Ki Seitzei- The Concept of Rachamim as it Relares to Hashem

So we have here many mitzvah. We've spoken in the past about time mitzvah. But there is a very important over here that refers to a particular aspect of one of the mitzvah. Um the mitzvah we're talking about is kenipur. And it says a Mishna that if somebody says meaning that he's that just like he was just like he had on birds and therefore we have to send away the mother and then take the the children and so on. So could be if a person uses that phrasing then we we dismiss him from being the So that got up and said that should have mercy on us just like we um dismiss him because it says the he is making aes who uh mitzvah into rahim where in fact they are not mercy but gazeros uh commands ordinances something along those lines. It's a very hard mish to understand. It sounds like mercy does not exist at all by keshu. Everything is just kind of uh strict or however you want to call it. We know it says um that a person needs to emulate has mercy. We also have mercy. Mercy is one of the great is is is is an extraordinary being. What does it mean that he makes us when they're really very hard to understand? So the here um gives us an understanding of what that means and let's try to understand a little bit what we refer to when we speak being be having a imagine a person is walking along the street and he sees somebody who's fallen down sham somebody who looks weak frail lost a an empathy awakens up in our hot um which obviously is a good mida and that empathy prods us prompts us you must go help this person he's suffering he's terrible situation so on that's mid of that we talk about now let's give another example where um the same type of emotion comes up and pushes a person to do something a person's child has been misbehaving terribly and whatever and the child the person comes to the realization that he must [snorts] um dock him from the trip that the family is taking. This will this going the only thing that will keep him in line is having suffered that punishment once and knowing that you how terribly misbehaved. Well, it comes time and he tells the child, "I'm sorry. You cannot come to the trip with us because you've you've been terribly misbehaving." The child starts crying. It really hurts. And so on. And we feel pity for the child and we give it. Now, Seel says that was the wrong move. The child is it's not good for the child to develop bad meos in the way he's developing. He needs a consequence that's painful but will bring him to doing what's good. And by letting Rahman take over, it's not good. So we have seal and a person's das being the crown of the person that should be running the show and it should be dictating is now a time to be sort of oblivious to his suffering because of the greater good or is this a time to let empathy take over and commiserate with him and help him. So for us the mid of rahim is an instinct prompt that pushes us to act on its own. We see some phone we jump to to to to help him. In those cases that prompt is good because se would also have said that. But then there's also the cases where we are prompted emotionally to act a certain way where really that's how we should have acted or let's say anger. [clears throat] There are times when displaying anger is the right tactic. But there are times when losing yourself is the wrong tactic. It's one of the things the lawyers try to bait the other party by getting on their nerves and having them react and once they react that way it's not good. So if the person is if the person's emotions uh control and guide him he will do wrong. It's the needs to guide the person so on. So when we speak about having we need very very carefully to to define what we mean. It does not mean has feelings like us that prompt and pushes to act a certain way. It means rather who does everything and is a tool. It is a way of expressing himself to us and the the dictates what particular mida will he choose to express to us. So if we're trying to invoke rahim just why don't you feel sorry for him that's there is no such thing like that human being if I want to get someone to help I can play on his emotions and even and and prompt his emotions to prompt him to act a certain way that's possible by a person because a person is controlled by his emotions is not controlled by his emotions but rather aesh who controls his interactions. One of those interactions is called mercy. One of them is called punishment. One of them called justice. One is called kindness. And it is that dictates which is the appropriate um emotional interaction to display at that time. So we have here a whole new understanding in all of those descriptions of as being angry, furious, kind, merciful, um yearning or all of those emotions. As the Ram says, Akashu does not have emotions. Having emotions means that someone's actions are dictated by a certain chemical in the body, a certain feeling, a certain whatever. And so even if the person realizes he act differently, he's still pressured by that. That does not exist at all. There's no there are no such things. However, akareshu in his in his Bratz and KMA expresses himself to us [snorts] via various types of what we would call emotions meaning interactions that feel like rahim interactions that feel like kas interactions that feel like haponim and therefore it's there to optimize the way we're going to act and we going to become so [clears throat] certainly mahur means it is the appropriate course of action to take and as the Ram says actually that the most fundamental aspect of is just like it is his das it is the mid of Das that is said that dictates what's going to happen a person needs to align all of his actions based on his das his das needs to make determination what are the right activities. All of those activities of tend to be the right activities, but the das has to make that determination and we have to act based on that determination. So yes express itself to us through rahim but rahim is not something that pushes or prods or pulls a kareshu in any direction whatsoever.