Musar su Deuteronomio 14:1

We must always remember that nothing evil descends upon Israel from the Celestial Regions, since Israel remains at all times in the category of בנים אתם לה' אלוקיכם, "you are children of the Lord your G–d" (Deut. 14,1). Even when G–d is angry at Israel, such as when He allows the destruction of the Temple and Israel's dispersion among the nations of the earth, this is only for Israel's good. Just as the discipline a father administers to his son is due to his love for him, so the Lord disciplines us, and it is all for our own good. Such discipline aims to refine us who are His first born among all the nations. He aims to cleanse us of the stains of sins and iniquity, and thereby cause us to return to Him in penitence, so that ultimately we will be totally pure, without any blemish. We will explain this when we discuss the portions that are usually read in public during the period between the 17th day of Tammuz and the 9th day of Av, the anniversary of the destruction of the Holy Temple. When that objective will have been reached, the prophecy contained in Psalms 30,2: "I will extol You, O Lord, for You have lifted me up and not let my enemies rejoice over me, "will be fulfilled. The word דליתנו can mean one of two things. It could be explained as coming from the root דל, "poor," or it could be an expression denoting "elevation." Poverty and troubles may be the causes that bring us a surfeit of light, over and beyond the light we enjoyed prior to our having been plunged into darkness (through exile, etc.). This great light emanates from the very darkness into which G–d has plunged us, so that thereby great enlightenment may emerge, a process similar to blood which eventually is converted into milk that is pure white. In a similar fashion, G–d turned the curse (of Bileam) into a blessing. The curse was not replaced by a blessing, but eventually became a blessing. Thus the destruction of the Temple is actually the beginning of its restoration. It was the catalyst that alone would lead to the condition of תם עונך בת ציון, "Your iniquity is expiated, Fair Zion; He will exile you no longer" (Lamentations 4,22). At that time, the great Temple, the everlasting one will be built. Because חורבן is the commencement of rebuilding, we conduct ourselves with dignity just as we did when the Temple was still standing; destruction is the true cause of an enduring Temple, i.e. the true ישוב. Halachah recognizes this phenomenon. We are culpable for certain kinds of destructive activities on the Sabbath despite the rule of כל המקלקלים פטורים, "all who ruin something on the Sabbath are not culpable" (Shabbat 106). The exceptions are destructive activities which are a necessary precondition to constructive activities, such as the tearing down of a structure in order to enable a new structure to rise in its place (compare Shabbat 31b). Our prophets have assured us that the fast-days we observe nowadays on the 17th of Tammuz and the 9th of Av respectively will become great holidays on the reconstruction of the Temple (Zecharyah 8,19).

So is it exactly with the Blessed Creator vis-à-vis the children of Israel, His holy people. For they are like sons to Him, as it is written (Devarim 14:1) "You are sons to the L-rd your G-d." And He rejoices in their good and grieves in their cries and in their shame (viz. Sanhedrin 46a). And this one [the friend] goes, in the eyes of the Father, whose glory fills all the world and shames His son before people to no purpose. What pleasure has He from this? And Rambam (Deoth 6:3) has adduced a principle in respect to the mitzvah of "And you should love your friend as yourself," that one should be just as solicitous of his friend's possessions and honor as he is of his own. And, as stated by Tanna d'bei Eliyahu 27: "Thus did the Holy One Blessed be He say to Israel: 'My beloved son, do I lack anything that I ask it from you? And what do I ask of you. Only that you love one another and honor one another and fear one another, and that there not be among you transgression and theft and unsightliness, so that you not be rejected forever, wherefore it is written (Michah 6:8): 'He has told you, O man, what is good. And what does the L-rd your G-d ask of you, but that you judge rightly, and love lovingkindness, and walk humbly with your G-d.'"

And this is the intent of the verse "You shall not take revenge and you shall not bear a grudge against the sons of your people. And you shall love your friend as yourself — I am the L-rd." If you say: "How can I make myself not have anything against him and even love him?" the verse itself provides the answer — "I am the L-rd." As per (Malachi 1:2): "'I have loved you,' said the L-rd," and (Devarim 14:1): "You are sons to the L-rd your G-d" — you, too, can love him. And, in truth, the matter is simple. For since a man looks "downwards" at his friend, seeing him clothed in physical matter, he [his friend] is not very significant to him, especially, if he is against him in some matter, in which instance he "nullifies" him completely. Not so the Holy One Blessed be He, who knows, in essence, that the root of the holiness of the soul of Israel is exceedingly great and awesome, as it is written in the holy Zohar in several places, that the root of the holiness of the soul of Israel on high is in an extremely awesome sphere, wherefore their eminence and His love for them, accordingly, are extremely great.]