THE CHABURAH: Sefer Tomer Devorah - Chapter 1 Fourth Middah - Hashem Considers Israel His Own Flesh

Um, okay. Good evening everyone. Good evening friends. We're continuing in Safra Tama Devara and then maybe we'll do a little something on the war that's taking place. Okay, we're up to the mid raas the fourth mida thing. Oh, is there any other? Okay, the mid raas the fourth mida of the timer. Um so the first mida was kamik kamaya is uh a reference to hashem's tolerance and forbearance which is impossible to imagine and as the said when a person does nav hashem is the one infusing him with kayak at that very moment and we use that kayak against him which is the biggest possible possible insult and even so Hashem overlooks it and Hashem is is continues to shower us with the despite the fact that we use it against him. So that's the mid of the second mid was when we do an we create a prosecuting angel we create a malik that malik needs to eat and really that malik should consume us and hashem not only for um gives us the life force to be able to sin he continues to nourish that angel until the angel does chuva. Then the third mid is ales Hashem has to do himself. He has to clean the sin himself. Hashem so to speak has to get down and dirty and wash the excrement of our sin. And what we learn from there is that we have to be willing so to speak to even lower ourself, dirty ourself to help the the person who offended us repair his wrongdoing. Okay, we're up to the fourth mida. Fourth mida is a very beautiful mida and it's worthwhile to learn it especially at a time like this. It's called if we were to translate probably we would translate as a remnant a remnant a to the remnant of his heritage. But how is that a mida? It's really a reference to us right? All the other three are things hashem does. Who is me? Who God is like you? Which said Kale implies two things. Kale Hashem said and you could take revenge and still you tolerate us. No is Hashem supporting the monster that we create. Is Hashem cleaning us from our mess. But is a description of who he does it to to the remnant of his heritage. So how is that aid of it's a description of us. So the sort of reveals or uncovers where the mid of is is referred to in so even though we're normally referred to as but there's a special secret over here. Hashem accords himself with the Jewish people in the following way. Hashem says, "What could I possibly do to to climb?" It's like I have with them. It's like they're my wife. How do you say wife in is a le of your your flesh. You know, there's a difference between other relatives and one spouse. There's an idea. She's like your flesh. He's like your flesh. In other words, you could have a brother. You could have a father. They're related to you. But there's a there's a relation of a spouse. A spouse is hashem says that the Jewish people are like his own flesh. They are like the companion of the almighty. The med says a king had an only daughter. He loved her so much he called her my daughter. He then progressed in his love. He says my sister. He then called her my mother. So what does Hashem say? The law. Hashem calls us bet his daughter his sister his mother explains that these refer to sometimes Hashem considers us his daughter like even if we do nothing Hashem does what we call isar he showers us with and we've done nothing in return in that sense we're like his daughter it's like he's gifting us sometimes we have a symbiotic relationship it's like a mutual relationship where we do something good so Hashem repays us im we're like his mother sometimes all the effort comes on our part but these are all expressions of love the says his the nation that he's close with but it means he's related to it's like Hashem's our our brother our mother our sister He actually has he's related to us. We're his children. The fact that we are the children of Hashem is probably my favorite topic in the whole Tyra. The says that M the cornerstone principle of the whole from the day we left Egypt is that we're the beloved children of Hashem. This is the cornerstone principle of the Tory. And it's like Hashem says, "Okay, they deserve it. I know. But what what what do you think I'm going to do? You think I'm going to do something to them? I love them too much. They're my children." So when we say that it doesn't mean the remnant is a flesh and blood of the remnant of flesh. He brings here on the bottom from the Ramban. Ramban says refers to the basar that clings to the bas of anam of basar or you know in parash remember revealed himself he said no don't worry god sent me before you I always translate it and it's you could probably Look in any English translation. God sent me here to give you a survival, a remnant. But it also means is to give you flesh to save your skin in the end. What what is Hashem going to do to us? Where is inheritance? Okay, so this is a mid of you know it's very interesting. We talk about that we're the first in the what's the first what's the first letter in the B stands for banim this shame clings wild what's the first in the is like father and son that's like the opening message of the toyra the first what everything stands on banim the abu ben Who she does this? This is the famous opinion of Raime mayor. A mayor holds no matter what. We're always the beloved children of Hashem. The fact that we're able to keep Shabas. How you allowed to keep Shabas? Shabas is like the scepter of the king. Hashem rest on Shabas. A regular citizens now to use the scepter of the king. only the only the prince. The only person in the in the kingdom who could pick up the scepter of the king without getting killed is the prince. So the reason why gosh is because shabas is the scepter of the king. But we're allowed to keep shabas because we're chuva chuva. How could chuva work? If hashem's the king and we're his servants then A king cannot overlook his honor. So how does chuva work says a child a father that's his many many mitz were only able to keep because we're the fact that the gul will come the fact that's why by the way the gumar rash says the msiah will reveal itself in taria do you know that not in Brooklyn in taria And why? Because in order for Msiah to come, when the Msiah comes, the nations of the world are going to say, "Come on, God. You know, they're not more deserving than we are." And Hashem is going to have to go. So, Hashem's going to say, "Yeah, but they're my beloved children." So, the guy is going to say, "But Raudah, they're only your children when you when they do the rat of Hashem and they're not doing your rats." So, Hashem's going to say, "No, we passing like we're always the beloved children of Hashem." So, the guy going to say, "No, there's a rule. We never pass in like Rome over Rabihuda. So there there's a famous chuva in the rashbah. There's only one exception to this. The only time we pass in like Rome is regarding this. So the go are going to say this is not an exception. We don't buy into the exception. So the Hashem is going to have to bring Messiah in a place where we pass like Rome. Where do we pass like Ram? Where is the RV? Where's Rome? the murdra in Tavaria. That's why the Msiah is going to be revealed in Tavaria. The bay brings down. Okay. Or just at a time where we're doing the right things. Yeah. Right. So that's why the Gomorrah says it's going to happen in Tavaria. Okay. Now the term of the verse says an add thing. What should I say if I'm going to punish them? the punishments on me. It's like I'm hurting myself since their flesh is my flesh since they're me. In other words, Hashem is saying the Jewish people are my flesh. Like it says whenever they Israel is in pain, he God is in pain. By the way, just to point out, so that means Hashem feels our pain because we're literally his children. and we're like his flesh in Sanhedrin is the one who says look in footnote when a person is in what does the say God says my head hurts my arm hurts who's the bal of that statement that when we're hashem says I feel the pain. It's Ramita. Ramos were always the beloved children of Hashem. He's the one who expresses the idea that when a Jew is suffering, it's like Hashem is suffering. Says that also when are being punished though, does it? Yeah. It says Bisha. It's specifically talking about a Jew. I know. more the same expression where San I don't know man somewhere so listen to this by the way the reason why Hashem says what does it say on Hashem's fillin So we're Hashem's. So when we're in pain, Hashem says, "My arm hurts, my head hurts." Meaning his fillain hurts. Who's the fillain of Hashem? Cl. So Hashem, the way he expresses his personal pain is by saying his arm hurts and his head hurts as if we're because we are the So, Hashem says, "Oh, this is what I want to tell you." A very powerful way to get your answered is when you dab in, you don't say, "Hashem, I need money because I need money. I need a cuz I need a or it hurts me." We say, "I know that when I'm hurting, you're hurting. So, I'm dabbing for you." That's much more effective. Actually, that's how we express it. Actually, the nephe says that's the only way you're lad. You're not allowed for your own needs. You know why? What you what? Let's say a person says, "Oh, Hashem, I need money." Hashem says, "You think you need money? I know I know what's going on. I know right now that it's not good for you to have money because if it was good for you, I would have given it to you. So, it's bad for you to have money. So, how So, what are you saying to Hashem?" I argue on you. I disagree. Hashem, you think you know better, but I'm telling you I need money. How you can't din? How do you davin? How does feel make sense? You're saying I'm in a certain condition and I change it now. I'm going to change it now. I obviously feel this is good for you. Says the only way you're is Hashem, look, I know it's good for me. I agree with you that it's good for me, but you need to agree with me that it's bad for you because you're in pain when I'm in pain. So, I appreciate the hardship. I'm really grateful for the hardship. I know you know what's best for me, but I know it's not good for you. So, give me money for you. Give me a I know you know this is very is taking very long. I I have to find somebody already. This is very this is not a pleasant process. So, Hashem said, "What do you mean? This is for your benefit. This is good. You're growing from this." Hashem says, "Look, I know." So, you have to say back, "I know this is good for me, but is not good for you when I'm when I'm when I'm stressed out, when I'm not happy. So, make me happy for you for your salvation. I'm hoping for not for my salvation, for your salvation." That is the mechanism of without a recognition of that mechanism there is no process of you can't even d that's enough feels a little manipulative. Yeah, it's H. So you're saying what if it's a fake out? I mean it is, right? You want to hear a good one? The rebel of Ismir, the boss says, you know, we say inal lanu hashem lanu, not for our sake, Hashem, not for our sake. The first lanu is give me money for you. And if you're going to say, "But you're tricking me because I'm you're asking me for you because it's really for you." No, we say, "No, it's just for you." Now, that's really manipulative, right? But at least if you could feel it 1%. I'll give you a little example. I always said this over my my grandfather. I had a grandfather who was a Tam Zamba. He was a Holocaust survivor. He lived till 106. So my father used to take him to the the aiologist, the ear doctor. And they used to have to clean out the ear. It was very painful. And and he would it was it would hurt a lot. So if I would say, you know, it hurt me more than it hurt Zadei. Hearing Zadei cry, it hurt me for him more than it hurt him. So sometimes you could hear such. Sometimes like you see someone in pain you get you know I don't know if it's possible say you know it hurts me more than it hurts you see your kid in pain sometimes it hurts the parent more than it hurts the child so a little bit a person could tap into sayam actually I know how much it hurts me but I want you to know I'm also feeling your pain and maybe I don't have a right to dab in for my sake I'm domining for your sake. That's the by the way the you know the are only for Hashem's sake right we say because the is on we establish the objective of our for the whole year. See on rashash we say hashem we we d that your presence should be recognized in the world. So then 3 months later when I'm dabbing you say come on you can't you can't ask me to change your situation I know it's good for you we say no refer back to rashashana remember I d for your sake well all my fas the whole year are musa they're based on rashashana so like on rash we we establish that we're everything we're going to davin for the whole year is only for the sake of hashem it's a very different perspective than we're used to I in uh usually we dav we have a whole laundry list of things we ask for and we say hashm I need this I need that but it's very powerful to hook it back into it hurts me but more than it hurt because it hurts me it hurts you and I'm domining for your sake so this is what we see like it says in all their distress he's distressed It says it with an olive now. Okay. So, it's a creek civ. The cre is in all of their pain. He is pained. God is pained. But it's written with an alfar. It's which does not mean when they're distressed, he is not distressed. It means alf is pained. What is the olive? Loyar. This is a cabalistic concept and that is the pain of the Jewish people reaches the the wonder on high. What is the wonder on high? There is a world if you uh in the footnote it explains there's a world called which is called Pella Pella because it's hidden uh on the PK I'm sorry Pam says pel means hidden there's a certain hidden world and in that hidden world the pain of the Jewish people reaches the safris Ley says that the loy with an alf indicates that the pain of the Jewish people reaches a mammar. Now in the this normally in this secretive place there's no anger and there's no and there's no roy it's only and there's no den. But even in this place where it's like only you know happy it's only lots of smiles. The pain of the Jewish people reaches this special place. Is this a I don't think so. In fact, the way the manusalevi says it in a say from mani, he says the kesser is called al if it's the highest level of like the you sound very familiar with this. A little too familiar. Something like that. It's the high the highest peak of atilas. Uh and so if the pain of reaches the certainly it reaches the dual faces which are the midas of teras and mus because they're they're lower in those two are the main running of says I is and that's as as far as we're going to get into that one. We read it with to him there is pain. So it's read God feels pain when we're pained. When you have a headache, Hashem's has a headache, so to speak. When we're sad, Hashem is sad. Our pain is Hashem's pain. But it's also called it reaches the highest point. God's soul was shortened because of the the pain of the Jewish people. In other words, he was distressed because of the pain of the Jewish people. meaning as if like he didn't have the bandwidth to tolerate the even though you know it's like when it comes to when we insult God is the al ultimate savan he's so tolerant you know when we when we do an ara he tolerates everything even though he's the one who's giving us the life force to do the aira and even though we create the monster and he has to support it so he's the ultimate tolerant but when it comes to our pain it's like he can't bear it. He could bear our sin, but when it come he it it it distresses Hashem deeply. Let's say the the Radak explains this Pik. Sometimes when Kalis is in pain, Hashem saves us for himself. It's like he he's so agitated. So, you know, some a bad headache, suddenly there's a small headache. So, you're continuing doing what you're doing because whatever, you know, you're busy, so you don't even have time to go get the Advil. But when it when it starts at a certain point, you feel it, you run to get the Advil. Hashem, there are times that he's just so pained by our pain. He said, "Got to save them." He doesn't tolerate their distress and their pain. Why? Because it's his pain. A needle in in us is a needle in him. And a missile to Israel is a missile to God, so to speak. So even if we're not deserving, he's going to destroy our enemies. Okay, I want to stop here and I want to tell you something about uh just in dema and uh then we'll call it a night tonight.