Understanding Hashem's Ways - Rabbi Uri Deutsch Shlita

like to welcome everyone to tonight's like to give a big share to the sponsors of tonight's here tonight mayor to have the great sponsoring helping by putting ad in the dinner journal for's upcoming annual dinner next Monday night and behaz worldwide of throughout the year. Call 7188518651 or email ist@ yeshivvenet.com. Tonight for the first time we have the to have with us going forest park lakewood and all everyone who's been through the phone all the many people from watching this year now and later on understanding Hashem's ways is my cover the corner of Dutch for tonight's rush It's hard to imagine a better time to try and gain an understanding of than this period of the we end with the words And that's actually where ends to then say again the preceding as Rashi says in the end of Because the mill ends with words of admonishment. So therefore we repeat again the preceding puk but in fact migillas concludes with as Rashi describes it and Rashi explains that ofu despite the fact that we acknowledge Klis says as the novi expresses it on behalf of Klis even though sheu Even though we've strayed, you shouldn't have multiplied what appears to us as your anger. What does the expression mean? Until a lot. What's the difference between using the expression harb and using the expression? What's the difference between harb which implies much and which is a lot? What's exactly the difference in kesh between the two? And the way it's explained in the rishim is that the word harbe refers to a measurable quantity that's in front of us. So we could be accustomed to have for example a certain amount would be the usual amount we expect of something and har would be more than that. There's a certain accepted amount of present more. When we use the term, what we're implying is is that the ribi, the multiplicity, the increase goes beyond what's actually present. Mo means beyond what we can immediately measure or beyond what we can immediately conceive of or understand. So therefore we can have the expression even together because har means what's in front of us has been multiplied to a larger than expected quantity and means it then goes further. For example money is called as we say in Krishna. Why is it that money is called? Because the value of money is in terms of what it can generate in profit. So it contains in it a larger quantity than itself beyond what's actually present. So when we say it means that the and what is endured didn't end at the point of the means left its mark for generations for millennia and therefore Rashi says What defines golus and specifically the golus of ba sheni as the ramban points out towards the end of paras kisovi is that what actually defines the golus that we're in is that it doesn't have what's called the koul we don't have a clear sense of when the go is going to end golus says as represented by the has a clear case of shim as the describes at length in the various calculations that were made by various to know when that golus will end. But the ultimate goal, the golus which will be the precursor to gulahid to basia is a golus without an end like the points out paraso doesn't end with a kates beyond the intensity of the actual description of the described it's reaches far further than that and we in fact in the present can't even know what that will reach and that's where the migilla ends and we add in order like Rashi says not to be mess with and the obvious question is is why does the migilla end that way? Let the megula end with that Why was that preceded by the Torah? And we understand that there's two profound limuim two profound understandings that the novi is teaching us by arranging theim in that way. The first is that before we contemplate any sorrow that we're experiencing, before we feel and internalize the present reality of we proceed that by first thinking about that's sorrow even though it appears to be is actually finite. There is a Kates the two systems of Kates as we know and so on but it's not without a so before being in the we proceed any introspection about sorrow we're experiencing with The profound understanding of sorrow as profound as difficult as anguished as it might be has before it began been determined its purpose its extent and its limitations. And then there's another profound lesson that the novi is giving us. We will have to struggle on our own sometimes while experienced sorrow to believe in. The novi ends his words with there are times when collectively individually may feel like she says so powerfully. It can't be deserves what I'm experiencing. Can't be. And we want to hear the words of the novi again hashu. But the novi doesn't give us those words because now it's our and our which we have to generate internally to reinvigorate ourselves at that in that place of darkness in that place of confusion in that place where we can feel hopeless to then ourselves say that we see from the sequencing of the Every Torah is preceded by a purpose, a reason, a rationale. There's the ultimate goal of there's a cosmic purpose in everything, in every detail, in every part. And there are times when we'll feel the depths of and that's where the gives us the and the opportunity to generate our own declaration of this is especially poignant in what the gmorrah in the end describes as where we understand describing the latter part of the panorama of history in which the end says cloud will be bereft of the usual insight. and clarity and resource that allows Clalis to be able to relate to will be missing Mikdosh Sanhedrin Mel Novi all the key treasures that Khalis has and doesn't mean that in absence of all of those we'll be left with just That it means the purpose of the mash is to bring us to the point where each one of us will in ourselves will then be able through the Torah, through the lack of clarity, through the confusion, through the distance to be able to declare that it's a reality to us that there is nothing but of the avoid of the of to discover Migillas begins and as we said we'll use and how the novi wants us to in this to then expand into a general discussion of understand of trying to gain a appreciation of the Second Novi declares Clis as being in a state of Khalis has no in his purish. So the brings in the name of the grandson of the carbonar the mafar of the teranim and he describes the grandson of the of the carbonar. He says one of the rabbon of Ismir the grandson of the carbonar. And he says this description that the nobi says of gives us a key to understand the sequence of theukim in the end of the of pious avance of theukim are difficult to understand familiar from two weeks ago and these ha are the source of cloudy soul's clarity in gul we know that from that would have applied in some years to the of this past week of pious that the of displaces the of the importance of maintaining the sequence of the is central to the avoid of this period and the read like this. The novi is speaking to those who are who those who want to find of and the noi gives him an instruction. Look at the rock that so to speak you were hammered out from who are those? Look at the sorrow. And then the familiar theft ends with etc. The obvious question is is how did these flow theem who are seeking to see the bar of gulus? So they're told to look at the and then a vision of the gul how are these connected? So there is a in parenu on the sur which means that forgot the rock from which you were born the says that forgets that what maintains them in golus is and the quotes this so it seems that the understands understands that the sukim are reminding cloud what is their source of kum and their in the like we said saysla he says we find in a number of that interpret the word in the sense of by olive If there isn't literally a son, investigate further to see if there's other offspring. So to there are times in which the word ain can be read and understood as so the asks where's the source of this interpretation that kazal say that the word in can be understood as he says this about senu it says familiar puk vati He sorrow. Sor was an Aurora and was unable to have a child, but she did. Which means even though what it looked like was a but a deeper understanding of of the of the a deeper understanding of what is possible with a more profound grasp of the reality leads us to see the aim of all of so can be substituted as read as look further and see that there's something far deeper here and what appears to be is really the for that is a biscillas begins with the noi describing claw as says the novi it's never really because look at the look at the shish of a sorim Alo just means that's what it appears to be. But in reality of there's something much more profound that the eye can't immediately see. And therefore says the noi a situation of desperation and hopelessness now becomes we're looking to find in the intense of where do we have the ability where does and every individual get the ability to roll back to peel back and see below what looks like an absolutely aim to see just the opposite says the noi because that all of came from something which was an aim but became the sherish of all of all of the dy aim can be substituted to look deeper be that there's a more profound that we may not be able to immediately see because in a situation of impossibility there could exist the sher of the whole of says the novi therefore when we end with a sense of the response is let's look deeper we can find the underpinnings of rakim of Yeshua in the hastara and therefore we can then be again The Gmorrah in discusses the forum shall. And the Gmorrah has a discussion where does that of the take place obviously is describing innisim but the garra's lion is in the ga that rashi has that there is in bavoi in the inner in the inner chambers and in body there isn't raan and many kadmim have the exact opposite gears in the gimar that there's never in bate gavoi but there can be in boy and many kadim explain that this is the ika of the gumar that bavoi does not have and even inas rashi the ra in paradis explains that fundamentally even rashi agrees that in bavoy there isn't rash is referring to in gavoi these are of course but the sense that we understand from that is is that in bavoi there isn't it's boi only that's subject to amid of let's first define the concept of as a description of the moral writes in a number of places that the word is closely associated with the word no when a person is what what happens is is that the eyes are most directly affected by the person being in a state of one example is that the eyes fill with tears and says the moral because the impact of is to olude the vision of a person. It doesn't allow the person to see clearly and that's why and are so closely associated in their shish because what brings a person to is the despair that they can't see a way forward their like they're in a situation where they see no way out from the sorrow that they're in sorrow. mates are they're constricted they're trapped and if they can see no way of forward then that brings a person to a state of and brings a person to says the gro that's why is accompanied by dema because when the eye fills with tears the eye then loses its clarity of vision the vision gets oluded at that point means the ability to see a way forward. The despair that can envelop a person when he feels I'm in a sorrow which doesn't seem to have a way to be able to proceed from when we describe that there is >> it means the places us in a situation where we don't see how the of the is showing us that there's a way forward When Mikto was Clis didn't see anymore how Clis would then continue. The reason why aelim is accomplished by is because the absolute finality of someone being is the most intense experience of something which is absolutely unre unrediated by something that we can do and that's why the intensity of evil is accompanied with buttor means appears to us as though we are in a state of which has no way forward but of course that's only in BOI says the and the leash quotes that this is already in the and in the gear of Raban in the Gmorra it's only in Boi it's only in how things appear on the surface But in Bavoy in terms of what we understand is the profound roten of the we're in that of course there's direction and of course there's and of course we're being we want to be able to see we want our vision back because udes it and we won't have vision back. That's why and are so often associated because the depth of of the Torah of Golus is the hanoga of what seems to be where the vision is oluded no like the marel says eyes filled with dema that doesn't allow us to see clearly forward But just to give us perhaps some further understanding in what Bavoy represents to relate a nifla that it says in the safe and ner from the kajnit. This is a purish that the cognit wrote on and in purish he writes he writes the following. He says when we as clis or as individuals undergo we undergo we undergo an experience of and as Rashi says we understand that the is commensurate So he says we could have thought that that means that the of the limits the gill of hog was sort of an aberration a corruption a change from what was and here the maget says the following lion He says he says we are that there isn't a detail of the of the even though it may appear to us as a wasn't part of the rot of the at the very foundation of the and he says where's the proof He saysim that described the beginning of massacious to the four is like we mentioned which is a which seems to be limitless and despite the fact that all of that existed within every ends with the words. He says and that's how we understand what we say in the maf of we ask that the should bring us back. What does the word mean? So ordinarily we understand means a which will then never end but it's based on a which says that when will be it will be the which doesn't refer to what will experience what will experience at the moment of so is a description of something not a prediction of what will be limitlessly but a prediction of the state of completion of the so mag explains it this way. He says slave he says and we experience events we experience happenings in our lives that cause us mirror a slave that are bitter or difficult are challenging. He says In the same way as on in the span of Kalis's history the gal were part of theam's original rot sign there's something so profound that in the moment we don't grasp but when the k set in motion the entire history of the bria there was nothing but simha lass of the migill contains in it the agony of the endless golus. But all of that was in part of means the ability to appreciate and experience how everything that we endured was actually truly how everything that we endured was part of is the elation says the magg of those coming out of God was realizing that it was in the moment that it appeared to be that it appeared to be that it appeared to be so but in reality there was purpose there was a profound accomplishment in all of it in every detail of it and that's something which we'll experience last but the bisc and his safer and towards the end of the safer brings in the name of his father that what we will be to at the point of is what he calls in which all the circles will close where every journey will be shown to be complete. It's in the moment that we see what the describes as he says and then he says the following. It's not as though the plan was subverted and something else was substituted in its place. It's not as though our is a failure that it should have been something else. And this is what has to accept. Although it's bewildering to us, how could it be? Because seemingly it seems to have been done because of our because of but in reality on a profound level it's how do we understand that we can't writes in the end of Arabame he says when the Rambam classically gives us an understanding of how the knowledge of the and the free will of the person namely can be consistent because as the Raam asks the has to be absolute and infallible and therefore the must by definition know what will be and therefore the can't subvert that and the says that question is because the idea of the and our not the same thing in reality. That same question of how they could exist and is also the question of how and can coexist because seems to be to us something that subverts the rot of the but everything is so how does it how is it consistent if there's no how is it consistent the answer is we can't understand that when the became limited and our minds became the way to create us that we can only grasp something finite according to the dimensions of the in which we live. So we have this inconsistency but says are consistent says consistent how you don't know but it's all part of every aspect of a slave everything that's included in The depth of is to merit to see how the could include at the same time. How is that? I can't understand it. But there's other dimensions of the bria says that that our minds have to somehow make consistent and our logic fails us. So says it's the same thing here. Somehow in these two things can exist and yet in our dimension we can't understand it. He says, "What we're looking forward is but what maintains us in the present is that knowledge that even if we can't discern it and even if we can't understand it and certainly even if we can't feel it but it's absolutely limit There's the it's been anticipated. It's been exactly determined and its purpose is part of what describes as there's a plan. There's a mosaic. There's a panorama of and we in our narrow perspective see one part of it but it was all he says And that allows us to understand that what we're experiencing is so much bigger than ourselves. Very often we feel that we can be and understand the of we can learn and other that give us clarity in we can be mis and understand profoundly but then at some point it fails us and the reason why it fails us is because we think that that's all if a person is rohi But if what we've done all of that doesn't apply. That's where the lim and the inem sometimes we feel fails us because we think that yes all of it would have been writt but like in the words of I've come to the point when I've been I've been I've been dismissed. I've been pushed away. And therefore we feel somehow what's happening to us can't be can't be. And here we have the profoundity of what that of the if something can exist it must be because nothing can exist if it isn't roson explains that that doesn't mean eventually you'll help me out of the gates It means means because ultimately there can be no because if I am here it means it's that I should be here and therefore this now allows me to forge a new path in from the gates. How does that make sense? But didn't I come here through says yes that's the same question as how on the one hand these two things can be consistent we don't know but nothing can exist if it isn't and therefore means because even a person may think he's in a state of and there isn't such a reality there's only one reality which means then is allowing that place to become a new path. We're familiar with theim but the says that the reason why we lay in the of is because a person can think like thought that I can be I've reached a point in which and I'm no longer subject to the roten of the and the answer is that the continuously generates paths for a person's will be and send the dag to find you and bring you back to your the way that a person removes himself from even What if a person feels that I'm subject to is that possible? Seemingly that it's connected that's part of the it says the this is what the means that there's no because even though it may appear externally as though something has been subverted as that we can't see how but there can be a way forward. But we're in a situation of because the as profound and as abstract as that might seem. We're on the threshold of just this past Shabas as we saw Salant describes it in his we heard the which is generally understood to refer to the says as famously writes who isn't moved who isn't shaken when hearing the but it's remarkable that in the sed of the which we've been basing our on the sequence as established by the Gim there's the puranisa there's and then there's often the period of overlaps with the final haftus of we would have assumed that once we enter into we begin the preparation of their towards the final of Taurus would then shift to reflect that but it's not that way the will begin later and so on but now through we're accompanied still by paras of and perhaps one Reason for this is because in order for us to approach the whose essence is the essence of the to be. How do we see that? How do we exist in a world that has such profound? The first avoid we need before envisioning the magnificence of the avoid that we need before we can speak about the is TO BE THAT THE is we're going to be make afro. It's not as though the goula will emerge, the goul by on its own as something that doesn't follow from the time of golus. The gula will emerge from spear Yeshua. It will emerge from being that now we are in the hanogas of bavoi. And so we want to approach the the accompanies us is first let's discover the of the and then we can speak about its final magnificent Gil the accompany us through the avoid of because to speak about the to speak Gilimus. We understand that the path to Gilimus the means through which Gilimus is going to come the way of that is from the this is all part of it's all part of the mahalik of even though as the leash asks so powerfully in doesn't it look like the matim and opposite is happening. Don't we understand that the dates are becoming more of more limited all parts of the mir but to be inspired with the the we understand that that's coming the hog of the galas presently but let's go a step further for a person to be able to on himself. The reality of a person being a means a person understanding that there is no reality even for himself. And for a person to be able to see that and live it requires a person to be that despite despite a world that seems to be an of asan says a familiar the avoid of being through the depth of what we began with from the a merely means a just means on one level it can't be seen but at its most profound it can be discerned olive and that ability for a person to see and live that there is nothing but requires the ability for a person not to be overwhelmed as though their would And to understand that nothing even in the depths of the of the golus exists but for its if we internalize that and understand it that we can begin to approach what malus is. Malus goes far beyond just being and not being it's as seeing ourselves as a when nothing exists and in reality it's a brings that to explain that The way a person is to that defines and and and and quantifies begins by a person being he begins with the same way as an a master has to provide is evid with the means to carry out his mission. So too says the ultimately is our understanding that the provides for us commensurate to us seeing ourselves as a lot that is quoted very often by many swar based ones. The definition of an evid is that no self exists. And as sis repeats in so many places particularly in safer the greatest way in which a person accomplishes the hashl of himself and becomes his battle that says is one of the ploy of that through a person being he finds himself. But how do we have the ability to live that mitus that there is nothing but returning? So we first need the lim of we need the lim to understand that it can look like but in reality because there's an additional which is called which as we said is learned from conclude with itell that said the balat into that that means means when eventually we'll beesh again the feeling of closeness and the yearning for the should approach what there was when we Golos is an opportunity to be misin which we glean from the of and came back the begins with the rotum to find to connect that's the gift of go to discover the gavo in I remember hearing from one of my he It was mazak man going through a sorrow and he said to him in he said the going to when he Yeshua comes you'll yearn for the kur of that again this is the gift of this time of g the chuk itself and when came that when the should be that profound, an ace of sorrow, an ace of obviously is to find the and when we're that there is that an irrefutable and immutable fact that there's nothing but then we can approach the and be Hey, for the inspiring for sponsoring tonight, sponsoring Tonight is sponsoring a year to put ad in the dinner journal in honor of annual dinner next Monday and bey throughout the year worldwide of and honor any of you've enjoyed. and call 718851-8651. 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