רוממות הנפש כתנאי לענווה | הרב תמיר אלמליח | חובת הלבבות | תשפ''ו [6]

Kind: captions Language: en We are in a dispute where we argued that hatred is not humiliation. That's how we fought in nature, that there is such a reality of the jealousy that it must have. All the submission we are talking about here in our issue of the purchase price is only after the concept of exaltation. Because a person knows the value of his soul, elevates it, knows the powers within him, knows the blessing within him, from this he wants to enslave his life forces to the divine blessing, to be connected to God. This is the surrender discussed in the chapter. For the profit from buying the animals. Remember that an animal is humble because it is enslaved to the forces of nature. He does not know at all the loftiness of the soul, its greatness, its blessing. Then a reality of idle humility is created, which everyone calls humility, but it is humility only by way of consent. The meaning is that a person is tied because he does not know his own value, does not know his own blessing. Thank you very much, my friend. He doesn't know his blessing, he doesn't know his value. And then from that, why does he care about being canceled? There is nothing in it. We talked a lot about choosing something out of choice. Arriving at a certain place out of choice and not out of a reality where a person has nothing else to do, no other goals, no other reasons to get there, so he goes there anyway. What kind of ultimate righteousness is that ? Remember all that? beauty. I want to ignite this issue from another source related to the Exodus. When the people of Israel leave, there are two stages to the exit. The first exodus is the exodus from Egypt itself. After the ten plagues, after the great miracles that were performed in Egypt, after the plague of the firstborn, the people of Israel hastily leave. The second stage is on the sea. And the Lord saved Israel that day out of the hand of the Egyptians, and Israel saw Egypt by the seashore, and the mountains of Israel by the great hand which the Lord did in Egypt. And the people feared the Lord, and believed in the Lord, Moses his servant. There is something happening in the sea and immediately after the salvation of the sea, it is recognized. The sages call this the Great Hand. The Torah says that the Great Hand was revealed. What is this Great Hand ? Rashi says, the great feat performed by the hand of the Holy One, blessed be He. Israel saw the plague, this is the great plague. There is some kind of unique blow here that the people of Israel are now discovering. stage ? Has this status of the Red Sea's calling changed? What has changed? This status of the people of Israel's passage through the sea on dry land? Of all the ten plagues, finally, the ten plagues are moments of infinite greatness of the appearance of the name of God here in the land. Another plague, another plague. The Egyptians who enslave themselves. The Egyptians who enslave themselves to matter discover that there is a leader for matter. There is a leader for the world. There is a leader for nature. And this nature is organized according to the leader and not according to what they thought nature was leading itself. There are truly tremendous moments here of the appearance of the name of the Lord. What is there in calling the Red Sea that is bigger, that there you see the big hand, that extra level after all, the ten plagues are not called the big hand in any way? What is special about reading the Red Sea? One of the entrances to the Red Sea reading is a very special description here. I wanted to go into a period of wisdom that is very, very related to our subject and the way to explain this great hand in the reading itself of the Red Sea. It is written like this: And Moses stretched out his hand over the sea, and the Lord went over the sea with a strong east wind all night, and made the sea a desolation, and the waters were broken up, and the children of Israel went into the midst of the sea on dry land, and the waters were hot to their right and to their left. And the Egyptians came, and all the horses of Pharaoh, his chariots, and The waters over Egypt were quenched in the parsha, and Moses stretched out his hand over the sea, and the sea returned to its place at dawn, and the Egyptians went out to meet him. And the Lord shone upon the Egyptians in the midst of the sea, and the waters returned, and covered the chariots and the horsemen of all the multitude that followed them in the sea. There remained in them until one of them. The children of Israel walked on dry land in the waters of the sea, and the waters were a wall to them on their right and on their left. The people of Israel entered Egypt, pursuing them, and in the backs of Egypt the waters returned upon them, and the Egyptians died there. And I forgot to bring you a very important verse. You see, I brought 21, but I need verse 29:19. What is in verse 19? There is some change in her name. Let's bring a Bible for a moment. There is here. yes. There is some change here in the order of movement of the people of Israel at the entrance to the sea. The people of Israel cry out, the Holy One, blessed be He, saying, "What will you pour out upon me?" Speak to the children of Israel, and they will be glad. And the Egyptians shall know that I am the Lord, because of my greatness in Pharaoh and his multitude of horsemen. And the angel of God, who went before the camp of Israel, took up his position and went behind them, and the pillar of cloud took up its position before them, and separated itself from the rest . There is some change in the order of the movement that the people of Israel entered into this situation of the Red Sea being called into the sea. The verses describe, "And the angel of God, who went before the camp of Israel, took up his position and went behind them." The angel of God who has been leading the people of Israel until now, now walks behind. Who is this angel of God? What is this about? Immediately afterwards it is written, "And the pillar of cloud was lifted up from before them, and he separated them from their brethren." So who is the angel of God? What do you understand by Pesht? I can't hear. The pages that accompany them. Why do we say this simply? Because that's how all the commentators explain. There is a change in the pages here. Why does the column now have to stand behind them? Because we read that Egypt is getting very, very close and is trying to get there, and there is a war and there is some kind of problematic situation that could harm the people of Israel, so the movement order is changing. The angel who until now was in front of the pillar of cloud and the pillar of fire now goes behind to receive the balsa stones. There is only one difficulty. We will see these interpretations. But there is only one difficulty in the verse. To explain it this way, the translation translates this way: And he took up and set up a pillar of cloud, a pillar of fire The God who goes before the host of Israel and goes behind them and carries pillars of cloud before them and stands behind them What is the difficulty in explaining that the angel of God is pillars of cloud because it says a pillar of cloud that he passed, right? There is some unnecessary plural here. It is understood that it says and the angel of God came. So the angel of God is not pillars of cloud. And if it is a pillar of cloud, then why did you later write pillars of cloud? The Ramban wants to say and the angel of God carried at the beginning of the night the angel of God before the king of Israel. It is a hint to the court of the Holy One, blessed be He, towards the court. An angel is called. And the court of the Holy One, blessed be He, who administers the redemption of Israel here in court, he passes behind. He also says and it is possible that we will not be happy, but he knows how to explain why. How is this? How is it related to the plain language? But I have some need, something that is beyond the plain language. You see, a unique continuation of wisdom. This continuation of wisdom. This continuation of wisdom enters here through him. By the way, a method of continuation of wisdom. He is happy about the Rambam, Ramir Sibba of Dvinsk. He has a method that comes again and again and again in relation to this special perspective that appears here. A spiritual principle says, "Continue wisdom, pour out to me the word of the children of Israel, and they will bring it to the Mekhilta of Rabbi Yehuda, saying, "The Holy One, blessed be He, said to Moses, Moses, they have nothing for Israel but a burden. What are you praying for now? Do not look up to the sky. What you need is to enter the sea yourself to lead this movement. It seems from the interpretation that all the children of the children of Israel followed Moses like a sheep following another who sees. Indeed, at the sea, the Holy One, blessed be He, commanded Moses to lead the people. There is some change here in the movement of the people of Israel. Until the continuation of wisdom, the people of Israel follow Moses, like sheep following another who sees. These are the ten plagues. This is the redemption of Egypt that was there. This is the first stage of redemption. The Holy One, blessed be He, strikes Egypt and everything, everything, everything, from top to bottom. The nation, a nation of slaves, stands and sees how after 400 years of slavery and inactivity, there is no divine response to all the hardships of this nation that was enslaved. One after the other. The Midrash teaches how each and every plague A piece of something was built within this pain of the Israeli nation. The Egyptians enslaved them in a certain way and with Israel the plagues appeased the humiliation. Everything and everything contained them. They were abominations in the ephratah. This is everything and everything. There was a divine touch here from top to bottom towards the people of Israel. With Israel, Moses our Lord walks in Egypt like a sheep that sees but that reaches the sea. This order of movement reflects an additional level in the redemption that he called the concept of the aula. Indeed, at sea, the Holy One, blessed be He, commanded Moses to lead the people and their mother, and in their faith in Him they would walk in the sea and by virtue of the journey that they would come into the sea, the sea would cry out to them. Therefore it is written, and there was an angel of God going before the camp of Israel and going behind them. Who is this angel of God? It says, "Continuation of wisdom" is Moses, who is called here the angel of God, as it is written in Haggai and it says, "Haggai, the angel of God, the prophets, bring continuation of wisdom." A vision from the prophet in Haggai. The Haggai is called an angel and the angel of God here. Now this is a change in the order of movement. There is an additional level here that must appear in the redemption of Israel in the redemption of Egypt with Israel is granted the appearance of the attitude and relationship of the Holy One, blessed be He, towards it and Moses leads it and all this is the first stage but there is a great hand that must appear specifically in the calling of the Red Sea what is the great hand do not follow Moses says continue wisdom do not follow Moses only Moses will follow you you are the subject here is not Moses the subject Moses he implements, brings, reveals, adds this reality of redemption. But redemption was given to you. The subject is not the Holy One, blessed be He alone who saved you. The Holy One, blessed be He, who saves them is because you can be redeemed yourselves. Then there must come some special precise stage where the Redeemer moves out, moves aside for a moment and the redeemed people they discover that redemption belongs to them to them right to each and every one of them they lead the redemption why will you shout at me you will not save the people of Israel inside speak to the children of Israel and they will be and this sea was not called until the people of Israel entered. And for the people of Israel to enter at the beginning is very difficult. We need to raise people who are confident in their redemption, confident In their faith and blessing to be saved, to dry land. Such serpents, the son of Nachshon who entered the water until the water reached his soul, as the Midrash describes and he continues and he walks. What makes Nachshon keep walking? I am worthy of redemption. Without this stage, without these steps, there is no room for redemption to be complete. Redemption is made up of two stages. The ten plagues and the calling of the Red Sea. This is a great hand. What is meant by a great hand? The great hand not only stopped the enslavement, not only reduced the Egyptians, but is a choice for each and every one of the Egyptians in whom the cause of redemption is depicted and the ability to turn salvation begins with him. I am a slave in Egypt. How is it right to provide redemption in this slavery? How am I the subject? After all, for 400 years, slavery has taken this people and degraded their stature. Killing their children, beating their young men, exchanging wives and children, slave and slave. There is mental slavery here. How can they refuse to stop the enslavement with the first stage? But It's not enough. It's not enough. A second level in redemption, recognizing the spiritual elevation of the Nigels. The leaders of redemption, the bearers of redemption, will step aside for a moment, for an hour. And whoever will carry out this redemption, is the nation itself. You are the bearers of redemption, you are you. There is a belonging to redemption for each and every one of you. I have redeemed you. Why? Because your spiritual elevation is what builds this special nation that we seek. Each and every one. Who recognizes this blessing within him, this Israeli talent within him, his abilities, of each individual, to work together, to build a nation that knows how to fix the world, that will receive a Torah that is entirely a direct continuation of its wonderful ancestors, who created it. This is redemption. You are the bearers of this spiritual elevation. Life is in you. Therefore, there must come a stage where the nation itself leads the redemption. The journey of wisdom continues. Therefore, thanks to them walking in the sea and Moses following them, the sea parted. It is truly Precise in his language. Why did the sea part? Only because Moses is now behind. The leaders of the redemption moved to the sides. Sometimes when a person meets a great person or such moments of greatness, then because this greatness is significant, then the greatness never belongs to him. Never belongs to him. I want to give an example of this from our world, from the world of learning, there are many things. A person is in a yeshiva, he is wrapped in greatness, in a heavenly help, wrapped in greatness. These are the houses of life, these are the beit midrash that we are privileged to be in. Torah scholars who have labored, invested in Torah, labored for the Holy One. A person has been in such a world for several years, so everything is accessible to him, and everything is very, very large. Everything is very significant. He hears greatness, is preoccupied with greatness, and constantly meets figures who take him out of where? From where he is. This is critical. This is how a person grows. This is the role of a beit midrash. To meet someone who will have an interface with more developed worlds. Yes? Then a spiritual movement is created, a kind of sliver is created . It is in many circles. It is like the friendship of the adult in the evening order. Such a big brother is found. It is not a rabbi. Only Someone who has been here for a few years before you and then you see the development with your eyes like a group in the evening. There are many circles here in the Beit Midrash whose encounter with them is different illusions in the encounter with the Holy. Rabbis too . All of them come to encourage to show some picture of the Holy and that a person sees it so he wakes up to it. Sometimes people who often, from this preoccupation with the Beit Midrash and for many years, go out find it difficult to study alone. Why? Because outside, in studying alone, so thank God, there is a lot of Torah and blessings. We are in a generation of Torah and a person needs to find this greatness outside and can find it. There is no question, but many times outside, a person needs to meet this greatness within himself. This means that he will not find the same standard that was available to him now all the time and every moment. But he needs to explain that this Holyness that he encountered here is not a Holyness that depends on time and the place of the Holyness that we want to live in. It does not depend on the Beit Midrash. It is precisely in the Yeshiva. It is precisely not a Holyness that depends on the Rabbis. This is precisely not the definition of the Holyness. The Holyness is found in the person himself. In the person himself, a person who has labored over the Holyness. So this Holyness develops through him and the entire process is not just to show that there is this greatness. What the Holy One, blessed be He, did in the ten plagues is a matter of dispute whether it was very, very dense, all these plagues or a whole year, but this is a time of healing like this, in which the nation, after years of slavery, is granted the opportunity to see the divine attitude towards it. A period of time is needed, a week, three weeks, a break according to the Rishonim method, which took 10 months, and a time of giving is needed to see the attitude, to connect with it, to understand the blessing in it, to recognize it, and from that to continue to develop and discover it. But there is some time here, it is needed, for the soul to experience the blessing. It is all this from top to bottom, but it is not forbidden. The end is not everything. It is not everything. There is another level. The greatness does not belong to the heavens. It does not belong to the redeemed, either. It belongs to you. Moses our Lord stands aside and the nation leads the process. The nation takes the responsibility to take everything forward. And this sea of ​​yours is called the sea. By your power, it is called the sea. The redemption that we are talking about is because you are able to be redeemed. There is, during this wisdom, immediately, during this wisdom, a very, very important claim and definition for what we have defined in relation to the exaltation of the soul, which can only be achieved through it. Come, come, there is no humility, there is no humility that corresponds with humiliation, nullification, and nullification. And if someone says, " I am nothing, I am nothing," it is dangerous because in the end he will be nothing. Humility is the opposite. A person knows the greatness of his blessing, knows the exaltation in him, knows his need for the divine enterprise. For you, the sea is called. And you are here, blessed be God, you received this blessing of living 120 years in health and goodness, in order to carry out this blessing, your responsibility to the world. You have talents, you have good things in you, you have successes, envy, humility. This is not to cancel, says our Rabbi in Chai, all talents. These are not animals that have humiliation in them and nothing in them out of a choice to belong to the Holy One, blessed be He. On the contrary. On the contrary. From the recognition of the blessing and the greatness, from the recognition of the exaltation, said our Rabbi in Chai, only then can one speak of envy, only then can one belong to the source. The things are very much connected immediately, very much connected in the words of Rav Yosef in Tractate Sotta. Right? We have already mentioned this here several times when when he says that Rabbi Betla Anwa Rav Yosef says she is a priest I am here The latter are very keen to explain this concept She is Rav Yosef's priest Why because it is true The difficulty is clear because he says if he says that he is here then it is not so much It is not so much humility So what are the excuses She is a priest He did not say it for himself What is the running of animals If I am not mistaken He did not say it for himself He said to leave aspirations for the students I am a tie You will still aspire to humility If Betla Anwa then people will stop It is for the students It is not for him And another opinion is a priest There is a Rav Kaena who was appointed in some position and was created A ah presidency from Rav Kaena's vetor It is not a kaena Ik A priest That's what he said But what is saying a simple thing This is humility She is a kaena I am humble So how does it fit in with humility Humility is not lowliness A humble person towards the divine greatness Who seeks to enslave his life forces in blessing to the divine greatness. The divine greatness is not looking for people who are zero, Lowly, like the level of animals, who have no value, who have no greatness. God forbid, the opposite. Who will act with mercy? He who knows his exaltation, who knows his blessing, who is disgusted with recognizing his name? Whose work is required. For the redemption of the world, it is required for the appearance of the name of the Lord in the land. He has talent. He has blessing. And he subjects all of this to the greatness of God. This is a renewal. This is a continuation of wisdom. This is very much from my father. The things we talked about. All concepts of humility come only from the recognition of value. Only from the recognition of exaltation. Yes, no. You said many times that the sea really opens. That's right. Because of you. Not because of Moses. Our master. As if he moved the hunt. And then it opens because of you. Because you are capable. Because you succeed. But many times you fall. And you are not the most perfect. And you are not as the Holy One, blessed be He, wants you to be. That's right. So you need to be guided for you. Surely the Holy One, blessed be He, has nothing else besides you here. An arrow from us. Except for the Israeli nation. Right. Who is a great nation that is not close to God? The talent of this nation is that its concepts of greatness are That the divine concepts are close to them, they know how to express it. This nation knows how to express the closeness to God from a systematic Torah of blessing. Humanity takes the connection to God, so it is criminal towards the concepts of the holy. It fights in life. It leaves the family on the elevated side where in idolatry in general it left life and destroyed man. But Christianity and Islam also leave the family. They leave the joy in wine, the blessing that is in wine . Wine is a blessed thing. There is joy in it, there is an ideal dimension in it. A person is freed by it in times of joy and out of responsibility he is freed from the humiliations of the body. There is something very great in this. Christianity, that the world is preoccupied with this reality of God, it speaks very, very, very low, very, very purposeful things. The talent of the Israeli nation, okay? That there is such a Torah that knows how to connect heaven and earth, and the Holy One, blessed be He, through the power of this nation appears. In the world, then you are right, there are wars, you are right, there are struggles, there is desire, and again, but in these wars, a person is able to find out for himself who he is, what his name is. Is it the failure, the oppression, that shapes him, or is it the heartache, the regret, the concern for a corrected world and for repentance, that is what he is, that is what he is, sin, he is born out of stupidity. Stupidity is not stupidity, it is not a lack, because a stupid person is a fool, it is a screen, it is a barrier. Failures, sins, problems are familiar, they come only because a person does not know himself, does not know his blessing. But the more a person studies Torah, the more a person knows this Israeliness in him, knows the blessing in him, do you know what complications there were in the desert immediately after the parting of the Red Sea ? It is not, it is not immediately. We entered the land 40 years ago. In this generation, the affair of our return, a faction, a group of great people, who are the great, spoke, the slander of the land and the resurrection of this generation from entering the land happened, and before that, the affair of the complainers and the complaints and the problems and this problematic complexity that appeared Against the word of God, it is a war to recognize this greatness, but yes, yes, you, this nation, and the entire world, with the help of God, are able to be redeemed, but these clarifications, these wars, they stem from this. Remember, we will all remember that the Holy One, blessed be He, called the sea to this nation, to the greatness in which it is, to the blessing in which it is, from power from above to below, only from their mouths, Nachshon entered, and Nachshon was called the sea. What will you shout to me, the word of the children of Israel, and it will not come to you now from above, saying, "The wisdom and the angel of God who has led you until now, and who does not want an angel who led him?" Oh, this can solve many issues in life. There are many issues today. If there were an angel of God here, he would dismiss them. A place of a country where there is holiness, there is no holiness in it. An army. Such a preoccupation is correct. How do you see the things of the connection between heaven and earth? The angel of the walking ones can make very, very important solutions within our issues of life. There is no angel of God. The angel of God walks behind. And whoever leads the nation is the nation. It is its talent. It is its confidence in itself. You understand, it is important. This is not supposed to come from the Haggadah of the true angel, as if The angel is periods, he is at the end, he takes him, he is like our leader, my friend, you just need to move a little, move a little for the recording, this side, but he is present. If there are no such moments, this is a great question. What you ask, I am happy with the questions. If there are no such moments that the angel of God walks before the nation, then there is really no faith in the magnitude. There are stages in redemption. The first stage is from top to bottom, it is 10 blows. Okay. The next stage after that is that a person knows that these blows were inflicted on him. The subject is him. And the whole envelope that happened here is okay. It is a very important envelope, but it happened because he carries within him a greatness that he is able to bring to life. This is true in every educational process. Okay? Every such redemption is true in every educational process. There are stages in which a child is very, very wrapped up in the defenses that the adult world has around him. Defenses are very, very, very precise for this stage of growth. You have to protect, you have to be careful, you have to move things that could hurt. There is no doubt that this is really a stage and that it is very, very needed. But it is very important for a child to recognize his ability to be redeemed, not only because the world This world of adults protects him not only because but because he knew how to fight his own wars. His protection is not because he is incapable and he needs them to carry him his whole life. No, if it is protection, it is explained to a person in this way, then it weakens him very, very much. No, protection is because you are precious and because there is a blessing in you. And anyway, just as I protected you in my stages, you were a protector. One day, you will protect yourself and you will fight these wars. And you need to teach both stages not only to protect and preserve but also to defend yourself. How a person protects is that he knows this greatness in himself with his blessing. It is true that everything that a person does in a house is a very ideal place, a protected place, a preserved place. And in a house, what is in the house, what nourishes this place of the house is that there is a pure place in it, a kind of piece of heaven. The purpose of a house is certainly to keep away everything that is spoiled. Not everything enters our house . You have a spiritual method, you have a direction in the house. Every person who owns a house is the elder of the generation in the house. He said, the dater of this house is yes to the neighbors. Let them leave them alone, but for this house of those who live there, you have a responsibility. Yes, but part of the responsibility is not only that evil is forbidden, it is to attack good in such a way that when he encounters evil, he will remove the evil himself. He will recognize his ability to wage wars against evil and defeat evil himself. This is another level. You understand what I'm talking about. This is also very true here. This is very true. The first stages in the Beit Midrash. A person encounters greatness. A person encounters Torah. He learns this language of greatness. It is a process. We in the yeshiva talk a lot about the fact that it doesn't happen quickly. We don't know how to cook quickly. No, there are people who know and everything is good, and that is excellent. But the process of growing in Torah is something that requires all the stages. The first stage is that a person recognizes greatness. It is great that a person encounters greatness in life. This is a tremendous difference from the fact that a person lives superficially, lowly in stature, and now suddenly he encounters a great life. This is excellent. But there is another level. There is another level that a person needs to build. Not only to recognize that there is greatness in life, that this greatness He will shape his life, shape his choices, build within himself some kind of backbone that his east, what moves life forward, is. Do you understand? And that is responsibility. Yes, there are setbacks. What is the purpose of setbacks? War. Are you really great? Are you really a fool? Will a person give in to these setbacks and define himself as small? The moment a person defines himself in light of his falls, his setbacks, is it not upon us? So truly the slope is part of preventing any life of greatness. But on the contrary, these wars and struggles over our greatness in life did not come to remain as struggles. They came because we are capable of deciding and every such challenge clarifies for us who we are. When a person clarifies for himself who he is and what the blessing is in him, then he is then he is worthy of these wars and through them he perfects himself and becomes clear. Yes, the general level is reflected in the fact that every people, at the command of the angel, he enters this additional level in the redemption. Moses our Rabbeinu will continue to build the Tabernacle, also by the way, in the walk of the Tabernacle in the people of Israel. And in the Land of Israel it is also different in the desert the tabernacle is in the middle, right? And in wars, in Jericho, the tabernacle moves, the ark moves forward, there is some new movement, the horn and the priests go then so then a then it changes, it is periods, each period has some role, it has some construction but here in this redemption, you know, it is the eve of Passover and this is the seventh of the seventh of Passover. These are two stages in the redemption. The eve of Passover is the 10 plagues and the seventh of Passover is this great hand. What happened to the hand of redemption? In the great hand you are the redeemers of the redemption it is not something you talk about I am spreading your way yes the Rabbi also although the angel no longer anoints them yes he marks for them the stage where they begin to work on their own the Rabbi spoke about the entrance that the yeshiva is also similar so how does a person know for himself when the stage comes when he stops seeing the examiner what is external when he is thick work in his son I think it is not you know it is not some such thing that ends in time and hour and it is very different between you and him and me . These things are very subjective These. But a person knows that he has them, okay? So he comes to it according to his heartbeat, according to his responsibility to build an entire building. When did it appear in your case? That it will appear. So when a person knows that it needs to appear, then it will appear. We are dealing here with introductions. I always deal here with introductions, less with training. I think it is very important because in these trainings there is something that is very, very subjective but at the end of the day for a person to appreciate days in the Torah business and in the work he must certainly certainly need to recognize in order that the Torah is him and the Torah is within him and it does not belong. It may be easier in a yeshiva or there is some kind of holy group here and here excellent conditions for that we enter the Beit Midrash because without the Angel of Hashem walking before us there is no way. Okay but with the help of Hashem in his own time from the Mel Torah a person will go to additional tasks in life, both the house and the blessings are another task, also the Abrech who lives here near the yeshiva he is not constantly in front of the movement of Hashem, it is different and there he needs to lead a life in which the Torah appears in him. Appears in his house in his decisions you understand so where exactly this stage passes I leave it to you but the fact that this stage it will have to be yes it will have to appear oh it is a second feeling but what is supposed to be a second feeling I can't get back out of my mouth I can already start to contain it in my life because you see it also happens naturally in the A'B class A only because you are important to you to go into details I will give him a few more examples in the A'B class most of the issues of a person who studies in the A'B class and he is even half most of the C's issues this is his rabbi's this is his rabbi's there is a beautiful sources page and here and he is in his initial preparation for learning a discussion in this language is strange in Mac Q by the way a person can very quickly and it takes a lot it is most of the arrangements it is to work alone there is someone different you have questions but it is yours and intelligence it is some new language that he learns the beginning of the path a person learns the language of the rabbi it is not his issues it is his rabbi's issues and he absorbs them the next stage C is enough this is a stage in which he is much more involved in the issues it is a lot More involved in issues is 100% 10 It happens slowly but yes, he reaches the issue so he already has about 40% of his time He also has a statement, he also has some kind of argumentation regarding the issue in terms of how it looks. He already knows how to build worlds. It takes shape. It slowly happens more and more. A person first hears a lesson from the Maharal. The Maharal enters the lesson, he sees the paragraph he read, sees the thing that is being taught, hears the thing What, where did it come from anyway? How can you get what out of these words ? That's right, that's really the purpose of the lesson It's to open some kind of gate to some body The main thing about a person's development It's not lessons It's not lessons It's work in the friendship that a young person is right So there's a lot of engagement Right In the first years of the Beit Midrash There's a lot of engagement in the lessons Why because now he's carving out the size He's putting the blessing in that size slowly As a person matures in the Beit Midrash This issue of friendships gets a lot more time with him both in quality by the way but also in quantity where he works to clarify his insights Yes So he finished a chapter, finished a part, so he must be accompanying and asking, of course there is a name for it, but it is dead. Mightier than him then education yes guild a maybe a bit of a continuous question but as if the generation of Shelz what already greatness was in them they were in cloth where they were in it also how could they even bring of the sea did you see what it is and they were called the sea generation of the desert Chazal say that it was a giant generation of giants did not sin generation of the desert but to renew the rise of repentance they were not like that as you see them were giants of giants yes according to size there are complications it is certain that the evil inclination does not stand idle what remains great people there are wars there are struggles but they did not change in Egypt there was one that changed and the scripture spoke about it and mentioned it but they remained in their spiritual definitions in a significant way and here Achinami the Israeli nation is being tested within it content also that it is very very gone the Holy One blessed be He has conquered the world by it only by it and we need to live this consciousness this exaltation the greatness of responsibility not to sit on laurel seed and say that power that your power is we can photograph not the validity my brother that we have on this exaltation and on This correction. This is something that is really important. I want to continue a little bit, and I apologize to anyone who wants to ask more questions if necessary. With God's help, the end of the lesson. There is a point here that I want to talk about based on these things. This is very much related to the divine drawing of man. This view of the sublimity of the soul is very much related to the divine image of man. Rabbi Zahuda divided the Shi'a from the Ishmael faction into the Ishmael faction. By heavenly help, the meaning is that the Holy One, blessed be He, is the subject and He has redeemed us. This is certainly true. Of course, there is a heavenly help. Rabbi Kesutsova Dyak said to the heavenly help, meaning there is a heavenly help. But don't be here, if you don't understand that you are part of the responsibility for this redemption. Part of this enterprise begins through you. Through your responsibility, your greatness, your strengths, the blessing in you, the exaltation in you. We seek to bind to the Holy One, blessed be He. And whoever binds to the Holy One, blessed be He, out of weakness, power in his bundle of keys, he doesn't have much to offer. Yes, this world is ugly and it is weak and it has nothing in it. There is nothing in it. There is nothing good in it. Well, what will a poor person do with this world? He will go to study Torah. Then he will not grow into a great Torah. The great Torah that he will learn will have nothing to be proud of because he is not because he does not see himself as great because he does not see himself as healthy. It's unhealthy. The Torah will not appear in it either. The Torah will first of all deal very, very strongly with these mental weaknesses. She will demand that he stand before them and recognize his greatness. It is for many reasons of crises that a person encounters Torah. But only after he has, in the form of keys, several abilities, several openings, several doors to open. So from this the Torah will come and appear. And if it does not go through this process and is filled with Torah, then this Torah will be less relevant because it is not because it was not created out of choice. It was not created out of belonging. Therefore, this exaltation and the recognition of the greatness of a person is the mother that allows one to sanctify the name of Heaven. It is what allows one to act from the Word. As we have discussed, this is very, very related to the divine drawing. In several places, Rabbi Kook deals precisely with the divine drawing. He has several articles. His two basic articles deal very much with the connection to God and drawing on the path of encountering Him, and also with the torments that endure. And here in the paragraph that I brought, there is some very fundamental precision in relation to this concept. The honor of God and its importance. The exaltation of the soul that we are talking about, which a servant of God must belong to, is something very, very unique to the Israeli nation. This is how the Rabbi writes, "The honor of Heaven." The concept is a clear concept that elevates the value of man and the length of all creatures fills them. Recognition of the greatness of the soul is connected with pure humility and a clumsy heavenly honor. It tends to idolatry and degrades the dignity of man and the dignity of all beings. There are two forms of heavenly honor. There is a heavenly honor that is achieved through clear error, and there is a clumsy heavenly honor that is crude, it is clumsy, the intention is material, and therefore it creates mistakes. The clear heavenly honor that the Israeli nation has renewed, brings into the world, is one that increases the value of the person who comes into contact with it. The value of man, the value of all creatures, is filled with a recognition of the greatness of the soul. Connected with pure humility. Do you see when Neve Tehora is coming? It's just that a person knows the greatness of his soul, the greatness of his blessing, the greatness of his talent. You have talents, you have goodness, you have a blessing. And all this in the humility of the Torah. A person does not want to remain all by himself in his 10-person team. He wants to do all this from scratch. He wants the Holy One, blessed be He, to appear in the work of his hands. Therefore, he subjects all of this to the knowledge of God, to you, the great God. By the power of your greatness, I am carrying out actions here in Israel. But it starts with recognizing the value. Where does this come from? What is this due to? From the glory of heaven, the concept of work in the concept of the city. But there is a clumsy heavenly honor, and it gives to idolatry and it humiliates human dignity and the dignity of all beings. Idolatry has humiliated , we have talked about it several times here this year, it has greatly humiliated human dignity. The greater her God, the greater her divine picture , the smaller, more miserable, more vile a person must be. He throws his sons to Molech and murders the most precious thing in his life. He opens himself to Baal Faur all the places that humanity created, a cat covers after its misery and idolatry. It paints this humiliation, the lowest moments of man and puts them at the center. Why does this stem from a divine painting? What does this divine painting say? The greater your God, the more vile you have to be, and the smaller the divine greatness appears from the fact that you constantly crush yourself in front of Him. This is a lie. This has turned Judaism into the glory of the divine heaven that we seek to live in life. It is exactly the opposite. The greater the divine greatness, the greater it makes people great. The more a person belongs to God, the more refreshed he is, the more full of life force he is, the more full of blessing he is. An example of this, therefore, is the great honor of the people, which is not done in the Torah. To the lights of the glory of heaven, the city towered with goodness, the foundation of the glory of mankind. This is a very important law. Appears in the Gemara in blessings, appears in the Gemara in offerings. I brought it. A person walks in the market wearing a four-cornered garment. Once upon a time, a four-cornered garment was the outer garment. Underneath was just underwear. And if a person found a four-cornered garment, a four-cornered garment or a kilim in a garment or a kilim garment that was rejected in the market, it is simply forbidden to walk in a garment that is a kilim. It is forbidden to walk in a four-cornered garment. What do they say? The Gemara says that a person continues to walk in this garment until he reaches his home and does not take it off in the market, but he walks with kilim, but he walks in a four-cornered garment, right? That it is a prohibition, every step he takes is a prohibition. So how does he walk like that? What is here? The Sages ruled that every deed in the Torah is a sin. This reality of a person's spiritual elevation, the recognition of his own greatness and the caution against humiliating him in the market in his nakedness is greater than the commandments of the Torah. Yes, there is a dispute in the Gemara and also in the Dauraita that only ablution is forbidden, only among the rabbis, but the commandments of the Torah are rejected in a situation that is likely to humiliate a person. This is a law, says the Rabbi. This is a great law. The Torah will not do the honor of humans to the lights of the honor of the sky, the light that is raised in goodness is the foundation of the honor of humans. If there is any such chance, if there is any such reality through which humanity will be degraded, humanity will reach a place where it will harm its greatness, then the Torah moved back an hour so that he would reach a place where he would practice this Torah in his home, and not reach some humiliation, says our Rabbi, in her life. Only from the elevation of the soul, only from the greatness of man can one reach true humility, only from the Torah of Rav Yosef Kahana, "I am in you." A tie and this has nothing to do with any sign of pride. I am poor, connected to the greatness of God. I know the blessing. I know the exaltation and all of this. I want to act with God. All of this. I want to serve the divine reality and be its soldier. Good evening.