שלום לכולם. אנחנו בשיעור העשירי
של סדרת יסודות האמונה היהודית.
למעשה, היום אנחנו מתחילים
להגיע לשלב ההשלכות.
עד עד עכשיו, אנחנו דיברנו
ברמה העקרונית, ניסינו
להבין יותר את המושג
הזה שנקרא אלוהות ואמונה,
שהרעיון המרכזי היה,
אני חוזר אז להתחיל את כל
שיעור, של שינוי מאבנת
האלוהות כמתפיסה מונוטואיסטית,
זאת אומרת, תפיסה שרואה את האלוהות
ככוח חיצוני לחיים, לתפיסה פננטאיסטית,
תפיסה שמדברת על אלוהות
שאומנם מחוץ לחיים והוא
מעבר לטבע, אבל מופיע
דרך החיים ודרך הטבע שלנו,
ודיברנו על כל מיני יישומים שיש לדבר
הזה וכל מיני מושגי אמונה מסורתיים.
היום, כפי שציינתי, אנחנו נדבר על ההשלכות
שיש לה התנהלות היומיומית של התפיסה הזו,
כי כל מה שדיברנו עד
עכשיו זה לא בשביל הפלסף.
יש לזה משמעות קיומית בהתנהלות של
כל אחד ואחת מאיתנו בכל שנייה ושנייה,
ובשביל כך אנחנו נמשיך
במאמר שאמרנו שהוא הפלטפורמה
המרכזית שעליה אנחנו
לומדים את הנושא הזה,
שזה מאמר איסור ממרכים.
הכל כמובן בהמשך לשיעורים הקודמים,
שכמו תמיד אנחנו מציינים, שאינה להשלים
אותם למי שלא ראה בשביל שהדברים יובנו כהלכה.
אנחנו, אני קורא את השיעורות האחרונות של
מה שלמדנו פעם שעברה, ומתקדמים לדבר החדש.
כל הגדרה באלוהות מביאה
לידי כפירה, אמרנו. הרעיון
זה להיפתח לכך שהאלוהות
זה גדולת שלמות אינסוף.
יש בתוך חיינו שלנו, מתוך
זהוי פנימי, אנחנו מזהים שיש
בחיים שלנו נקודת קיימות
אינסופית שלעולם לא נגמרת,
וברגע שאדם מגדיר אותה, כלומר
אדם מנסה לעמיד גבול לחייו,
לא להתפתח, לא להתקדם,
לעצור את עצמו באופן זה או אחר,
זה סוג של כפירה, מה
נקפירה, מלשון כפור, מלשון
כפורת, מלשון כופר, מילים
שונות שבאים לבקר חסימה,
אדם לא הולך ומופיע עוד
ועוד את החיים, וההגדרה
היא אלילות רוחנית, זה
למעשה ההגדרה של עבודה זרה,
עבודה זרה, עבודת אלילים, זה
לא רק ההשתכבות לפסל, זה בעצם
לקחת את החיים ולקמת אותם,
להפוך אותם למשהו מוגבל, מוגשם,
כל אחד בצורה שלו, בתפיסת
העולם, ברגשות, בהתנהלות היומיומית,
כל הגדרה, כל ניסיון לתפוס
את אלוהים, לתפוס את החיים,
להעמיד סוף, לשלמות
האינסופית, כל הדבר הזה היא
אלילות רוחנית, ולכן
אפילו הגדרת השכל והרצון,
ואפילו האלוהות עצמה ושם אלוהים הגדרה
היא, גם שאדם אומר את המילה אלוהים,
אבל הוא חושב שהוא מבין
מה זה אלוהים, והוא תפס
איזה כוח, איזה אישות,
גם זה, זה סוג של הגדרה,
ומבלעדי הידיעה העליונה שכל אלה אינם
כי עם אזרחות ניצוציות, כלומר, רק ניצוצות,
ממה שלמעלה מההגדרה,
היו גם הם מביאים לידי
כפירה. זאת אומרת, כאשר
באמת אדם מתנהל בצורה כזו,
שהוא לא מבין שכל מה שהוא
מופיע בחייו, ובדיבורים שלו,
ובמחשבות שלו, זה הכל רק
ניצוצות להופעה של איזושהי שלמות
שהיא מעבר להגדרה ומעבר
למילים, הדבר הזה מביא
לידי כפירה. זאת אומרת,
זה מביא לידי כיבעון,
לידי חוסר התקדמות,
ובאנשים שנעדקו לגמרי מהדעה
המקורית הזו, מביאים
הם באמת לידי כפירה גסה.
שימו לב. מה שראינו פעם שעברה,
זה כאשר אדם אמרנו, לא הולך
ומתקדם, הוא לא מבין שהחיים
שלו הם מופיעה של שלמות אינסוף,
אמרנו, זה כפירה, זה כיבעון,
זה חוסר התקדמות. אבל,
אומר, יש גם שלב חמור
יותר. אנשים שנעדקו לגמרי
מדעה המקורית. זאת אומרת,
אנשים שבאיזה שלב מגיעים למסקנה
שאין אלוהים. זאת אומרת, כל
עוד אדם אומר את המילה הזו,
יש אלוהים, אני מאמין באלוהים.
גם שהוא תופס את אלוהים, אמרנו,
בצורה מוקשמת, בצורה של
ישות, בצורה של זכוח עליון חיצוני.
זה אומנם בעייתי, כי אמרנו,
הוא לא הולך ומתקדם, הוא
בונה כאן איזשהו, בדמיון
שלו, איזה מושג שהנהגתי לה,
ולא צריך יותר להמשיך הלאה.
אבל עדיין, מה שנקרא, הוא
קשור לאלוהים, ולו ברמת
השאיפה. אבל כאשר אדם נעתק,
זה מתנתק לגמרי מאלוהים, הוא
מכריז שאין אלוהים, זה מביא כבר
לידי כפירה גסה. וצימו לב, מה
קורה כאשר אדם מכריז שאין אלוהים?
אומר הרב, כאשר אדם מכריז שאין
אלוהים, זה מביא לידי כפירה גסה.
האדם באיזשהו שלב, וכמובן לא
רק אדם פרטי, אנחנו מדברים פה
עכשיו ברמה תרבותית כללית, אם
התפיסה האמונית היא תפיסה נכשלת,
התפיסה ששולטת בתרבות, שוב, זה
תפיסה של איזה יישוב שנמצאת למעלה,
הדבר הזה באיזה שלב גורם, כפי
שציינו בשבוע המקודמים, גורם למרד.
אין מהרמה האינטלקטואלית,
שאנשים מתחילים להגיד, מה זה השטויות
האלה? מאיפה הגעת לזה שיש
כוח, מי אפתר יודע שהוא קיים וכולי,
או, מה שבדרך כלל קורה, מרד ברמה
הנפשית. אני לא מוכן לחיות עם זה
שיש איזה משהו שרובץ עליי, ובעצם
אומר שכל מה שאני עושה זה לא טוב,
ואני כל הזמן צריך לחשוב מה צריך
לעשות. אני רוצה לחיות, אני רוצה
להופיע את החיים בלי הגבלה.
אומר הרב, זה לא כל כך פשוט. למה?
זה המשפט המפתח שלנו. אם הכרת
הלב קרואה ממקורה זה, מנותקת,
מהמקור שלה, מזה שיש אלוהים,
שישנה שלמות שהיא מעבר למילים,
הרי היא מדלדלת ואין לה
שום ערך. שימו לב, המשפט הזה
הוא משפט חשוב. מה קורה
לעולם, מה קורה לאדם פרטי,
שמגיע בסופו של דבר להכרזה
הזו, בין אם הוא אומר את
זה במילים, בין אם הוא שייך
לתרבות כזו, שאין אלוהים.
אין אלוהים, אומר הרב, זה משהו
שמשפיע לא רק על הרמה הדתית.
אם הכרת הלב קרואה ממקורה,
הרי היא מדלדלת ואין לה שום ערך.
ברגע שהאדם מגיע למסקנה
שאין אלוהים, זה בעצם
מילה אחרת לומר אין
מוחלטות בחיים. אין דבר אמיתי.
אין אמת, אין אלוהים.
אין משהו ברור, אין
משהו שהוא מעבר לספק.
הכל מסופק, הכל לא ברור.
ממילה אין שום ערך לשום דבר.
אם אין אלוהים, היוו אלה יגיד,
מה יש? הנה, אין אלוהים, אבל
יש לאומיות, יש משפחה, יש עבודה,
יש לי ערכים בחיים, וככה באמת זה
היה בתחילת הדרך, שהתרבות המערבית
התנערה מאלוהים ויצרה את
העולם כפי שאנחנו מכירים אותו היום.
אז בשלב ראשון זה נראה קסום. אין
יותר דתיים, אין יותר אנשים שיגידו
מה לעשות, אין יותר איזה ישות
למעלה, אני יכול לעשות מה שאני רוצה.
ועכשיו העולם מתפתח,
מדעית, תרבותית, לאומית,
כל כוחות החיים הולכים
ופורצים, עוד נדבר על זה.
אבל, אומר הרב, זה שמחה לטווח
קצר מאוד. כי ברגע שאנחנו הכרזנו שאין
אלוהים, ועכשיו אנחנו מבינים את
העומק של הרעיון של אין אלוהים,
שאין מוחלטות, אין אין סוף,
הכל סופי, הכל מוגבל, הכל
שייך רק לעולם הזה, במילה
הכל הופך להיות חסר ערך.
כי מי אמר אז שאסור לגנוב?
מי אמר שאסור לרצוח? אין
אלוהים. אין אלוהים זה
מלאכת להגיד אין שום דבר ברור,
אין שום דבר ודאי, אין שום
דבר מוחלט, הכל אנושי. יש ביטוי,
כבר הזכרנו אותו אני חושב, של
פילוסוף גרמני בשם פרידריך ניטשה.
הוא כתב על זה ספר שנקרא
אנושי פסיק, אנושי מדי. אם הכל
אנושי, אז על מה בדיוק אתה
נלחם? על מה בדיוק אתה חי?
בשביל מה יש לחיות? אתה
ברגע שאמרת שאין אלוהים,
אתה בעצם שמעת את הקרקע
מתחת לכל הערכים בעולם.
שום דבר לא ברור, אין שום דבר
ששווה להילחם בשבילו, אין שום
דבר ששווה למות בשבילו, אין
שום דבר ששווה לחיות בשבילו.
אין מוסר. שאומרים למה? למה?
אין אלוהים אבל יש מוסר, יש
מוסר אנושי. לא אדוני. אם
אין אלוהים גם אין מוסר אנושי.
בוא ניקח דוגמה. לפני
150 שנה היה חוק בבריטניה,
שהיא אז הייתה המדינה
נעורה ביותר בעולם המערבי,
היה חוק שמי שחשוד למשל בהומוסקסואלית, המשפט
שלו, הדין שלו הוא עבודת פרח לכל החיים.
כאלה עם עבודת פרח לכל החיים. זה היה
לפני 150 שנה. כיום עושה רושם שזה הפוך.
מי שלא חשוד עוד מעט
יקבל עבודת פרח לכל החיים.
זאת אומרת שימו לב, יש כאן
איזה שהאדם חושב לעצמו,
גם אם לא באופן אקרד,
באופן תת-אקרד. היה פה
איזה ערך אנושי שלפני
150 שנה הוא היה מוחלט.
טאבו. נכון? אף אחד לא
העלה בדתו שיכול להיות
משהו אחר. והנה עברו 150
שנה וזה השתנה לחלוטין.
במאה ה-80 מעלות. אז ערכים שהיום
אנחנו מאוד סגורים עליהם. אסור לגנוב.
יש גמת קטן שלוחש באוזן בעצם. כמו שהערך
שקודם דיברנו עליו הוא השתנה מהקצה לקצה,
אחרי 150 שנה, אולי גם הערך הזה
של לא לגנוב ילך וישתנה עוד 100 שנה.
על מה אתה בדיוק
עכשיו נלחם? הרי הכל אין
אלוהים. הביטוי הזה שאנשים
נוהגים לומר על מישהו,
תיזהר זה אין לו אלוהים. זה משפט נכון.
כי מי שאין לו אלוהים, אדם מאוד מסוכן.
אין שום גבולות. מי אמר? כמובן זה לא
מגיע באופן ישיר, זה מגיע באופן מורכב.
למשל, אסור לגנוב. נכון? אבל לעלי מס
זה דווקא מצווה. יש כאלה אנשים יגידו.
אלוהים, אסור לגנוב, לא?
כן, כן, אסור לגנוב, אבל מה קרה?
שוב, גם הערך של האיסוג נבה הוא
הופך להיות משהו מאוד מאוד נזיל.
תדע לך, בני, אין אלוהים,
אבל חשוב להגן על המדינה.
למה? למה כל כך חשוב? מה, אתה דתי?
מה, אלוהים אמר לך מה נכון ומה לא נכון?
זה דברים שהם לא קורים בבת אחת.
זה תהליך של דורות, אגב לא כל כך הרבה.
התרבות החילונית היא תרבות שברכות אותה
אפשר לציין את ההתחלה שלה לפני 300 שנה,
וכבר עכשיו היא בשלבי התפוררות. כי מה קרה?
לפני 300 שנה, הראשונים שכפרו באלוהים,
אין אלוהים. אין כוח חיליון, אין
שום דבר, יש רק את החיים וכו'.
אז אמרנו, בשלב ראשון, איזה יופי, אין
אלוהים, אבל צריך להתמסר למשפחה,
צריך לעבוד כל בוקר, צריך להגן על המדינה.
מאוד יפה.
ברוך אתה, ה' לומח העולם שהכל נהיה בדרום.
אבל הבנים של אותם אלה שכפרו
באלוהים, הם כבר שואלים שאלות, סליחה?
למה בעצם חשוב כל כך משפחה? מה, מה אתה מדבר?
משפחה, אם אתה לא מקים משפחה,
אז אתה לא בן אדם. מה קרה? מה קרה?
אין אלוהים, לא, ככה אתה לימדת אותי.
אין אלוהים, אין ערך מוחלט. בסדר?
אתם חשבתם שמשפחה זה חשוב,
היום התקדמנו, הגענו מסקרה שזה לא חשוב.
ואז הדור הבא שואל עוד שאלה,
ולמה צריך באמת להגן על המדינה?
מה, אתה לא מבין, אתה מקבל
מהחברה, אתה צריך לתת לה.
מאיפה הגעתם לכלל הזה?
אני רוצה לקבל מהחברה ולא לתת כלום.
זאת דעתי, מה, אתם אכסתם בזקן של
אלוהים שאתם יודעים מה נכון ומה לא נכון?
אין אלוהים. ברגע שאמרת שאין אלוהים,
הכנסת פה פצצת זמן לתוך המערכת,
שרק עניין של זמן שמתפוצצת. אז אין
ערך לכלום. ואז מגיע הדור שלישי ושואל,
סליחה, אולי בכלל גם לא
צריך לחיות, בוא נתאבד.
מי אמר שמה, קדושת החיים, אתה לא...
מה זה קדושת החיים?
איפה הגעת למילה הזאת?
מה זה המילה הדתית הזאת? קדושת החיים.
אני החלטתי שאני לא רוצה לחיות.
אתה יודע מה, אני גם החלטתי שהילד לא יחיה.
מה? באיזה זכות אתה מחליט?
מה זאת אומרת באיזה זכות?
מאיפה אתה יודע למי זכות, למי אין זכות?
כל הערכים הופכים להיות מאוד מאוד נזילים.
הפילוסוף שהזכרנו קודם,
פרידריך ניטשה, יש לו משפט יפה.
כותב פרידריך ניטשה את המשפט
הבא, אין אלוהים, הייתי בלוויה שלו.
זה המשפט. הוא תפס ניטשה את הרעיון.
הוא הכיר כמובן את האלוהות של העולם הנוצרי,
שזו התפיסה הזו של הכוח העליון.
אין אלוהים, הייתי בלוויה שלו.
אבל מיד אחרי זה מוסיפים עוד משפט.
ואחרי הארון של אלוהים
צועד גם הארון של המוסר.
אין אלוהים, אז גם אין כלום.
שום דבר לא בטוח.
הכל הופך להיות נזיל. הכל הופך להיות
מה שאנחנו מכירים היום פוסט מודרני.
אין שום נקודת משען במציאות.
מי אמר מה זה טוב? מי אמר מה זה רע?
מי אמר שום דבר?
יש שיר מזמנו, שאיתי צריך ללמוד בעל
פה לבגרות, שנקרא Imagine של ג'ון לנון.
גם היום לומדים את זה לבגרות. זה גם שאלה
בתספר דתיים שלומדים את השיר הזה לבגרות.
זו שאלה שצריכה להישאל מצד עצמה.
אבל נגיד, השיר הולך ככה.
ג'ון לנון הוא אחד מהדמויות שמייצגות
את התפיסה הזו במאה הקודמת למניינם,
של הכפירה וכו'. השיר הולך ככה.
לא קיבלתי ציון גבוה בבגרות.
Imagine, כאילו דמיין, זה השיר Imagine.
Imagine world, דמיין עולם.
There's no countries. It isn't hard to do.
דמיין עולם שאין בו מדינות, זה לא קשה לעשות.
Nothing to kill or die for.
שום דבר ששווה למות או להרוג בשבילו.
And no religion too. וגם אין דת.
Imagine there's no heaven.
דמיין שאין גן עדן.
It's easy if you try. זה קל אם תנסה.
No hell below us. אין גאינו מעלינו.
Above us, only sky. מעלינו יש רק שמיים.
Imagine all the people living for today.
כל האנשים חיים בשביל היום.
Imagine, הוא אומר, you
may say I'm a dreamer.
אולי תגיד שאני חולם, but I'm
not the only one. אני לא היחיד.
I hope someday you will join us.
אני מקווה שיום אחד תצטרף אלינו.
And the whole world will be as one.
וכל העולם יהיה אחד.
שלא יצא בכל זאת מהבגות.
זה העולם. אין כלום. אין גן עדן.
There's no hell. אין גאינו.
Nothing is worth dying for.
שום דבר שלא שווה למות או להרוג בשבילו.
So nothing is worth living for.
אז גם שום דבר, אמרנו, לא שווה לחיות בשבילו.
And that's the world as we know it today.
וזה העולם כפי שאנחנו מכירים אותו היום.
A world that is full of despair.
עולם אפל שכולו מלא ייאוש.
Notice, I mention this every time,
תשימו לב, אני מזכיר את זה כל פעם.
Notice that in the Western
world, תראו שבעולם המערבי,
all the books and
movies that talk about the
future, כל הספרים וכל
הסרטים שמדברים על העתיד,
which is called scientific
fiction, כולם מדברים על אסון.
Everyone talks about an atomic
disaster, כולם מדברים על שואה אטומית,
the loss of living beings, the ecological
disaster. פלישה של חי זרים, אסון אקולוגי.
There's a society here that feels, יש
פה חברה שמרגישה באינטואיציה שלה,
that it's going to be a disaster.
שהיא הולכת לקראת עבדון.
There's no God. אין אלוהים.
Now we understand this word, אין אלוהים,
not like some bigots, לא כמו איזה דוסים,
who say, oi vavoi.
לא, אין אלוהים זה אוי ובוי.
If there's no God, there's no world.
אם אין אלוהים, אין עולם.
There's a saying, I heard it
once, יש משפט, שמעתי פעם יפה,
there's a mutual agreement between
the rabbi Kook יש מרוץ סמוד בין הרב קוק
and the atomic bomb.
לבין פצצת אטום, מי ינצח.
If this view takes over the world,
אם התפיסה הזאת השתלט על העולם,
and it won't, because in the
world, היא לא תשתלט, כי בעולם יש
there's a healthy nature that's stronger
than all of this, טבע בריא שחזק מכל זה,
and I think that already today,
the Western society is going
and is breaking up, and
faith is returning to the world.
But if, for instance, this view takes
over the human consciousness,
we're done, it's gone, there's no value.
There's no value.
אם הכרת הלב קרואה ממקורה זה,
If the recognition of
the heart is taken from
this source, הרי
מידלדלת ואין לה שום ערך,
there's no value, there's no meaning
to anything. אין שום משמעות לשום דבר.
Now, pay attention,
it's not just on the
moral level. שיש שם לב,
זה לא רק ברמה המוסרית.
As we said, that all
values become neutral. כמו
שאמרנו, שבעצם כל הערכים
הופכים להיות מאוהרים.
Who said that you can't
kill, who said that you
can't rape? מי אמר שעשור
לגנוב, מי אמר שעשור לרצוח?
Here's a question I asked in one of the
lessons. הנה, שאלה ששאלתי באחד השיעורים.
According to the view we're talking
about today, לפי התפיסה שמדברים עליה היום,
there's no God, and all values are neutral.
אין אלוהים, והכל ערכים יחסיים ואולי...
What's wrong, for instance,
if we're talking about
homosexuality, מה רע, למשל, אם
אנחנו מדברים, הומוסקסואליות וכו',
which today has become a type of
taboo, שזה היום הפך להיות סוג של טאבו,
something legitimate
and so on, מה רע בגילוי
הרעיות, למשל? מה יש?
אבא ובת, אמא ובן, יותר טוב.
Father and son, mother and daughter,
אבא ובן, אמא ובת, בוגרים, בוגרים.
Once again, as long as
there are no gods, no values,
the whole thing here is
now becoming meaningless.
Things are going and
are changing, and that's
a process we're seeing
with our own eyes.
Yes.
What's the next step? And what do you mean?
Does it really mean that
everyone does what they want?
Okay, so now we'll ask...
So now, you'll come to me with the
question, as you say, מה רע בלגנוב?
Okay, we're saying that we
can explain what is רע בלגנוב.
So you're saying that the
whole world is allowed?
So the whole world is allowed,
which means that there is no world.
Because as I said, if there
is no world, if there are
no values, what prevents me
from coming and killing you?
What is the legal system of society?
You're the founder of the legal system.
I think that this legal system is not good.
Who are you to tell me?
What, are you a god? Are you religious?
No, I'm just saying that John Lennon
doesn't describe the legal system.
He describes a world,
a world that sounds very
magical, but it's a
world of an adult child.
You see, there's a world where
everything is fun. What's fun, sir?
If everything is allowed, if there are
no boundaries, you're on the world.
You're now allowed
because there is
democracy, because
there are people who work,
because your parents
gave birth to you, because
there are soldiers who
fight to defend your country
so that you can sit down and
play and explain why they're killing.
What? This childishness of, you
know, everyone does what they want,
what will everyone do what they want?
It's anarchy.
Anarchy means that the
world is being destroyed.
No, we're going to set
boundaries. You can do
whatever you want within
the boundaries of democracy.
Who decides the boundaries of democracy?
Everyone, as I said.
If you break this balance of
there is no god, to the point,
it's clear that it doesn't work like that,
because people have natural instincts,
that they say there is
no god, and on the other
hand they have values
that govern their lives,
but I say, for a long time,
and that's where reality works,
a person, personally, is able to
build a world of values for himself,
which is now, in the 50,
60, 80, 100 years he's lived,
so he builds something
for himself. But for a
long time, business is
going and breaking up.
What value can you be certain of today?
So what are you fighting for?
I say again, it's not just
about the level of morality,
it's also about the level
of everyday existence.
You wake up in the morning and
go to do a research at the university.
A serious research.
There are many researches
that you don't see
immediate results from.
They're researches that take
decades, that you have to invest in,
and it's not clear that the
results will be good, and so on.
If you live in a cultural atmosphere
where there are no gods, and no truth,
and everything is
relative, and everything is
tied together, and
everything is uncertain,
what is the motivation
to go and invest in it?
I say, you say, who
knows, in five years they'll
explain that everything
I've said is nonsense.
What, do I need to invest now?
What motivation is there to go and fight?
After all, what he's going to fight is...
what are you fighting for?
What, against the enemies of my country?
What are enemies?
Who is going to decide who
is right and who is wrong?
Maybe they're right. Maybe the
Palestinians are right and we're wrong.
A religious person, who also
seems to be, is not the whole reality.
I can say, this is how I understand
that this is what God told me.
So I'll ask you, who
told you that God is, and
how do you know? And
there's a dispute here.
But he has a point of
reference, a point of reality,
that can be used to advance reality.
But if you now decide that there are
no gods, we've said it, the world is gone.
The world is gone. The Rabbi
says there's no value in anything.
There's no point in
getting up in the morning.
It's a world of despair.
And that's the world we're in today.
The angel of death rules the world.
The angel of death in the
sense that we've discussed.
This awareness of death, of
despair, that there's no hope,
that there's no taste, no meaning,
that's what rules the world.
See how the Rabbi says
this in a different source,
in another article by the Rabbi,
called The Malchideeut in Israel,
look, pay attention to
the precise exegesis,
and I think, unfortunately,
the prophets of the Rabbi,
he writes this at the beginning
of the 20th century, he writes this,
The national society, when
it comes to a critical juncture,
a society that has now reached this point,
that seems to be proven to have
been born from a personal source of life,
that seems to be, this
is of course not true,
but it seems to be forced
to disconnect from God,
because we've said the
idea of God as a higher force
is something that rules
the world and kills us,
so leave us alone with God,
and let us live the way we want,
and do what we want, the Rabbi says,
this society will soon
experience what it experiences.
It's not that simple.
Like we said, in a short time
it seems, wow, how beautiful,
here, we can do what we want.
But as the years go by, it turns
out that you've ruined the world.
You... it's not just that the wise
men of Israel, the Torah of Israel,
over the generations,
all the way to the end,
there are gods, there are gods.
It's not some fanaticism, or some ideology.
There are no gods is another word to use.
There is life. There is a meaning.
There is hope. There is meaning.
There are no gods is another word to use.
There is nothing.
The Rabbi says, what happens then?
The materialism will then be found,
a society that is forced under the
burden of a life journey, without a goal,
a taste and a content,
to acquire medical care,
medical care at that time
was the clinical medicine,
through various methods,
methods of seduction,
based on a reasonable
basis of a clear conscience,
a low-budget lifestyle, a lack of a voice,
materialistic exploitation
of living, living, living beings,
those who walk around as prostitutes,
who have no peace and a pure heart,
all of these will use
their remaining strength
to furnish the heart and the mind,
the centers of the
lives of the individuals,
in order to build from these broken pieces,
a technical foundation
for society and humanity.
The Rabbi says, when society lost its gods,
there are no gods, what then remained?
Materialism.
There are still
materialistic exploitations,
which are being tried to
build somehow in the morning,
after all, there are no gods, no
goal, no truth, everything is clear.
Why should we get up in the morning?
Because there are these and other reasons.
All of these, yes,
based on methods of
seduction, a low-budget lifestyle,
again, some basic needs,
money, a kind, respect,
materialistic exploitations
of the fabric of living beings,
are being tried.
Today, a person who is, as I said,
thank God, most of
the world is not like that,
because most of the
world does believe in gods,
even if they don't always say so.
But people who take this thing to the end,
that there are no gods,
is a world of absolute desolation,
in the name, for example, of
bringing children into the world.
Isn't that bad?
In the name of what do they
bring children into the world?
They bring children into the world,
which has a future, has
hope, has a purpose.
But here, if all of this
is just a materialistic life,
everything will end,
everything is meaningless,
what should you be striving for?
Why should you bring a child?
It's destroying the few gods
that still exist in this world.
So what?
At some point, anyway,
but at the age of 30, 35, 40,
a person says to himself, no,
I want to experience the
experience of maturity.
Which is what bringing a child is about.
Not for the child, but for me.
There's an experience in life
that I haven't yet experienced,
and that's the experience of maturity.
Okay, bringing a child into the world,
it's not clear how, but bringing a child.
But then, after a few nights of
waking up to change a diaper,
the experience of
maturity kind of finds itself.
That's what it's called.
What now?
What power do you have to bring a child up?
What? It's the natural
love of a father to his son.
What is the natural love
of a father to his son?
As I said, these are things
that today, in our culture,
are not worthy of being asked.
But these are questions that can be asked.
In the realm of culture,
it's already being asked,
and in the future it will be.
Why does someone have to
take responsibility for this creation?
What do I owe him?
He'll manage on his own.
What is the relationship
between parents and children?
These are questions that
may sound strange to you,
but these are questions
that are being asked.
It always starts with the realm of culture,
and everything today is like that.
It starts with the realm,
and all kinds of questions start to arise,
as we said, maybe there were miscarriages,
maybe there was a drug, maybe this,
and it slowly, slowly, slowly
becomes a consensus.
Because the moment there is no God,
you lose all the ability to ignore,
all the ability to stand up for something.
Who wants to ask a question?
No, no, you have to ask a question.
What is the relationship
between parents and children?
Energy. That's what the Rabbi explains.
Again, people have to live.
There is something stronger than you,
above your birth power.
We talked about this
in the first two sessions.
The point is, after all,
it's stronger than anything
that a person has in his mind.
A person wakes up in the
morning because he wants to live,
and there is an angel who
hits his elbow and says to him,
G-d, I gave you a simple example.
A person is not able to commit suicide.
It's a mistake of people.
A person does not commit suicide.
A person is not able to commit suicide.
Or if a person tries to
drown himself in water,
in the last second,
before his lungs explode,
there will be a stronger
instinct of life than him,
which will force him to drown.
A person is able to do some kind of action
that will create a chain reaction
that he will no longer have control over.
I can press the button,
and now the bullet is already terrible,
and I can no longer control it.
I can connect a chain reaction with a stone
around the wound and
throw it into the water,
and now that I'm on the
ground, I'll try to fly up,
and I can no longer control it.
But on a personal level,
a person cannot commit suicide. Why?
Because the power of life
is stronger than anything.
It is clear that society will not
reach complete destruction,
because the power of life
is stronger than anything.
After all, people know, not by the mind,
but by the soul, by their existence,
that existence, what we call
the infinite completeness of God,
is the strongest thing of all.
But if a person is constantly
drowning himself in his
own hidden recognition
that there is no God, no
values, no meaning, nothing,
it affects a lot of things along the way.
As I said, I somehow live,
but I don't have children.
I somehow live, but I
don't feel an obligation
to defend moral values.
I somehow live, but I
don't invest anything
that is beyond the
basic existence of my life.
And so on.
It's just that there is a
person who, as I say,
is a burden to his brothers,
who are very, so to speak,
rich and powerful,
and there are people who
live here with good people,
but at the bottom, they are not.
Yes, as I said, in the end,
if you take things to the
end, nothing will help you.
Now, as I said, many
people don't take it to the end.
The world exists that way.
But over the years,
you see the place,
the Western society,
the society you were in 100 years ago,
you see the gaps.
Another 100 years,
if it continues like this,
it will be even more.
It will get worse.
So how do we say
that the world we live in
is a savior or something like that?
As we said, a person has the power of life,
and every God he pushes from his heart
is stronger than all of them.
And so every society, every person,
in the end, builds for himself a value
that he lives for.
I live for my family.
I live for my children.
I live for them.
Okay, but these are
things that don't hold water.
If the foundation doesn't
exist, if there are no gods,
then all of these things, at some point,
are lost. Again, it may not work out,
but for your child, it will.
We see it.
Let's take an example
here in the State of Israel.
70 years ago, people came
here, ready to die in a tank,
to sacrifice their entire
lives to build the state.
It was a value.
Whoever was willing to
give up this value of Zionism,
was immediately removed from society.
And here are their grandchildren today.
They say, why should we go to Berlin?
Not all of them.
But certainly.
But it's a spiritual thing.
Yes, it was, but I'm just saying.
Again, if it's without a name,
if it's without the known,
the hidden, of God,
it's something that is
under the care of everyone.
So it's something that
is a great achievement,
that is a legacy of the State,
and it will remain until today.
The Torah of Israel.
The Torah of Israel.
We'll talk about it later.
The Torah of Israel.
Something that is a victory.
But I say again,
if we don't talk about
the hidden recognition
of these concepts of God,
if we understand that
there is an endless source,
that is beyond words,
beyond limitations, it's gone.
It's gone to the individual,
and it's gone to society.
It's just a matter of
time, when will it happen.
Okay?
Partially, I don't even know the word.
Is there still a Christianity
and Islam in these people?
There is a positive point in them,
that has held thousands of
people, millions of people,
for hundreds and thousands of years.
They say there is a God.
Right, yes, but
it's not something that they believe in.
It doesn't matter, but
they do believe in it.
The fact that a person says there is a God,
is already, how do you
say, a point of recognition.
Now, what exactly is his God?
Is his God a Christian, a Muslim?
That's a different matter.
But there is a point here.
The fact that there is no God.
It doesn't matter.
Of course it does.
But I say, in our
context, it doesn't matter.
A Christian person,
who believes in God,
has a point of recognition for life.
Now, you have to choose,
a correct or incorrect point,
it could cause many other problems,
but there is a point.
The fact that a person says, and note,
Christianity and Islam,
despite all their problematic nature,
Buddhism, etc., it's a part of them.
On the other hand,
the secularist view,
is a new view in the world.
It's something that was
created 300 years ago,
and now it's falling.
Today, I think,
most of the world still
defines itself as religious.
Certainly in the State of Israel.
So secularism is a humanity
that is more or less a religious identity?
Secularism is an attempt
to establish absolute values
within humanity.
It's something that conceals itself.
If it's human, it's not absolute.
If it's not absolute,
it's a matter of time, until it's lost.
In you, in your ancestors,
in your ancestors, who knows when.
What value can you set today,
and say it will remain
forever, if there is no God?
If there is no God's vision in this place?
And they killed me for my
wife, as Abraham and I say.
There is no God's vision.
I don't feel it's intuitive.
I'm telling you,
someone sees it as having no boundaries,
and they say, no, it has no God.
That's true, it has no God.
A society without God?
The Rabbi says, this society
will try to create all kinds
of distortions, somehow,
to make it so that it will
force the heart and the mind
to be the centers of the
lives of the individuals,
in order to establish from these
broken parts a technical foundation.
At least from a technical point of view,
there are no values,
but at least from a
technical point of view,
to co-exist, you have to establish a code.
You can't steal.
You can't rob.
Okay, but again,
everything here becomes
meaningless. What exactly is stealing?
What exactly is robbing?
You can't rob. But a soldier in a war,
when he's a murderer, he's a hero.
Where does the boundary go?
Or, let's say, family ethics.
If there's a politician
who's cheating on his wife,
everyone's like,
oh, that's not right,
that's not ethical, but
on TV and in the news,
everything is organized,
which is actually
perfectly fine, it's even fun.
Today, culture is always,
I think, hidden messages.
On the one hand, they educate the children,
yes, there are values, there's a society,
on the other hand, culture
conveys it in a complicated way,
which is actually not
certain, and not clear,
and at some point, everything falls apart.
The Rav says,
all of these will destroy
the spirit of the Creator,
they will try to create
all kinds of systems
that somehow will speak about values,
but, pay attention to
the Rav Kook's sentence,
but, the Shav, me'uma
lo tisana ba'amalan.
All of these methods, all
of the human ideologies,
all of these subjective
values, will not succeed.
Why?
The black death,
the cold and the cold,
will not be able to save the animals.
I think that's the most accurate sentence
ever written about Western culture.
The black death,
the cold and the cold.
It's death.
There is no God, there is no life.
Very simple.
The black death, the cold and the cold,
will not be able to save the animals.
Only from the source
of life can life be
fruitful and pleasant.
Here the Rav Kook quotes from Hosea,
He who says to the small tree,
Uri, to the stone of
his mouth, he will say,
Behold, gold and silver will be scattered
all over the wind, and in his neighborhood.
What are you trying to be?
A tree, a stone, gold, silver?
What do you want to be?
Silver? Is that what the
value that holds you?
That's what the Rav says.
You have to come.
If the recognition of the heart
is from the source, what
we are talking about here,
in these poems, is not a game.
People think, yes,
there is no God, there is
God, what is important?
Life is fruitful, not bad.
No, no, no.
There is no God, life will not be fruitful.
Even the things that seem to you
and seem to you that everything is fine,
there is no God, it's just
a shadow that is going
to destroy the world.
The Rav says, But, if
the recognition of the heart
is from the source,
after all, it is a mistake
and has no value.
We said, if the recognition of the heart
is from the fact that there is a God,
it is now going and trampling
in a domino fashion all the values.
But, there is no fixation
that will be fruitful in a living way,
because according to the connection
in the foundation of faith,
what is the foundation of faith, we said?
A general foundation
above all values,
and it is precisely in this
that she bases all values.
In short, the construction is the opposite.
If a person thinks
that there is no God,
that everything is just a human constraint,
everything is meaningless.
But if a person understands
that everything that
happens in life belongs to
a general foundation above all values,
there is an infinite completeness
that stands at the foundation of life,
there is an infinite line of life,
a sea that has no end,
that goes and appears in
the world of completeness,
of completeness, of
limitlessness, of God,
then everything has meaning.
In this she bases all values.
It is precisely in this
that a person understands
that there is a value
above all values,
that there is completeness beyond words,
that there is something beyond the limit.
Now, everything has meaning.
Now, when you do not
steal, it is not because of some
subjective decision
of some human society at a certain time
that maybe will change in two days. No.
Because when you do not steal,
you show the infinite completeness.
Every action that a person does,
not only in moral values,
you are now placing a mark
on the wall, God is here.
You will stamp the mark,
that the picture will stand straight.
Why? Because the fact that the picture
stands straight is part of
the infinite completeness.
And therefore it is important that it be
exactly like this and not otherwise.
If it is a worldview that
is exactly the opposite.
When a person opens up
in his consciousness and in his soul
to the fact that there is
an infinite completeness,
all values in life
receive a connection
to the absolute.
Every movement, every
movement of the finger,
every breath, everything appears complete.
Everything has meaning.
All values are stable.
They are victorious.
Of course, there is dynamics
and development, we
will talk about that later.
But there is a line,
there is a basis
that life is constantly moving
and bringing more and more.
There is a script, which
in my opinion is the actual
image of a statement of values and values.
This script is the most beloved script
in the books of Rav Kook.
I somehow learned it.
I remember that I filmed
it, I put it on the stand,
on the table,
I learned that I had a
blanket over my eyes,
and then I put it in
the tank where I was.
Later on, it also depends
on the blanket over my eyes.
Pay attention.
This script appears in the
book of Moussa Ravicha,
chapter one, script one.
You need to know it by heart.
There is already something
you need to know by heart,
which is the main faith in
the infinite completeness.
Remember?
That everything that
enters the heart will be...
After all, it is a summary
of what might be a myth.
What might be a myth
is not at all a kind of
expression of what is really.
These are already three sentences
that you are supposed to know by heart.
But now... Imagine John
Lennon is beyond that.
Now, when you do everything well
until the end, because God appears in it,
then John Lennon also needs
to learn the words by heart
well, well.
But now there is another
script that you will learn by heart.
This is a script
of the way of life.
What is the figure of a person who works
for God according to the Rav Kook?
Pay attention.
Behold, in all your ways...
This is a verse in the book of Mishlei.
Behold, in all your ways...
This is what the Chazal says.
Behold, in all your ways,
this is a small portion
that all the bodies of
the Torah depend on.
This is a short verse, but
it contains the whole Torah.
You need to explain it, Rabbi.
Explain to the holy one.
What is it to be a servant of God?
You need to ask the
holy one in the ways
that he behaves.
When he does the prayer,
then he will ask the holy one
to understand the matters of his prayer
and a desire for the faith of the heart
in those matters of his prayer.
And he will not ask
the knowledge of the time in other matters.
Because he is engaged
in this work, the holy one,
as it were, is serving
this particular work,
and not in another place.
When you are praying,
when you are praying,
God is here.
How does this come into expression?
That you will pray
as well as possible.
During prayer, you do
not think about the Torah.
During prayer, you do
not think about the sacks.
During prayer, you do
not think about the air.
During prayer,
as we have learned,
you focus on the prayer.
You focus there.
God is here.
Completeness, without end,
appears in what a person does now.
When he engages in the Torah,
he will know that he has found
the holy one, blessed
be he, deep in himself.
He is trying to understand
the matter of his prayer,
and to remember and to change his nature.
And in this, he knows
that he has escaped
in his Torah, and not in another way.
Because in this moment,
he is exposed to this work.
You are now studying the Torah.
God is here.
When we study the Torah,
how do we meet God?
By focusing, by activating the mind,
by trying to understand the lines
that we are now studying.
We do not think about other things.
Completeness, without
end, appears here.
And so, being busy with
the work of the Chassidim,
he will ask the holy one,
only in the depth of his prayer,
how to bring him great,
loving, and lasting goodness.
You are a Chassidim gomel.
When you are a Chassidim gomel,
you do not say mishnayot.
When you are a Chassidim gomel,
you do not think about
the matter of his prayer.
How do you meet God when
you are a Chassidim gomel?
By being a good Chassidim
gomel, until the end.
This is something we must learn,
and something that is
progressing all the time,
but as much as possible.
And here, this is the key sentence,
and so in all the things he does.
Indeed, there is nothing
in the world that he has not,
his honor, escaped.
How do we meet
God while driving?
Not by meditating on mishnayot
and pirkei teilim while driving.
Whoever says pirkei
teilim while driving,
will not reach a place where
he will be called pirkei teilim.
No.
We meet God while driving well.
Because there is a
value to the fact that
we have now decided to drive.
Again, in the perception
that there is no God,
what are you driving to?
Who said you are driving?
Maybe it is all imagination here.
Maybe it is all an illusion.
It is a matrix here.
Where do you want to go?
To visit someone.
What does it mean to visit?
Why do you want to invest?
Not here.
You have decided,
in your mind, that you
need to visit someone.
A reason, before you understand,
and we will talk about it,
how to decide what is
right and what is wrong,
that we have decided that God wants
that I visit someone.
How do I meet God?
By doing it as well as possible.
By driving from point A to point B
in a careful, precise and focused way.
This is what is called
shiviti hashem lenegdi.
Shiviti hashem
lenegdi is not to imagine
some deity before your eyes.
No.
Shiviti hashem lenegdi
is to associate with God
in everything we do.
You are now writing in
the notebook, write well,
aesthetically well.
Why? Because God appears here.
You are dressing up
now, in the morning,
God appears here.
In what? In what you will dress well.
What is it to dress well?
A question.
It is a question of
economics, aesthetic, social.
But after we have decided
that this is called to dress
well, God appears in it.
Everything we do,
to do it the best,
because there is
meaning to everything.
This is the idea of having a God.
I will repeat the idea again.
These articles, these
ideas of the Torah of Israel
throughout the generations,
are not nonsense.
There is a God, there is no God,
what is it that is important?
No, this is exactly the difference
of our entire life.
Is a person in a
life course that leads
to despair, to insignificance,
to poverty and to loss?
Or is a person in a life course
that turns out that all life
receives a complete divine value?
The great leaders of the people of Israel,
this is how they live,
this is the holy rest in the
journey of the righteous,
people whose every movement
is a manifestation of perfection.
Everything is from the meaning,
everything is from awareness,
everything is precise,
exactly what needs to be done.
Everything is from joy,
enthusiasm, motivation.
God is up in the morning,
God is in the morning,
He is up, dressing,
he is brushing his teeth,
he is praying, he is eating breakfast,
he is going to work, it does
not matter what he is doing,
pay attention, not only if he is going to
study the Torah or if he
is going to do mitzvot, no.
A person is also going
to be a bank officer.
God is there.
It is decided that being a bank officer
is to manifest perfection, to manage
the finances of people better.
You will do it well,
precisely, neatly, straight,
organized, fast, you will be happy.
You are now eating
breakfast, God is there,
you will eat well, organized,
healthy as possible,
only the economic ability, tasty,
aesthetic. We decided that now
we are going out for
a walk, God is there.
We are going out for a walk,
we are going for a walk,
good, pleasant, good.
God's perfection is manifested
in everything a person
does, he meets God.
This is the work of G-d.
This is called the work of G-d.
Everything we do to do it,
it will manifest the infinite,
the absolute perfection.
Yes, questions?
This is a different question.
Who said what is good?
Who said that driving a
good car is driving this?
Maybe driving a good car
is to hit a tree. Question?
We haven't talked about this yet.
We will see that later.
What is good and what is not good.
I am sorry, I used concepts
that we all agree on now.
Okay, we will talk. How a person
slowly finds in his
life what G-d wants.
This is another question.
We haven't talked about this yet.
This is later. The question is
what G-d wants. We understood that G-d
is the infinite perfection
and so on, but what is
the absolute perfection? Or what we call
who said that the length of life
we call Torah and Mitzvot,
is the length of life that
manifests the fullness of life
in the best way.
We will talk about this later.
Here I will teach you the
principle.
What is it to be a worker of G-d?
A worker of G-d is
not to be a person
who is a thief, a beggar,
a thief, but says the words
I believe in some power of illusion. No.
To be a worker of G-d is to be a person
who manifests the infinite quality
of life in everything.
How do we do this?
What is the thing?
We will come to this later.
Yes.
How do you see people
who don't believe in G-d
but who believe in G-d?
We are talking here
about the theory.
It is clear that there are
infinite types in this.
It can be a person who declares
that he believes in G-d, but
as we said, he is a person
who is a thief, a thief, and so on.
It can be a person who declares
that he doesn't believe in G-d,
but he is a person who
has the motivation to advance towards goals
that he has set for himself, and so on.
We are now talking about
the macro, the macro,
the macro of the great
processes of the world. A person
who declares that he
doesn't believe in G-d, even if
he, on a personal level, has found
a value that gives him meaning
for his 70 years, and
he gets up in the morning
and works, and so on, as I
said, to the point where he,
his son, his grandson,
if he ever has a child,
his entire culture will be lost.
On the other hand, a person
who declares that he believes in G-d,
even if he is a thief, and so on,
a person who declares that
he doesn't believe in G-d,
a person who belongs to
a culture that speaks about
faith in G-d, is now in
a cultural process that
speaks that there is
meaning to everything. And he,
or his grandson, his grandson, will
learn the Mammar Yisr Ve-Markim,
and will start living a very, very
good and quality life. On the way,
as we said, there
are endless cases,
cases of twins and so on.
We're talking here now
about the level of the principle.
What is it to believe in G-d?
Okay?
On a personal level, there are endless
questions and questions,
and a person can be,
as I said, he grew up
in a religious society,
but his personality is very
creative, and he's not able to
speak about many things,
and then he enters a life
cycle, as we said, of
uncontrollability, and then he develops
also depression,
and he gets up in the morning and says,
okay, there are many things here.
We're talking about a society in general.
A society without
G-d is a society
that is subject to death,
just a matter of time.
A society with G-d is a society
that speaks about the
fact that there is meaning,
there is value, there is
completeness, and it will appear.
Not now, but in another 200 years.
And I think that even
today you can see
in the general
picture, where you find
joy in life, motivation,
a future. One indication,
for example, is families.
A society that doesn't believe in G-d.
You see that there isn't
much motivation for children
to bring sustainability to the world.
A society that believes in G-d.
You see, that's one
indication, not the only one.
That, in a natural way, there is
a desire to bring more life
to the world, because
this world belongs to G-d.
I'll explain, I'm doing this
because it's a mitzvah,
because it's okay, but
there's something deeper here that's behind
these things. The Rav speaks here
about the ideal situation.
How a person who works for G-d
is supposed to be in the ideal situation.
And that's the ideal
situation, in every way
that he sees fit. See how he ends it.
On the contrary. Everything
that a person who works
for G-d does, says the Rav,
will be the words of his
mitzvah and his desire.
Everything that a person does,
within this consciousness,
of endless perfection,
is a mitzvah.
That a person, as I said,
is now a picture in the
house, that a person has now
decided, how did he decide it?
That he has now decided that
there should be a garden
in the entrance to the house.
That the garden should
be beautiful and aesthetic.
What is beautiful? What is aesthetic?
How much does it cost to invest in it?
Is it worth investing the time and energy
to study Torah? Another question.
But on the fundamental level,
if a person decides,
after all the considerations,
that now he has to
produce the plants,
that he produces the plants,
that's the words of his
mitzvah and his desire.
That's the work of G-d.
That he does it perfectly,
in a good way, without the
need to give up Torah. No.
You don't give up Torah.
You produce the perfect perfection
in what is needed now.
And therefore,
everything he does
will be the words of his
mitzvah and his desire.
And he will ask for them,
his name will be blessed
when he will try with
all his might and strength
to do what he does in
the process of perfection,
in all aspects of perfection.
This is, of course, an expression
of perfect perfection.
There is never perfection.
There is always more and more.
But this is the spirit,
this is the direction,
the lifeblood of man.
And it is found
that he knows G-d will
be blessed in all ways.
In all your ways, be aware.
Be aware. The word
ju-dalet-ayin, in the Tanakh,
appears for the first time in the verse,
and man will know his wife.
To know G-d is to live God.
This is the idea of the
entire Torah of Israel.
Not to speak of G-d,
not to utter words, to live
G-d is to manifest
the infinite perfection in everything.
Therefore, as I said, you can understand
that there can be a
situation of a person
who, although, is walking with a kippah
and he says words
like, I believe in G-d,
but in the end, in his life,
he is a person who does not manifest G-d.
He is tired.
He is depressed.
He is a loser.
He is a loser.
And on the other hand,
there can be a person who,
although, is walking without a kippah,
he might even say a
sentence like, there is no G-d,
because he grew up in
such an educational system,
so there is no G-d,
and this is more or less
the concept he knows, but he is a person
who loves life,
and moves forward, and works, and learns.
Again, for a long time,
the one who declares his faith in G-d,
he is on the right side.
But in a short time,
it is not entirely clear what
is happening in heaven.
That is, a person who does not think
that believing in
G-d is what is called,
to mark a V. I said, I believe in G-d,
I am fine in life. No.
To believe in G-d is to live G-d.
It is to manifest
the fullness of everything
as much as possible.
And the Bet, which I will just finish
this verse, what is said
in all the ways of the world,
Rav Kook explains it well,
the Bet is the Bet in the inside.
In all the ways, in the
essence of the ways,
he knows G-d. Pay attention.
It is not that I work so
that I will have money,
so that I will learn Torah. No.
You work to manifest
the fullness of G-d.
If you decide that you are doing
something that is right,
and you build the reality
and you need to do it,
you do it in the name of heaven,
so that G-d manifests in it.
You are building a table now,
you have reached the conclusion
that you need to build a table,
not just to learn Torah.
You need a table to eat,
you need a table to write,
I do not know, for whatever reason.
You need a table because
you have reached the conclusion
that in the home,
aesthetically, you need a table.
Okay. You need a table,
you make the table good.
Strong, stable, high
quality, aesthetic,
at a price that will be possible
to transfer it to the kitchen,
and then it comes out that a person meets
G-d every second.
Those who understand
G-d as a superior power,
are omniscient people, they meet G-d
at certain moments of the day,
when they pray, when they learn Torah,
how many people do that during the day?
Those who understand this, they meet G-d
from the moment
he gets up in the morning until the moment
he goes to sleep,
including the time of sleep,
are G-d's with him, and all the time
the completeness manifests.
How does a person
reach sleep?
If a person reaches sleep, again,
in some kind of despair,
this day, it's good that
it's over, or that a person
had worked all day,
created, built, loved, felt,
saw, experienced, and
now, he goes to a few hours
of sleep, to connect with
G-d through this life force
called sleep. He says the
Shema Kriyat on the bed,
makes a mental calculation,
gets up, and gets up for another morning
of the work of G-d.
Two different things.
There is a mental calculation
and there is a Shema Kriyat.
Usually not.
I'll just finish the sentences
and then you can ask questions.
On this, Hazal was told
in the Mass of Blessings, in all the
Deir HaDeuh, this is a small portion
that all the bodies of Torah
depend on. Why is it a small portion?
Because there is no expectation
in the magnitude and
breadth of wisdom and thought.
In the Deir HaDeuh,
it's not always like that.
To think about G-d,
I'm all day thinking about
spiritual thoughts. No! It's a disaster.
I read a book like that once. It says,
Shivitei Hashem negdi tamid, all the time
you will see G-d in front of your eyes.
What does a person see?
A statue in front of your
eyes, a flower in the wall.
Shivitei Hashem negdi tamid.
There is no expectation
in the magnitude and
breadth of wisdom and thought.
Up to a great extent.
A fraction of what he does alone.
Shivitei Hashem negdi tamid,
in all the Deir HaDeuh, is now
to do the thing to the end.
What a person can do.
From any place, all the
bodies of Torah depend on it.
Because in it, everything will be done
in a connected way.
And from it will be found,
you need to know all of this
by heart, and from it will be found
the glory of G-d in the decision
and the Rambzu Chazal Bidivrahim
in the time of the prayer of unity
and in the time of the Torah of unity.
The last sentence,
that a person acts...
I can't remember everything,
but at least remember the conclusion.
That a person acts, what
a thing of completeness.
Between in thought and in practice.
That you or you do
something of quality.
That is the meaning of completeness.
Between in thought and in practice.
Between if it is a thought-project
and between if it is a practical project.
That you need to be proud of it.
And not to be jealous
of something else.
Because the whole
world is coming towards it
from this very point.
You, are you experiencing
a life experience that you decided
that this is what you need to do now?
The world is dead.
There is only this thing.
To live the infinite to the end.
That it is infinite.
Everything.
The work of G-d is to slowly
become a person like this.
That everything is complete.
This is the step of chassidut.
This is the step of holiness.
Not what people think.
That this holiness is to
be a perverted person
that thinks about spiritual
thoughts all day long
and is not in this world.
The step of holiness
is to be David the king.
Everything.
All life in power.
All life in motivation.
All life in passion.
This is what is called
the concept of joy.
Joy at first, is not
what people think.
That a person is smiling all day long.
Joy is that all life
is now appearing,
is flourishing in a
person everything.
This is the concept.
And it is exactly the opposite of the world
that speaks without G-d.
A world without G-d is a dead world.
A world with G-d is a living world.
This is the concept
of the Torah of Israel.
Any questions?
But let's say that
everything a person
holds in his hand is fear.
What is the intention?
What fear?
He holds G-d.
We'll talk about this in the next lesson.
If a person holds G-d as a super power,
what will happen to me?
That all life has meaning is not fear,
it is a guidance.
Do you understand the difference
between the concept of guidance
and a person doing something
that understands its meaning?
For example, a person is dissecting a heart
through open-heart surgery.
When he is doing the
surgery, it's not that he's afraid
that someone will tell him something.
He's full of guidance.
Why?
Because he has life in his hand.
It's not a silent guidance.
It's a guidance, if he's a professional
surgeon, a person who comes,
open-hearted, does the job,
full of care, full of responsibility.
If you multiply it by a million,
that's how a person should be all the time.
And that's how the
great people of the world
and Israel are going.
Everything has... It's
not that you turn a person
into a certain person.
That's not the point.
It's the infinite completeness
that appears through life.
It's something that we
work on all our lives.
Everything, to make it
precise, good, serious,
has a lot of meaning.
That's what the Rambam says.
When a person performs a
commandment or a commandment,
he must remember that the whole world
is standing on the level of the ears.
He won, he performed a commandment,
he made the whole world
stand on the level of the ears.
He made a commandment,
he made the whole world
stand on the level of the ears.
The world is on your shoulders.
The world is on your shoulders.
You do something,
the infinite is here.
Until the end.
Today, science also assumes
that every little thing has an infinite,
every hair has an infinite
number of atomic bombs.
Everything appears as everything.
A person does something,
everything, the whole world,
God, infinite, appears here.
It's good, precise,
precise, and it will continue.
Yes, did you want to ask something?
The side of the boys?
The side of the girls.
Yes.
But there are many people
who are doing research,
and they say that
there is only a fair share.
No, there is no such
thing as a lot of work.
Give me an example.
Work that is only a fair share.
A person who does a lot of work,
he is more than a lot of what?
More than what?
More than a fair share.
Okay, no, you need to
answer this basic question,
is it generally, not just the lab,
but in general, is this whole concept good,
is it a complete addition
to the world or not?
Let's go over something
that is a complete addition
and not the most advanced.
A person works in a lab
that checks the density
of plastic in order to create
boxes for spenders, what is it?
Yes, to create boxes.
In a high-level situation, a person,
it is not easy to live in such a situation,
but in an ideal situation,
a person like this, he
gets up in the morning,
I am now creating plastic boxes
that will help the reality.
Okay, it is a bit
silly, but it also helps.
Because you need plastic boxes.
If you have plastic boxes,
will you keep working?
Of course, it is clear that it is...
If you have plastic boxes,
will you keep working?
So this is not an ideal situation.
If you describe that people live like this,
I know.
If you say this is the ideal situation,
no, the ideal situation was,
if a person gets up there,
and the world gets up to it in the future,
that people do not go to work
in order to make money. People go to work
in order to show the divine fullness
in the world. And then, naturally,
they also get money for it.
By the way, I am...
that is his question.
You will find out that
there are millionaires.
By the way, there is the opposite.
Many times, people today,
the serious ones in the world,
those who really make money,
not those who are
what is called the pawns,
who made money from...
Those who created the money themselves,
are the people who work all their lives,
even if they have money. Why?
Because the product they
create is more important
than the money.
This is a matter of course.
I am just telling you that
this is how the serious world works.
Children do not understand this.
Children are like,
if they do not give me
money, then I do not work.
Adults who believe in what they do,
and I told them, to believe
in what you do is not just
to be a chasidic gem.
To believe in what you do,
yes, I have a passion for
cutting wood, and I want
to make good products.
People like that, they do
not go to work for the money.
So this is a different story.
You say that my personal
connections are not right.
Not everyone needs to study Torah
all day. It is not right.
Everyone needs to be connected to Torah.
But there are people with bad connections.
I do not want to study Torah all day.
I want to study Torah in
the morning and evening,
but my connections are
to create plastic boxes,
and I invest all my
energy and creativity
in this, so that these
products will be good,
quality, and at a good price.
This is the work of G-d.
They say, Hazal, my friend,
my kingdom, I am my kingdom
in the city, and my friend
is his kingdom in the field.
The name of the Tomar,
yes, that I am better than him,
that I am one of the
many, and one of the many,
and except that he will
come to me in the heavens.
That a person will not think that he is
gathering you in the heavens
according to the amount of Torah
he has learned.
Again, all his life he has been a rascal,
a pervert, he does not learn
everything he does, he
does it in a rascal way,
but he has gathered the end of the tree,
so now he has an express to gather it.
It does not work like that.
A person must
always have the name
of G-d, and most people
live like that. In a few hundred,
their connections are such that
they sit and study Torah all day.
The absolute majority of
humanity and the Nation of Israel
are people who today deal with
many things other than Torah.
The question is how
a person lives this day.
Does a person live this day in poverty?
All day is a big Torah study,
I am dying to leave here.
Well, in the evening we pray,
sometimes I will be drunk.
A person always meets G-d.
Of course, when he comes to pray,
he meets G-d in a more ethical,
concentrated way, and
he learns Torah, and so on.
This is a normal person.
This is a person who works
G-d in the Nation of Israel.
Any more?
You do not care about the
length of the girls' recordings,
because some of them are not finished.
Okay?
Yes.
If you are a teacher,
everything you teach is a lesson.
Yes.
So this is a different story.
When a person learns,
we will also talk about this later,
when a person learns that there
is no such thing as perfection,
but there is a change.
The precise definition is not
that a person does everything
because he makes a lot of effort.
And he understands that
you also have to decide
what it is called until the end.
I am now, this is not perfectionism,
I am now, as I said, I
am knocking on the wall.
I tried once, it did not work.
I am not a handyman, I do not have it.
I tried a second time, it did not work.
The wall is already broken,
I need to get to work,
I need to get to prayer.
No, until I finish it,
it is not until the end,
the children are crying,
leave me alone, I do not care.
No. Everything has a purpose.
A person tries, decides,
tries once, twice,
it did not work, he understands,
now I can't do it, or I push it.
Or later, or that I,
with the money I earn,
I pay someone who knows how to do it.
Because it is already a matter of humanity,
that I rely on something specific,
and with my money I give to people
who will do something else to me.
A person must, if
he has time, learn it.
But the basic psychological position
of a person must be this.
A person, when he wakes up in the morning,
must be full of energy
for another day of meeting with God.
Yes, did you want to ask something else?
Yes.
If God is a higher entity,
what is the obligation?
God is also a higher entity
that determines what is
allowed and what is not.
Until now, I will repeat
again, until now we thought
that this entity is up there,
and it is detached from you,
and it constantly pushes you down.
Now you understand that the higher entity,
or whatever you call it,
this infinite completeness,
it appears through your life.
And from now on, when
you do something good,
something good, something
equal, God appears in you.
What is not clear about this?
The simplest thing in the world.
No?
I think, and with that we will end
this session, that these
issues, all of them, need,
I say, this is the most religious thing
in the study of these issues,
that it is on one side of the issues
that seem the most complex in the world,
the most complex in the world,
but when you think about them,
it seems that it is the
simplest thing in the world.
Everything I am saying here now
is that we all know them.
We all know, the concepts
of doing everything
to the end, completing,
and God is in life, and the Torah does not
hide life, and all these words.
Simply, what we did in
these sessions, is to try
to explain it in a way
that is understandable.
The thing that
every child knows it,
and not just every child,
every animal, every plant,
and every animal knows it.
That the thing, what is our role
in the world? It is to live.
The point of
existence is to live.
To live, what?
We just said, what is to live?
To live is not to try to run
against something that
always tells us what to do,
but to live is to open up
to the source of the fullness of life.
To merge with life
in its infinite form.
Again, what is it exactly?
It is all the life we learn.
It is all the Torah of Israel.
But the spiritual position
of a person must be that he loves
life. This is called being
a Jew. This is called being
a worker of G-d.
It is called being a human being.
To love life.
To understand that life
is a manifestation of G-d.
And the more I live, breathe more,
create more, rejoice
more, feel more, know more,
spread out more, enjoy more,
I am more connected to G-d.
And this is not an end in the world.
It is something we experience
in our lives and we
will continue after death
and the whole reality.
You will wander around this world,
the next worlds, billions
of years, billions of years.
An endless sea of life,
of goodness, of fullness,
that is going and manifesting.
This is the Torah of Israel.
This is the idea.
Well, I think we have said a lot for today.
We will stop here.
