סוף שמונה פרקים לרמב"ם | הרב מישאל רובין | שמונה פרקים לרמב''ם | תשפ''ו [21]

Kind: captions Language: en Okay, so that's how dear friends [Kachakhag] we've arrived at the end of the chapters, those who have been on this journey, oh, in the end, they benefit, but it's a difficult journey. We said, "The head, A, B, which is the forces of the soul." First of all, the introduction of the Rambam. The introduction is important because the Rambam knows that we want to hunt for morality in order to build personality. Personality here is the central point of the entire book. To build personality. Just today, I saw in the book of Proverbs that the trend of the book of Proverbs is to teach children morality. What is morality? It is to stabilize their personality. This is our trend. To stabilize our personality. And to shape the personality of the children. This is what we ask for, which is a very, very important thing. This thing is very, very important and it is a life's work. B. To know the forces that operate within you. Chapters A and B. C. To understand the moral problems. D. The medicine of morals. Directions. The Rambam has a unique method in the chapters and he writes that you need to repeat things that you do a lot. The power of repetition. The habit of working from the outside to the inside. To do external things that affect the inside. This is an important point and every human being Sometimes you need to know what you are working on, what standard you want to work on, what plan you have, does you have a work plan? These things are very fundamental because in the end a person can go through my life and not bother with my standards. To bother with the mind, to bother with learning. Learning is very important, but learning must be applied. On a vessel within a vessel, if the vessel has a hole, if you put water in a bucket, a hole, then the water will not stay there. And this is how the Rambam sees it: first of all, building the vessel, building the personal space, when a person builds a personal space, you can put things inside, for example, Torah, for example, a mitzvah, a person who has holes in it, in protests, of course, there are holes in the vessel that he built, so the mitzvahs and the Torah don't have much of a place to exist there, where to go there, and therefore the mitzvahs begin at the age of 13. Punishment is imposed at the age of 20. You are not yet 20. You are right, I know, in short, age 20. Mitzvah 13 and 20 standards. When do you start at what age? Zero, right? You educate your children at what age? You wait. You wait. 13 years old to tell him that he needs to behave well and he needs to not be rude and he needs to be obedient. You say zero. Why is that all? It's the personality. You want to build a personality. Build a personality from the age of zero. Not at the age of 13. At the age of 13, it's 20. And a personality is formed from the age of zero. So why not commandments at the age of zero? Because commandments are an addition to what is on their personality. Therefore, a person in the right order of actions is first of all learning morality. Morality is I have to repeat this because because this is what the whole book is about. Morality is from the language. It is from the root. The evil one is very concerned with the roots. So he brings what verses say that morality is to stabilize the personality and sometimes it requires a mother. It requires work. Therefore, it requires torment. But he doesn't learn it from the torment of the Syrians. He learns it. Morals. Morals. What is morality? Like a horse's. You hold the reins of a person. All kinds of reins. But this is something. You hold the horse. You tell him to stop. I don't know, right? No, but I understand in the movies that stopping is like this. Right, left, back. I do n't know, know what is less. But oh maybe back then like that and then there is then I don't know but but it is to direct. All the work of personal morality and the work of moral transformation is to direct. To direct the person, ourselves, our children, the people you educate, to direct them, to stabilize a good serious personality with good habits, to educate in values. It is to direct. Therefore morality is not training. What is the difference between training and morality? Training is that I come and say do this. And if you don't do this you will receive a punishment or a reward or a punishment. And then you do it not because it is in your power but because something asked you. It is not training. Education and personality shaping is that we will first examine what the special qualities of the child are. And after I shake the special qualities of this child I take it and strengthen them. It is experimental work and therefore we have a lot of endless experimental work actually in our lives to advance in morality. This is what we have in Chapter A and in the Forces of the Mind. The Mentally Ill says that we are all mentally ill. It is good to be mentally ill because it is not really us. Chapter D' is the medicine for mental health, chapter 0 is in all your ways, all actions should be for the sake of heaven, for the sake of God, for everything you do, it's to improve the personality in one direction, for one goal. Look at chapter five, repeat it. Chapter six is ​​the Hassid versus the conqueror. To create content. I do n't know who wins, but the conqueror is the one who is oppressed, and the Hassid. The Hassid does the good things on his own. He needs to overcome. The Rambam says that in certain things, overcoming is better than the Hassid. Why then does he divide? There are such commandments that if a person wants to kill a human being, then and he overcomes, it's not nothing, but if in things that are forbidden to eat meat and milk, and he wants to eat meat and milk, and he overcomes, then it shows that he is a servant of God. We talked at length about this, so this is chapter five, six, seventh. This is a chapter on prophecy. We didn't study it. We didn't study it because it's a chapter that's not so related to the book. It's related in the sense that the Rambam says that someone who has corrected qualities is no less than a prophet from his point of view. Therefore, prophecy has great importance . But we didn't study there. Maimonides explains this in the Shuri Beit HaGit. Maimonides explains there at length what the difference is between the prophecy of Moses and the prophecy of all the prophets. Moses could speak to God and the prophets would see it in a mirror in riddles in divine messages. It's one or two. Every prophet would fall apart as if what is falling apart? He would fall and come out of the body as if things were shaking the body. The prophecy of the word of God that entered into Moses would speak to each as to his friend. It's impossible to understand it. It's impossible to understand it. I don't understand it. So okay. But Jesus, who was not small, Jeremiah, Ezekiel, they would fall on their faces and prophesy to such a level that it was as if the body would explode as if God were speaking. I don't understand that either, but I understand that it can happen. But with Moses, these are completely extreme things. This is chapter 20, chapter 80, which today we want to read the end of. The chapter of My Name is the chapter of the end because it is a continuation. He was accused of free choice. Because this entire book cannot be based without its foundation. And its foundation that a person chooses. A person chooses. Everything they tell you in modern psychology or in all kinds of lectures, in all kinds of things that you actually have to do things. The Rambam calls it heresy. It's heresy in the Torah because the Torah gives a person the tools to choose what he wants. The truth is that sometimes it's harder to choose and sometimes it's easier to choose, but it's always difficult for a person to choose. What is there in him? It has features. Therefore, everyone here has certain qualities that they were born with. And then he built himself up with friends, family, society, and his environment. This is what is inside you. Is it because you were born in a certain neighborhood, to certain parents with certain traits, that you have to do one thing or another? The Rambam says 100% no, sometimes it's very hard, sometimes it takes crazy work, it takes a lot, a lot, a lot, but there's no such thing that a person has to do. Why is this so important to the Rambam? Because if a person has to, then there is no Torah. The Torah loses its duties because in the Torah there is reward and punishment. In the Torah, it is the work of man. The Torah requires choosing the Torah, choosing life, choosing good, choosing evil. Yes, chazma. So there are actually no teeth to everything that is written in the Torah. If I have to cut, God forbid, then why would the Holy One, blessed be He, bring me something else? It's true that sometimes the temptations are very, very great, but don't think for a moment that you owe it to me, friends. We did a tip, a tip, grandpa. This is important. By the way, next year I'm going on vacation after many years. I think I'm something else. Okay, opponents. What's going to teach? No, I think I'll have to teach the first lesson because the square is going to go. It's really, oh, here on the ship. What's two, what's up? 50. I mean up to 50. But it seems to me that Masad is after me there. This is very, very important. The book is very, very important. So it is an expert. Not an expert. But maybe we will try to give some kind of book. I don't know. What do you think? What is the subject? I think that at the beginning of the year I will start entering the world of Torah. For a little while, a month. Maybe a little bit like that. To catch people. If I succeed, then in the forest we will start. What do you say? I really want to splash with you. It is important to me. The fifth name is important. But, oh, I think that in eight chapters there are limiting topics. You didn't screw up. You can take it. Also, a little name. I will tell you that it won't come out as a loss. Because guys who say we want to learn in blood, talk here. The society that wants to hear more about Rabbi Matbar will not come. So I don't like it. I hear you say something very, very important. So what to do? Start with a side. There is blood. You can record something like this. Talk to them. And it's like, "This is what you said. It's not less than another person who can do something. They are from another group. Maybe they can die." I do n't know. I heard from the rabbi, yes, but it seems to me that he is now debating this matter. They are still debating. Okay, I shared. You in my confusions, what lesson for us, what lesson for the believer, you are great, you know, I am a simple person, no, but you have a good system, I finished the system, I think it is good, good things need, yes, yes, he has two lessons, no, but two lessons, he will come evening and morning according to the days he asked for, because I wanted, I wanted, that with the help of God, a sheep for good and a bar, and the deceivers have you, right, they told you the deceivers, they told you to choose, you chose it, you got involved when the day came, no, you can get involved, wrong, something serious, you are already grown up, children in the cute steps, come on, oh, now I want an end, I don't know if I have an end, I want to see the Rambam's attitude, you have, come look, someone, come look, I want to read, and there is nothing left of this matter, but something that needs to be talked about a little so that you can complete the purpose of the chapter here in this book, they are in the book, so he says like this, I must talk to you about one more point. What is the point? And even though I didn't want me to understand things in it at all, but this has already brought me to this, and it is the knowledge of the future. Maimonides is going to ask a critical question here. [Sighs] What question is he asking? He asks about God's knowledge of the future. What is the question, since it is an argument that He will give us? Whoever thinks that a person is obliged to abandon and rebel, then the entire eighth chapter explains what the Rambam explained: that we are not obliged. True, we are not obliged to do things. We choose. The Rambam says, if the Holy One, blessed be He, knows the future, the Holy One, blessed be He, certainly knows the future. So how do we do it differently? This is the question of the Rambam, a difficult question. The Holy One, blessed be He, knows that I will now take this and I will do this with him, so I can not do it. He knows and it is written in His book. Which book says this. So I can not take, I choose to take or not to take, I take. Oh, it was written in the book. If it was written in the book, then I must take. I repeat the question. Look at what is written before me. Since it is the argument that is blessed for us, someone comes who thinks that a person is spreading the word about the mishmat and the amrik. The mishmat and the amrik means to rebel against Hashem, to commit offenses or to hear all the Name. It sounds like a person has no choice in every action they take. Why? Or if he does, his choice depends on the choice of Hashem. After all, the Holy One, blessed be He, has already determined. By the way, the Rambam has already mentioned that there are things that are not determined. What do we determine? height. nature. nature. Parents period. Full of things We were born in a certain period Someone chose not to certain parents Someone chose not to certain traits We also did not choose They can be changed They can be worked on But the raw material that we were born with We were not born with We did not choose What else we did not choose Height is the only thing We said that other things We are not a number Identity also did not choose in order says the Rambam And the name that brought this belief He will say This is the man The name knew in him Whether he will be righteous and wicked or not know A question mark What do you say The name knows Whether he will be righteous or wicked or not know Here if you say know He will be obligated to be proven about the same situation Than the name knew beforehand Or will be with him Untrue The Rambam's guardian There is another possibility If the Holy One, blessed be He knows things Then He knows If he does not know Then maybe he does not know How does he not know What the Holy One, blessed be He may have knowledge that is not true That the Holy One, blessed be He does not know Whether I take the time or not This is a stupid example Yes But will he commit a transgression He will not perform a mitzvah He is not The Holy One, blessed be He does not know What do you think Knows or does not know I ask you if he knows What you said knows So if he knows that I am lifting the veil then I can not lift the veil I can or cannot now I have meat milk after meat [snort of contempt] I have a temptation to eat chocolate after meat so I am confused confused confused meat commits the offense but what was written in the book of Hashem that I ate milk after meat so I can not eat milk after meat I recognize [kahkhag] eating milk after meat is right or a mitzvah I was confused putting on tefillin in the sun I put on tefillin wait you put on tefillin but a little bit the Holy One blessed be He what was written that you put on tefillin today well then you could not put on tefillin you understood the question they call it in Hebrew knowledge and choice knowledge of Hashem the choice of man it does not go together apparently it does not go together or Hashem knows and I do not choose or I choose and God forbid Hashem does not know this or it does not or it does not that they are together well let's see what the Rambam says and if you say that he did not know this from before they pledged to build huge fences and build walls what the Holy One blessed be He does not know this This is this is this is a huge crack in the obligation of faith. Now listen to what I say and look at it very carefully because it is the truth without a doubt. I will explain to you what is happening here and what has already been explained in divine wisdom. I want to say what is beyond nature that God will ascend, knowing in knowledge and not living in life until he and knowledge are two things like man and his knowledge, since man is apart from knowledge and knowledge is apart from man [crying] are two. If God did not know in knowledge, the multiplicity would be required. There are many ancients. The name of knowledge, which is what he knows. The life in which he lives and the ability that is in him can, and so on. But it is not like that. I reminded you of an argument close to the understanding of humans. Although the covenant and the being of God will be refuted, these are very powerful, exemplary, and it is estimated that he will ascend. You will be ensnared. He is until he said that he is knowledge, he is the knower, he is the known, he is the living, he continued to live for himself, and so on. The Lord of the Sharias. But the matters are difficult. Do not accept to understand it completely in two or three lines. Indeed, they will pour out to you from where the handles are in a cloth. A great principle. And do not allow the language of the Hebrews to say, "The Lord lives," as they said. Your soul lives in him, no, it is not a word, God lives in the life of God. I want to say there, we will be happy because the one who rejoices says two different things: God lives in Pharaoh. Pharaoh is one thing in life, something else. But with God, God is happy, speaking for Himself, God lives with Himself and Himself is obligated, and they are not something else given. They did not say in the blankets, but they said, God lives, not God lives, God lives. Therefore, there are differences in the knowledge of souls. They say, "Blessed is He, God lives in the worlds" or "God lives in the worlds." And the intention is that in his mind one thing explains what the Rambam says. The Rambam says, "Listen, there is a huge question here." The huge question is a new issue with which he chose to end the eight chapters. The knowledge contradicts the choice. Free choice. Are you a free choice? The knowledge of the Surah of Choice states that if God knows, then He is obliged to do it. good. It's been a while. The Rambam's answer that we don't understand is an answer. I hear the Maimonides that you have no way of understanding. Why? Because when you say knowledge with you it's like I know 2+2 I think I'm a human being regardless of the first, but now I know two not 2 with God it's not like that with God it's and knowledge is and life continues life all these things are expressions that we try to understand at our level in our terminology to understand a little bit what we're talking about but it's not like that because God lives in other dimensions in a different reality in completely different things that we don't understand for example we live in three dimensions we have width right length light or height this is for depth this is height in the heart this is the human being this is how he lives now some important and wise Jew came his name was Albert Einshi Shamal he said there is another dimension called the dimension of time I didn't understand what good wisdom is I'm not that smart I don't know if you studied it and you know what to talk about but this is what it says think there is an animal that lives in one dimension let's say two like that or like that there is no depth and no height there is what not what always there is height think you have you will be able Explain to this animal that there is depth and depth in life. We live in three dimensions and if the Holy One, blessed be He, lives in 1000 dimensions, how will you understand? There are no mirrors. This is my life. My life is like this. This is how I can see. There are birds. There are many birds that have eyes here, not here. Therefore, they see differently than we do. We see like this. What do they see? Completely different? Explain to a human that you are able to see. If we had eyes here, we would see like this. You can understand this. No, because I can't. I have to turn around. What do I have here? I turn around. A horse cannot understand between how you look only like this and these are other physical sensations. Understand dimensions. A person lives in a certain dimension. These are the dimensions that he knows. He has no other recognition. Therefore, we are unable to understand in dimensions. God lives in himself. This is the same life as I am talking to you. The heart really works. After all, we have a beginning and an end. There are many things that, from our point of view, are life with the Holy One, blessed be He. These are completely different concepts. I mean, so what now do you want to understand how it works? Knowledge and choice don't work out, but why doesn't it work out? Not because There is no choice and not because there is no knowledge, but how these two things are hidden together in the heart of God. Choice and agreement. I do not know. This is the answer of the Rambam. The Rambam says, "It is impossible to understand." Look at what he says now. He has already explained himself in what is after nature. That is, it is the divine wisdom. It is written below that our intellect is incapable of encompassing His reality. It is a combination of perfection and this is the perfection of His reality and the disadvantage of our intellect. We do not know. There are no reasons for His reality that we can understand. In short, all of the thinking is that our intellect is short of achieving because the light of vision is short of achieving the light of the sun. Or look at the sun. It is impossible. Then we are unable to look at the sun. We are unable to absorb the light that is not due to the weakness of the sun. Oh, if I cannot see the sun, it is a sign that the sun is not serious. On the contrary, the sun is so serious, so strong, so powerful. You cannot see anything except that it is the light that is stronger than the light that you want to achieve. I want to achieve the light of the sun. You do not spend a day in the city. Look at the sun. You cannot achieve the light of the sun. Because if The light of the sun cannot, so the God of the dawn, that perhaps it is related and speaks of this, much interest, and they are all true, explained articles. It is necessary that we do not know his opinion as well. We cannot know what he thinks and is not true in any way, since he is his opinion and his opinion is, that is, he has no other religion, he has no hesitation, he has no things, these are other concepts, he is the mind, he is life, he is the light. I cannot explain all these things, and this is the matter, very wonderful, and he who disappeared from them, from them, from those who think that man is late on the Mishmal, and I said, " Yes, look, this is below and worship him, he worships him, that is, a spiritual worshiper, that is, they did not understand, since they knew that his reality, his wholeness, will not be removed, and they sought to worship him until it fell under their minds, and this is what is impossible, because we did not encompass his mind, we encompassed his reality, and this is possible, it is not possible any longer, giving them an example to understand it, it is useful, and everything is one thing, since his achievement is then perfection, and that he deviated as he is in his reality, he is the complete one from religion, ability, will, and life, except this purification. The beautiful is impossible and only these stratagems and titles we can only understand them if they are outside of us I will give another example a person thinks he can understand the mitzvot how it is written written the meaning of the mitzvah is correct the meaning of the mitzvah the meaning of the mitzvah have you heard about the meaning of the mitzvah what do you think you can understand the meaning of the mitzvah? It depends on what you mean when you say the meaning of the mitzvah if you think the meaning of the mitzvah is the reason for the mitzvah you are alive. Why? Because if I understand the reason for the mitzvah it means I understand the divine logic. Is that possible? No. That is why in life I will never understand these logics in life not that is why I do mitzvot and I do not understand them tefillin understand I do not understand so why do you do because God said but what do you understand but I can explain that there are important things here I put them on the head and the head is the symbol of the mind and I put them on the scapula and on the scapula is the physical strength all this is beautiful but do you think this is the reason for the thing? Not sure but you can bring the reason for the thing in life because the logic is divine logic and if I understand this logic then which of the two possibilities either I am G-d who is not or G-d is Small because I can understand it. Give another example. There are laws in the world full of laws. Can you understand them, say traffic laws? Can you understand yes or no? Yes. Who made the traffic laws? Man. That's why I can understand them. I'm not smart enough to make the traffic laws. But after they made the traffic laws and enacted them, can you understand them? Can they? Of course they can. He has red, so a green man. If his wife is green, don't throw it. It won't prevail. So that's why I understand. One did red to say the advice. Two did green so that green could pass. There's logic in that. What logic is this? It's human logic. Human logic. But in this commandment, God commanded. If God commanded, then the logic is divine. If the logic is divine, how can I believe it? No. And so when the first wrote the mitzvah, it's not the reason for the mitzvah, but it's a taste, like they match the language a little to make the ear understand, but the reason for the mitzvah is the answer of the Rambam. By the way, there are other answers in the first. There are other answers in the first, for example, Hersag says. That God knows everything, but that doesn't mean you're proven to do this. Why did the Rambam say that? It's a big question because Rash says that the Holy One, blessed be He, knows you so well that He knows what his riddle is. The knowledge is that He knows you. It's like you tell a child, you give him chocolate and you give him no chocolate. You give him half. You give him a candy bar. You tell him, "Honey, I brought you a present. Prize you. A cute candy bar. A peeled candy bar and chocolate. Lots of sugar and milk and nuts. Choose what you want. Do you know what he will choose or not? Do you know what he will choose? We know what he will choose. Yes or no. We know what he will choose. He will choose chocolate because it's not that new. But I forced him to take the chocolate. He has a choice. Or he doesn't have a choice. That's how you closed it. You understand. He has a choice. He can choose either the chocolate or the candy bar. But I know that he will take the candy bar. He won't take the candy bar. Okay. That means the knowledge doesn't hit you, but I know what you will do. I already know in advance because I know you, Pix. I know you, Pix. I know that you won't be able to resist this temptation. Dad, you were. Must fall into this temptation, no, but I knew you wouldn't be able to work. I knew that you would work here. You understand the point. Maimonides doesn't say that. Maimonides says, I can't understand the contradiction between knowing God and choosing. I can't. There are other answers. There is a very complex multiplicity. He says that knowing God is that which is in particular, and only in general. Oh, and there are also other answers, because we actually don't know what the Holy One, blessed be He, said. We don't know what the Holy One, blessed be He, says . If we don't know then there is always something in her life. Okay, but I love Maimonides. What does Maimonides say? You don't finish the book so that it will be nice here in the forest because the thought and the realization of his mind are complete stupid. So he who knows that he knows as we will know that he is found, he is found, you understand what it is, that the Holy One, blessed be He, is found, you understand what it is not, so how do you want to understand his knowledge, his knowledge, his information, and if we ask how he is, his mind, that we will not achieve it as he will achieve his reality in its entirety, he is already building, whoever wanted to achieve his mind ignored why the investigation, God will find, what can you investigate at all? It follows from all that we have said that man's actions are dedicated to him. This is the conclusion of the Rambam: it is within his power to be righteous, it is also within his power to be wicked. Without this, God has given him one of the two positions. Each time you choose. And for this the commandments, the study, the preparation, and the reward will be obligatory. That is, the reward and the punishment. And there is no difficulty in all this. Although the degree of his knowledge will be given to all the things, our ends will be shortened from this. That is, we do not know as it is in this at all what we intended to announce in this matter. It is time to stop talking and begin the interpretation of the intoxicant, because all this is an introduction to the Mazar Avot to which we have introduced these chapters.