PART #1 Elul and the POWER of The 13 ATTRIBUTES of MERCY with Rabbi Kalman Flaks

Heat. Heat. My birthday. [Music] >> Okay. So, we're going to do something a little different tonight. We're going to be learning about the history of the yudim of last week we talked about David. We found out that there's 13 times that Hashem's name is mentioned in leavid. So that was one of the secret reasons why we're uh saying leavid these days. And everybody feels it's yeah twice. Exactly. But everybody feels I don't know if you guys go go to the old city, you can already hear now people singing and I used to live in the old city and so I just became by osmosis you know I started started singing in the middle of my shabas afternoon these soas is in the air. Our Sparty brethren are already, you know, atoning for us Ashkenazim that are waiting a little bit more, you know, and um and very soon us Ashkenazi folk are also going to start getting into our and so I thought it would make a lot of sense to go deeper to understand the history and the background behind uh the highlight of the which is the midos of. Okay, so that's the plan. Today we're going to explore the history and the next time we learn we're going to actually go into the words of the actual in our exploration of the history of we're going to learn lots of fascinating things and hopefully shift our ways of understanding in general. So at least when I heard this here it's not my own original idea heard it from a lie tag it definitely shifted uh the way I see all of Torah. So, hope it definitely enlightens us, helps us feel more connected to Torah. And uh as always, questions, interaction is great. And as always, always we're going to dedicate our Torah study to the protection of the entire Jewish people, to all of our and to all of Israel. We all need Yeshua, every single one of us. That is the plan. So, let's start from the beginning. You guys probably know the tune, right? It's a great tune. But uh who wrote it? Who is the author of the 13 uh attributes of mercy? Was that uh was that >> very good? So this is actually Hashem himself wrote these words describing himself. So it must be pretty good, right? We don't have too many prayers that God himself wrote. Think about it. Look, open up our sitter. H how much of it was written by God, right? From Mudani until Alenu. I think this is I think that's it. I don't know. Can you think of a few quotes? >> What aashir. >> Azashir. Okay. Okay. With a little bit of revelation of the Jewish people involved, maybe a few other >> Yeah, it's true. But it's pretty good if God himself writes it. So, we're going to try to understand what what what what is the deeper meaning behind these 13 attributes of merc mercy and really it all starts with the garra in rashana. Okay. So, look in our second source. The Gmorrah teaches on the which we will translate and God passed over Mosha's face and he called out says if it wasn't written in the text itself we couldn't say this because it's heresy it's what I'm about to Okay, but what can I do? It's written in the so I guess I guess it's true. But if I were to wake up one morning and say this, they would throw me out of the basement. That's what says. So what does he say? >> It's 34 verse 6. Right. >> There we go. I trust you >> because he's talking about his face and things like that that he's saying. >> Well, let's see what he says. Let's see what he says and we'll see why he thinks it's so heretical. It turns out that Hashem puts a talis over himself like a he's daring on the word that Hashem passed before him. So it's like he he puts on a talis before him and he calls out like and he shows Moshe this prayer. He said, "Hey Moshe is Whenever the Jewish people are sinning, just do this order of prayers. In other words, do these 13 of you. >> Do them or see. >> Oh, so I purposefully uh translated it in a little bit a way it could go both ways. Um it's true. tech really it means do them do them as we'll get back to this is the whole basis of the tora devor where he is teaching that uh it's not just good enough to say the 13 of but you need to live by the 13 of you need to emulate and start being like heem and we'll talk a lot about that next time um but on the simplest sense the And the rabbis put over and over in our and then over and over in Russash and then until over and over we're saying the is because of this because saying if you sin what's the magic potion to get our sins erased you gota say the 13 of you got to say if you have a nice tune even better by by saying this somehow it is kind of uh chipping away at the sin and and purifying us. Okay. And why is that a little bit heretical? First of all, it's heretical because he's talking about God like that. God putting a talis over him and and and you know speaking before Mosherenu. We don't usually anthroorphosize like that. Or maybe what he finds heretical is the implication that you can kind of do whatever you want. and you just say these magical words and then it's okay. Hashem will forgive you. So himself is hesitating to say this, but he says, "Listen, this this is what this is the implication of the of the and so and so you just say these words and you're in good shape." And no wonder Amish is so obsessed with these words of the 13 because it gets us out of jail, you know, you just say the words. However, we're thinking people right here. So this is a bit hard. It's a bit strange. It's a bit hard for our ears to hear that I can, you know, go uh commit whatever crime I want, come to shul singem and it's all good, right? That seems a bit off. Yeah. What do you think? >> Well, it just says >> interesting. >> So, like you're going to say these 13 and I'm going to try and get the the whole nation off, all even those that are sinning, >> right? That's what you're saying. Mhm. >> You're you're noting that it's not talking about me as an individual. It's talking about when we sin. So then we should kind of do this yugos and somehow can be forgiven. >> I don't know. It's interesting. Uh so are we are we do it? Are we >> are we joining in with the Israel or is it >> are we getting forgiveness for all Israel >> or or does it affect me as an individual? Okay, great. So we'll keep that in mind as we relate back to the original source of the shel. Yeah. >> Is it the only thing necessary to do to uh >> Right. Exactly. >> Or are there other >> I I I imagine and as far as the Judaism I know it's not enough. You got to do chuva. Right. >> But if you just read the garra simply that seems to be the implication. Hashem tells Moshe, "Just do this and you're good to go." You're right. Maybe Larry, what he me what he means is in addition to chuva, etc., etc. Okay, but basically what I'm trying to understand is this magic. Okay, perhaps it is. I mean, I'm not a cabalist. Maybe just say the magical words and somehow it purifies us. And I'm not denying that. That may just be the answer. But we're going to try to take a different understanding that there's a historical background behind these 13 mim and how they came to be. When did when when did we get these midos? And we're going to see some surprises along the way. Okay. Before we go there, I want to ask you an important question. Is Gary a nice guy? What do you guys think? Is Gary a nice guy? >> He's okay. >> Okay. He's pretty nice. He bought me a a coffee, you know, earlier. He's he's a smiley guy. But have you ever seen Gary at work? Not now, but like 20 years ago when he was in charge of the ranch and he was the big boss. He was fierce. You know, people were scared when he walked into the room. Yeah. He was an intense guy, right? So, I don't know if that's true. Probably not. He's probably very nice even at work. But um but people are complicated, right? That's how we are. We present one face when we're the rabbi, another face when we're Abba, you know, another face when we're chilling with our friends. We aren't really one thing. We change our characteristics based on who what what's the context. Yeah, you with me? So, similarly, it turns out the way that the Torah presents it, it's the same with Hashem. Okay, what do I mean? Is God in braces in the first story of braces intense, strict or chill in the way that he presents himself originally uh when he uh creates the world and the whole story with him and Adam and Eve? What do you guys think? Is he mean and not mean but is he intense and strict or is he merciful? What do you think? >> At which point >> it depends when exactly. the end and the beginning. >> It depends on the context. Exactly. >> True. It's true. >> So, let's look at source three. We're going to notice something interesting. When God first describes himself, Elohim, Elohim means God, but Elohim is also associated with judges, judgment. And judges are generally strict guys. Remember Elim Elohim? Over and over. We only hear about Elohim. The creator god is Elohim. Interestingly enough in braces perbet suddenly who enters into the scene a new character Hashem Elohim. Who is this creator? Is it Elohim or is it Hashem Elim? So Rashi asked this question. He was bothered way before the you know documentary hypothesis. Rashi based on the garra has a very simple theory goes like this. Originally God wanted to create the world with judgment with strictness but he saw that the world cannot continue to exist when it's um when it's through the so what did he do? He puts in there. I'm sorry. So originally God's intention, the ideal world is one of den is one of intensity is one of realness, strictness. But eventually God realizes that mankind can't handle den. We simply are too human. So he switches it to hashem which is rahim ended a mixture of mercy and strictness. That's that's that's what Rashi asserts. Okay. So remember that because we're going to come back to that throughout our little ex exploration of God's evolution and how he relates to mankind. Start let's start from the beginning. When when God tells Adam and Eve the rules, he lays down the rules. Is he acting with strictness with din or with rahim? What do you think? There's no one answer to this, but what I'm curious what you guys think >> with strictness. Why do you think he's he's acting with strictness? [Music] >> There there's a law. And what's there's a law. You're allowed to eat from this fruit and you're not allowed to eat from that fruit. And what happens if you eat from the wrong fruit? >> You die. You You mess up. You touch the wrong the electric. No, you eat the wrong thing. You die. Poison. What can you do? He lays down the law straight. You if you're good strict, if you're good with me, you're going to have gun. Life's going to be good, fruitful, and delicious. It's not mean, but if you go the wrong path, you die. Interestingly enough, what actually happens when Adam and Eve eat from the fruit? >> They didn't die. >> They don't really die. And then we have the thumb twisting. No, they spiritually died. And to be a sinner is a is a spiritual death. And eventually they're going to die. And death comes into the world. But if you know the pashab shot they don't die right away right so what I'm thinking this is my shot is that in his theoretical ideal world is a world of din but in the real world hashem kind of goes back and says okay it's not going to really work right has anyone ever been like that like a teacher or you know you try to lay down the law you know and then you know we tried to make a rule in in the seminary I worked with, no cell phones in class, you know, it didn't really go. They just stopped coming to class and they just switched to the other classes where the other rabbis weren't so strict, you know, and soon I was out of a job. But okay, anyways, the point is that uh it's not so easy to lay down the law strict. It's in theory it's a great idea, right? No screens for kids, right? It's very bad for them. And then what happens when mommy's really really frustrated and it's 4 in the morning and this kid's driving her crazy and you know what I'm saying in the real world it's a little hard sometimes to to to go by our highest values right now. So it seems like the way Hashem's presenting himself is like this. Now let's go onward. So there's this Hashem Elohim dichotomy. Eventually what happens with mankind? Do we go on a good path or we go on a bad path? Not so good, right? 10 generations, we go down, we do that whole all those sins. And what does Hashem eventually do? Decide to do after 10 generations of patience with uh the world. >> The flood or what do you think? >> Eventually, God's like, "Okay, enough is enough. Restart." Pushes the button and the world starts again. In the new world, God decides to do something that he's never done before. And he makes a covenant, a bris. Okay, the brris of he says purvu. He makes the new laws, the seven laws, the noite laws. And he has the the the the rainbow. He makes kind of a new covenant. And I want us to to to think that a bris is not just a word we throw out there like uh how do you translate bris? Uh, >> a covenant. >> A covenant. What does a covenant mean? >> A pact. >> A pact. A treaty, new rules, a new relationship. I'm going to you you're expected to do A. And if you do A, I'm going to do B. We had We were working with rules A. Now we're trying a different code of relationship. Okay. And that's how he relates to mankind. Eventually, he's going to end up making a new bris after the time of Noah. And who does he make that brisk with? Aram. The whole thing of trying to make the non-Jews this perfect world, it doesn't really go so well. So plan B, he says, "Let's try this one nation concept." And he makes a new bris with you're gonna be the leader of the nations. Your name is not gonna be a Abraham. And what's he going to give Abraham as part of this new bris? I'm going to give you a land and and what do you do as a sign of your covenant? What what do you have to do as you're part of this bris? Okay, which comes with other obligations. So we get the land of Israel and we meaning a and we have to keep these laws. That's the new relationship that Hashem's creating with us. Okay. Now, fast forward a little bit because time's short. When's the next important bris that we encounter in the Torah? >> When's the next big meeting? >> Ah, so actually is true. It's a good it's a good it's a good point. Brisbar is before that. You're right. Brisbar is another extenduation of that >> of the covenant uh of the covenant. I think I was just reading from the Brisbane. Okay. But uh Bris Pes is correct. You're right. That that would be another kind of reestablishing of our relationship with but I want to jump even further to what we what I'll call the bris made at Harai. The bris at mom at hararsai. Okay. And what's what's the new deal that Hashem is making with this Jewish people? He says like this. I'm going to put you on on wings of eagles. I'm going to bring you to me. I'm going to bring you to Israel. And if you keep my bris, you're going to be a treasured nation. cuz I own the whole world, but I'm going to make you this special treasure nation. But so that's what I'm going to give you. I'm going to give you a land and a nation. And what what you what do you have to do? You're going to have to be a holy nation. So I'm going to give you a great land and you're going to be a kadosh. That's the deal. You be holy. How do we express this holiness? We do the mitzvah. the the commandments that I'm about to give you starting with the ten commandments that's and that's the introduction to to the in other words the 10 commandments to the ten commandments often we just look at it as like commandments but really it's not just random ten laws it's a reestablishing of our relationship with the kadeshbar That's what's happening at Hari. It obviously evolved all the way from but now we're finishing the job. Yeah. Now the ten commandments was the relationship that was presenting to us there one of or one of and this is like the crux of the shir. So if you were spacing out now now I want us to focus. Okay. Is it din or matra? and matra the first time. >> So I wanted you to say that because that's also what I would have said had I not studied uh this year. But let's look at it inside. [Music] >> Oh, it would be natural that we would assume that it would be loving and kind and and that's what I also would have assumed. But if you look at it very closely inside, we're going to see something else emerges. Okay. Okay. So, let's look at it um in um just skipping ahead. Okay. >> I'm I'm now on five of 11. Okay. There's an introduction about how I took you out of Egypt and out of the fire and all sorts of fire cool tricks that Hashem does. But let's get to the actual laws and more importantly how he relates to the people. >> Okay. So it says like this. By the way, I I forgot to mention we see that Hashem specifically calls it the covenant, the relationship. So we're not just making this up. Okay. At the end of page of source sheet five, page five. I'm God. I took you out of Egypt. So far, Lee is right. Sounds pretty nice. Took out of Egypt. Pretty good. Don't have other gods. >> Sounds reasonable, but he doesn't. Okay. Okay. Don't make idols. Skipping ahead. Don't bow to them. Your God, a zealous God. It's a little hard to translate. I'm going to translate it the way that Rashi says based on the context which is he's going to place the sins of the fathers on the children meaning the fathers are going to sin and the children are going to get whacked for it for three and four generations but for those who I hate not everybody but for those who I hate >> for those who I hate or for those who hate me >> I um not We can check it later. But there's definitely no love going on. And for that relationship, those who I hate or they hate me, I'm going to be zealous and I'm going to punish their children. Oh, Alicia is happy. But he's for thousands of generations for those who I love. >> I can't be a combination. >> So now, now the way I'm defining uh din den does not mean necessarily. Din does not mean bad. We associate din as the bad guy. But the way I'm defining den as fair is fair strict. Okay, there is justice in the world. So if you're good, you're going to get it good. It's going to be great. But if you're bad, it's going to be bad. That's what a strict relationship, that's what a din relationship is. You get what you deserve. You spit in God's face, you're going to get it. You give him a hug, you're going to get it. Okay? So, he's not saying that he's not going to relate to them with with with love if they're loving, but only and to those who keep my mitzvah. Okay, let's keep going. Don't say my name in vain because God will not clean you out. If you say God's name in vain, I'm not going to let it go. I'm not going to clean you out. Don't think, "Ah, I just say God's name. No biggie. He's, you know, right?" No. you sin, you I'm not gonna clean you out. That's what God says. Later, a few second later in part, Hashem explains that he's going to send an angel in front of the Jewish people. He's going to lead them into the land of Israel. Don't mess. Why? He will not look up to your sins. He's not going to look away. >> He won't carry. You won't. So, I didn't see it. No, no, no. If you sin, you're going to get it. That's That's what Hashem says. Why is it that God's not going to look away? Cuz his name is amidst the Jewish people. So, he can't look the other way. You represent him. Okay? And my angel is going to go before you and bring you to the land of Israel. It seems clear that the angel actually is Mosher Raenu. But but basically, okay, that's a shar for another day. But the point comes out that God is not going to look the other way if you say his name in vain, if you sin, and he's going to be strict. Okay? Now, that's the way God defines the terms of this new covenant. How did that work out? What was the reaction of the Jewish people after that uh ten commandments? What what was the very next thing that happened in the Torah? >> Exactly. The Larry is correct. The very next thing that happens is we rebel against God. Okay. And what does God want to do when we rebel against God? >> Destroy us. He wants to wipe us out. Look in. Interesting. What does Moshe do? First of all, he smashes the l. He smashes the bris. Why does he do that? >> To save. to save >> because what did the bris represent? This deal we just made with God. And the bris says if you sin, God's going to get you. So, he doesn't like that bris. He needs to figure out a new bris. Right. I skipped. Hold on. Just I'm confused with the pages. I want to show you God's reaction itself. >> Yeah. Okay. Here we go. Um, okay. I may have just left it off the source sheet. It's okay. Basically, what does God want to do uh to the Jewish people after he hears about the sin of the of the of the >> ael his wrath is burning and he comes up with a new plan. The plan is exit am. I'm going to wipe them out. I'm going to destroy them. Here it is. Leave it to me. Don't worry, Mosherenu. I'm going to continue my promise. I'm going to make you a great nation, but I'm going to wipe out the Jewish people. Why is he going to wipe them out? Because he made a deal. The deal was you do A, you get B. So, he's going to hold himself accountable. He's going to be nice to Moshe. He's going to make a new nation out of Moshe. So, all those promise will still be fulfilled. Don't worry about it, Mosha. I'll keep my promise. But you guys are done. >> We didn't know what he said. >> What do you mean? God just told them. He said, "Don't worship the idols." That was the first thing he said. emotion. Motion was bringing it down. >> No, no, no, no. You can't get away with that. It's black and white. >> It's get you want to say they had good intention. They didn't really mean it. You go with the kuzari. They thought it was a way of worshiping God. Very nice. At the end of the day, God says, "Don't do a" and they immediately do a God says, "I'm done. Okay, I made a deal. I I don't need you guys. I'll start again." >> Possible. >> That's also true. Interesting. We at a certain point we can flip back philosophically and try to wonder like what does this all mean and and God gave us a etc. But I'm just reading the text. I'm reading the text in front of me and the text in front of me is telling me okay God wants to wipe out the Jewish people. But don't worry guys, there's a happy ending. Okay, don't leave just yet because who gets involved and who saves the day? Mosherenu Mosheru says, "Ah, I'm pretty stuck here, huh?" Because uh I made a deal and they broke the deal. So he runs down like I said and um and he breaks the the lus and he tries to clean up the mess first of all, gets him to stop doing a you know, shave it less does what they got to do and then he starts dabbing because he takes the hint. He sees that Hashem's saying, well, he's implying that um that if you dive into me, maybe we could save something. Okay, that's another sheer how exactly Moshe reads between the lines to learn from the mistake of Noah and Din. But he dabbs. He starts ding. What does he say? Why should you get so mad at your nation? You took them out of Egypt. Why should the Egyptians what are the gonna say and they're going to think that you weren't able to conquer the enemies? They're it's going to be if you wipe away the Jewish people and so uh don't wipe them out. Instead, I have a better idea. Do chuva and also plus remember your covenant with you made a promise to them. Hey, I'm going to, you know, make them grow like the stars in the heaven. I'm going to give them the land of Israel. and Hashem of Noah he goes back he changes his mind and because of the of Mushabu's he he decides he's not going to wipe away the Jewish people okay Mosherenu does basically what's called a filibuster realizes Hashem needs him right because Hashem needs to fulfill the promise of Abraov and if he wipes away the whole Jewish people then who's he who is the only one who can continue the progeny of Abra and Yakov him. So if he doesn't participate with Hashem, Hashem's stuck. So maybe that's one way of looking looking at it. But anyways, Mosherenu davins. He dins. He says it doesn't look good. And you made a promise. So Hashem says, "Okay, I'm not going to wipe them out." But do we go back to that original level of closeness, that original relationship that we have with the Kesh? Not necessarily. says, "Listen, Hashem, you go. I'm going to send that angel. He's going to lead them into the land of Israel, and on the day I punish them, I'm going to punish them." In other words, Hashem doesn't exactly say they're off the hook. He says, "I'm still going to punish them. Only thing is, I'm not going to punish them right now. I'll space it out every generation. I'll punish them a little bit. And I'm not going to send my own presence within the Jewish people because me and the Jewish people, we don't we don't work so well together. They're sinning and my name and their presence. It's not good. So, I'll send an angel to take them in. I won't be so involved, but I won't wipe him out because I like you, Moshe. That's basically Mosh, Hashem's response. You look Moshe doesn't give up. Okay. And sorry, where's >> Yeah, on page page nine. I'm looking for page nine. >> Sorry. >> I'll do it outside if uh it confuses. So he says what I just said outside inside. He says, "Look, they're a stubborn nation. I can't be in their midst. So I'll send them in some other way, but I can't be with this Jewish people. They're too sinful. They're too stubborn. It's not going to work. It's not a good shak." Okay, that's what Hashem says. And then he tells them, "Take off your jewelry." The special jewelry that he had given them at that they got when they said according to the midrash, right? We'll see what I'll do with them. And that could have been the end of the story. But Mosha never gives up. He gets up there again. I want to find favor in your eyes. Moshe says, "Show me your ways. I don't just want to, you know, move on. I want to understand you. I want to have a relationship with you. Show me who you are and I will be intimate. I will know you. I want to find in your eyes. You'll once I understand your characteristics, who you really are. So then you'll understand that this is your nation. He says basically, okay, I'm going to let you do this. He says, If I if you don't go with us with your presence, Hashem, then I'm not going in. How will we know that your presence is in our midst? So Mosha is not giving up. He doesn't want a far distant relationship with Hashem. He wants Hashem's presence in us. He wants to understand God. He wants to relate to God. He wants to feel close to and he wants his nation to also have that very same closeness. So what does Hashem do after those 40 days back on the second time? 40 days receiving the Torah. You know what? Your wish has been granted. You're going to know me my by my name and you're going to get you're gonna we're going to have a beautiful relationship and I'm going to call my name before you of Hashem of and I will bring and I will bring upon you. You can't see me fully. You can't fully understand me. But you are going to get this level of and so of Mosha is never giving up on the relationship. We are back into this relationship of of of of connection. And then Hashem says the following. Maybe you've heard these words before. On the 10th day of Tishvipper after Mosherenu received the second tablets and God comes down the mountain and he stands thereem and he calls out in the name of God before him. Hashem, Hashem. We'll translate it more nicely next week, but merciful God, kind God, slow in anger and kind and true. said who does kindness for thousands of generations who is able to bear sins and he cleans but sometimes he doesn't clean sometimes he does and sometimes he doesn't now based on the context the way that Rashi explains it is what he says is he withholds punishing the children for three or four generations You won't sin. You won't punish for three or four generations. And bows. Okay. Now watch this. This is pretty cool. This is maybe I think the coolest part of the year. Hashem. Okay. The theory is like this. Everything that happens in the first 10 l in the first 10 uh >> first >> dibros. Exactly. is exactly paralleled in the other dros. The way that Hashem expresses who he is, his midos, his characteristics in the first debros is now being exactly played upon but twisted in the second uh second coming of the dro. Let's let's see it inside. How does God first uh define himself? Kel can kana. Remember the zealous God. We were surprised to see that language. How does God describe himself in the second coming ra the same kel but now he's not a zealous god. He's a merciful god. He's a compassionate god. He's a god. What Moshe was begging for that whole time. Pretty cool, right? Let's keep going. First God says, I'm going to punish for those who I hate or those who hate me. Right? >> Then what is the second coming of aim? I'm going to withhold sinning of the children on their fathers. Now ped is not being used to punish but to be patient. Third example first God says But we say God is going to be kind but only to those who are loyal to them to those who love him. Okay, that was in the first midos. In the third, >> I'm sorry, the second, what does God say? With no, he doesn't say only for some people. He says in general, I'm going to give kindness for thousands of generations seemingly without limit. He doesn't limit it. He just says the same but this time I'm just going to give it without so to speak. Okay, keep going. Originally got and this is like so clear that it's like when when you go back and read it's like how did I miss this? First Hashem says if a person says my name in vain I will not clean him out. And now what does Hashem say? This one I really like. Sometimes I'm going to clean him out. Sometimes I'm not going to clean him out. What's it based on? Whether God's going to clean out our sin or not, whether we do, and that's what Rashi explains. If you're sincere, you want to change. So then God's interested in cleaning you out. If you want to continue in your bad path, he there's no get out of jail free cards. Okay? Rhim doesn't mean unlimited raim. It means more fivem says I'm not going to look up when you sin. What does he say in the second covenant? I am going to look up for your sins. Sometimes, you know, I'm going to look the other way. Sometimes I'm not going to look so strictly at you. Finally, God says, "I'm he wants to wipe us out." Okay? And what do we say? He's slow in getting angry off nostril, so to speak. He doesn't right away attack. He's going to wait. He's going to see if we're able to do chuva. He's going to give us a second chance or maybe a third chance or a fourth chance. Okay? So what do we see here? And I I think this is unbelievable because you know you could have read these a million times and had no idea the backstory that was really going on is that Hashem is purposefully creating the world such that the the the the relationship evolves in exactly the way that Rashi first expressed it. And in the ideal world den but in reality rahim a den and rahim reality why why do I say in an ideal world din why is that ideal >> that's how we first expressed it >> that's how we first because din is real then means I'm very much relating you know the says that forikim hashem is very strict right so some of us might ask why why why is he so strict it's not nice he should love them but because he has a real relationship with sadikim there's less games and so he can look at them eye to eye with sadikim there's also a lot more miracles a lot more boom boom all these unbelievable stories about the davins and boom the next minute the kids speaking or the baba h how do they do that because they're on the level of relating to hashem in this level of din of straight up they they they they really bring him into his life like he's a real being and therefore Hashem really immediately gives him results. But at the same time, there's also a scary aspect of that which is that if he's really real and you do a sin, you kind of spit spit him in the face, then it's very insulting, right? If someone you don't really care insults you, you don't really care that you don't know him that well. It doesn't mean that much. But if your best friend, you know, insults you, it hurts. So in the same way it's like then in an ideal world it would be a real but but the the the unfortunate reality is we it's hard for us to live in that world. I have this theory that it's like a choose your own reality. This this universe is a choose your own. If we want to be sadikim Hashem relates to us more in the den type of way. If we want to be farther from Hashem pretend like he's not there. So then Hashem also doesn't relate to us with any same. Yeah. >> Why? That's why in the future we're going to poss is the is a level of emis. So therefore it'll be much more uh much more relevant in >> hand right I think it also might this this year she might also explain a little bit bigger questions like where is God why don't we see the divine providence constantly the answer might be because we can't because imagine if we lived in a world where Hashem's presence was everywhere and then we sinned the next moment because that's because we're bala then it would be very easy to get punished and how we would deserve a lot more punishment because he's right in our presence and we're spitting. But if God seals himself a little bit, hides himself a little bit, then it's a little bit uh we have a little bit more cover if we mess up, we obviously want to bring God more into the world. And that's our mission. Anyways, um I I thought that's a fascinating share. Let's let's bring it back to to yasa. So, so what are we saying when I say is it a magic trick? Am I saying these words and it's taking you know I I I murdered and I stole but now I said the words and it's it's okay. So maybe first of all maybe I don't know not a cabalist maybe it a little bit chips away at the negative energy. Um it could be but um maybe another way of relating to it is the basic reminder that this is giving us now that we have this whole background is that God does want our chuva and he also at the same time understands who we are. He understands what we we're not on the level of den. It's just not going to work. And once we understand that God doesn't expect us to be absolutely perfect, that gives us entrance to start saying, "Okay, let's be real with God. Okay, I messed up on this, but I want to grow in that. I'm not perfect on this, but I want to do it." In the world of raim, there's space for a real relationship. And as long as we're still in that relationship where we're talking and growing and genuinely trying. So that's the world of chuva. That's the world of that's the world of that's what we want to get back to. Obviously we can't just say a bunch of words and then be the and then intend on you know sinning being the exact same people we were before and then saying don't worry I'll go through them kipper and it's all good. doesn't work like that. You have to do sincere chuva, but what exactly that means might be based on the individual and there definitely is space in the world we live in for for that for that rahim relationship. >> Maybe the ref can explain in the second source quickly. It doesn't say just to say that. >> Yeah. And that's beautiful. So uh so this is a perfect leadin for next time when we're going to actually start exploring uh what are these 13 because as the devor writes it's not just about you know uh saying these magical words but internalizing that this is a kesh and therefore trying to emulate it and bring it into my life and doing it doing these 13 of when we actually start doing them then there's a lot more power yeah >> I just want to say beforeh says earlier mentioned is it maybe it was him talking about all of so in tone that if you act this way you bring or open the spot of rockam from heaven on all of it was a trick question earlier or but it does affect all Absolutely. We're all We're all We're all We're all infected, right? Sorry. >> Question. >> So, would you say that Hashem brings mercy into the world and Moses stands up to >> right? That's another very fascinating aspect, the role of Moshe as as as as the guy who just won't give in to Hashem and says, "No, you're going to I'm going to have a loving relationship with you and you're going to be merciful to the Jewish people and I'm never going to give up on the Jewish people." And that's what a real Jewish leader is. And maybe we as individuals also have to have that holy to be able to say, "Hashem, no, we know, we want to know you and you've revealed to us that your true essence is ra >> forgiving >> and forgiveness and and and we're going to be stubborn and we're not going to leave until we feel that close relationship with >> and response is I will be merciful to be merciful." >> Exactly. Graceful to Right. and he responds in the affirmative and says, "Oh, you really want that?" Okay. Okay. That's very different. I think we can very much relate to that. You know, if imagine if we had a friend or a student and you know, we said, you know, I'm done with that guy. Like, it's just it's not a good it's not working well. It's not you, but me. And the guy comes back to me and says, you know, no, I really want us to be close. I want us to be friends. I want and I want this relationship. So, of course, we're going to embrace that person. And maybe that's another beautiful takeaway from this whole shar which is that maybe we have to go to bar and say no Hashem I know I may have messed up this year but I want that closeness. I want that anila doili type of relationship and I'm not willing to just keep living my life not feeling close to you. I need to get back to that. It's another beautiful lesson. And also what the the rabbi was saying that yes we're individuals but we're all we're all we're all one. We're all united and what I'm doing is certainly affecting everyone. You know, hopefully we'll talk more, but he says on Friday and Russing for hours and hours and hours for every Jew in the world and okay, we're not the but everyone you can look around your sh and say, "Ah, that guy needs a prasa and this guy needs some more sim and uh we can take a little bit of responsibility for everybody." But uh anyways uh let's sing this time we'll sing and uh hopefully it'll be a little bit more powerful uh for all of us. >> How many how many um motifs are there in that song? Just two or three >> motifs. You mean stanzas? We call them a low part. >> Uh you just go with me. You just go with me. There's different versions. It's all good. Hashem. Hashem. for [Music] [Laughter] the no [Applause] again. I share [Music] No, no, [Music] Again, I [Music] love him. [Music] to everyone for coming for learning Torah together to all the sponsors and to everyone. Have a beautiful rest of can't wait till next time. You my birthday [Music] tomorrow. My God.