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BSD- “I do not understand the connection between that and that the person who brought about this betterment in you becomes a part of you”
Just like the cake that i make i love more, because by struggling to make it, i have to overcome my nature slightly. so to anything that is a cause for overcoming my natural/instinctive behavior becomes connected to my essence.
(see this idea of self expressed in even sheleima, of the vilna gaon)
by this logic any cause for change becomes impetus for love, including tochacha
additionally not all giving causes love (ie. if i give a million dollars to a homeless guy i dont love him, rather i despise )(or if one spouse gives so much to the other and the other spouse is a jerk, they will come to resent the other)
benignuman-it is from both
hirsh says hav is to give and all roots that start with the letter Aleph are talking about the individual. so it would be a giving of self
the jews that were taken out because they did not change their names, language, clothes
this means that
they were called sam and sarah
wore a star of david
and said shlepp and mazal tov
essentially they identified with being jewish
for someone to leave on a dangerous journey into the desert, and to stand up against his slave mentality requires a hidden strength which may have only come from their identification with klal yisrael
the only thing you can love is yourself, so in order to love someone else you need to make them a part of you.
Your true self is the decisions you make to overcome your nature.
So by giving, you are overcoming your nature, and building yourself.
But when the giving is brought on by the other, they become part of your self, thus you love them.
This is the same reason we love a cake we make much more then a cake we bought.
six constant mitzvos
aish.com search 48 ways to wisdom- amazing
R tatz is great but hard
19 letters is good
bilvavi mishkan evneh
“In All Your Ways” Translated and Adapted by Rabbi Eliezer Shore bt rav yaakov meir shechter
this seems to be a machlokes.
While the chazon ish in emunah and bitachon takes side 2.
the madregas haadam takes side one.
The vilna gaon on mishle “??? ??” ??? ??? ??? ???? ?? ????
brings the gemara which tries to understand why the pasuk
???? ?? ?” ???? ???? ??????
uses the word ???? and not ????
the gemara clarifies from a story of rabbah(?) who had a heavy burden and along came a merchant with a camel and told him to place his ???? on the camel, from here the gemarah understands the word.
The Vilna Gaon said, chazal did not need the this story to teach them the word, rather they were not sure if bitachon was enough to garner results or you needed hishtadlus, when Rabba(?) who had strong bitachon, did not action and his needs were taken care of, even when usually you would need to pay for this kind of service and search out for someone to help. The chazal learn from here that ???? implies, that by bitachon alone all your needs will be taken care of.
Another gemara, where a poor person comes to rabba, asking for chicken and aged wine, and rabbah replies, “how can you ask for such fancy stuff when you are taking from tzedaka?”
The pauper replies, “i am not taking from you, rather i am taking from hashem”
when in walks rabbas sister who he has not seen for 13 years, with a gift of plenty of chicken and old wine.
From here rabba understands that by trust alone your needs will be taken care of.
The ramban seems to imply that by trust alone one can be healed from sickness, and the pasuk, verapo yerape, is giving permission to those who lack bitachon to go to a doctor.