Chosen Out Of Love!

Hashem chooses us because he loves us.

Transcript

SPEAKER_00 0:00

Welcome back to Hashem Loves You. This week's topic is called Chosen Out of Love. Before we say Kriishma each morning and evening in the Tils of Shah Samarv, right before we reaccept that Hashem is our king, we affirm that Hashem loves us. In the morning we say Havasalam, Havtanu, or Ahab a Rabbah depending if you have Nusak Ashna's or Nusfard. With an everlasting love or tremendous love, you have loved us, which ends off with Barakat Ha Hashem, Habaicher Ba'am Ysraabah. You are the source of all blessing, Hashem, who chooses his nation, the B'na'i Israel, with love. Just going to stick in the notice it's in present tense. Not who chose, but who chooses his nation, the Ma'israel, with love. And every night we say, I have Asalam with an everlasting love, which ends with Barakat Ha Hashem, Oyevama Israel. You are the source of all blessing, Hashem, who loves his nation, the B'n'Israel. Why is it that right before we're about to be Makabal Omar Shemaim, right before we're about to say a Kriishma, we first have to stress and affirm the love that a Qadish Baruch has for us. I think the reason for this could be is because right after we say Shema Israel Hashem Akin or Hashem Achod, we're going to say the first Parsha of Kriishma, the Parsha of Ahafta, which talks about how we should love Akadish Baruch with all our heart, with all our soul, with all our resources. The only way it's possible for us to have that kind of love for a Qadish Baruch is if we realize the love that Akkadish Baruch has for us. But how do we know Hashem loves us? Do we believe that he does? Sometimes we could feel like we're carrying so much baggage that we have a hard time believing that Hashem really loves us. We have a hard enough time even loving ourselves. Rifshivchin Pingas in his Sikhs and Sukkis says that every time the Psuchim speak about Hashem's love towards the B'naizrael, it's never directed only at the Tzadiqim. Rather, it's always talking about Amisrul. It's always in the context of Amisrul. There's only one exception to that, which is in Apostan Thilim, which says Hashem Ahib Tzadikim. That's the only time it talks about Hashem loving the Tzadiqim. Any other time it talks about Hashem's love to Klayisrul, it does not say anything about Tzadiqim. Rather, it's talking about all of Klay Israel. This is not a coincidence, this is not an accident. There's a reason for this. The reason is Hashem doesn't only love the Tzadiqim. Hakadish Baruch loves every single member of Klayasral. He loves every single yid. Every single one of us that is a member of Amisra is deserving of this love by virtue of the fact that we are yiddin, that alone is reason enough for Hakadish Baruch to love us. And that for Shimshan Aliba Tara. Ribshimshin Pingat asks, why is it that the feel of shakers when we say Havaselam Aftanu, Alakino, Hamak Dev, Sir Khamalin, with an everlasting love? You have loved us, Hashem, our God, a great and abundant pity, you have pitied us. Or an Havarabah. A tremendous love, you have loved us, Hashem our God, but again, a great and abundant pity, you have pitied us. Why do we say Hemluk Gdaylah? A great and abundant pity, you have pitied us. What does that signify? Why is it coming straight after the tremendous love that Hakadish Baruch loves us? We go from the love to the pity. What's going on over here? So Shem Shampinkis answers that when everything is as it should be in our relationship with Hashem, when everything is going perfect, then the emotion that is expressed is love. Ahava. This is the meaning of Ahavaraba or Ahabas Ilam. Then when everything is going good, Hakaj Baruch is expressing expressing the emotion of love towards us. But let's say Khasashom, there's an Aveira, there's Chatayim, there's sins. Then what happens? Hakaj Baruch not love us? Then, says Rashim Shempinkus, the emotion that is expressed is compassion, pity. This is what Chemlah Gadila means. Says Rashim Shempingus, Chem Gadela means, please Hashem, show me your love, whatever the situation may be. Even after my failings, even after I did not domish my assay with very much Kavanaugh in the morning, even when I arrive in the base madridish, I do not feel assured that Hashem wants me to open up the Gemara today and learn. But after all, Hashem is full of chemlah, compassion. He loves me and will give me understanding entirely in spite of it all, despite of everything. Meaning that it's not in the Khazam that there's no love, but rather the overwhelming emotion from a Qadish Baruch, when there's chat, is compassion, is pity. After Hemla Gudila continue by saying, our father, merciful father, who is compassionate, have compassion on us, we recite three sequential words that express Rachim and compassion. Something that occurs three times, we know creates a khazaka, a status quo that has the power to continue infinitely. Infinite Rachmanas, infinite mercy and compassion. This is so important for us to realize that even if the love is covered over, still there is infinite compassion, and the love for us is always there right beneath the service. There may be another emotion covering it at the moment, but it's dear. What's the emotion that's covering it? Pity. Not God forbid hatred or disgust or anything like that, but pity. Rahmanus. Hashem always loves us no matter what we've done. Never Khash looking at us the way we sometimes look at ourselves. This is why we end the braqah with Barakata Ta Hashem Ha Baikhar Bahisra al Biava. You are the source of all blessing, Hashem, who chooses nation of Israel with love. Hashem chooses us constantly, again and again and again, out of love. When we say this bracha, let's try to internalize how much Aqadish Baruch loves us. Even when we stumble and make mistakes, Hashem does not remove his love for us. He is full of compassion and mercy eternally. Let's try to love ourselves as well, and to love Hashem who has created us, sustained us, and chosen us both individually and collectively.