לשמוע את הקול | הרב מאיר נאמן | שיחות הרצי"ה | תשפ''ו

A year ago, there was a first-year class here. Wow, wow, what fun, what fun. A. A.

Well, gentlemen who enter the yeshiva, why do they come to the yeshiva? Just a second. I don't care. I don't know how, What could be the answer?

That's what we do. This is not the case. In practice, Torah is studied here, but what do we come for? grow.

what? It's about building an identity. All of these actually belong to one thing, they are coming to change. And it is very significant to take advantage of the first few days you come to the yeshiva to explain why you are coming to the yeshiva, what you want to do here.

There is a definition in the Sages, come back, come back, the Sages say that it is forbidden to teach Torah to a student who is not decent. A student who is not decent is not taught Torah. He is first taught to be decent, and then he is taught Torah. What is an undecent student?

Is this student not decent, then he needs to study Torah the most because the Torah will make him decent. So who is our honest Talmud? That they don't teach him Torah. My teacher and Rabbi Rabbi Tzuk said, "Give a garland of a righteous person as a blessing on his day of rest." A student who is not a student is someone who does not want to be a student, he does not want to change.

One who knows everything and understands everything. You can't teach him because he's not a student. He is a well-behaved student. The point is not that he is not honest in his conduct, not honest in his actions, he is not honest in his student.

He doesn't know how to be a student. The question is, what is the ingredient that makes you ready for change? Because some people take a long time to move from the position of being on the sidelines to being inside. Let this whole event called being in a yeshiva pass by.

It's really hard to be on the sidelines at the Shaveh Hebron Yeshiva because it's very nurturing and uplifting here. But I just want to explain how you can shorten the time it takes to be on the sidelines and be inside. Because I think there are people, not you, but there are people who in recent years, within the framework of Lemon that they have been until now, they, uh, not all of them trusted the system to be within the system, some were on the side of the system. They have undergone changes, but they are not always changes in accordance with what the system was, which is a perversion of the perception that the system is against you because the system is boring.

In short, the issue is to be inside the event, not outside the event. And for that, there is a very important component that concerns the month of Elul. There is a simple question that our rabbi, Rabbi Tsuda, answers in conversations, and it depends on the first significant component, not the only one, the first one that allows for change. The question is this.

We know that in the month of Elul, every day we hear every shofar. Every day we hear the whole shofar. On Passover, we customarily do not eat matzah. A few days before Passover, right?

Two weeks before Passover. A month before Passover. This is because the matzah of the night of HaShem will eat the sin. Do you know this law?

beauty. Because if you can eat matzah before Passover, just as in the army, some of you eat matzah even before Passover, when the Seder night arrives, there is no longer any point in eating matzah. It doesn't excite you. So why listen to every language?

Registered every month of Elul? Why not leave hearing all seven to be an act that is only encountered in the mind? How will the joy of hearing each shofar move us as we hear each shofar each month? Is this question understandable?

Is the question understood? Interesting question? I don't know, the most interesting thing in the world, but our Rabbi Tessotsa says, he does n't ask the question, he just answers. There is a difference between the pleasure that comes from eating and the process that you go through by hearing each shofar.

Eating matzah. The feeling that comes from eating is monotonous, there is no depth to it. Now, if you finish the invention before that, you will no longer have any innovation in unifying the invention of God of order. But hearing each shofar is an action that has infinite depth.

Being able to listen and let the voices penetrate inside you and awaken you is an action that never ends. And I want to take this element that our Rabbi Tessotsa says in conversations and one of the most important qualities that allows for changes. I think someone here said to grow. Look, gentlemen, a person is a creature that can either move in circles all their lives, always being busy being the same thing, or being a creature that is constantly growing.

To grow you have to be able to change. To change, you need to be able to listen. Listening does not mean blindly accepting what is said. But listening means you are open to letting the things you hear shape you.

To change you, to use the things you hear to meet who you really are, what I believe, what I think, what I want, to be able to go through a process from living a life that is founded on a small perception to a life that is founded on a big perception. And the ability to listen is very, very significant. Because many times I don't know you, so I certainly don't talk about you and people who come from there are people who were in the eighth grade who come from a class before the eighth grade and there are people who aren't you but there are people who were in the eighth grade who were at a level of the highest. Who could tell them something?

Who could tell them what life is? The great ones understand why we call it the eighth grade after the eighth grade. In the eighth grade, in the pride that needs to be in a student who is sleeping. So it is, with the help of God, a lesson.

But in a yeshiva, everyone is equal. There is no more here. There is no bigger here. It's not that the first grade is a lower grade.

There is no youth here and there is no one in it. But there is this ability to make the transition to be a basket. To absorb. To absorb.

We say to absorb. To hear means to absorb things into yourself and to be a witness to the changes that it arouses within you. Suddenly you discover through the voice that you hear from outside what voice it is that comes from inside and resonates with its own people. So let's read together the words of our rabbi on Rosh Chodesh.

We began to open our ears to hear every shofar. We are educated to hear the voices. It is an education to hear voices. There are voices.

Even today, in reality, there is some voice that appears, there is some message, there is some movement. If you are able to hear this voice and find the change within you in contrast to it and through them to hear the bed of life, to awaken from the immersion in the complexity and smallness of life to the life of the world that is within us, the main mitzvah is not the takiya but the hearing, in the words of most of the poskim, that is, Rosh Hashanah, we will talk about it later, with the help of God, it is the day of the creation of man, right? You know it with me, the day of the creation of man. Now, what is the characteristic that characterizes man?

What is the characteristic that characterizes man from animals? Speech? So what was the mitzvah that characterizes man on Rosh Hashanah? Speech?

Also simply, if man is a man, he speaks from the side of the troubles. Speech instead. What is the mitzvah of the head of the world from the Torah? hearing.

How is your hearing? This is the second commandment for man to express his appearance and his creation and the innovation he brings to the world. Is man's innovation in hearing or in speech? In speech.

So why is the first matzah in the Torah a shemiah? The first matzah of the head is hearing. Do you understand the question? Says the Rabbi, Rabbi Ketsosha, it is true that a person has everything to say, but what are you saying?

Do you speak the outside or do you speak the inside? You need to first get excited with your face. The ability to hear is the ability to hear the Rabbi's words and ask what it means to me, what resonates with me. I get along with it, I don't get along, I have questions about it, it arouses curiosity in me, it arouses antagonism in me, meaning the meaning is anti-what, what does it arouse in me, where will the things that happen in the yeshiva happen?

Will they happen outside of you or will they happen inside you? Will they come to you or penetrate you? They will be related to the question of what you will do, Oksho Moshe, you will be here in the yeshiva, busy being, not busy doing. When a person has an entity, he also does, of course, but if there is a habitat that has all the conditions to penetrate inside, you, thank God, are entering now for years.

There is no burden of livelihood on you. There is no burden of authority. No, you are not any harassment. Dissemination.

What is the movement that should be here in the yeshiva? The movement should be: we learn, we learn, friends, but you can hear a faith lesson and you hear it in your ears, but you don't listen. You don't listen. You don't let it touch you inside.

Why aren't most people busy listening? Do you know why most people aren't busy listening? Because they are afraid of change. Not that I'm that good at withdrawing, but I'd rather be who I am today because it was familiar than let someone else take my place.

Maybe one day I'll be a benefactor. Who wants? Who says I want to be a beinish? Do you know what Beinisch is?

Hello, there are some of you, oh, these are some comments. Listen, gentlemen, what I'm telling you is not a simple point. Sometimes a person needs something to happen to them that shakes them up so they understand that they need to change. Changing doesn't have to be because I'm bad, but because I can be better.

Most people are not busy changing, they are busy not changing and building themselves some kind of shield. What is the shield? I already know, I already know, who will tell me what to do, who will tell me what to think? You don't have to blindly accept what they tell you, but come with an open heart.

Let the voices you hear linger within and ask what it means to me, what it means to me? Maybe you will discover, maybe we will discover within ourselves that we have desires that are much deeper and more genuine than we thought until now. So our Lord says, why is every month like a month? Because you need to educate yourself to listen.

The name is King. Maybe let's start first. The name God is not a worldview. God is not the intention.

I have a worldview that the world has a Creator. It is a worldview that God is a presence. It is a reality that you stand before and you receive from it many, many powers. We say, "Our fathers have cultivated your Torah and our kings have brought you near to your service and we have returned in complete repentance before you." Some think that the word "before you" is the most unnecessary word in the blessing, but it is the most significant word.

Blessing. What is complete repentance? It is to return to complete repentance, to be before you, to live when the Holy One, blessed be He, is present in our world. The Holy One, blessed be He, is not in heaven.

He is not just in the sky. He is not the correct answer in psychometrics to the question of who created the world. Who created the world? A.

God, B. Husband C. Gargamel, Dandenong. Mark A.

God is not her salvation. Who created the world? God is the one who revives you. The one who watches over you, the one who loves you.

Now, to stand before God, one must face Him , one must meet Him. Yes, is our sweet Rabbi ready? Maybe if you are full of peace and love and awakening and all that, why? There is no end to growth.

There is no end to growth. But I want to tell you that the happiest thing in the world is when a person goes through internal processes and feels that something in him has changed. There is no joy like this. Now, most people today have a lot of internal conversations going on, and it's not a conversation about what's being said in the world.

But in the yeshiva, that's the business, gentlemen. The business is to learn and undergo change, to become enlightened and aligned, to learn faith and build trust. You learn faith not to pass a course. You learn faith in order to believe.

To believe means to trust in a great truth. And when you give trust, it should free you from a lot of the distrust that we have, the criticality and distrust and fear of surrender. This trust requires the process of listening, being able to listen, coming with an open heart. What does it mean not to listen?

Not to listen means being critical. Critical. The meaning is there are two types of not listening. There is one who doesn't listen at all.

He came in this position from the start. Who will tell me what is real? It's a position that people are in. They are in a lesson, the lesson passes forever and there is no chance that it will penetrate their hearts because they do not want to change.

And there are people who are ready to change, but they come with criticism. What is criticality? In sterility, it means measuring what you are told based on the measurements you have taken so far. There is a bigger world than you have known so far.

Open up to him. Start getting to know him. Start meeting with him. You don't have to accept him, but you will meet him.

There is a space here that we have not yet known. We really need to get to know him. Because our sweet rabbi is not there. A person's tools will meet in a matter if not through a compromise.

You meet a new person. Lesson 1. When you meet a new person, you come to get to know him. You take a Baron that you don't know.

You can't tell what his behavior is from the horse. You come to get to know him. Talk to him. Meet him.

Look at him with a good eye. Learn about him. The Torah is nothing less than a new thing that you need to start meeting with. There are certain limits and not certain limits, but I'm talking about the approach.

The approach is an approach that whoever wants to advance must be able to listen and listen is to be able to types. Yes, our Lord, all the questions here are not from verse 1. No one understands why the mind that even gets used to it is that you don't know what freedom of eating is. The act of eating, its impression is the surface of hearing.

This is what I'm saying. It's not that hearing is an infinite depth. The act of hearing is an act of infinite absorption. In practice, eating and hearing meet.

Your thread meets it and hearing your face meets it. That's how our Lord says. This is the difference. Wait a minute.

Maybe Lesson 1 will also ask a little. There's nothing to ask. Everything is simple. Yes, our Lord.

There is listening that can confuse. What kind of listening can confuse? As if I did n't understand? Explain to me, please.

Blindness. Blind trust. Wait a minute. You're saying two things now.

Blindness means blind trust here. There is no blind trust here. In the yeshiva, there is no omniverse. There is no demand for omniverse.

You have to be who you are, but with humility, with openness to the Torah, with understanding. You are ready to break up with something that you have not known until now, and the more interesting it is to you and the more open you will be to it, you will meet yourself in it who you really are. Surely trust is not good. What is trust?

Past trust is trust in which a person has lost his proper sense of criticism. But surely we are. I want you to be you. I want you to believe.

The Lord of the world wants you to believe that you will meet with him. I don't want you not to be. I don't want you to be erased. But it's impossible.

Well, let's talk. What's impossible? Yes, gentlemen, the rabbi. Yes, our rabbi.

What they do in the yeshiva is study Torah. And we came here. What lesson are you? C.

Well, we came to the yeshiva to change. So what comes out of this? We study Torah to change. No, what's wrong with that?

You don't study Torah. I want to tell you something new. You didn't come to study Torah, you came to be Torah. People do n't come to study Torah.

What is the point of studying What's the point of that? Gid Boom and Lila for what? May you prosper in all your ways. You need to be Torah.

The goal is for you to be Torah. Our Master wants you to be Torah. Listen, our Master, the Torah is drawn to water. Okotsa King to the water.

If a person is asked why some people think that a person is likened to a cup. The Torah is water and a person is a cup. The function of the cup is to fill with water. But King David says that the Torah is likened to water.

A person is likened to a tree. Right. And I want to ask you, who is for water? The water of the tree or the water is water?

What is our Master? Thank you very much for answering, the water of the tree. That is, you need to brush with the Torah in order to become Torah. Because within you is a soul, an internal force that when it meets the Torah and comes into effect, you will become Torah.

The Torah is not something we will find. The Torah is the thing itself. When you are Torah, it is the thing itself. The Torah in the book is a means that the Holy One, blessed be He, gave.

A very important means so that we can become Torah. The goal is us. Torah or what is being Torah? Excellent being Torah.

I think. I will tell you and I will not explain it to you. It is to think Godly, to please Godly, and to choose Godly. You understand what I am saying.

Okay, with the help of God, but to think as God thinks and to will as God wants and to law as God chooses. Do you understand what I'm saying a little more? It's called being good. yes.

Our sweet Rabbi turns everyone into the same thing. How is there a chance that a person could erase themselves? How is there a chance? All of our Torah study is a study of questions and ignorance.

Do you know when it gets deleted? That a person enters a class, doesn't ask questions, doesn't respond, and then he becomes an eraser. The entire Beit Moda discourse is a discourse of questions, of clarifications, of desires, and all of them are different from one another, just as a face conveys different Torah opinions. If Torah was external to us, then it would erase the Torah yeshivas.

It's internal to us. You have to think Torah, and you have to want Torah, and you have to be Torah, and everyone is something different. Tell me, being good also erases personality. Why does everyone have to be good?

Well, I did n't understand. The truth is so great. Its expression in life is so different for you and for me. Things that happened to you and I were different.

Life was different for you and your ancestors. This is a different generation. And for you, it's different. The truth is one, but life is different.

And life is the tool through which this truth is revealed. So each of us is different. So we will express it in a different way. There's no chance.

And if we learn correctly, the woman will erase it. There's no chance because the whole discourse that took place in the Beit Midrash is the opposite. If the requirement is to study Torah in a book, maybe you can be erased there. If you succeed in listening and liking what you learn and knowing what you read and believing what is happening, there is no chance of you being erased.

reverse. You will not be erased. Blessed are You, Lord our God, King of the universe, by whose word all things were created. Yes, we argued, and what excellent questions.

Here is your question. This is the good opening. You see, when the Son gave us the Torah, in the Torah he taught us how he leads reality, what he wants to be, not what he wants from us, what he wants us to want, not what he wants us to do, what he wants us to want. Now the Holy One, blessed be He, said, Why do you keep Shabbat?

Because I'm back on Saturday. It is you who appear in the story. That is, what does the Holy One, blessed be He, say? God reveals Himself in the world in six days of work and a Sabbath of rest.

That's how I am with God. If you study the Torah as what God wants you to do, that makes one sense. If what God wants you to want is what you are willing to be, then you are willing to be God. We will talk about this, God willing, little by little.

But studying Torah, learning faith, and contemplating the ways of God in the world. For example, a person who sees how full of kindness the world is. We'll talk about it a lot this year. Grace is grace, the grace of our lives, the grace of our understanding of the mitzvot, this is grace, our walk is grace, good grace.

And he sees how full of kindness the world is. Saying wow if the world is so full of grace I also want to belong to this grace I also want to be full of this grace not only receives grace but also does grace he becomes divine but God is not only the one who reveals himself in the world but the world from which our gaze is always God is a meter asking far and near we know what it is with the help of God infinite reality

that everything that is revealed infinitely is revealed from him so the best way to become a divine being is to learn what God has taught us, what he wants and how he observes reality and how he behaves in reality . Now you need three things. A.

To study Torah B. To fulfill the commandments C. To observe reality and see the divine within it. What we will do this year is mainly the third part.

Yes, gentlemen. Yes, before the change, you have some painting that a person is a tour, what's sorry, as if he must be a busy person, a person is born in the world and thinks that the whole world was born for him, it's not a small thing, it's not an excuse for me to say stupid, brought me a person born in the world and he lives a shame that the whole world revolves around him, it's the most stupid thing in the world, what is it, is it

right to think that the whole world for me is to belittle myself, there is nothing intelligent about it, of course I am not everything for me, I live in the world and the world has a great trend, the resurrection before me continues after me, and the most wonderful thing is that I will be part of this trend to make the world whole, and the world does not come for me, and reality does not revolve around me, and I am not important, it is very important that

I be, it is the most important thing in the world that I be. You can't give up on me. But I'm not important.

And whoever lives with the feeling that he is important, that the world revolves around him, then he lives in a slowed down manner. Now why does this processing exist? This processing also contains great wisdom for humans to take care of themselves. But the simple expectation is that when you are in a yeshiva, the minimum thing that must be acquired in a yeshiva, before that there is no chance that it is permissible to leave the yeshiva, is to understand that you live for an idea, what is called an idealist.

Before you are an idealist, don't think about leaving the yeshiva. This is the minimum threshold. To be an idealist is to live for an idea, the idea that you think is real. Not the idea of making money because that's the idea that comes back, but a person who lives with the feeling that he is the bearer of peace.

I was born in the world and everyone imitated you for me. I stand here on the podium lecturing you. You have determined for me because it is important for me to say my words or to cultivate myself. What is me?

You are for me. You are not for me and I am not for you. And that a person lives with the feeling that the whole world is for him. It is a lie.

And that a person lives with the feeling that the most important thing in the world that he will do is to belong to most of his material things. It is a lie. To get out of this lie. How do you get out of this lie?

Grow up. Very simply. Yes, we learned Torah study to hear. What is the meaning of studying Torah?

To hear. That I study Torah because for the Torah, as if what is what is what is meant for the Torah? Just plain. What is the plainness in this?

Torah study to hear. It is just Torah study. What is Torah study to hear? There is a lie.

So it is to hear, not to hear, what is Torah study? It comes to hear that I work for myself. Studying Torah for the sake of it means studying the name of the Torah. What is Torah?

The intention is to be Torah. God's will is that you will be Torah. Who explains it like that? Rabbi Kook.

Where do you see the Torah? Chapter 2, paragraph 1. The Torah is not meant to solve problems for you in life, for example, to build an identity or things. The is the purpose of being Torah.

You know what it is. Why do you study Torah? To be Torah? To think Torah, to want Torah, to feel Torah, and to be Torah?

The Torah is not what is written in the Torah. It is also written in the Torah. Of course, I learn quickly. I have many commandments.

I have many hunting. I would almost say that there is no purpose for troubles. There is a purpose for finding and believing in what is written and being like this. This is for the sake of the Torah.

Do not turn the Torah into a tool to solve your problems in life. Most things. What is it to do? Not to hear?

If I go with my child to the health insurance fund, it is not to hear. Because why do I go to the health insurance fund? That is not the purpose. I go through generations to solve problems that will not be.

There will be no disease. Most generations that we raise do for what. Why does a person work? He does not work.

To hear? To have money. Why does he want to have money? To have peace of mind?

So peace of mind is the purpose. And studying Torah is not standing for a queue. A means is the goal. What is the goal?

To be Torah is the goal. You understand, our Lord. The beauty of being Torah is that I do not have my will anymore. To want what Hashem wants.

And to think what Hashem thinks and to relate to the world as the world relates, for example, if you see that the world is full of kindness, you say, " Then I am also full of kindness." You understand, our Lord. That's how you can grow the most, the most, the most. So far, for today, next week.