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They saw the field. They saw themselves as grasshoppers. The field saw them as grasshoppers. China is. Who are these in the field? What's the connection? What's the connection? What's the connection? Grand. What's the connection? What's the connection to the feeling to the whole story of Maros? Is Mar Yuma the Medrash? Let us tell us the story.
In fact, if you look inside, you'll see that different names are attributed to the Malatik. In the times of the Qur'an Abul, it seems that there were two Malatik that wanted to come down into the world in order to rescue the world. They came down into the world, and as soon as they came down into the world, they fell. They fell into a very low place. And it was their ancestors that the prophet saw when they came into paradise. Why did this frighten them? In Sufism and Kabbalah A mahlok is described as an entity. Some of you stand. In contrast, a human being is a mahlok. We don't stand at one place; we walk. We're in process. We're in motion. Somebody who's an aynay can become a noyfa. There's a difference between what you do and who you are. A malach who's an aynay can become a noyfa. A malach in this world is not capable of standing the pressures of this world. They become a noyfa. It defines their essence.
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It's not something they do. It's something they are. Coming from the deserts, a place of pure ruachness, the Arabs were looking themselves not as a mahalik Not as people in process. They identified with malach. They lived that type of life. When they came to Eretz Israel, they saw the nefilim and they said, 'This will be us.' We're coming into the physical world. Eretz Israel is Eretz Yisrael. We're going to have to work the land. We're going to have to come, people, to settle the land. We're going to become the Philistines. And when Malachim of these Philistines looked at these Meraglim, they said, 'You guys are the resters,' and they felt that because when they looked at the spiritual value of these Philistines, the Meraglim themselves were blown away. To be somebody who was wanting to feel the needs to be one of the highest spiritual people, so they saw the spirituality of these malachim and they felt like gas arms and saw them as gas arms.
Even though the Ramban says that's not exactly true, that's the simple Chazal. A yid is not a yid is a person in process. There are stages in our lives. Midbar type of stages. Mevaseret is a midbar type of experience. Take care of your physical needs. We ask that you be in the basic language That you daven, that you learn. That you study. We ask for you to have an angelic type of experience here at Mirzab. And then we send you back. Whether it's for the summer or for longer Everyone here is leaving the angelic confines of the Masorti experience. And there's a fear. There's a fear that exists. If you listen carefully to the boys who are speaking, you'll hear it. They're saying, 'Rebbe, what's on to be? What's on to be in a week, or two weeks, or three weeks?' It's the conversations that guys are having with their Rebbe: 'How do I stay strong?'
What does it look like to be a batirah in the camp that I'm going to when I'm working? I came to me. He said, "I'm working in hands." What am I going to do? Challenge the past? Am I going to have an opportunity to learn? Am I going to have an opportunity to dive in? It's an important question. But embedded in that question is a fear. It's the fear of becoming an orphan. I don't want to be somebody who's not in process in my life. I want to be somebody who's defined by his failures. For the sake of the miraculous. Was it thinking that Yiddis meant to live in the Midbar? We are not meant to live in the Midbar because we are not Allah, and we are not mindful. And we will never be mindful because we are not mindful. We come to the Midbar in order to get in touch with ourselves. We come to Yeshiva so that when we leave Yeshiva, we're prepared to deal with the physical world. We know how to invest spirituality within the physicality.
The test that's in front of you guys today is enormous. And I say this not just to shalom to paint the negative picture But to be real, as you think about what's coming in the next three to five to ten years of your life, the challenge of going to college and synthesizing yeshiva and your learning while you're in college, establishing The challenge of dating, of getting married Of living in a community And the challenge of being a Balabas today is a heroic challenge. A person who wakes up in the morning at 5:30 to do a six o'clock dive. To go to a 6:45 practice, come home at 7:30 to help get the kids off, and go to work an eight, nine, ten-hour job. To stop in the middle of the day. The only break that he has, and he uses it to come on, to drive miles, to do homework with the children, to spend time with his wife.
As Zecharia Eisenstein said earlier this year, to say nothing of finding time simply to engage in self-care, so that you have the capacity to do all those things. The challenge is enormous. The opportunity is great, but the challenge is enormous. For a person to become somebody who's capable of confronting the world, you need time spent in this environment—a significant amount of time. It's time where you really discover the truth of who you are, so that the Jewish soul that lives inside of all of us will speak so loudly—not only hashkafically in our minds, but practically in our day-to-day lives—so that we can become people who fulfill the mission for which Hashem created the world. It is no small task. To be a boss today in 2023 is an enormous challenge. In many ways, it's much easier to be a mendem of a second than it is to be somebody who really goes out and holds strong to his values and lives that entire life. It's an exceptionally Exceptionally challenging. The Mirabal were afraid of such a challenge, and understandably so.
What I hope we've conveyed to you this year. Is that if you fall You are not a knife. You're just somebody who's a human, and walking means fall. So walking is falling forward. So we're always in process. So yes, there will be times this summer or next year or in the coming years of your life that you might look at yourself and say, "That's not the best version of myself. That's not the version of myself that I discovered." That's not who I really am. The mistake would be then to define yourself as a mitzvah. To say, "when I was in yeshiva, I was a certain type of guy, but now reality set in, and I'm outside the yeshiva bubble. So now let's be real." The opposite. Here in the midbar of Mount Sare, we discover our true essence, and we know that whatever comes next is part of a very long process.
Maybe that process is 10 years, or 20 years, or 30 years, or 60 years. But it's a long process. As you saw this morning, a guy comes in with bleached blonde hair, has bleached blonde highlights. He just recently made Aliyah. He walks into Merkaz Dafyomi and he sits through a belly sifenski Dafyomi shear. And after the shiur, he goes over to. And he starts talking about where he's been in his life and how he moved to Eretz Yisrael. And he said, "I never thought I would be a guy who would move to Eretz Yisrael and be learning the Daf." And Ravelli, thank you so much for what you're doing. I saw the worth of the people that were standing around in that place. I saw the admiration of a guy who just doesn't quit on himself. A person could go up. A person could go down.
The difference is: there are those who define themselves by their avodas. There are those who know that it's part of a process. There's no greater nachas to do something the wrong way. Today is not the greatest nachas. Today is the celebration of a tremendous experience, but it's not the greatest nachas. The nachas is. When I come back for next semester Five years out Ten years out He comes and sits with his family. Catches them up. This is where I'm holding. It's my children. It's my wife. This is what I'm doing with my life. January this year, we had a number of alumni come back. Remember, I was sitting watching this one guy, Sandy, with the visor. I remember Sandy when he was in the shul. Remember Sandy at the banquet. You see now, years later, the process—it's real. The seed that was not planted here in Moosar, your seed came way before Moosar.
But perhaps the environment of Moosar was another step in the process of that seed growing. But not just as five, ten, fifteen, twenty years from now, seeing the families that you guys will build. And the key to success, I believe, is not letting go. Of the idealized vision that you have of yourself, the person to be a shivah. I think I was just like I was 18. There's beauty in the innocence of an 18-year-old or 19-year-old young man who has aspirations for himself and refuses to let go of those aspirations. It's the letter that the shivah is speaking. It's this who I am. This where I'm shooting. This who I want to be. I brought it for everybody in this shivah. For the rabbis, for the talmidim. Myself is that this should continue to be an environment of authenticity Where a person knows that the personal process is a beautiful thing, that there's beauty in imperfection.
We here at Bayan try to model that for you guys. We try to create that environment, and we're asking you now to take that vision, to take that mission, to share it as a Shabbat with the rest of the world, as we continue to get nachas from unbelievable talmidim that have made this shiur. We have a few attendees, and they want to share their monument with you. So first, we're going to call on Noel Myers and see him on stage for a while. Come on!
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