What Is Hashem’s Answer to Tzaddik V’Ra Lo

0:00This Torah class is brought to you by Torahanytime.com This is a famous Gomorrah, Masech, this Maghilla. Rava said, a person is obligated to become inebriated and poor to the point at the la Yada by an Arab Haman, La Barakh Mardakhai, until he does not know how to distinguish between cursed as Haman and blessed as Mardakhai. This is a very strange statement. Why would Ghazal want us to reach the point where we can differentiate between Haman the ultimate Raja and Mardakhai, the ultimate Sadig? We are taught it is imperative to discern between Khoidish and Khoil, between Strol and the Nations. So why is Rava suggesting that we do something that seems completely out of character for us? If we wanted to present a metaphor representing two opposite extremes, you could have said out of the la Yada between day and night or between black and white. Why specifically between our Haman and Barakh Mardakhai? So in Pasha's Qisisa, Moshir Rabbenu asked Sashem, had the aim you know as the Raja, make

1:05your ways known to me. Ghazal explained that Moshir was asking the age-old question of Thearasi, Sadig Veraloi, Roshir Vtoivoli. Why do the righteous suffer and the wicked prosper? And Hashem's answer is puzzling. Hashem tells Moshir, I will place you in the cleft of the rock and I will cover you with my hand. Very easy as a Khaira, you will see my back upon a la Yaro, but my face will not be seen. What exactly did Hashem Moshir from the back? And how does this answer Moshir's question of Sadig Veraloi? So he goes, Ma'am, Sakhir's brother says, Ma'am, Chahir, Akadish, Barakhir, and Moshir Keshe shot film. When Moshir was inside the rock, Hashem showed him the knot of his film. But how does that answer Moshir's question? Moshir asked Hashem, why is there so much evil in the world? Why is the deacon suffering? People struggle with serious health issues. Families are dealing with older singles. People are struggling financially.

2:05It feels like there isn't a family that is not struggling with a child. Good people from good homes. So why is there so much pain? It seems like every day there's another crisis. And Hashem responds by showing Moshir his film. So how do we understand this? It's a once in an unbelievable answer. When you look at someone wearing a film from the front, you see two straps, a right strap and a left strap. The right strap represents Moshir's ahesit, Hashem's overwhelming kindness and mercy. The left strap represents Moshir's ahesit, strict justice. From the front it appears as if sometimes Hashem relates to us with mercy and other times with harsh judgment. So Hashem tells Moshir upon a lawyer role, don't look at me from the front. Don't look at my straps from the front where you'll see two sides of me, ahesit and then. But rather, where it is as a high right, look at the back, look at the knot of my film. In the back you will see that the two straps are really one.

3:07They are tied together in a single knot. They all emanate for one single source. It is all Rahman. Hashem was teaching Moshir that what appears to us as two separate meters of Hashem is only an illusion. In reality, it is all one. Even what looks to us like me this and then is really me this and Rahman. We just don't see it yet. It's hidden from our view. But one day, it will be revealed to us that even our hardships were truly acts of kindness from Hashem. Every day when we say Shema, we cover our eyes and we proclaim Hashem al-Qainu Hashem Hashem representing me this and Rahman and al-Qainu symbolizing me this and then Hashem al-Qainu. It is all one. We believe that whatever Hashem does is ultimately for our best. Even when we do not understand it. In this world, our vision is limited. Our perception is finite. We see good and we see bad. We see a right strap and we see a left strap. We see the shit that we wanted and they said no.

4:10The business deal that we worked so hard on and it fell through. We sheave all the seminary that rejected us. In our finite minds, we perceive that as bad. We feel disappointed, bought for the East as a Khairah, when we look back on our lives, we will discover that what happened then was exactly what needed to happen. That health crisis, that challenging child, that was the best thing for us. It propelled us to heights we never would have reached otherwise. What we experienced the real time as painful, what we labeled as bad, was not really bad. It was beneficial for us. Hashem, Medes, Arachimim and al-Qainu, Medes, Adin, Hashem, Akat, it all emanates from the same loving, nirvana shlana. And also love, when we reassess, when we will reassess our lives of clarity, we will thank Hashem even for the suffering, because we will see how it was also for our good. We will see how behind the scenes everything was tied together.

5:11And perhaps this idea, we can now understand why Rava specifically used the example of being our Haman, the Baghmardakai. Because on Purim, we come to the realization that all the our Haman's, everything that we perceived as bad, were also Baghmardakai. But we thought was cursed, was actually our greatest blessings. And now we know, have a wonderful day.