איך זוכים למתיקות התורה? תלמידי ישיבת מעלות התלמוד אצל הגאון הינוקא

2:54 So first of all, if he met you, then know that you did not pray with intention. Because if you pray with intention, the evil inclination cannot rule over a person. Because we have both prayer and Torah. Prayer is likened to water: 'Pour out your heart like water before the face of Hashem.' But the Torah too is likened to water, because the Torah, like the water, goes down to a low place. So we see that both the Torah is likened to water and prayer is likened to water.

3:18 So what does the Holy One, blessed be He, come to hint to us here? A very simple thing: that in order to feel the sweetness of the Torah, we need to go down low. When we want, here - 'and from the wilderness, a gift' - people think about the Torah, they think to acquire it on mountains, on hills, on peaks, in the whole world. They see the world, how things go; they see people who do not go in the way of the Torah, and suddenly - 'Why does the way of the wicked prosper?' asks Yirmiyahu.

3:48 Why? He looks at the whole world, and he sees the prophecies and everything that happens, and then he asks the question. We see that in the world, not everyone merits this, but you can contemplate this in a simple way, because you can look at it: the world does not truly merit, not everyone merits, but the one who does not merit is the one who seeks the mountains and the hills and the peaks. Whoever goes down low - so that we have the holiness, the connection, the closeness to Hashem - that is the purpose, that is the goal, the greatest there is.

4:18 These are two who sit, and there are words of Torah between them, there are between them... You can learn with a friend, but there are no words of Torah between them, because he learns for himself and he learns for his friend. But this one, where I learn and there are words of Torah between us: what I want to teach you, you want to teach me; I want to make you wiser, you want to make me wiser. It's like musicians. Look: musicians who play together - there is music between them, because this one plays and that one accompanies him; they play in harmony.

4:46 Suddenly you hear a melody. The sounds blend and become a melody. But what would happen if this one came with the organ and that one came with the violin? He plays something just to drown out the other one's violin. How would that sound to your ears? It would be grating. But the Torah is like this: the Torah is 'TaNTA' - te'amim, the cantillation notes; nekudos, the vowels; tagin, the crowns; osiyos, the letters. We learn the Torah in order to reveal the melody that is in each one of us.

5:13 It says: 'And Yisrael their father said to them: take of the zimras, the song, of the land in your vessels.' What did he say to them? 'Take of the song of the land in your vessels, and bring down to the man a little balm and a little honey, spices and myrrh, pistachios and almonds.' What does it mean? What is the secret in this verse? What is in it? [unclear] this - in Pitum HaKetores, at the end. [unclear] the Arizal - they say Pitum HaKetores [unclear]; the Chida brought this. One must say it all [unclear], but What is in it? What is 'take of the song of the land in your vessels, and bring down to the man'? After all, we know that the Torah, the Torah is music. The Land of Israel is entirely the secret of the melodies.

5:47 These melodies are our soul. Our soul is full of melodies, full of Torah. We are already receiving the Torah. Now, at Shavuos, we hear, we 'see the sounds', everything goes back to being the same; everything is a revelation of G-dliness, the same thing. But why do we not merit to see it? We don't merit. As if we are on the earth, as if we are thinking about our own desires, we don't try to learn the Torah together, I don't try to learn in order to illuminate the other.

6:17 Every time it is to trample him. In Tractate Taanis, page 7, the Gemara says, Tosafos say that a person learns the Torah in order to provoke and to lord it over his friend. All this is the purpose of his learning. This is truly not an elixir of life, because this Torah does not give life. But if he would learn in order to illuminate his friend, in order to bring out the melody from him, to bring out the good from him, then he would merit to feel the sweetness of the Torah.

6:42 He would merit to feel the joy. Why will you feel the sweetness of the Torah? Because the sweetness of the Torah is found specifically in chavrusa. [unclear] Rabbi Yochanan to Reish Lakish: 'chavrusa or death.' This is in order to feel - because I have no sweetness. Because the sweetness of the Torah depends on my revealing the light in the Torah that is found in my friend. And through this, learning in chavrusa is [unclear] learning in each one, sitting with words of Torah between them.

7:10 This is the purpose of the Torah. We must use the Torah to illuminate Jewish souls, and not use the Torah to darken Jewish souls. Today they use the Torah to darken everyone. To show him: 'Come, see how much you are such-and-such, such-and-such...' and to push away with the Torah. They use the Torah. The opposite: use the Torah to illuminate. 'Torah' comes from the word 'orah', light. It teaches you the way. This is the sweetness; this is the most exalted thing and the most sublime - that you just sit and engage in it. You need to understand that you are engaged in the greatest and most exalted thing in the world.

7:43 There is nothing in the world, in this entire world, more than one moment in which a person can sit and analyze some sugya, in order to know the will and wisdom of Hashem, blessed be He. This is the greatest and most awesome thing there is. The brain and the mind are sanctified with such holiness that he merits... That is to say, this is all the give-and-take in the Gemara, every question, difficulty and answer. One can reach... Because everything, because everything - you, in fact - everything is give-and-take, what are you discussing?

8:11 His will and wisdom, blessed be He. What do the Sages discuss among themselves? What are their disputes? What is His will? What are the wishes of Hashem, blessed be He? All the disputes, Beis Shammai and Beis Hillel - in Tractate Eruvin, page [unclear], side b, the Gemara says: Beis Shammai and Beis Hillel, every dispute that there was between Beis Shammai and Beis Hillel - a Heavenly voice went out [unclear], saying: 'These and these are the words of the living G-d.' They would marry into each other's families. Why?

8:35 This one holds this way and that one holds that way - but what was the true view? The true view was: we do not learn in order to disqualify, we learn in order to illuminate; that is why they also made matches with one another. That is why it shows that their Torah was like the melody. This one plays violin, that one plays piano, but this is a violin and that is a piano. They don't blend; they play separately. But you want to know that truly, in fact, they are not opposed.

9:01 Why? Because they made matches among themselves. That is why there was [unclear] between them, and that is why the Heavenly voice went out and said: but 'these and these are the words of the living G-d.' That is why it was the words of the living G-d. Because without this there would be no revelation of G-dliness in the world. The purpose of the Torah, the purpose of the disputes, the purpose of everything we learn, halachah, everything - is to reveal to us the wishes of Hashem, which is the most exalted and greatest thing. And this is against human nature, because a person wants this and this and this.

9:28 And [unclear] - this is forbidden. Meat and milk are forbidden, it is forbidden to desecrate Shabbos, and one must learn Torah; neglecting Torah is forbidden. Suddenly he already has to force his inclination and his desires; he forces them before the will of Hashem, blessed be He. And then he learns the Torah, and his mind encompasses His will and wisdom, which is the most exalted thing, and this is the most exalted holiness, and this will give him the holiness and the help and the strength. And know that you are holding up the world, and the world stands in the merit of each and every one of you who sits and is engaged in Torah.

10:04 Fortunate are you, fortunate are you, fortunate are you, Torah scholars. Fortunate are you [unclear], Torah scholars, [unclear]... - [unclear] the people outside; each one will receive a blessing from the Rav.