Tomer Devorah with Rabbi Avigdor Miller's Commentary 6 Chapter 2 Noseh Avon Hashem Carries Our

Shalom. We are in the book Tom Devoro with Rabbi Victor Miller's commentary. We are in chapter two. We're starting the second character of Hashem, the second attribute of mercy and that is no aon. [snorts] Hashem carries our sin. Now Tom Devor says this is an advance over the previous mida. A person can never do something wrong without creating an angel of destruction. what is called a mash, a destructive spiritual force. So we said that when we sin, we're going against God. We are rebelling against Hashem and Hashem is patient. He allows us more time to perhaps change our ways voluntarily. However, even though Hashem is patient, however, our actions [clears throat] create a spiritual negative power and we have to deal with that power. Even though Hashem will not punish us, but the spiritual force that we created is in the world and we need to deal with it. How are we going to deal with it? For example, a person who decides to jump off the building, he's doing a sin because he's not guarding his uh health, his body. So, Hashem from his part is going to be merciful, kind with the person and say, you know what, even though you're taking a risk, you're doing dangerous things, I'm not going to punish you right away. However, physically the person is doing something dangerous and therefore he may die. He may break his foot. It's not going to be because God punished him for his sins. No, God was very patient. But the person himself willingly put himself in a dangerous situation and caused himself harm. Same way on the spiritual level. When we do a sin, we create a powerful negative spiritual force which will pursue us. And we need protection besides uh doing teshuva. We also need what's called kapara. But even before we get to the stage of teshuva and kapara forgiveness and atonement, we need an immediate protection. We now are all aware about um the effect of our thoughts. We know that if we think negative we may create negative. If we speak negative that's even worse for sure we will create negative. Um it says that Hashem made a covenant with our lips that whatever we pronounce we are going to create it. Why? Because by pronouncing it we're giving it a spiritual reality existence and now that concepts that concept or that idea is real because we pronounced it. that even on a level of our thought, if we think something, it will happen on some level. The more we think about it, the more reality we give to it. And certainly if we sin with our thoughts, with our mouth or our actions, we create spiritual energy. We call it uh destructive angels. In Hebrew it is called or malaba various words given for these forces. And even though we fixed our um mistake, meaning we stopped doing it, maybe we didn't do tou yet, but we're not doing this sin anymore. And Hashem is patient with us. There's no punishment from Hashem. We're not doing it anymore. But because we did it in our past, it created the malahim, this the the destructive angels. And now whatever we do, wherever we go, they affect us. People say, "Oh, I um damaged my mazal. My mazal was affected." How? Not because somebody said something or stars astrology. No, it's because of my thoughts, speech and action. I thought of something negative. I did something negative. I spoke something negative. I created negative energy. Now I have to deal with that negative energy. How? So this is another kindness that Hashem does for us. And that is called no aon. He carries the sin. The outcome of the sin. The destructive angels. Hashem takes care of them as well. It says a person can never do something wrong without creating a mashid, destructive spiritual force. As we have learned, one who commits a transgression will acquire an accuser. An accuser in Hebrew categor means a an angel that comes to shamim in front of God and says, "Hashem, in judging this person today, for tomorrow, I will present to you his sins." And therefore when you decide how his next moment of life should look like, please take into account his actions. That is called an accuser. And therefore, Hashem created the next uh attribute of mercy called no aon. Hashem carries the sin. Rabbi Mosha Corda, the author of Tomer Devora, explains this in a somewhat cabalistic mystical way. Every misdeed is a creation. We can create with our hands physically. We can create children physically. We can also create with our actions in the spiritual world. We can create with our speech in the spiritual world. And we can create with our thoughts in the spiritual world. Which means we can create spiritual children. Those spiritual products of our activity on earth can either be positive good spiritual children. the angels of good or we can create damaging destructive spiritual children. We don't think this is so because our actions are over immediately once they are completed. I did something bad. I stopped and I think that's over. Nobody saw and it doesn't do anything and we are mistaken. In fact, our actions are never gone. Whatever you do lives forever unless we do teshua and we go back in time and we change the past through teshua. We're able to travel back in time and improve our actions. If you do something wrong, you have created a mash. The Mishna inot calls this an accuser categor. Someday at a time of judgment when you are in need of defenders, it will speak up and accuse you. Which means this is what we call as when a person has a merit and the merit is created by our positive actions, speech and thoughts, those merits speak up for us when we need. On the other hand, when we do something bad, those spiritual accusers wait for the day of judgment and they speak up as well. Now, Rab Mosha Card continues, "And that accuser that you created by your misdeed stands in front of Hashem and says, "So and so created me. Nothing can exist unless Hashem bestows some benefit to allow it to exist." Now this mash, this destructive angel stands before Hashem and cries out, "Support me. I exist now and I need spiritual sustenance." But how is he going to be supported? The spiritual angel whether good or bad is a being. Every angel must have some divine support to sustain it. It cannot just exist from nothing. Just like Hashem puts strength into human beings to sustain them, he has to put strength into a mash to enable it to exist. The author explains that this being must either be sustained or nullified. As long as it exists, it needs to be sustained. It has to get its energy from somewhere. It's not just a picture. We paint it and it's there. No, it's a living being that needs constant input of energy. It can be nullified by taking full revenge against the person who created it. Which means Hashem says to this mashid, I didn't create you. So I'm not responsible to sustain you. Go to the person who created you and extract your energy from him. And such an angel that then goes to the person and draws energy from the person. The other alternative is for Hashem to support the mash and allow to exist. When Hashem chooses the latter, he is noon. He carries the sin. Which means under normal circumstance according to the rule of logical law, Hashem should say to the mash, the destructive angel, I didn't create you. Go to the one who created you and feed from him. Hashem is merciful and therefore he takes the support of the mash upon himself thereby giving the person time to do and in the meantime Hashem protects him. Now, Rabbi Mosha Corda says, "By rights, Hashem should say, I don't have to support the Mashki that were created by other people's misdeeds. They went against me and now it's their responsibility. Go to the person who made you and let him support you." Then the mashit would immediately descend and take the soul of the person who created him by drawing energy from the person. The the the the mash would actually kill the person. People often say, "I did a sin and God didn't strike me." Hashem doesn't even have to strike the sinner. All God needs to do is allow the angel that the sinner himself created to go free. If Hashem will let loose the destructive angels that we create, they would attack us and we would die. God forbid. Rabiler explains that's how the mashit supports itself by taking the life of the man who created it. It must have some means of support and by taking the life of its creator, the wicked man who sinned, the mash is able to live. Just like an example of a person who jumps off the roof of a building, his decision created a reality and that reality takes his life. So too in a spiritual world if I do something negative, I create a spiritual energy and that energy in order to be supported comes and takes my energy. God forbid. [clears throat] Now, Rabbi Cordova continues, "Or it could exact some other punishment until the mashit is nullified." Or this destructive angel draws some energy from the person and maybe that is enough and the person feels weak. Person feels scared. Person feels depressed. Person notices that financially he is suffering. He might get sick and he's not sure why it's happening. I take all the right vitamins. I make all the right decisions in business. I follow all the laws of the road and the government and nevertheless things happen. He gets sick. He gets fines. He gets audits. And um the answer is because he is surrounded by destructive angels who are looking for support. It might only take away part of the creator's life. For example, some of his happiness, some of his health. That will be a strength to keep the mashid going. The mashid endures until it gains some measure of vengeance against the person who created it. If Hashem wouldn't support the mash, it would come down and seek revenge. That revenge would be a great misfortune for the person. Now, Rabbi Mosha Cord continues, "But Hashem doesn't do that. He doesn't say go back to the man who made you." Instead, he is He carries and supports the mash and tolerates the sin. >> Just like Hashem supports the whole world, he supports and sustains the destructive angels as well. Hashem helps you by supporting your accuser so that you can continue to live. Maybe he hopes you will eventually repent. In order to make this lesson more potent, you have to utilize the strate strategy of creating mental pictures. You should picture in your mind that when you do something wrong, you create a being that is dangerous. As long as it exists, you must find ways and means of destroying this being. As we will soon see, in the meantime, if you take no action, know that Hashem is sustaining it to prevent it from taking vengeance against you. A person sins and everything seems okay and he says okay maybe Hashem didn't notice let me continue and that's a dangerous thing because his time will eventually come when Hashem is going to decide that uh no more patience and all of a sudden things will start happening and the person will say why I didn't do anything bad today, but it may be for yesterday or it may be for last week for this past Shabbat. It may be for five or 10 years ago. When the time comes, Hashem says, "No more being patient. Now I have to act." Why? Because Hashem sees that you're not moving. Hashem sees that you are not taking it to heart. You forgot about it. So, Hashem says, "For your own good, I will allow the mash to go loose and hopefully that little pain will wake you up and you'll do to Shuva because ultimately if we don't do toua and Hashem is merciful till the last day of our life, we will have to pay for what we did in the next world which is much worse. It is better to take care of it now. Take care of uh your your sins in this world. This way when you come to the next world you will be clean and perfect. >> [snorts] >> So, Hashem is merciful, but part of the mercy is to let us know our mistakes. And therefore, eventually, Hashem will have to send us a message. Um, and he will do it by letting loose of the mashim shalom. Now, Hashem continues to sustain the mash until one of three things happen. Number one, the sinner himself can repent and destroy and nullify the mashid by means of his own suffering. Teshu involves some suffering, regret for what you did. The sinner suffers. He fasts. He denies himself many things and therefore these afflictions cause the mash to disappear. That's one way, a very painful and difficult way but a necessary way. The person thinks about his life. He identifies the mistakes. He regrets making them. He gives some saddaka. He takes upon himself some fasting, some good deeds, changing his character and thereby he will destroy the mashid. Or the second um option, Hashem can cause this mash to be destroy destroyed by judging the sinner with suffering and death. So either a person can accept some suffering upon himself or if he doesn't Hashem can do it for him and once the person dies the mashid is satisfied and put out of existence or if Hashem allows this person to live a long happy and healthy life and the person doesn't do to Shuva what happens the person dies and now he has to go to Ghana am purgatory and there he pays off his debt. By going to ginam the sinner causes the mashid to be satisfied. If Hashem wants doesn't want to take upon himself to support the mashit that you created, you have to undergo one of these three things to do the shuva and go through some suffering. expect suffering to come from God or wait until you die and then go through cleansing process in gam. But if Hashem does undertake it and supports your mash, he is saving you all this trouble that you should really suffer as a result of mashid. Now that cannot continue forever. As we explained, eventually the attribute of um mercy will say, "Hashem, please save this person from ginam, from purgatory. Hashem, please allow this person to um experience some pain and allow him to be cleansed. And Hashem will say, "Yes, I will listen to my character trait of mercy and I will send some suffering to the person." Surprisingly, suffering can sometimes come from mercy. Now, Rabbi Mosha Carda gives us an example of when this um um attribute of mercy is mentioned in the Torah. When Ken murdered He's his brother, Hashem told him that he will be punished. And Ken said, "Is my sin too great to be carried?" We usually translate the word as uh forgive. Is my sin too great to be forgiven? But the plain meaning is to carry.