Did G-d choose the Jewish body or soul? Intermarriage defeats G-d's choice - Rabbi Chaim Dalfin

on page and we are towards the the last eight nine lines the the word in the line begins period it's about 10 lines in the bottom and we're at the word so right now the Al has explained to us he's still explaining to us the two blessings before the shma kishma and how each of the bras has a a connection to shma the authorities the Pim ask seemingly it's independent it doesn't have a connection so why do we say them so the AL says and pum say as well but the Al's explanation is that in order to appreciate God's Unity you need to know what he's uniting with and you need to know how special these angels are and how and what kind of relevance they have to our lives then you need to know and this is where we're at now that Hashem left the angels as holy as they are as important as they are to to our lives nevertheless he said I'm not choosing you I'm choosing human beings I'm choosing the Jewish people and now he's going to explore the language in the Second Blessing so let's look let's look inside after the first blessing which is a prerequisite for the shma comes along the second blessing and that is called eternal love with eternal love you have loved us Hashem God our God that's the N the text of the balat as iser mentioned there is another text used by others and you can see that in the and that is with abundant love but the balat chooses and we we'll explain that soon so let's continue CL whenever you see the word clar you have to ask yourself what climar means claa means it means to say it so you have to ask yourself what is unclear that the or whoever else is saying the word clar it's like I say to you Masha you're such a wonderful person and then you say I mean why do I need to say I mean what's what's unclear with saying Masha is a wonderful person so obviously there must be something if I'm going to say I mean close Omar that not that that either he's a wonderful person because you might think otherwise or maybe you don't assess him well enough and you think he's a great guy but not as great as he really is whatever I'm just using that as an example so clar is a word especially when used in t that implies there's something here that's not clear that needs clarification and that's my question to you is what is unclear about saying eternal love you have loved us and the answer is the answer is in order to appreciate eternal love you've loved us that that means that it could have been otherwise and the question is how could it have been otherwise why should it have been otherwise so this is what the ALB says now look further and it'll clarify it God forsake he left all Heavenly hosts H the holy ones in other words all those that we spoke about in the previous BR the First of and all about the Angels he left them alone he said bye-bye and he and he and he placed he made his divine presence his rest upon us Le nikra so that we are called elu our God since when do we have the right to say our god what he's ours he also belongs to the angels how can we say he's our God implying Only Our God and not the god of the Angels says you're right in this detail he's only our God not their God and that's why he left the angels and he explains Canal as we say the father of Abraham the father of Isaac the father what what do the Patriarchs have to do with you and I the answer is somehow we have an element of Abraham Y and yov in ourselves so he becomes Our Father not just my great great great great great great grandfather's father theu this right one second what okay said the father of ab God of yeah the god of Abraham it's so the meaning to say this God of abov is our God it's not just the god of being the god of is is is meant to bring out to explain that he's our God elu and he says Vu love presses squeezes the flesh meaning if if if one is in love has a love feeling the the flesh the physical flesh is put put aside even though there are reasons it shouldn't feel that love or want that love and it exerts the love that's why we call this love for hasem a worldly love and this expl this explains now the question why not a because only in this world implied by the World by the word did God con contract himself his great light which is infinite to invest itself in a finite way which is called the world and why did God do that why did he put a contraction on himself to limit his infinity and to be finite but a because he did this for the purpose because of his love that he has for the Jewish Nation so that he brings them closer to himself to be incorporated in the unity and Oneness of God which is so now let's let's let's just so is's question is what about aaaba aaaba we learned in chapter 43 is an abundant love which is like the love of pleasure and I told you then I said you are in ecstasy it's not that you're struggling and trying to get into to ecstasy or wanting it that's where you are that's a very very lofty level okay and don't think that the worldly idea which we've grown up with and heard and keep on hearing I am in love I am infatuated I am ecstatic and on and on and on all that is this is this AA Raba trust me it's so far from AA like like it's night now okay AA I don't know what aara is cuz I never have had aara I don't think not that I know of but based on what it says in in the a is bliss but not Bliss from LSD and not Bliss from stupidity and not Bliss even from spiritual uality because there's always the eye that's there here we're talking about complete complete surrender of eye totally egoless totally eess and Hashem says this fellow deserves a gift I'm going to gift him to be in ecstasy right that iser is analogous to the Infinity of God and Hashem says my intent is not Infinity I want to I want to be in the finite world I want to be in AAS I want a Jew from his and her perspective his worldly perspective to love me to come to me to hug me to be with me in other words I want one second is sir I want the Jew from those dirty boots right those boots are made for walking like I've Sayang many times on this Shear right you're walking in the in in in the dumps you're walking in the Schmutz and from there you love God oh that is an accomplishment and so the AL says over here in Tanya when we say AB you have loved us with an eternal love coming from but the word also means besides Eternal concealment from the word hel you want your love to come from a place of concealment and from that place of darkness and concealment you love God that's experienced in the a yes s sir but but there is there is a change in the new so we say instead of we do say and to an extent I can understand you can hear me I can hear you but go ahead I I don't have I don't have a sitter in front of me you saying you're saying in the in the not not notab okay so switches from during the weekday toab on chabas to an extent it would seem to be M to what you're saying to an extent though because shab yeah yeah good good good state of being in the Ecstasy not working towards it excellent excellent like you said I've never experienced that so I can hear how it to a degree it matches right so you don't have that switch in the even even on shabas but but you you make a a very a very good point I would have to I have to take out the sh of the Reb's grandfather who analyzes the and it could be it's there but your your thinking is is very good it's very good okay um but why in kabad there isn't that switch I don't know but the overall the overall issue outside of your question which is a good one is that the of that the chose is supported by his explanation here in Tanya when you asked me the question I didn't I didn't remember that the AL actually addresses it in Tanya I I said hope I look into it and hopefully you know we we'll see something and and here he's giving us the explanation why again doesn't say this is why I chose the text you don't find that here but with the explanation here it seems to explain why the is let's continue again he's quoting from the second BR ofma great mercy and more Mercy Vis push now here too when he says push I I've told told you many times what's bothering him so what's bothering him is what's this word v God has great Mercy up for us okay what's the added word and more what's it refer to says this means God's love for us is even greater and God's mercy on us he's even greater than the love that he has on the heavenly host the angels and the souls so the next time you hear someone say I want to wear a pin my lapel with an angel say you're greater than an angel you're greater than an angel yeah the angels are big rollers but remember they have an agenda and they have a limit yes we we learned I think this was in in the I think we learned about the angels and that they don't have um Free Will which means that they can't be as high as us yeah and by the way that's coming next that's coming next so hold your horses as you walk in the son of bemes let's go and the next thing we say now we're going on to page I next page God chose us call on the from All Nations and from all languages he chose us what did he choose what did he choose he chose the Jew well what's special about the Jew the the Jew is so wrong God's choice was primarily in the body of a Jew that's why the body of a Jew is Holy and after 120 we need to return that body to God the body is Holy the soul is Holy but not as holy as the body you know why cuz God chose His main choice was the body why simple if I give put down if I if I show you a red apple and a green apple and you choose the red apple and I ask you why do you choose the red apple and you say cuz I like its taste and its color ba ba ba ba is that free choice no because you're predetermined you have an inkling before the choice to red and The Taste over green how can you compare the soul to the body the soul is the soul so when you talk about a Jewish Soul a everyone's go everyone loves a Jewish soul and God truly loves the Jewish soul soul so if God has to choose between Jews and non-jews as far as his choice it's not the soul cuz that's a no-brainer the the novelty is that he chose the Jewish body which looks the same with its nose and its brains I don't care how many Einstein we have and how many big Minds we've had and that the heads of the Colts and everything Jews Jews Jews Jews and we see it today with the anti-Semitism it's very nice but as far as the outside are concerned you have a nose and I have a nose you have eyes and I have eyes so why choose the Goof the body and that's the answer that's free choice God had a spiritual lust to this body called a Jewish body born to a Jewish mother or converted according to Jewish law that's a Jewish body so when we say in the prayers in the daving in the blessing and we're we're thanking God and realizing that God CHS the Jewish body who look look further in the line Top Line this refers to the physical corporeal body of the Jew that appears with its corporeality similar to the bodies of all Nations and this is why a Jew and a non-jew are different not one's better and this is one why a Jew and a non-jew don't marry it's not because the brains are better it's not it's not because hey this is a Jewish soul and this is a non-jewish soul those are all addons they're nice add-ons but that's not the reason the reason is because God chose the Jewish body and he says Jewish bodies stay together why cuz I decided I want that so if you say to someone hey she and he the non-jew is smarter is nicer is prettier is more of a mench she's not a why shouldn't I marry her she'll make a great wife that that argument that line of thinking the answer is that's a predetermination that is not a true Choice coming from God a true Choice from God is that they're similar and yet he says I choose the Jewish people so we too in our choice in our children and grandchildren's choices when it comes to Jews and non-jews in that whole area if you if you try kind of using the argument well just wait till the time when she's going to call you you know if if a Jew is married dating and wants to marry an an you call you an so right and just wait till she'll say oh look what you're doing to the Palestinians and on and on and on that's not the real argument and that's a faltering argument because it's not always so it's not always so the real argument is what the Alba says here and and and the argument is that God chose the Jewish body so it's maybe irrational who cares if I come to understand and believe in this choice that God made when CH when he chose the Jewish people as his Nation it it's not because of intellect it's not because of prettiness and money and and and kindness and that has nothing to do with it and look Al's Language by the way this is the of this chapter one of the K one of the Novelties is these few lines that that the AL he says clearly that the choice of God in the Jewish people is the physical corporeal body that appears to be like all other non-jews all other nations and God brought us close to thank him that's also part of the blessing before shma what does it mean to thank him says I'm not going to explain it here it will be explained elsewhere in other places and then it says in the prayer and the purpose is to unite Hashem for us to become to be become Incorporated in God's Unity Canal as we said earlier stop says when the thinking man the thinking person will think about these things in a in a calm way in a in a objective way and he'll think about it deeply within his heart in his mind then automatically M automatically him like water reflects the face of man mirrors the face of man the Jewish person's soul will become fiery and it will invest itself with a spirit of generosity to to to donate but not to be generous to commit itself to leave and forsake whatever faces and opposes the Jewish experience and its will will be only to attach and cleave itself to God and to be incorporated in God's light energy uh like we said yesterday with the three languages with with cleav and and and desire in a manner that we call the level and experience of kissing and just as when the kiss is given there is the one emits air so the kissing experience of kissing God is not just a physical of course not physical it's the energy that comes from the inside that's emitted through the kiss so says that this experience is what one can have when he realizes how what God did to himself that he forsake that he left the angels for us and for us not as we are in a high state in a refined state but us as we are in a low State and and he he he he sacrificed his his kind of great angels and great Celestial BRS and souls for us that that will evoke automatically that we will sacrifice everything for Hashem meaning that even when it's uncomfortable and even when it's not exactly rational rational right like I told you before sometimes on paper the non-jew has much more than the Jew right and in many cases ALB says yeah but God for God did something for us it's time for us to reciprocate reciprocate don't be what's called in Hebrew you know what means means denying goodness don't be a jurk what yeah INR in great INR right thank you y Hashem Hashem took us out we were like messed up every and and and by the way as he said earlier in Tanya it's not they took us out 3,000 years ago every single day he's taking us out we woke up this morning we had a chance to to breathe to DAV to to and we go to work and we hear an hour and Shear we learn together we joke together we smile together where's our thanks we take things for granted says stop don't take things for granted and therefore the Second Blessing before the shma puts us into that mindset and that's why it's it follows the first blessing which speaks about the greatness of the Angels and and and we have a relationship to the angels and Hashem forsakes that so therefore the Second Blessing says he there and what did he forsake it for us the new El new the new at the end the Hebrew grammar of new means us he brought us close to him he wants us El it's our God and therefore when we say the shma shma we don't say we say and as explained elsewhere in is not only is he Our God he's my God you have to come to a point where it becomes personal and that's why it's so appropriate to meditate and reflect when you say that verse and shma and and used to spend hours in thought on that to knock it through their head that this isn't just our God he's my God and if he's my God what am I giving him what's my sacrifice you know and this is part of Tila of prayer to to develop that feeling where you you know is you know said with you know you don't have a feeling of aaba and I said you know before no one does probably I can talk for myself but but the point is that you still can come to a place of uh gratitude and and commitment and to really go you know what what are you really doing for Hashem are you just you know are you really sacrificing and I think we all could say living especially in Isel and at this time it's a great sacrifice but even those of us that are not there yet it's there's a sacrifice every day to be a Jew and to live like a Jew and to stand up to the to all the issues from within and from without and at times people from the outside and people from the inside and sometimes you closest people as we learned yesterday in Tanya your wife and your kids give you a hard time you know RAB salvic said I read this and I put it into one of my books there are certain thinks I couldn't discuss with my family they wouldn't get it only with my students I I live by that it's it's it's just this there's a different Dynamic there's a different dynamic between family and non-family and each has its virtue and sometimes family gets in the way creates an obstacle and you need to in a small smart way and in a loving way you need to vacate that and do what's right and we've seen this and we now the year is over but we've seen this tomorrow we'll learn we'll finish the chapter have a great day everyone nice learning all the best have a great day Z have a good I don't know if I'll be okay good shabas Basha byebye