-al-ahimachairimban, don't cry to me, go to those gods that you chose, hema-ya-shia-lakhain-be-e-stah-es-ram, maybe they'll save you in your time of suffering, in your time of pain, you left me, go, go to the gods that you went to, and of course here the Jews wake up, and they say, Pesik-tes-wa-hav-fifteen-ve-yom-u-bine-sh'ala-hashem-hatanu, we sinned, I say, atal-lanu-khe-chul-hatouf-be-e-na-chashem, do whatever you want to us, but not through enemies, not through foreigners, we want to be in your hands, a-hatil-e-nu-na-ya-meza, please save us. This teacher's us an important lesson, which is that after Hashem says, and Keelu, I'm done with you, we can come back and beg, and say, no, no, no, Hashem,

9:52no, we don't leave us, you can't leave us, and it teaches us also how to look at tragedies and suffering and difficulties that happen in our lives, because on one hand we know that there's a value of accepting our usurimba-hava, when something that seems to us to be bad happens, we have to say, Diana MS Hashem, you know what you're doing, and we accept, but on the other hand, we can also beg for Ahemem, and we can turn to Hashem and say, we know that whatever you do is for the best for us, but please save us, and please help us. And in Posit Asayin, they match their speech with actions, ve-ya-su-sala-he-ha-ne-khe-me-khe-bum, they clean out all that about the survey of Dua Hashem, and they turn to Hashem, and then these four words are very hard to understand, but tikt-sah-naf-sh-yo-ba-am-mal-yus-ra-l, and he lost patience, ke-viyahul minikashem doesn't lose patience, but the Torah always speaks to us in language that we would understand, and he lost patience, ba-am-al, with the heavy work of Yisra-l. So, either it means that he's not interested

11:02anymore in having to deal with this back and forth, and this never-ending cycle, and we'll see that his hanagat to us is going to change, meaning Hashem will still come and save us, and there will still be shoftim, but something is different, it's not the same, they're not the same level as they were before, the leaders, as we'll see, will not be on the same level, the victories will not be as great, or so it could mean he's losing patience with the back and the forth, or but tikt-sah-naf-sh-yo once he saw that their chuvah was genuine, he didn't want to make them have to work so hard anymore, he felt bad for them, and so he forgave them, and he's going to move on, or perhaps he's saying, nothing seems to work, even when I punish you, it works for a little bit, but then you go right back to where you were, there's a gammara in Ba'ah that says that Hashem compares them, he says, afilu, katormas, hasesha, shuklim, also shabapa, amim, there's this type of

12:04bean, it's called atormas, that you have to cook it seven times until it becomes sweet, because it's a very bitter, bitter bean, but when you beat it, when you cook it seven times and you cleanse it, wachlim, also bikinuach suda, you can eat it as the dessert for the suda, but you, my Jews, my children, my banai, you haven't done this, meaning how many times do I have to do this to you? I keep on trying to purify you, I keep on trying to wake you up, but where are you, and why aren't you listening? Plus a Qudzayin, a Qudzayin, but that Hashem has heard, and so now we're going to see how Bin-e Amon are going to get together to start the war of Yitzhak, who, Bin-e Amon, they gather together through a cry, meaning they send out a cry, and the land, everybody, all, Bin-e Amon, gather together Rehach-Nub-e-Gilad, and they gather in Gilad to start the war, and the Jews also

13:06gather Rehash-Fu-Bene-E-Sra-Vehach-Nub-e-Mits-Bene-E-Jews gather, and they camp in Mitz-Bef a Yoy Muha'am, sorry Gilad, Isha-Reeh-E-Hu, but we don't have a leader, we don't have a general, so the sorry, the ministers of Gilad say to each other, miha-e-ish, asher-ya-chel-lihi lahe-bub-ne-amon, who's the brave one who's going to start to fight against the Amon, whoever he is, yeh-le-reish-le-chel-ya-sra-gilad, we will accept him as our leader, whoever comes to save us now, whoever comes to help us now, he is going to be our leader, and with this our parake ends, and we'll have to wait until parake-ud-Alyf to see who this leader is going to be. Thank you for learning a memory of our dear grandmother's Miriam Shankarach-o-Freedman Theresa Shreiber and Bella Openheimer-Aleyem Ashallam-Nishal-Tchael, who lived with the Amos commitment to Torah Avodangu-Milus Khassadim, despite the physical and spiritual challenges they face living in the United States is really Europe. May their example continue to inspire our families and the family of Khayisrael, Nina and Khayim Shankar.