Parshas Kedoshim: Rebuke - The Greatest Gift

this Torah class is brought to you by Torah anytime.com Pas kadim we have a very interesting MIT Mitzvah in this week's para but we begin by talking about something very mysterious in par and that is yobu is looking for his and he comes to his uh his family's native land he comes to and he meets a bunch of Shepherds and the PK tells us byov yob says to them my brothers where you from they said we are from address andov keski points out that there is one word in this P that stands before his eyes always and it's inexplicable we cannot explain it and that is which word is out of place which word doesn't belong there my brothers Yu is meeting people he has never met before he doesn't know them from a hole in the wall why would he call them brothers okay this is not the hood yobu why would he refer to these individuals as brothers he doesn't know them they're not related for all yaku knows they could be you know who knows what criminals terrorists why is yobu calling them brothers in fact this is the only place Ines really where you have two people talking to each other they're complete strangers and one guy calls his the next guy brother we know light in sad when the people were you know banging down the doors let us in get those guests out so L says my brothers don't harm them but there at least they were people of the same city L knew exactly who they were so at least you know they have some relationship L could call them brothers but here yaku is speaking to complete strangers and we know in when CL was about to enter their passing through the land of Ed and sends the following message to Ed so says your brother CLA Isel and all the M jump on that why is it why are we telling Edam we're brothers with them and all theim go to town to try to explain what CL is meant by referring to themselves as brothers and yet says rakov ketki when it comes to this word brother and Par say nobody's bothered everybody just reads the PK the B reads and V nobody gives it a second thought why is yov referring to these complete strangers as brothers okay there's a very interesting Mitzvah in this week's para and that is the Mitzvah of right the mitzah is you see somebody he uh he's eating a cheeseburger from McDonald's so right the MIT is you got to tell him hey sir cut it out what if he's about to eat what is he about to eat it you got to stop him from eating it fine question before you take a little an you make a before you sit in the Suka you make a before you put on filling you make a so here the guy is he's about to eat the cheeseburger you say wait why don't you make the why don't you make a why not it's any you make you make a mat you make a when you put on your Talis why don't you make a when you give it's a good question to what extent do you have to give mus to somebody in other words let's say he's going to attack you let's say he's going to curse you let's say he's going to be insulted until what point is a person obligated to give so the tells us number four on your sheets until what point is someone obligated to give mus says you got to tell the guy what he's doing wrong until he's going to punch you in the face up into that point if the guy is just going to you know hit you lightly until he's going to Mish punch you you have to give him M okay sh says no don't be so fanatical until he's going to curse you out you don't have to wait until he's Mish going to punch you if he's about to curse you you know you could stop said until the guy is going to be disgusted with you you don't have to wait until he hits you you don't have to wait until he curses you if you keep on telling him you you Russia you no good neck you this and he's going to be disgusted with you that's when you could stop and the gar goes on to say that this m is really rebar says until he's going to hit you Rua says till he's going to curse you benaz says until he's going to become disgusted with you and the gar says all three opinions derive their respective shos from the same Source because we know there was once upon a time there was a man named yonasan yonasan was good friends with and yonasan did not like the fact that his father sha was giving d a hard time so yonasan give some mus to sha and the PK says sha was about to hit him sha cursed him sha was upset with him and from the fact that the Torah the tanak mentions these three things we learn that from there respective you give mus until the your friend is going to curse you until he's going to hit you until until he's disgusted with you asks ketki there is no other Mitzvah in the T that there are exemptions for for instance let's say you know we tell a guy put on Fillin he says put on Fillin I have a guy in my Shool if I put on Fillin he's going to punch me in the face I can't put on Fillin so is this person exempt from wearing Fillin because his friend is going to punch him or let's say you have a guy that says Talis my next door neighbor if he sees me putting on a Talis he's going to curse me so you exempt from wearing a Talus that's the other guy's problem he doesn't like you wearing a Talis you're not exempt because he's not going to like you there are no exemptions for any Mitzvah because someone's going to hit you someone's going to curse you someone's going to be upset at you so why when it comes to the Mitzvah of rebuke all of a sudden we say you know the Mitzvah is not so far reaching it only goes up to a point once it reaches a certain point you're exempt why you exempt you're not exempt from from uh from learning because your friend doesn't like it right imagine I I can't learn you know it makes my neighbor upset at me he's going to start cursing me who cares that's his problem why when it comes to the mitah of do we say up to a certain point okay another question thear tells us what if you know you see a guy in and you know during couldn't imagine such a thing the guy actually talks right we don't know of such things over here it's very quiet but they say that in some shs I don't know maybe that doesn't even exist anymore but in some shs sometimes people forget and they say a word during during so what's the you have the biblical obligation to tell the guy don't talk are you allowed to embarrass the guy are you allow to get up and she stand up on your chair and say you shake you Russia so thear says like this if it's going to shame him if it's going to embarrass him if his face is going to turn white you're exempt from the Mitzvah right thear says in look at number eight that thear says why does the to teach me that if his face changes colors you don't do the Mitzvah ask yki why not who cares if his face changes colors you have a mitzvah you got to give him rebuke so fine I'll be violating the LA of what do you do if and come together at the same time we know if are shus you could wear them a could wear his bigun even though it's shus we know if somebody's um somebody dies without children their brother will marry the deceased wife that's called ium so if there's a concept of who cares if my rebuke is going to embarrass the guy the guy is going to turn white like a ghost why doesn't the push away the LA okay says rakov ketki something very important if we were to ask ourselves how do we understand the Mitzvah of rebuke here you have a guy I'm walking by his house he's mowing his lawn on chabas so I have a Mitzvah to explain to him that he's doing something wrong why so we probably always viewed it as God told us not to desecrate chabas so we have to keep chabas oursel we can't use electricity we can't write but that also means we're responsible to make sure that other people keep God's mitzvos so to is like your God's policeman you're like Sher in Patrol the same way you have to keep mitos we have to make sure other people keep mitzvos why it's our responsibility toward God says rakov keski there could be nothing further from the truth God doesn't need policemen God doesn't need you know Secret Service he doesn't need officers he doesn't need you know undercover cops God could take care of his own business we have no Mitzvah to stand up and make sure other people are doing the right thing because that's our responsibility to Hashem no you know why we have a take a look at the ramb the r says number six on the second line you see someone doing something wrong whether it's interp personal whether it's between him and God you have to rebuke him privately you need to speak to him gently softly you have to let him know you got to tell the guy I'm doing this not for me not for my benefit I don't care you keep shabas you don't keep shabas it doesn't help me it doesn't harm me I'm doing it for you I'm trying to help you I'm trying to give you o says the ra you know what looks like imagine you have a guy he's starving yeah he's starving and he's you know he's wallowing he's languishing on the street corner and you go him bring him a piece of bread so what would you do you you you know you poor guy you lazy bum here take the bread nobody would do that you go over very compassionately very mercifully and you give him the bread in a way that he recognizes that you're trying to help him out you know what is says the ra is it's you're giving the guy the greatest gift possible T is not your God's policeman is not your his secret service you're his agent you're his cop God doesn't need that is and if by you giving him you're going to shame him the guy doesn't think you're trying to help him the guy thinks you're trying to hurt him that's not the mitv you didn't do anything you didn't give to you didn't help him says if we were to before we walked in here this evening if I were to ask you is it I think most of us would have said it's aah it's our responsibility to God say no it's not it's a the same way if a guy needs a dinner he needs something to eat you feed him same way if a guy needs sick you visit him in the hospital the same way if somebody needs a buck you lend him the buck so to a guy he has every physical pleasure in the world but his life is empty or even if he does Mitzvah he's missing one Mitzvah so he's empty from that mitah the greatest gift you could give him better than giving him your credit card is teach him how to do the Mitzvah it's a Mitzvah of it's not says you know why if by giving someone you're going to embarrass him you know why if you're going to embarrass your friend you don't give not because embarrassing is so strict no we would say it's because if you're going to embarrass your friend that's not a that's not that doesn't have the it doesn't have the image it doesn't have the picture of so we're learning a very important idea is not it's an interpersonal Mitzvah that is why very interesting you know if you look at we the mitah of's position in the T you look back at number seven if it says it doesn't say eat matah sit in the Suka we Fillin give rebuke put on your Talis it's not position among it says don't hate your friend in your heart rebuke him don't be don't take revenge have look carefully where the is positioned it's not positioned among it has nothing to do with you and God it's about do you feel for your friend and if you're giving T because it makes you feel good to be the guy to tell this yid over here that you do things better than him don't say anything because that's not you're not doing him a favor is and that is why if you look in the footnote on the he answers very interesting sto we know if I were to ask you why was the second destroyed baseless hatred that's what thear says in the but if you look in thear says something else entirely thear says you know why this second base I this was destroyed because they didn't rebuke each other sounds like a contradiction one gamar says because they hated each other one gamar says because they didn't rebuke each other says it's the same thing of course they rebuked each other but if you rebuke your friend because you hate him it's not rebuke it's not you're you're antagonizing him you're instigating him it's h he just getting on his nerves you're just aggravating him you're annoying him the definition of you look at number 14 says is it's based on the next commandment of there's a connection there's a connection between if you see a guy mowing his lawn on chabas and you start throwing stones at him because you don't like him you don't like the fact that he's not doing what you're doing keep your mouth closed that's not it's not rebuke that's not rebuke the definition of is it's it's we find this concept already in the you look in the number 12 and number 13 tells us about says walked with God walked with God what does it mean to walk with God they went on spers together they went on a stroll you know he what does it mean walked with God says he walked in the ways of to do good to his neighbor with charity and rebuke same thing says as Charity and rebuke it's the same type of Mitzvah same type of Mitzvah you have to if if you're about to give rebuke think to yourself am I doing something that par pars if your form of rebuke is not like s then you need to rethink how the is being given says the same thing by and then thisno adds by the way you know who else says this good old Bruce the chadin anyone who know who that is Bruce the Chalin was a thir Century BCE historian who used to read hieroglyphics and uh he would read the Mesopotamian hieroglyphics and what it said on the mesop Mesopotamian hieroglyphics was that there was a mble and the spno is quoting over this uh early 3r Century BCE historian okay just in case you're wondering anyway what we're learning is that the mitvah of is a and now we have a very simple answer why you don't make a on the why don't you make a because you don't make a on any the ra says number 16 you only make a on on right anyone ever make a when they give anyone ever make a when they do anyone ever make when they do right you invite a guy to your house oh wait a second before you eat the fish right nobody makes that is another important reason why you don't make a not and now I'm going to tell you something that's you know knock your socks off right if I were to so keep your shoes on if I were to ask you let's say you know you're in a Sho and for 30 years the guy next to you he whispers to his friend during Kadesh and you never said anything and then you realize you know what I really should have told him something so you do CH you say you know then you realize do I have to ask the guy from say m for not saying something I have to ask him for M why would I have to ask him for M it's between me and God so if you would have asked me a week ago do you have to ask someone from M for not reprimanding them of say what kind of sounds ridiculous what kind of question is that so the question was written toi if someone does not reprimand their friend do you have to ask them look at number 17 suff whether you have to ask him from a I would say you might have to because if you look at number 18 this is some biographical sketches of rman famous story rman when he he was a renin and when he took leave of his kahila so he said you know the minog is that when you uh take leave of someone you asked them from AA so he said I have something to ask you fora about he got up from the podium and he said I ask you from M for allowing the city to open up a tarba school a reformed school and even though I know it there's nothing I could have said that would have helped what I should have done was I should have gotten down on the floor laid down across the threshold of the building until you saw that the school would not be open until you on me and I to the for not having been so you read the story you know it sounds like he's just trying to be dramatic he's trying to be you know get his point across in a very uh very uh strong way no what we're learning is if you don't reprimand someone you owe them something you V you did an Ava to them you sinned against them the same way if you hurt someone's feelings you owe them something if you don't give someone a and then you know you realize you should have lent him the money you got to ask him from the same way if you could have done a to some you don't you got to ask him if you could have given someone mus at the right time and you don't now you got to think maybe I have to ask him for you know that's a little bit of a different perspective than uh we're probably used to so again what we're learning is is a it's you don't make a okay now let's learn something a little further now we know there's a m of but me come on you got to be kidding me I'm going to tell the guy sitting next to me and she'll not to talk by doming I have a guy you know my neighbor he's mowing his Lo lawn by on shabas well I'm going to tell him something you know it's America you know mind your own business Live and Let Live you know I do my thing he does his thing everybody's a free country don't say anything you know don't disturb the peace free rights free societ freedom of right what does the r say about that look the r the r says on the third line no one should say it's not I'm not mowing the lawn on chabas I'm not talking about kades I would never say a word I don't even talk in somebody comes to me even during I don't even I don't even look at him but the guy next to me that's his problem says the ra I'm not s and if he sins it's not my problem you know he'll take it up with God Live and Let Live says the ra this is the opposite of the Torah attitude the Torah attitude is if you see someone doing something wrong you are morally obligated to say something don't keep your mouth closed don't ignore it don't say it's his problem don't say you know I'm a nice guy I I'm the nice guy in the show I'm the guy that everybody likes I'm the guy that you know is friends with everyone says ra there's no Mitzvah to be the nice guy there's no Mitzvah to be the good guy the Mitzvah is do what the Torah says and the Torah says if someone does something wrong you got to say something what about how do you tell it to him what do you say what do you say you know you see a guy you know do doing something wrong so should you get up you know in Time Square on a soap box and start you know announcing everyone should know that you know Shar Ben barel back here in tus let me tell you what he's really like is that what you should do says look at number 21 says on the top line in the left colum next par next column this teaches us that at first you need to rebuke someone privately softly gently you pull the guy aside you say you know I really respect you I learned so much from you I really look up to you oh if one day I could be like you but you know I just wanted to tell you there's one little thing that maybe I wanted to point out maybe you could think about what do you think you tell them very nicely right so he's not embarrassed but what if the guy says get lost well who do you think you are you're telling me what to do you know fake there's no doubt if the guy does not stop you got to publicly shame him you put up signs this guy is a sinner you embarrass him until he repents so if he asked the is there ever a time to embarrass someone publicly so yeah but obviously first you have to do it privately by the way I just want to point out that the ram says that if a person violates you can never embarrass him publicly you embarrass him you you go over to him privately you say I'm please excuse me please um I you know maybe I could mention something to you could consider you could think about and if he does it again you go over to him privately again and if he does it a thousand times a thousand times privately there is never a time you can embarrass someone publicly by but if someone violates then eventually eventually eventually you're allowed to marass him publicly so far according to what we've learn learned is there ever a time you could embarrass someone publicly immediately no of course not never eventually and yet we find a very strange says like this one is not allowed to talk during it's a right you hear this you can't talk during by the way it doesn't just mean it means what if you talk you know if you talk are you just you're basically a good guy it's just you know you have a little problem if you talk you're a sinner okay the how bad is a sin it's only like murder that's it you're like Cen who killed his brother he that's it what do we do to you we scream at you we scream at you well you know that's pretty strict right now if I were to ask you does mean we scream at you eventually or we scream at you right away what would you say right away he doesn't say eventually he says we scream at you if he meant eventually he would have said and if the guy keeps on talking every day for 3 weeks then we start to scream at you doesn't say that says we scream at you right away that's not with the r said that's not what the says the says you got to do it gradually and the seems to say that there are certain instances where you could embarrass the guy right away and in fact if you look in the from one ofner he says you know what the means doesn't mean you could embarrass him right away agrees to the parameters of the ra and that this is a gradual process but is that what the sh says I don't think so sh says you scream at the guy doesn't say eventually says immediately so what we would like to explore is is there ever a time that somebody could be doing an A and there's no tolerance you got to reprimand him immediately that's what we want to look so we come to a very interesting gar the gar says like this there was a guy by the name ofat was one of the alltime greatest R right a man whose name lives on an infamy everybody knows right he's a Russ Mar the classic example quintessential example of and yet at the end of the day he's the king so what did he do right he had to do something right you know with all of his sins with all of his sins he had to do something right what did he do that was right says number 23 why was to be the king you know why cuz one day he went to the biggest in the generation the biggest the most powerful person the wisest man and he had the guts theity and he risked his life to say schma I want to tell you something you're doing something wrong so the asked if he's such a good guy you him that he gave why was he punished says the because he publicly reprimanded him he publicly reprimanded him so here we have this dichotomy yam was rewarded why yam was rewarded because he gave M to schl gave on the other hand he was punished because he gave mus publicly now it's very interesting what was the mus gave to scho in the times of made holes in the walls of Y so that people could come to be until schomo came he stuffed up the holes why did he stuff up the holes cuz schlomo married a Woman by the name of basar right that must have been you know some he married the daughter of parro and the daughter of parro would come out you know like the the Queen of England and wave from her porch and everybody would wave to her and Sh wanted everyone to come through one entrance and wave to the que the queen so y said but all these people you're stopping them from being OA fine but did it publicly if I were to ask you what did yam do wrong we would have said what he did wrong was he reprimanded schlomo publicly he should have done it privately and that's what the Yad says in number 25 he reprimanded him publicly and yet if you look at rashi rashi says ever so slightly different okay you need to really have a very fine ear right now Rashi says you know why your was punished why was your punished number 24 he reprimanded scho publicly live in order to embarrass him says Rashi what yam did wrong was not that he reprimanded him publicly is that his intention was to embarrass him by reprimanding him publicly it sounds like had yam reprimanded him publicly not trying to embarrass him he would have been allowed to embarrass him and reprimand him publicly you hear what Rashi is saying Rashi says why was your R unpunished because he specifically reprimanded him in public in order to embarrass which implies if that wasn't his intention if he just reprimanded him publicly that would have been okay so what we have over here is Rashi seems to be saying that there are times you're allowed to reprimand someone publicly immediately when when so it comes to something very interesting says the yeah number 28 the smack not what you wear when you paint says like this the whole discussion of when should you reprimand someone privately that's when they sin privately says the smack two lines from the end if someone sins privately you got to rebuke them privately be a Mr Nice Guy be a softy be gentle so the person will accept it but what if a guy sins publicly there's no tolerance there's no patience there's no waiting because if you're going to sit there with your mouth closed while this guy speaks Lush and Har in front of 50 people talks spining in front of 50 people eats something not proper in front of 50 people if he's doing it in the privacy of his home you be nice you be gentle you say oh I respect you so much and you're such a nice guy and this blah blah blah blah blah and you butter him up and then you give it to him right but if a guy who's sinning publicly there's no tolerance so you say okay that's a smacks opinion do we pasan like the smack quotes the smack word for word number 29 say that's do we like says the there you have it and I even saw that's when the says that if someone is talking by you got to call him out you know why what do you mean but you have to be patient and you have to be soft in beginning yeah that's if someone sins in the privacy of his home and nobody knows about but a guy standing in sh in front of a 100 people and he's going to talk he going to keep your mouth closed you can't do it you're not allowed to do it that's how the mkin that's why the says if you see someone talk go in bik he doesn't mean after two years he means right away that's a simple meaning but you don't get a no you get a Mitzvah you got to tell him you have to stand up you got to that's the that's a new G you don't want to desecrate the name of Hashem now look every Dian every every person in that position has to make the best estimate and the best decision of how to take care of the problem but when the says we have a very simple way to explain that he means right away okay now it's very interesting that there seems to be a dissension of opinion about this again we said said means eventually eventually I'll tell you an amazing Story the sh one day he gets a letter in the mail from a rabbi by the name of Y very respected Rabbi great speaker Big B his packed and the letter went like this writes to the sh he said I want you to know it was and I got up to the podium as the middle of giving this wonderful d and a guy has the he gets up in the middle of the DHA he stands on the table he said you Rabbi you're an you're a Russ you're what kind of is this what kind of Yesa did you go do you know anything and he embarrassed me publicly he said that what I was saying is a carus and he ashamed me and R writes to the sh what should I do should I put the guy in should I lock him up in the closet what should I do with this guy so the sh says you wouldn't believe it because an hour ago I got a different letter i got a letter from a guy who said that last shabas he went to a shabas and you you wouldn't believe Rabbi what the rabbi said at that what he said was ridiculous it wasicus it was shameful and he goes on to write what the rabbi said the rabbi said that when told the rabbi said it says why does it start off and end so you know what this Rabbi made up the rabbi said when you take out the air of from they're not going to serve me they're going to serve the and this guy writes and I was there and I couldn't take it my you know steam was coming out ears this is a rabbi he's spewing a carus he's you know sh he's this guy doesn't know what he's talking about so the guy wrote did I have a right to publicly shame him so says I could have never imagined that you R were the rabbi that said this ridiculous jasa but now now I know it was you what are you talking about what got into you what kind of Joshua is that it's AI carus it's shameful that you could say such a thing but you should know the guy had no right to embarrass you publicly so it seems like it's over here because this this Rabbi y when he gave his it was publicly and he was sinning so somebody wanted to say just because a rabbi speaks in front of a 100 people that's like private because there's only one person listening right no but all kidding aside probably there they at least two people right so you know the the they um Rabbi was once giving AA right so uh he saw after the this guy's sleeping so he turns to his friend he said wake him up so he say no you put him to sleep you wake him up right okay but any event so what how do we pass the seems to say that even when it comes to you still you still can't someone publicly the consensus of is like the the smack m that if somebody does publicly you can embarrass them publicly perhaps the case of the is that even though this Rabbi his DHA was a carus nobody knew nobody you know nobody picked up exactly that she shouldn't have said that elim is the there's only one there who understood so we can't say that what he was doing was sinning it was not recognizable to everyone but it comes out that there may be instances you know I'm not tell you what to do but there may be instances that a soft approach is not appropriate even in the beginning so again if you see someone doing private private private private you can never say anything public if he's sinning privately private private private that may be public and then if someone sends publicly there may be a area in where there could be a public protest okay what we'd like to conclude with is that there's a very difficult number said I am I'm incredulous I can't believe if there's anyone alive today who knows how to give mus come on nobody knows how to give mus you go over the guy you know I don't like what you're doing nobody knows how to give mus nowadays in the right way that's what said and that is why RAB we saw in number three in the beginning of the sheet why we don't make a says we don't make because who says you're doing the Mitzvah there people don't know how to do the just how to do it it's questionable whether you're doing it so does that mean bottom line that now nowadays we don't have to give mus we don't have to give we could say you know what I don't know how to do it I'm not trained I'm not sensitive enough I don't I'm not really you know nobody if ifar is saying no no one knew how to do it then certainly today no no one knows how to do it and it almost seems like way there's very interesting at the end of the there's a little compendium called Mar and it's a ethical work and Maga says that we know the Torah says you can't hate anyone how about Ram how about the wicked so the said says technically speaking you're allowed to hate rasham but in order for someone to be an established Russia you have to give him first you have to give him mus you have to explain to him what he's doing wrong and says Thea nowadays nobody knows how to give mus so since no one knows how to give muster nowadays there's no such thing as rash so there's no such as you can't hate anybody so he's using this that nowadays nobody knows how to give and that's why you can't hate anybody so does that mean you know I'm in sh and I see someone next to me you know talking or I see someone doing something wrong does that mean I'm exempt from the Mitzvah no the P say no don't make that mistake don't cop out of the Mitzvah you know what the gamar means when the gamar says I'm doubtful whether anybody could do the Mitzvah properly nowadays what thear means is like this even the magava himself five lines earlier says I want to warn everyone that if they see somebody doing something wrong they got to say something what do you mean he just said that nowadays nobody knows how to give mus the answer is very clear the answer is very simple yeah you're you see someone doing something wrong be aware that we're not really sure whether you're going to do a great job you may not be sensitive enough you may not engender enough AA to the person like we learned when when meets the Shepherds the first thing he says is he's trying to do the mitah properly with AA with humility without any personal bias it's a big question are you going to do the Mitzvah properly be aware that this is a difficult Mitzvah to fulfill it's not like you're lul vaness you just pick it up it's very tenuous it's very sensitive it's not easy to fulfiller writes now firster says like this says that you know um you're a rabbi everyone loves you you're very popular yeah you're greatest Rabbi in the world say sou you're a failure you're a failure if you're a rabbi that everybody likes you're not doing the job you're obviously not doing the job Everyone likes you sell used cars or something but you're you want to be a rabbi and everyone's like no you got to sometimes if you're going to be a rabbi you got to ruffle some feathers sometimes you got to say it as it is but the says I want you to know the hardest Mitzvah in the to fulfill is it's a very hard Mitzvah to fulfill so what thear is saying is so since it's so hard you don't have to do it what thear is saying is beware be careful because think about a few things you're telling somebody not to do something and how are you respective in that in that item are you careful in that item when you tell him don't do it could he turn back at you or is he going to be thinking you have the same problem so there are a lot of things that have to be taken into count whenever you give someone rebuke you need to think you know I got to be very very careful I might not be doing an adequate job and that is why theam says don't make a because you might not be doing the Mitzvah but theam says clearly he got to do the Mitzvah he just says don't make the right so this is an important thing to understand to recognize the ram says to have the attitude Live and Let Live I don't have to say anything mind your own business you know I'll be Mr Nice Guy I'm says that's he that's against that's antithetical to the T you can't mind your own business you can't be an arrich you live in this world you see somebody listen to what y did listen to this he sees Shepherds he doesn't know them from a hole in the world a hole in the wall what does he tell them he doesn't say you guys you're a bunch of murderers you guys you're a bunch of criminals you know what he says you're working for your boss it's not a break time yet you know you're cutting corners on the boss's Yu the normal guy says you know why why why mdle into their business no yabin says I see them doing something wrong even minor I have to say something and the g says further you know what Elin said and even if you work for yourself why are you being so lazy you should be more industrious I mean who asked him why is yob sticking his nose into it no yob understands he's trying to help the people he's trying to set them right he really felt love for the person he wanted to give them a great gift so on the one hand it's a very difficult Mitzvah it's a very complicated Mitzvah it's a very sensitive Mitzvah but on the other hand it's a MIT that should be done witha should be thought of as a as a and as a COR to have a wonderful night you've just experienced another Torah class brought to you by tor anytime.com