Ari Goldwag - Behar-Bechukosai - Facing Redemption with Faith

You're listening to the weekly parsha podcast with Ari Goldwag, recorded with Hashem's never-ending assistance in Ramat Beit Shemesh, Israel 5778 2018. This week's parsha, if you're in chutz la'aretz, so we have two parshas, we have we have Behar and Bechukotai. And if you are in Israel, so we have just Bechukotai. So I'd like to share with you a vort, a concept that has to do with the parsha which we share. And that's in the parsha Bechukotai. So we have the tochacha, we have the the Torah gives us instructions. The Torah gives us blessings and promises us that if we keep the Torah, if we do as we're supposed to do, so then all will be well, we will have many blessings. However, if we do not do that, if we steer away from God, if we steer away from our connection to God, so the result will be that, heaven forbid, as our chazal put it, our enemies will see, our enemies, which is a reference to the Jewish people, our enemies will have uh challenges and difficulties, and we've been sent away from God. Now, the way that the Torah speaks about it is if we go with God, if we go with Hashem bekeri, bekeri means we go that everything is a mikra, everything just happened to be. We don't recognize that everything is from God. We don't recognize that it's God's um consistent and constant uh watching over us that everything is going on, so then Hashem says if you act that way with me, I'll act that way with you, as it were. And then things will go worse. So I'd like to share with you from Rav Pinchas Friedlander, beautiful concept, beautiful depth um in regards to this idea, and how it connects to our times we're living in as Rav Friedlander says, we're living in the ikvot of the Mashiach, the final footsteps before the Messiah arrives, we're living in that time. And so we need to understand how do we approach or what is the what are the nisyonos, the special and unique challenges of our time? How do we approach that? How do we deal with that? So he addresses all of this and he speaks about it in terms and in the context of of the the Tikkun Ha God's rebuke to the Jewish people. The footsteps of the Messiah and its challenges. The challenge and the difficulty of the final generation, the generation that we live in today, is one of emunah, of faith in God. We have 611 commandments in the Right? There are 613, as we know, there are all together However, 611 of them were heard God gave them over to Moses and then Moses gave them over to the Jewish people, but two of them, the first two of the 10 commandments, were given over to the Jewish people directly. But David So, so we have 613, 611. The Torah tells us that as the generations went on, so are the leaders of the generation said that this is where the focus is to be. King David said, "11. These 11 are the focus." Isaiah the prophet came and he said, "These are the six that are to be focused on." came, Michael the prophet came and he said, "These are the three that need to be focused on." came and he said, "This is the one. This is the one that needs to be focused on." Now, we need to understand this is the in in page 24. In the Torah we learn are saying don't mean to say that each one in his generation, each each great righteous person said that this is the only one that you need or these are the only 11 that are needed. Rather, rather each one of them gave instructions to his generation. What is the root? What is the foundation? Where do we need to place our focus? By doing this, so we'll be able to fulfill all of the 613 commandments. This is the focus. If you do this one, then you're going to be able to be a passover a shower be the gateway into all of the other commandments. Okay. And things went down. So they were searching what is the main focus which should be the primary focus in serving God. Finally came and said this is the one. This is the where the focus needs to be. It's on a moon. It's on finding faith in God. Yes, in regards to the final generation before the Messiah arrives. Our savior said it is going to Sanhedrin on page 98b. Let it let it come but let me not see it. Meaning it's it's too difficult to encounter too difficult to go through. It's not that they were afraid of encountering the difficulties and the challenges of that generation. Meaning the physical challenges. They were afraid that they wouldn't have the faith. They wouldn't be able to stand strong in their faith in God. So we see that the main thing in our times in our generation is to strengthen our faith in God. Okay. Now, what is the problem in the title of it that the Torah refers to in regards to saying that we go with God with carry with happenstance. What is the idea? We think that what is the challenge when it comes to faith? Is it that we have to choose between having faith or denying God? That's not the That's not the challenge. I'm going to be honest. Most people who don't have faith, it's because they they were they grew up without it. They It's not really their fault. They don't really have a challenge whether to believe or not. The challenge of faith is specifically in regards to those who are who already believe. They have a true battle. How can they strengthen themselves in their faith of God? If there is the called the mercy of Hashem, how to see in every single matter, how can we see in every single thing that God is there? Should I love this sudden belief not to allow any cracks in one's heart? I must have a show try to base my reality to think that it's me. I'm the one who's doing it. I'm the one who's accomplishing it. Or does it just something that happens naturally? You saying that the authority carry, this is something that the Torah quantifies and says this is what we refer to as carry. What does carry mean? God says that if a person goes in the way that things are happenstance, then God comes along and says you're going to have seven times the punishment. What does that mean? Rashi Rashi explains you go in it that things are happenstance. It's not permanent. It's just, you know, sometimes I I believe in God, sometimes I don't. Sometimes I I go with God, sometimes I don't. That the How do we approach the mitzvahs, the the commandments? Is it something that we do consistently? Is it something that we do once in a while. Keri who derech tumah. The word keri has to do with impurity, kol amar. If a person serves God in an impermanent way, so that's an aspect of keri, impurity. Acting this way, interacting with God as it were, where there's not consistency, so that has to do with a lack of faith. When a person doesn't have the foundation, so he doesn't have that continuous consistency in his in his service of God. Having emunah, having faith in God doesn't just mean that I believe that God can do it. That you know, I believe that God is all powerful. Emunah, faith has to do with the fact that I am completely connected to God. I recognize that that there's nothing without God. It has to be yeser namon, it has to be a something that's driven into one's heart. It's It has to be something that's that's uh like a stake driven into the ground, permanent. The word emunah is a language of strengthening. As long as a person is faithful, he is strong to himself with the to his to his word, his decisions. So then, his faith in God is also strong. Something that's strong in every matter, and it's going to be strong in regards to his his fulfillment of the commandments. May edoch, from the other side of it, kisha emunah eno mevo'eses da'ah, mishatzeim gam havi'ah. So, what can happen, right? There are different levels in faith. A person can believe that God does it. God is helping me, but how much am I involved? How much is nature part of it? You know, there are natural things that go on. If you would show us a sham even if a person sees God's hand in his life, he sees the miracles of God. He thinks he's also involved. I'm also doing something. So then he can think that things are natural. Things are natural and you know, it's just it could be something that just happened because that's how things are. It's not because of God. That's how person can can make such a mistake. In came in the middle of it. So it comes out that a person believes two things. That heaven forbid that it's possible that a person can think that there are two powers in the world in the in the world in the creation. In the outlook of the world which is not uh the the Torah outlook. The Torah outlook. So person can think that God created the world but he lets it run on its own. You know what I'm saying? If a master is not going to shine in God gives the power to other powers. And a person can slowly slowly can start to creep into a person's thinking that I yeah, God helps me but I'm really the one doing it. Yeah, I have to dive in to pray that God should help me. God please don't like don't get in my way. Like that's the prayer. Like God, you know, this is what I want. Don't please don't don't get in my way. If person doesn't constantly recognize and think about and focus on the fact that my life is in God's hands. My soul is entrusted to God. So that could be a faith which is the maker of are just happen to be. I'm only connected to God in a happenstance way. Sometimes yes, sometimes no. This scares us like this affects the entire framework of his service of God. What carry? What is the result? What is the punishment as it were for somebody who serves God in this way? In a way which is not permanent, which is not completely connected. The verse tells us that God will give us seven times heaven forbid, seven times what we've done. This is a much worse punishment than what it says at the beginning when we don't listen. Just not listening. That's that's that's one thing. But but going in a way where everything is happenstance or that it's me doing it, it's my power. Then the punishment is worse. Now do I have any real question? Now he's already listening. God has shown him. God has punished him. He's already starting to listen. Yes, he's been awakened by the challenges and difficulties. I'm because I'm shaking my head yes and no, but he's still on on two sides. He's not sure which side he's on. Is he on God's side? Is he on his own side? When a person can't figure out if he's spiritual or not. So then it's a much it's it's much more difficult for him to recognize the truth much starting as opposed to somebody who's not on both sides. When a person sees the salvation of God and his and his kindnesses. So this obligates us much more to recognize and to see that God is in our lives. To to strengthen ourselves and to to make a powerful decision that I'm to have faith in God. And to challenge that which inside of us says, you know, it's my power, it's me doing it. Now he goes on and he starts to connect it to our times, to to the times of the preparation for the Messianic age, which is the time that we're in now. Be it as it should be, the verse tells us that that um there's two different ways or two different time periods when it comes to God bringing the Messiah. Be it as it should be, the verse speaks about two different ways when it comes to the redemption, the final redemption occurring, Messiah's arrival. There are two different types. It's not just a difference in time, which is true also. In time it will take a different time, whether it's going to come immediately or it's going to come in earlier time or later time. There are two different ways in the essence of what redemption is. This is how he explains the verse in Bamidbar, which is in the in the curses, really the blessings of Balaam. The verse is speaking about the Messiah. So there's a star that shoots from Jacob, and there's a rising of a shavit, of a of a staff from Israel. There are two different types. One is in its time, and one is a hastened type of coming of the redemption. I shall see it, but not now. That's a reference to the to when it comes in its correct time. In its in its, you know, the time that's the latest time. Which I have a lot of time. It's not yet, it's going to be later. And of Israel, and to that, you have the aspect of it the rising of the staff from Israel. The It refers to Israel because the the name of the Jewish people when we refer to as Israel is a reference to the righteous ones of the people of Israel. So, it'll be in the in the merit of those who are righteous. If it's going to come quickly, that's he the good that he shall it comes early. The star shoots from Jacob, right? What's the name Jacob? When are the Jewish people referred to as Jacob? This is called Israel. They're going to merit to have a Christian that it comes in an earlier time in the merit of the Jewish people themselves, and we'll see how how that could be if the Jewish people don't seem to be on that level. You know those people who are not as righteous are referred to as Jacob. The cause of he says like this is the or kind. The time machine at a good she could go the Like why are we Why do we to to find it as the the star of Jacob? Who goes to she only Israel, we find that the good the redemption that comes in a miraculous way is is an like a more. The the Messiah comes as a poor person riding on a donkey. The the reference to Israel as we said is the group of the righteous. The definition of the redemption coming as a star She ate it with my saying the over the school some. Who I'm a dark me I give. There's an aspect of Jacob. That's the regular people. Right? What is that idea? That they're going to make themselves to be greater. Even the regular people of the people of Israel will make themselves to be greater. The dark become shave it. But it coming in a way which is the the staff rising. middle type of people do not make themselves better. And it only comes because of the righteous amongst them. It comes in the merit of those righteous ones. Okay, so those are the two different types or two different ways that the Messiah the Messiah can arrive. This is also the explanation that which our sages say is in Sanhedrin on the side of 98A. If they merit, so the the Messiah will arrive with awesome displays of godliness with with the heavenly clouds. If they don't merit, so be, you know, this poor man the Messiah is going to be this poor man riding on a donkey. If they merit, so the the way that God will bring the Messiah will be in a miraculous way. With heavenly clouds. In a in a way which is heavenly. But, if they don't merit, so it's going to be that the poor person is riding on the donkey, which means he rides on his physicality. There's an aspect of the things come in a natural way. Now, this brings us to the first point that we mentioned at the very beginning, which is the challenge in our times in the lead-up to the the Messianic age is the challenge of faith. Of believing that everything comes from God, and not thinking that even it looks like it's happening in a natural way. No, there's even the the natural is God in God infuses the natural. This man shall be we see that things are happening in a natural way. It's necessary then to recognize and realize that God's hand is in it all. The the the example for this if I'm a government official or a girl How we see God's hand in the in the hiddenness of what we do with our mom bond. It's explained in the words of the Ramban or maybe some of them the suit at all. I'm not going to read this inside. I'll just tell you outside he speaks about the fact that that in the destruction of our sister is an amazing thing that we see. We see that God promises that the land of Israel will only be able to be developed by the Jewish people. It will remain unsettled and uncultivated as long as the Jewish people are not in the land of Israel. And so when we see that God promises that because of the destruction of the temple so the Jews were exiled and the word the the land of Israel is is going to be desolate. So we see also a promise a redemptive promise which is that we see we look at the land of Israel for 2000 years nobody lived here. No one could cultivate the land of Israel like almost exclusively the only ones who lived there were a few Jews and a few Arabs but really the land was almost completely desolate until the Jewish people returned in the 1800s. Okay so it's an amazing thing. So we can see we can see this amazing concept. Now I want to continue reading inside one more page and and with that we'll finish. We find that there's an idea that anything that happened to Joseph Joseph a tzaddik happened to the to to to Zion. And Zion is a reference to Jerusalem and the land of Israel. Our sages tell us early years of early Zion and the Arizal tells us that the gematria, the numerical value of the word Zion, which means Zion, is the same gematria as the word Yosef. They're both 156. Everything that happened in the story of Joseph, that's how it's going to be when we watch the redemption process take place in the future times, which is what we're experiencing now, it's going to be in a similar way. It's brought in the name of the Gra. By the way, the Gra, his students were the ones who he sent in the early 1800s to begin the redemption process. It's good to know that. And regards to Joseph, so the So he recognized the brothers, but they did not recognize him. For 22 years, Joseph's brothers did not recognize him. They didn't know who he was. They didn't know what he looked like. They forgot about him, and when they met him again, they didn't realize it was him. Only when Joseph said, "I am Joseph." He understood what had happened. They understood, I'm sorry, what had happened. They understood what was going on in the entire story, and they understood that 22 years ago they made a mistake, and that Joseph was the one they didn't understand him. They didn't recognize that he was supposed to be the leader, their leader. Okay? If they would have recognized him from the beginning, they would have saved themselves all of the pain and the challenge and the difficulty of those years. In a similar way, in the times before the Messiah arrives, which is our time, so there's a hiddenness. God hides himself. We don't realize that it's God all along, that we are in this time. It's hard to tell. Everything is going naturally. That's the way it seems. But if we would have realized it, if we would recognize it, if we would think into it, we wouldn't have troubles. It wouldn't be so hard to bear. That's why it's so important, says Friedlander, to focus and recognize the steps of the redemption. By recognizing that don't think that it's maker. Don't think that it's just happenstance or that it's natural. All the things that are going on. The Jewish people returning 6 million strong to the land of Israel. Don't think that that's just happenstance, but rather recognize that it's God's divine intervention at every little detail, at every stage, at every step. It's called the By having that recognition, by having that faith, so then we limit the the power of the side of evil and we bring about we we hasten the redemption. And I just want to read the I'm just going to say over part I'm read part of the last section of what he says here. And that is that don't make a mistake and think that we're there yet, okay? Messiah has not yet arrived. The Messiah has not come. Messiah, the Messiah is going to be somebody who when he comes, the whole world will know about God. The whole world will want to serve God as the verses say. God will be one. His name will be one. We're not there yet. We are in the of the Messiah. We're in the We're in the process of the Messiah arriving. We're not yet at the Messiah. The Messiah has not yet arrived. Don't make a mistake about it. We're in the process. Just like somebody who's who has just started to travel somewhere. So he's he's on his way. He's he's he's taking the steps to get to that place, but he hasn't gotten to that place. That's where we are today. Okay? We need to understand. So I'd like to read you the end. A person is beginning to go to a city. He hasn't gotten there yet. The first steps are just bringing him The actual redemption itself is only spiritual. It's Hashem coming close to God. His His um being revealed His His kingship being revealed to all humankind. As long as we haven't reached it, we're very far away from the redemption. Even if it's only a beginning of We're in the steps in the beginning. We need to strengthen our faith in God, recognize that all of the steps that we are encountering and realizing, these are all from God and it's all God himself doing it. Strengthen our faith. Imbue it into ourselves. We need to strengthen it in ourselves, drive it into our hearts. This will also strengthen us in all of the other aspects of our service of God. We will do them out of faith in God and and faithfulness God confuse and doing it consistently, having a consistent way of serving God. So, I want to bless you and ask you to please bless me. Hashem should help us that we should be able to have the emunah that's necessary, the faith. We should not go with God with carry in a way which is happenstance. Sometimes we believe, sometimes we don't. should help us to be able to have that consistent faith, that consistent recognition that he is in our lives. And by recognizing that the more we recognize it, God will be in our lives more. to continue to have that faith, to have that consistency. Thank you so much for listening. Have a wonderful Shabbos. This podcast was made possible through the gracious donations of listeners like you. For more podcasts like this, please visit www.arigoldwag.com or search on iTunes Ari Goldwag.