Series
Dedicate a Shiur in the The Thirteen Attributes of Mercy - Tomer Devorah series
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12 shiurim in this series
What changed in God's relationship with Israel after the Golden Calf violated the original Sinai covenant? The shiur distinguishes two paradigms: the original King-subject relationship based on merit versus the deeper Father-child bond based on inherent love revealed through the Thirteen Attributes. Michah's version describes the divine character traits that generate mercy, while Exodus describes how we receive that mercy.
Why must resembling God in form require resembling Him in deeds, and why only for Jews? The shiur distinguishes between tzelem Elokim (divine imitation from physical matter) and d'mut Elokim (containing actual divine essence). Jews possess divine sparks that enable true character transformation, not just behavioral compliance.
Why does God give us the very power we use to sin against Him? The Tomer Devorah's insight reveals that God could prevent sin by making it physically impossible, but this higher kindness allows us to maintain our sense of personal power and choose limitation through understanding rather than coercion. This explains why even prophets can sin immediately after divine encounters.
How can God sustain someone who has sinned against Him? The shiur explains that 'Nosei Avon' represents divine tolerance where God actively supports even those who violate His will. This teaches us to show patience when personally wronged, while still protecting others from harm.
How can God wash away sins without teshuvah, and what does this washing actually accomplish? The shiur explains that sin affects body and soul differently - teshuvah repairs the soul's distance from God, but only divine mercy can cleanse the body's spiritual contamination. This distinction explains why even ba'alei teshuvah may carry physical traces of past sins despite their spiritual greatness.
How can we truly love our neighbor as ourselves without it being disguised selfishness? The shiur distinguishes between vicarious feelings (relating others' experiences back to ourselves) and genuine compassion (sharing their actual emotions regardless of cause). The test: when you cause someone's pain yet still feel their suffering, you've achieved true rachmanus - the divine attribute that lets Hashem share our pain even while punishing us.
If God's anger at sin is justified, why does it fade without repentance? The shiur explains that divine anger maintains a just claim for wrongdoing but doesn't prevent ongoing care and relationship. Unlike humans who withhold kindness until debts are paid, God's love remains unconditional and teaches us to separate consequences from relationship.
Why does God need angels to inform Him of our charitable deeds if He has perfect knowledge? The shiur explains that God operates through two levels of knowledge - immanent and transcendental - and chooses to judge us from His transcendental perspective to preserve human dignity and free will. Our acts of kindness demonstrate we are functioning positively in our earthly realm, justifying our existence and securing divine mercy.
If speaking truth is valued, why is lashon hara forbidden even when the information is accurate? The shiur develops that true emes means respecting others' realities and perceptions. Speaking negative truths destroys relationships where those flaws weren't problematic, unnecessarily damaging both listener and subject by forcing awareness of what didn't bother them before.
Why does the divine attribute 'Yichbosh Avonoseinu' suppress rather than simply forgive sins? The shiur uses the Ramak's framework to show that humans instinctively claim credit for good while blaming others for bad, opposite to Hashem's approach. Developing security in our inherent worth allows us to properly take responsibility for failures while crediting others for their contributions.
How can sins be "cast away" if we committed them? The shiur uses the Ramak's explanation of Tashlich to develop a yesod that sins are external to our essence, not inherent flaws - evidenced by the Torah's careful language with Yishmael versus the ben sorer u'moreh. This understanding transforms both teshuvah and how we view spiritual failures.
What distinguishes divine emes (truth/justice) from chesed (kindness), and why are they linked to Yaakov and Avrohom respectively? True chesed involves giving without any expectation of benefit, recognition, or logical return - a godly trait that only those who share divine nature can genuinely achieve. The Sodom mentality represents the opposite: preventing others' benefit even at no personal cost, revealing complete absence of this divine characteristic.
