Examining Human Behavior, Divine Judgment and the Role of Temptation

Imagine a child left alone in Las Vegas with an unlimited black credit card who starts committing heinous crimes. Who would you blame in such a scenario? This episode navigates through this thought-provoking question, leading us to Moshe Rabbeinu's historical defense of the Jewish people when God sought to eradicate them for their sins. We shed light on Moshe Rabbeinu's argument, which placed the blame not on the Jewish people, but on the excess wealth God had given them, akin to the child left in Las Vegas by his father.

Dive into the teachings of Chazal, who honed in on the root cause of sin rather than the sin itself. Explore the significance of 'Haschala' - the beginning of each mitzvah and sin. This episode offers a deep dive into understanding the profound connection between morality, responsibility, and human behavior in the face of temptation. This episode isn't your typical Torah study; it's an enlightening journey that explores the complexities of human actions and divine judgment.

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Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Transcript

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Would you, or even could you possibly, blame the child If it was his father who dressed him up in a beautiful, textured, custom made Xenia suit?

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He got him all the food and drink he could want.

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He did his hair, pampered the child, sent him to a day spa, then gave him an unlimited black credit card and said here, have a good time.

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I'll leave you here for the sake of the muscle on the strip of Las Vegas.

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I'll see you in a couple years.

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Have a nice life.

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Would you blame the kid if he was engaged in some heinous crime, caught engaging in chatoim, or would you turn your blame to the father who aided, abetted and probably caused all of what transpired?

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This was the winning claim of Moshe Rabbein, who says the Saphri, says the Medrish.

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When our holy leader engaged in the art of disputation with the creator of the world, when Akadash Baruch was dead set on the annihilation of the Jewish people, it was one too many sins.

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We just finished our Kizatskah, our Hora around the golden calf, at the very footsteps of Harsenei, a place that the Torah was to be given.

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We just did the Avodazara, the Egelhazov, the golden calf.

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And now Hashem says enough is enough and let's wipe them out and start a new nation with Moshe Rabbein who, not accepting any plea, bargains or settlements, goes to bat for us and says this reference here at the beginning of Safer Dvarim by the words Dizahov we wandered by the spy on the wilderness called Dizahov.

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Moshe says Rashi really explains to us that it's referencing die Zahov enough gold, says the Medrish.

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That Moshe turned to Hashem he said you gave us so much gold and silver.

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We were so laden with this wealth because, as the Egyptians were drowning in the river and then the sea spit out their possessions, we were so rich.

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We were like this child who left in Las Vegas by his father.

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What should the child do?

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Haben shalom yechta, the sin of Odazara.

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That was always going to happen.

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That's just Mimele, it's just an outcome.

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Chazal are focused on the causation of the sin.

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What the root of it was?

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Everything else, the totally mutter, food, drink, the money, not really an issue.

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That's where Chazal focused themselves on the actual Odazara, the sin of the 613.

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That you can't do.

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That all just happens, happens as Mimele and Alkum.

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Amazing, the whole thing came from the acquiring of too much gold.

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The verse in Hosea, kesef, invasive, zov Asu Labal.

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I believe it's the second chapter.

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There Rabbi Rukham tells us this is the idea that the fools overlook and the wise men and scholars know.

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For every mitzvoth and every avairah, it has, in Hashala, a beginning.

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Everything isn't just one big shulent of mitzvoth and avairahs, as if like oh shachars, now, okay, let's do that, let's do Samin.

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Oh Hanukkah, let's do like Kandol, oh Sukhah, let's do Lulab.

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No, everything has a Hashala, each mitzvoth, a beginning where things start, and each avairah.

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I'd imagine that Chazal wouldn't even care very much if one was engaging in sin of just those time distracting and perhaps at times immoral applications that one may have on their phone.

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Perhaps they'd focus more and turn their eyes to the causation of the sin as to why do you even have them in the first place if they are, after all, so time consuming, distracting and at times inappropriate for the Jewish soul.

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Hashala, Rabbi Sain, there's something called a beginning to it.

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You show up early to davening a Hashali.

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You show up on time to the learning.

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You have begun your Zman, your time properly.

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The fools jump into learning without even knowing how to learn, says the Ram Bum.

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You gotta know the give and take, you gotta know the thought processes, you gotta know the jargon of the Talmud you gotta speak the language.

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Everything has a Hashala.

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The sins don't look at that actual cause, for Chazal, even by the golden calf, looked way before it, moons before it to Dvarim that were totally mutter, just a coffee, some food, some drink, a beautiful suit, and ultimately that is what Chazal focused on.

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That was the causation and Hashala of Sin.

Examining Human Behavior, Divine Judgment and the Role of Temptation

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