Parshas Ki Savo 5786

Automatic transcript of the voice note (unedited) — Hebrew and Yiddish terms may be spelled phonetically.

It's Parshas Kisava but I want to focus on a Rashi in Parshas Vayera. I'm sure you all figure out why. In a half a second, it's a parak Yudchas in Bereshit, parak Yudchas Pasek, Tazayin. Rashi writes over there, kol ha-shkafa shebe mikra, whenever it says lo shna shkafa, it's a type of looking, a type of viewing. That word in scripture is l'ro, it's very bad, it's negative. Chutz is one exception. Me'ashkifo mimayim k'ad she'cho Kaddish Baruch Hu is going to look down from His holy abode and why? That's from this expiation in the beginning, okay? That's the reason why we're talking about it. She'gadol k'ayach mat nesaniyim she'eifach midas ha'regez l'rachmim

The power, the k'ayach of giving to those who need mat nesaniyim, the needy is so powerful it's able to turn over the midas ha'regez the anger of Hashem it's actually a very very important point especially now we're getting to we're getting too close to Rosh Hashanah Yom Kippur the Midas Hadin the Yom Hadin excuse me it's a very very tricky thing there's actually a very fascinating Ramban he calls Rosh Hashanah Yom Hadin and he calls Yom Kippur Yom HaRachman B'din It was a fascinating back and forth between Rahm and Nadin. I'm not going to get now into the details about that. It's very, very important to realize there's a big interplay always between Rahm and Nadin.

It helped us understand a lot of different things, even in this week's parashat, but all over the Chumash, who talks about the fact that if somebody calls out to Hashem, if somebody brings Hashem into the picture, then things change. Why should that be? Why should that be? Depending on how we act brings Hashem into the picture differently. Isn't Hashem always there and always present, always see everything? The answer is yes. There's always a din. There's no such thing as no din. But the more that we make the connection to Hashem, the more we want to bring Hashem into our lives, the more Hashem follows suit and does mirror our actions.

Because it's upon us, it's really incumbent upon us to want that relationship. That's our whole Avayda. it's our job to choose life but once we choose it, HaKadosh Baruch Hu really does want to create that connection. He said all over throughout Shaah, said, Balotar, Messiah, nice life, a guy wants to do good, Hashem will help him. The path that someone chooses, Hashem is going to put him in that path. So there's this constant interplay between us choosing and Hashem following suit. Even in this week's parashah, when we relay the whole psikiyim about the Seder night, we have to call out Hashem. Then Hashem sees what's going on, and then he saves us.

Hashem saw without us calling out what's going on. It turns again as follows, that we're asking Hashem. The more we press the buttons, pull the strings, and try to connect ourselves to HaKadosh Baruch Hu, the more we're able to conjure up the Midas Harachanim. So we see here, helping out others, or needy, helps turn the din into racham. So I want to shout out to my brother-in-law, Barry, who told me a beautiful, beautiful remez, that's what I wanted to share with the Olam today, because I think it helps bring out this idea, that we see very well the overlap between Din and Rachman, because we all know that the shame of HaKadosh Baruch Hu that brings out Din and the shame,

the shame represents the way HaKadosh Baruch Hu is manig. I'm not sure if we spoke about it here or not, but I believe we did a few weeks ago in Parashat Seder when we talked about Hashem resting His name in the base of English. Again, it appears in this week's Parashat a couple of times. the place Hashem rests His name what does that mean to rest His name? the name of Hashem is the way He acts with us the way He leads in this world so the shame of Hashem that's din is Eloikim Aleph, Lam, Lamed and the name of Rahm is Avaya so it's actually a beautiful thing when we talk about the fact that they could be swapped very easily this is what I heard from a brilliant law anyone who doesn't know

atbash, you change the aleph to the soft. There are a few famous places, like mitzvah, for example. You do atbash on the mem sadik, and it becomes yud ke. And that's how you get yud ke, vav ke, and vav mitzvah. So here, let's do it. Yud ke, we'll do atbash. We get mem sadik, like we just said. And what's the atbash of vav ke? Pe tzadik. So matz patz. Mem sadik pe tzadik. That is the atbash of a vayah. It comes up into gematria 300. Let's look at aloikum. Aloikum and milui. It's another way to look at a word and to see how the word flushes out. The aleph of Elohim, aleph, aleph, lamepe, and then the lame, lame, and dalet. The gemach of all the milui of Elohim is also 300.

So you see that there's a very strong interplay between the Havai and the Elohim. They could be interchanged through that concept that they're really equal. In a certain way of looking at them, they can become equal. I want to add a little bit to what my brother-in-law said. why would we choose over there why over there do we choose apash apash in general we know represents like being hofuch, it's the opposite instead of alph it's asaf, we're flipping the beginning to the end so we said it actually works in chazal in both directions we'll start first with the bad direction turn rachmem into din so that would be apash, you can become din you could go into the 300 so to speak

you could come into the din by flipping, by not properly getting the rachmem if you flip it, if you do apash you get the 300 let's look now about the opposite turn the din into rachaman how does the din become 300 which again is like the conduit to turn into the rachaman it's by erichapayim we know that if you want the din not to punish you right away you have to ask for karshbroch that patience to drag it out to lengthen it so that's really what we're doing by milu instead of saying the aleph it's aleph, lamed, pen instead of saying the lamed it's lamed, mem, dalet by making the milu, by lengthening it and not just seeing what we have that's how we can change the din

and tarachamim, this is very very important in terms of our avayda I'm only going to do the avayda of the midr I'm not going to talk about the avayda of the midr even though there's a place and time for it if a person feels angry and upset and he wants to lash out the idea is to drag it out slow it up, be slow what they call time out, but I'm going to time out slow things down, remember why we're here, what our purpose is, not to overreact, even though we're very upset. Someone hurt us, or we got physically hurt, or someone hurt somebody that upset us. We know that the Gemara says, we just had in the Afyemi about a month ago, who keeps the whole world going

based on those who are able to show that patience and not act rashly or upset with anger, even though they really were wrong. So if we could take a lesson from this idea, then I think it would be very, very good for our Avaydis. One more famous remis happens with the Midrash Rabbah in Parshas Kisava, our Parshas, along with Rechaz Ben answering Oman, and how Oman is a tremendous, tremendous kheiyach. We know that Oman in Gematria is Havaya plus Eloikim, which is 91, which is the Gematria of Oman, which is also the Gematria of Malach. We want to continue to bring out the emes, so to speak, because Oman is saying the truth, to HaKadosh Baruch Hu. HaKadosh Baruch Hu,

everything here is all truthful. That's by realizing that the Din and the Rachman and the Avaya and the Likim, it's all one. It's all HaKadosh Baruch Hu. That's how we're able to create more Malachim, more and more Chaychas for Kedusha, Chaychas for serving Hashem. That's really the concept of answering Amen. In this week's parasha, as we talk about V'Amer Kol Amen, like we see over and over and over in this week's parasha, that's what the MediShah was talking about. Keep in mind this idea that Avaya and the Likim, and that's the Midah, the ability to turn when we're bad the havaya into a laikin, but also the midah when we're good and when we're generous and kind to other people,

turn the laikin into havaya, and we should all be zaycha to constantly receive the midah srachman from HaKadosh Baruch Hu.