רב אליהו עטייה שליט"א - ליקוטי מוהר״ן תורה קמז(2) - כולל נחל חיים

Kind: captions Language: en [Music] Likuti Moran Torah Kamez Just as someone is a faceless person, meaning a rude person, we started this Torah, we just to enter, he has no part in the Torah, as our rabbis said, "A word of praise for a thousand generations, that the world cannot exist without the Torah, how did the world exist without the Torah in reality?" Then there is a Gemara. The Gemara in Pesachim 18:11. The Gemara says, " The world is 26 generations, His grace is written in Psalms, chapter 11. To whom does the Gemara say, "In the previous lesson, we counted the 26 generations? You probably remember. So, in the previous lesson, we counted the 26 generations. So, in the previous lesson, we counted the 26 generations. But apparently, the point of the grace is also that there is a limit in this world. And after 26 generations, the Holy One, blessed be He, saw that the world would not be established without the Torah coming, without the Torah being given, and it was given to 26 generations, and it stood and planted." This face is meant for each and every generation, and they are the faces of that generation. It is found that these faces are not at all the acceptance of the Torah, because they are Generations passed away who would not have seen the Torah and a complete proof of this from the Gemara Ben Drayim, and so our rabbis, blessed be their memory, said that whoever has a face in him, knowing that the feet of his ancestors did not stand on Mount Sinai, it is found that such a face has no part in the Torah. So far we have read a little in the previous lesson. I only added the Gemara in Pesachim. I would like to add another seemingly obvious thing. This is a question. After all, there is a person who is a hard-faced person but his father is a righteous person. So if the feet of his ancestors did not stand, according to the Gemara, if not, and the feet of his ancestors on Mount Sinai, then I do not understand anyone who is wrong. Then he is wrong. So you say that the grandfather, the grandfather, did not stand on Mount Sinai, but his father was right. He was a great righteous person. And then you said that he did stand on Mount Sinai. So how do you reconcile such a thing? We will decide. So the answer to this is Ari Zal. Ari Zal comes and explains who the ancestors of a person are. It is not his father, but his previous incarnation. We said this once. You remember, all the best. So if so, it is true. So if so, this point of what his ancestors are is the incarnation. His previous one, what is the interpretation? It is written as our Rabbi also brings that the Holy One, blessed be He, when He says those who are here today and those who are not here today, then all the Holy One, blessed be He, spoke because in truth all souls, even those who will be, and even the souls of the converts. It is written in the Gemara on Shabbat, they rose, column 1 above. They also stood on Mount Sinai. So if so, yes, we were all on Mount Sinai, except for the trumpet. Being on Mount Sinai was not because they are not worthy, because where do they come from? They are a witness to generations whose feet did not stand on Mount Sinai. Well, likewise, someone is a vile and despicable person. Now our Rabbi goes to the other side, the opposite way. Likewise, someone is a vile and despicable person, and where is there any holy zeal in him? He also has no part in the Torah, as our Rabbis said. Why was the Torah given to Israel? Because there is no one, because there must be an element of holiness in him, as our Rabbis said, may their memory be blessed. Like a tiger, and through the element of holiness that is in him, he receives the element of holiness from the Lord, the Blessed One, and so on. So I want to first explain according to the House of Yosef. The Torah highly valued the baraita of Vaz as a tiger and as easy as an eagle and ran. And Gibor Keri wrote about it at length in the Shulchan Aruch, he is very brief, but in Tors it is at great length, and the Beit Yosef also wrote there, and the Beit Yosef swallows a foundation, and in my opinion it is a very great foundation to distinguish between the ezot of holiness and the ezot of face. So what is the difference between the ezot of holiness and the ezot of face? This is the ezot of face. So the Beit Yosef says that the language of the Torah and he also brings the verse: And I will not be ashamed to rebuke you in your testimonies against kings, and I will not be ashamed. What is the ezot of face? You need a ezot in order not to be ashamed. For example, a person comes and shames you for being religious. Yes, you are ashamed of him. So you lack a ezot of holiness. Or a person shames you for approaching a certain righteous person. So if you do, what is the ezot of face? But what is the ezot of face? The one who answers the second question. No, he is not ashamed, but he also answers the answer that you answer and tomorrow the second. This is already the ezot of face. It is very well explained in the Beit Yosef. He does not write it that much. In the fire but he writes that if you read the lines well it is written explicitly in Beit Yosef so if so it is a very clear distinction and it has put my mind at ease why the point is very thin but now we have a definition yeshivah definition what is the difference between a bold face duster ah and this dak kedushah this kedushah meaning skeleton I am not ashamed of you I do not put on you I do not count you I move on everything is good and fine but this duster ah that I come and answer you and tomorrow you come back and go wild this is this duster ah and you can see it really very beautifully between the people yes they all protect that righteous only one is impudent and one he is not ashamed so one has holy boldness even if they disparage him okay I move on I do not care how it is passive passive yes and not being active being active disparagement means that you are bold but if you are passive only you but the main thing is that you do not change yes without shame well then this is really the explanation of this no no okay we are talking about this point of this and by this there is holiness that there is In which he receives a sacred name from the Lord God Almighty and as a gift, give rice to God to Israel. I just want to pay attention to how it is written with a trouble. What is the difference between to a holy name and I give to you, giving to this person something? This is a thorn. If it is written with a thorn, this is a holy name. If it is written in this verse, there is a holy name twice and once. Pay attention here. This is a holy name. Sometimes people don't pay attention when reading. I struggled once with this thing. Give this God to Israel. He gives. Remember the holy name. It's not that he gives us to Israel with a thorn. Rather, it is the holy name. The God of Israel. He is the one who gives us this. This is the essence of the verse that we say every day. Pay attention to the language. This is a holy name. So what does he give us? He gives us strength. Give us strength to God. This is the Deltata. So we begin. What do we begin with by the eloquence of our holiness? We give strength to God and what does it have? And then by the fact that we have the eloquence of holiness, we must prevent our works. May God protect us and we overcome in this. Great against them that this is this holiness by this we give so to speak strength and power above in the sense of giving strength to God and by this we will awaken above in the sense of that holiness we will be influenced by this I sit and study. I only do it in the service of God. I pray. I am righteous. Who comes? What bad friend tells you a bad sentence or shows you something bad? The evil inclination is finished with you. It cannot do this to you. This is your friend. Therefore, human beings, the language of our Rabbi, are greater motivators in the service of God than the evil inclination. That is the language of our Rabbi, word for word. So if so, we need to be very, very careful of bad company. The Rambam writes in the Law of Du'ot from Melli, Chapter 6, there with the greatest firmness that we should be alone and everything. And he says, " And if the world or the cities where people have bad customs like in our time, then what should we do? Go to the deserts. What should we do? We need to very, very far away from bad company. Well, even the pervert. What does it say there? Many bad neighbors do. Many bad companies do. There is a slightly different language, but it doesn't matter. They say, "Listen." Maybe you won't be able to admit it that much. But you will admit it. Because bad company is the hardest thing. Well, we will be here with you. So it takes a lot of holy courage. And again, I started with a lot of courage. Holiness I know that a greater trial will come to me, so what do we do? From heaven they give us strength so that you can use them, and if you use them, you can pass the greater trial. By this we give, as it were, yes, and by this, a turn upward in the sense of this holiness is affected by us from the perspective of the God of Israel. He gives us strength, the bones of the God of Israel. He gives strength, the bones of the altar. It affects us, this holiness, and gives us strength and power to stand against this, but all the courage is in the face of the generation that cannot be stood against, but only by this holiness. Because when he does not have this holiness, the language will certainly show that the multitudes will certainly eliminate him from his Torah and his work. That is, it is not written in the text, but it is written that they will certainly eliminate him who prevents him from his Torah and his work. Because a person has no part in the Torah when he does not have this in holiness. Then a person has no part in the Torah who cannot be in holiness. There is the Gemara. You mentioned it on Sunday in the Tza, page 2, where the Gemara says, "Why was the Torah given to Israel because of this?" Shen Azin, then there is a dispute. Let's call it a dispute. These are really two interpretations that complement each other. Rashi and the Ramban. Rashi instead of saying in the egg, coffee, page 2. What is the meaning? Because Shan Azin, because the people of Israel are Azim, they are dangerous. They can swallow the world. They could have them. Therefore, the Holy One, blessed be He, gave us the Torah to calm them down a little. This is the interpretation of Rashi. But the Ramban says otherwise. The Ramban says that he brings the Midrash. They say to the son of Adam, either a Jew or a crucified. That is, if you want to remain a Jew, you are crucified at night. And what does the Jew say to him? I will continue to be a Jew. He says, "Where does this come from?" It comes from the strength of the people of Israel as a people when they turn their backs on Eli and Tea. And if so, the Ramban says, "If we were not strong, who would give us Torah? Give Torah to a Gentile?" Tomorrow you are. Islam. Tomorrow something else came. Christianity. Tomorrow something came. Replaced it. The night worshipers have no problem replacing them. They will not remain. They have no regrets about their story. But a Jew is a strong man. You cannot move him. The harder you are than the Jew, the harder the Jew is with you. That is, Precisely because the Ramban says that we are strong, we have, therefore the Holy One, blessed be He, gives us Torah because He knows that we will keep it by the power of strength. This is the interpretation of the Ramban, and this is also what is going on here, that it is impossible under any circumstances to be in the service of Hashem and to keep from the trusts without being afraid of those who say things about me, those who prevent me, those who drive me crazy, and so on. And the difficulties should not always be difficulties from people. Sometimes the difficulties are financial, economic difficulties, and a person comes and says, well, maybe I need to leave a little, maybe do a little for his house, a little here and there. And so is the courage, the holiness, that I remain with courage on the path I chose with all the difficulties and I face the difficulties. Yes, this is also a test of the ego and without the ego! The holiness of the blessed one cannot remain the blessed one and stay in it. He knows that he can do here and do there, and indeed it would be a lot of nullification of the Torah, but through the ego, the holiness that he has, he does not care to be reduced, he does not care to be reduced, and he does not care, and so on. Sometimes one has to answer to the family. Yes, there is always some uncle or some one in the family who starts to confuse the mind. Yes, you are like this and that. And you don't work and earn a living, the burden of the public. Look, but you look and you see your family, you see your wife and all. What do you need? This is a holy man. But what is a holy man? Not that you will answer him that he will not affect you. This is the House of Joseph. Okay, so let's remember this. Answer a person. Let me put him in this place. Except as much as possible. Look, you have to answer. And sometimes you see that the person is ready to listen. So you don't come to answer him. You come to explain to him. To answer. The meaning of a word is, you said something. Give you a counter. I'll turn you around. So it's an argument. There's an argument. And there's this. Sometimes a person really doesn't know. And if you explain to him gently. And that's sometimes the situation where at first he comes with an apology. But he is a person with good qualities. He really comes from a good place. And if he listens to you well, then yes. You need emotion. You need intelligence. Look at the next line. And you need to make your way. How to behave with the audacity. Yes, it's not easy without being, God forbid, a faceless man, because in one second he jumps from one side to the other because it is a very bad quality. Kennel. And yet, he will have a holy man now. If I want you to be a bit arrogant, yes, I'm not counting you. One of the things that really is how you can be a bit arrogant is you walked down the street and a dog barked. What are you doing? You yell at it. So a real fool yells. Shout at the dog. Why? Because he and the dog are the same thing. But a somewhat respectable person barks at a dog. Okay, what else? Now, a person barks at you and you treat his words like a prophet. This is really the hardest thing for him because he is. How come you don't even put anything on him? No, not even I treat him. To answer you. Yes, a person is sometimes silent. There is a Torah here. This Torah is expired. A person is silent to the one who answers him. He guards him. Why is he silent to make him more angry? Sometimes at home. Yes, sometimes the woman is angry and yelling. And you are silent. This is even more annoying. Answer something already. But you don't want me to answer. You won't answer. Yes, you will answer. You won't answer. Okay. So again, this point that sometimes when I don't answer you because you are nothing. But if that's how I'm a bit arrogant, it means that you are to me some kind of puppy. And I say, and the degree of humility is a completely different matter. Now, look at what he explains. And this is a great secret and we will try to understand it and the main thing is the degree of humility when he is at a level where he can write about himself like our Master Moses, peace be upon him and there is a very humble Moses. This is the degree of humility in the fullest sense. I will continue and as they said in the teachers who said that Rav Yosef said that humility should not be conditioned by a strict rule. This is something that Rabbi says in the Mishnah that whoever says that Rabbi is idle, Rav Yosef said, take a tipax and erase it. Whoever is idle, he is an idiot. I am humble. I remember that I finished tractate Sota when I was young and my grandfather Rabbi Zafrani, right after I finished, threw this question at me so I told him the permission today. I would tell him the words of our Master, but in any case, here our Master says a very great principle, what is the degree of humility? And I want to explain it with a good explanation so that you will see that it can be used in many places in the biggest question, which is that among all the books that we know, the one who deserved to praise himself the most of all the righteous is Rabbi Nehaman ben Barstow and in particular in the life of Moran, part two, and there it is written terrible praises that are really about our Master. And that is a lot of praise. Not only did Rabbi Nathan write with what he saw, but Rabbi Nathan wrote what he heard. And many people ask how it is possible that our rabbi wrote so much praise about himself. So there is a good explanation. I want to explain before I bring the evidence. And I want to explain it. The righteous in previous generations would have worked on the degree of equality. Today, no one even knew what this word meant. But Rabbi Chaim Vital, you know that very well. And Shari Kedusha says that the steps to reach prophecy and the power of the Holy Spirit. The previous step is equality. Well, I was delighted. But when I read what the degree of equality is, I already said more to achieve the Holy Spirit than the degree of equality. So what is equality? Equality means that there will be no difference for you, gentlemen. It is very difficult to even hear it, let alone to observe it. But it is clearly written in the Book of Revelation that there will be no difference for you between a person who has come to you who has tired you out. Such a contradiction rings out in the face of people, and a person who has come to you and given you a gold necklace with diamonds a thousand years ago. People and you are the same and there is no difference for you, neither in humiliation nor in honor. I did not understand how one can ask for this from a human being, but after studying a lot, I just do not understand how one can do it, but I understand how one can ask for it. I have progressed. I tell you about myself. I have made great progress. I understand that one can ask for it, that it is appropriate to ask for it. I do not understand, but I know of true tzaddik who have fulfilled this. The basis of this transcendence is the meaning of a thing. There is no difference between whether I receive the greatest honor in the world and whether I receive the greatest humiliation in the world. This is what we have explained now. And when a person reaches this thing, it means that he has completely abolished his self, his being, but what? I only see everything as the work of God. And just like when I received the greatest honor in the world, the Holy One, blessed be He, sent it, and I do not enjoy it because it is. So when I receive the greatest humiliation in the world, the Holy One, blessed be He, sent it, and I do not enjoy it because it is. Why is it difficult for us to understand this because we are not there? But little by little, comprehensively, we begin to understand that a person who is truly He is really attached to the Holy One, blessed be He, and all that interests him is only one thing: to do the will of God. Whether it happens that I receive a million dollars, I am the will of God, or whether I receive two contradictions in the face of a thousand people, it is the will of God. So what moves me is the will of God. I am not here, only God, blessed be He. Moses, our Lord, did not make any distinction between when he wrote, "Did you not believe in me to sanctify me?" and "And there is Moses, the humblest of all men on the face of the earth?" Here is a few passages in the Book of Numbers, here is in your possession, and here is in the constitution. Here is chapter 12. Here is chapter 20. That is all the difference. Two, Moses, our Lord, is writing this to you in the same ink. That is, Moses, our Lord, had the greatest degree of equality in perfection. Therefore, when he writes about himself, and there is Moses, the humblest of all men on earth, he does not add anything to it with pride. I do not talk about myself. I only want to write the will of God, it is the will of God, and that is the end. Therefore, now I am beginning to understand that the essence of humility is when he is at a level where he can write about himself like Moses, our Lord, peace be upon him, and the man Moses. Very humble One of the reasons I can't write praise about myself First of all, maybe I don't want to lie If I write praise about myself It turns out that there will be a lot of lies in it Second thing I'm also ashamed What would I write about myself in praise And third thing It is very, very disrespectful to write praise about me But if I am such a person of immense humility The meaning of a thing I'm thinking about right now is one thing What is the will of God in the world What is the will of God in the world Moses our Lord would write And there is Moses humbler than any man That's why Moses wrote it And it didn't affect him at all Let's move on to Rav Yosef Rav Yosef also comes and says The entire Gemara The entire Mishnah is true It's impossible for a lie to be written in a Mishnah And if I am at the level of Rabbi's humility If it is written in a Mishnah Rabbi's humility Is the meaning of a lie in a Mishnah For that Rav Yosef shouts Take a typewriter to erase That is to say I don't move anything And I'm not ashamed of anything Because I really don't demand respect for myself I am in a state of complete equality But what do I have one problem The entire Mishnah is holy of holies If there is one kind No Okay, so isn't it problematic anymore? There is a lie in it. This is everything that was in Rabbi Yosef's book. Let's go to the Zohar. There is a shining light that is more shining than all of them. It is written in the Zohar. Hadra. Page 11, page 2. The Holy Zohar, which is in my possession, says: I am greater than Moses our Lord. Yes, because Moses did not know that he read and saw his face. When the Holy One, blessed be He, spoke, he did not know that he had a ray of light. And I know. Zohar. Hadra. Page 11, page 2. Homework to check. So then, Moses our Lord says: Rabbi Shimon bar Yochai comes and says: I am greater than Moses our Lord. Well, how do you write this? How are you? But what? When he came to explain to his students where his Torah came from? He says: I tell you that the Torah is in a higher place than even Moses our Lord. And what? Because Moses our Lord said: The glory in the Torah is the glory, which is the rays of the sun. This is the aspect that in the Torah, he did not know that the ray of light of his face is clear as the sun. In all the Torah of Moses, all of Kabbalah is found as a weak word, an allusion in the Torah. Yes, it is already written in the Gemara in Taanit 7, page 2. There is a conclusion to everything written. But what is it? I don't know how when Rabbi Akiva demands the diameters of the letters? I don't know how, but it's certainly here. Rabbi Akiva himself says everything went from Moses from Sinai to the same thing. Rabbi Shimon bar Yochai says to his students, listen. The Torah secrets that I tell you are higher because Moses did not know that a ray of light from me and I, now that I say, will be absent, I know. And in this way we can advance in many ways. For example, see in Parashat Mishpatim, "Every shining one will see the face of the Lord, the Lord." What is written in the Zohar, "The face of the Lord, the Lord," Rabbi Shimon bar Yochai. Well, there were those who wanted to put Tipex on this Zohar. Some people drink it. Yes, even today there are those who want to do all kinds of erasures. But what can be done? But it is written in the face of the Lord, the Lord. This is Rabbi Shimon bar Yochai. What does this mean? It's confusing because we are tiny and don't understand anything. On the meaning of a word that has been rooted in me, it was granted to be a chariot for the Divine Presence. If you want to see the Divine Presence come to justice and see the Divine Presence today, where is the Divine Presence located? Rabbi Yonatan says Ibshits Yaarot Dvash Drush 9 This is also homework and you will see there he tells you explicitly where you see what the Shekhinah is today in the face of righteousness or in the sign of righteousness he says this explicitly Rabbi Sheman bar Yochai is not suspected of Hasidism even before Hasidism long before Hasidism so if so what is the big secret is that with the righteous Rabbi Shimon bar Yocha there is the inspiration of the Shekhinah now the same thing our holy rabbi our holy rabbi stood with devotion to teach students I will say in two minutes I will try to explain something and it is a long thing but today since I have known so I need to condense so let's condense what we will do Rabbi Shimon Rabbi Natan once said that the table I have is even better than the Rebbe's table what is the difference that with me there are such people who can spend whole days in the forest growling like the animals of the field an entire night in Ukraine and be so attached to the Holy One Blessed be He and only shout and beg and pray to the Holy One Blessed be He and such people are kosher even the Rebbe would not have said that Rabbi Nathan Rabbi Nathan was a symbol of humility, he was a completely outstanding piece of [ __ ], he himself heard it again. The Rebbe's daughter told him, "That's what you said." He told her, " Yes, but it's all in the Rebbe's power." But what is the explanation for this? Rabbi Nathan, one of the things that made the students so attached to our holy Rebbe is that he constantly told of the greatness of our Rebbe. What works best on a person is the fear of heaven, the love of God, devotion to the righteous, and devotion to serving God. Again, I'm talking about a person who lives in Ukraine right now. It was 979 degrees below zero. You're just wearing a good coat. Okay. You're walking all night in the forest. It's cold. And you don't feel the cold. How are you busy lighting a fire? Just being attached to the Holy One, blessed be He? People did it for a whole night. How did they do it? Well, then they were stronger than us. Okay. Hallelujah. Why were they stronger than us? Because of what? Because they understood that on a night like this, when I roar so much for the service of God, I eliminate all materialism from myself. I really I will come to you, I will truly be a different person. Where does the power for this thing come from? The power comes from the story of the greatness of the righteous. First of all, I will explain it a little in a spiritual way. Every time we talk to a righteous person, we awaken the impression of the power of his act in the world, the power of his service to God. Because the moment you tell the stories of the righteous, the meaning of the word is that at that moment the awakener is that the holy Baal Shem Tov said that the greatness of telling in the deeds of the righteous is like the work of a chariot, meaning that it works in the service of God. Rabbi Nathan worked in his students by passing on to them the sweetness and the preparation of scribes. He increased their wisdom, their desire, and their longing. Because he literally told an infinite number of the greatness of our holy rabbi. Things that even the other students did not remove. Because truly, as our rabbi himself said, Nathan and Naphtali know little about me. That is, whoever really truly achieved something from me, a little, it was our rabbi. Now, our rabbi, as much as he talked about himself, he talked only a little, because after all, no human being can talk about himself all the time, but from every sentence, and I say this to this day when I read Chai Moran. Part Two: The Shochim on Rabbenu This is the book with the strongest morals. And I tell you in reality, the book with the morals that strengthens me the most in the service of God is when I read every time I praise the righteous man. So who can say that he is humble? Who can write about himself and read such praises about himself? And it will not affect him in any way. Rather, his entire goal is only to strengthen another Jew for future generations in the service of God, another Jew, and another Jewish woman. And just as education helps, I will tell you a beautiful butterfly, and this is it. Humility will not give enough like flour. Someone is holding the head. Well, Samuel will not give enough honest grapes. Flour. Flour. Flour. Well, who is flour? So I read it like this. Don't give a grape. Dakna. Nachman. Gematria. Flour. This is one of the most beautiful butterflies.