LOVING JEWS

tonight actually I have a very interesting uh that actually starts with a question as a matter of fact it's a question that somebody asked uh so um but it's also connect to our and it's connected to last night it's connected to a lot of things we'll try to do our best to uh keep the time uh to around an hour before we start taking your other questions but B I think that once you hear some of the uh things uh you may not even want to ask questions because you'll be dumbfounded at how extraordinary and endless are is how everything is in it as the M says delve into it and delve into it because everything is in it so the uh the question is uh if somebody did something bad to me am I allowed to hate him now everyone knows the answer is uh no you're not allowed to hate because we have a Mitzvah in t it says that uh you have to love another Jew you're not allowed to keep a grudge and so on and so forth uh but but at the same token we have a that says that if he specifically did something bad to you such as take money then you're allowed to hate him as long as he uh has not returned the money so it's not exactly such a simple mitvah there's other details to it that we're going to get into there's other details to it uh are we allowed to take revenge it all depends what did you do what did he do and so on and so forth so last night in the sh last night we brought a by the who brings where thear asks how come how come the Torah Scholars of that day uh although they were Scholars their children were not Scholars because normally you would assume that someone that has someone that's a scholar and dedicates their life to Torah their children should also be Scholars but that wasn't the case and the gar brings a rebuke on the sages of that day those Scholars of that day uh and says that because they didn't bless the Torah they didn't bless the Torah so then the says what does it mean they didn't bless the Torah they didn't do a blessing no it doesn't mean that it means that they used the Torah those sages in that time use the Torah in order to beautify their own personal world but not necessarily uh do fulfill the tah in order to sanctify aem's name in order to do the tah for uh for the because it's the will of hem because they misunderstood one of the statements in the Torah which is that you uh have to love you must love uh your brother like you love yourself and uh this is the uh this is a big uh teachings in the Tor it's a big rule in the Tor and they in essence like unfortunately many do today have turned that into the entire Tor instead of a big rule in the Tor and there's a very big difference between this being the entire Tor and this being a big rule in the Torah when to get to the reason of why what does it mean to be a big rule in the and uh because at the end of it all theat said says that did not create the create the world other than the for reason for the reason of us to fear him so in essence telling us that if a person learns Tor does and learns how to fear a he has fulfilled his purpose but if he doesn't even if he knows the entire oral T and written tah by heart but he does not have fear of the almighty it's better off he didn't do anything it's as if he did nothing he'll get punished even for his Torah why the fear of the almighty that's his treasure so in essence it tells us in many places many many other places that the fear of the almighty is the the main treasure it's the main purpose in the world uh and uh there is no such thing as sanctifying hashem's name without fearing him first and many people confuse this but they say wait a minute but why should I fear when uh you know it sounds so scary when really I could go to a much nicer version that some other uh you know a uh care Bearer type of uh uh teacher is uh telling me that I should just love everybody you know be a uh you know uh lovey Dy Kumbaya whether you violate Shabbat and is mar inter married and eats pig that doesn't matter I should love him anyway cuz he's a Jew I just listen to that sounds much nicer Tora says no you're not allowed to do such a thing and the carebear rabbi should also do cha with you because he's Mist teaching you he's misunderstanding the Tor and the uh the says that the brings this and it's actually quoted in a few places by the that uh this is the reason why the sages got punished at that time because they misus the Tor and in essence use the Tor in such a way that it was just to beautify their own personal lives and not necessarily to sanctify K's name so even Scholars uh and we're not talking about the scholars that uh you know are are uh uh the greatest ages in history but you know a certain a uh Scholars at that time can make mistakes can make mistakes and uh many people do make these mistakes where they read something and they don't look at the entire teaching they just look at one single statement and make a conclusion based on that single statement and N Out of 10 times you're going to arrive at the wrong conclusion uh because the Torah is a uh uh endless endless uh well uh where if you learn the different aspects of different things you'll see that there's a lot more to everything it's not nothing is concluded with a single statement but with that being said uh people have made the mistake in the past even though when they were Scholars people are making that mistake in this generation so much so that the wicked uh Rabat uh um Risin that we talked about uh recently that is uh creating all types of M in the world and all types of desecration of hem uh his talmid Brandis uh he uh just uh uh was quoted in an article where he's proud to announce of his uh appointment of the new Chief Orthodox Rabbi of a certain sh inat in Israel a woman a woman she's religious uh there's no question about her religiosity as far as whether she keeps Shabbat or not but to say that a woman is going to be the chief Rabbi in so many words of a synagogue nothing like that has ever happened in the Orthodox world nothing ever like that will happen in the Orthodox world and so but we just quoted something they're not Orthodox they're reform but they like to call themselves Orthodox just like my dear friend from theim told me in the old days it was very simple if you were reform you called yourself reform if you are conservative you called yourself conservative if you were Orthodox you call yourself Orthodox today the reform call themselves Orthodox and the Orthodox call themselves Orthodox you have no idea what's going on until you see what what people are doing and this unfortunate but uh this is this whole expression of love to this woman that is leading now a is a distortion of this very same thing that we talked about yesterday which is to love everybody and that's the whole Torah it's not the whole Torah it's a big rule in the T but it's not the whole Tor in fact there's even a mitvah to hate certain people them specifically because they're violating the Torah but there are certain things you're not allowed to do so this is some of the things we're going to go into today who you're allowed to hate who you're obligated to hate even who you're not allowed to hate who you're you're obligated to love and so on and so forth and what what does it really mean to uh to uh to love another Jew what does it really mean so in this week's par in this week's par it's I'm going to give you a that I don't believe anybody has uh has heard before at least not my audience um because I have only learned it recently this week's P has in it has interesting things in regards to T the Purity impurity but then there's the famous story at the end of this week's parat which is the story of the blasphemer The blasphemer Who uh was is known as a person that was the son of shulamit shulamit is the woman that uh in Egypt was a very uh bubbly person let's say flirtatious person immodest person and uh would say hello to everybody including the Egyptians and uh who punished her that because she was imod in that aspect not imod in closed there was virtually no immodesty among the Jews as far as clothing in those days uh that's an invention invention of of of the last 100 years but rather her attitude was immodest which unfortunately a lot of women till this day are very immodest in their attitude and they're hello to everybody goodbye to everybody they have uh guy friends uh you know I'm just calling my friend who's your friend Steve you have a male friend H how how does that work no it's a platonic relationship maybe an atomic relationship not platonic there is no platonic relationship male or female it's an atomic relationship either he's forbidden to speak to because he is obviously the opposite and he's interested in you or will be interested in you or you're interested in him or he's interested in another him which is another reason why you should not talk to such a person like that but nonetheless people do whatever they want and uh they're uh they're always going to find some carebe Rabbi to tell them that it's okay and it's allowed and it's even a Mitzvah uh to do some type of sin that they're doing but nonetheless this shulamit was a sinner in a sense that she was flirtatious bubbly and uh would say hello to everybody one day one of the Egyptians uh got a hello and thought that she was interested in him and automatically that made that Beast uh that he already was uh come out and he ended up uh raping her and uh when uh her husband found out and and Ence walked in on the situation uh he started beating our husband uh to a pulse almost to the extent of killing him and that's when mosu saw it he saw the Egyptian beating the Jew he also sawes uh that uh what actually transpired that it's really the Egyptian as usual being the evil one here uh and uh he killed them he killed the Egyptian so now from that act from that act many other things many other fruits although rotten fruits fruits came out of that whole act the whole issue of the which were the husband and the brother oful they ended up fighting the next day mosu rebuked them they ended up going to par who uh tried killing mosenu after that mosenu fleed Egypt for the next 60 years before coming back and rescuing am Isel so here we see the first evil deed of uh furthermore a child is born out of that rape that child is mentioned many weekly P Torah portions later an entire book later in this week's in chapter 24 where it talks about how there was a uh uh the son of the Israelite woman went out and he was the son of the Egyptian men and he went out among the children of Israel and uh they quarreled in the camp the son of the Israelite woman and the Israelite man they quarreled and the uh the he uh got upset that the uh Jewish people the did not accept him into the tribe of Dan because although his mother was a tribe of done the tribe is decided by the father and since his father was an Egyptian they did not accept him into any tribe because he was not part of any tribes and he got into a quarrel with them some of theim say that it got physical and uh then they brought him to a bed they brought him to mosenu they brought him to mosenu mosenu tried the case and that's why it says and the son of the Israelite woman went out what does it mean went out he went out of the bed he went out of the bed of mosu after receiving the news that he is part of no tribe until mashia comes because he doesn't come from a Jewish father even though he's a Jew uh because his mom is a Jew but he's not part of any tribe this is the same thing with when it comes to converts converts are not part of any tribe the Mia when he comes will decide which tribe everybody is in and tell us which tribe everybody else is in but nonetheless this person that came from an awful situation LA from converts that are righteous and convert for the for the right reason uh the the point is this guy he came out of the wrong place he he came out of the wrong place and he in essence wasn't part of a tribe and he went out of this bed he did not like the Judgment did not like the Judgment did not feel like he's getting the love of a Jew that in essence he felt he's supposed to get is entitled to get and therefore he cursed A's name cursed A's name they heard him they arrested him and then they waited for mhu to bring the Judgment again from of what to do with this person and the final judgment was that the entire assembly will Stone him to death all of those that heard the blasphemy shall lean their head upon his head first their hands on his head first like almost like a uh they do with the sacrifices they push their heads down uh and then the rest of them start stoning him after they throw him off the off the uh two-story building and a whole nightmar situation the reason why they put their hand on on his head first before they Stone him is because since this stoning is a result of a of justice of a bed de in essence each one of the people that heard the uh the blasphemy itself and are the first ones to hit him are the ones that in essence brought him to trial they're leaning their hands on his head to uh to say that uh your blood is in is in your hand is in your head and uh we will not be punished for your death because you caused this to yourself you did it we're we're doing we did the right thing we're following the tah your blood is on your hands you're you're the one that CA yourself to death we're not even though we're thrown stones on you this is a mitzvah we're doing so where's the love there where's the love there as a side note the that I want to give you that I don't believe you've ever heard before and if you did um is that who is this person who is this person that got such treatment why did he deserve such a thing why did he deserve such a thing AB this is a uh extraordinary and uh to keep you at suspense we'll leave that as the final point for everything that we said the first and foremost are we allowed to hate a fellow Jew are we allowed to hate somebody so there's no better place to go than for simple explanations literal explanations deep explanations all in one you go Toph seph almost 800 years ago lists each one of the 613 MIT with the source of it in the as well as different reasons behind it above and beyond the simple fact of the reason for the entire T which is it's aem's will but different what they call Tam different tastes of why different flavors of why this mitvah is not only in the Torah but it's to our favor it's to uh it's to uh uh for the sake of uh of us you know as uh living better lives so mitvah 238 says that in the uh Leviticus chapter 19 verse 17 last week's you shall not hate your brother in your heart so says this is specifically referring to secret hatred secret hatred as expressed by the sages of the CRA who say that hasem specifically stated that this prohibition of hatred is regarding hatred that is kept in the heart hence the reason of why he said hatred in your heart now this is secret hatred secret hatred of another person and that's also mentioned page 16b now the reality is that secret hatred doesn't actually mean that nobody knows like you would normally think but rather secret hatred means that the person you hate doesn't know which means that even if you have told other people that you hate this person but he himself doesn't know it's still considered secret hatred and you're still violating the tah by hating this person because he doesn't know what are you supposed to do you're supposed to tell him listen you did this this this and this for me I hate you because of it and give him an opportunity to explain himself and apologize perhaps so the hated person if he knows that uh you hate him then it's called open hatred if he doesn't know then it's called secret hatred if it's secret hatred because he doesn't know that's the specific sin that we're talking about if he does know then it's actually multiple sins what sins are those it's first of all it's you don't love another Jew like you're supposed to second of all you have a sin of bearing a grudge against another Jew which is to open hatred and number three you're taking Revenge so we're going to going to go over all of these Bes so first and foremost let's see when a person exhibits open hatred towards his fellow Jew and thereby that person is aware that he hates him he doesn't transgress this mitvah prohibition but rather he transgresses the mitvah prohibition of you shouldn't take revenge like we says it now even if a person is uh transgressing by uh openly hating another person the uh hatred that's in the heart the secret hatred is much worse than open hatred and in fact it's the worst hatred of all so much so that it's regarded as one of the most re the most repulsive trait in the eyes of any intelligent person the says because the hatred of the heart causes the greatest evil between people now how do you where do you apply this hatred of another person where it's it when is it a sin when is it a not a sin rule of thumb the says a person that's transgressing this meets and harbors hatred in his heart it's only a transgression if it's hatred of an upright Jew and it says that the uh this MIT is in regards to your your brother your brother in meaning if this fellow person if this other person is a uh desecrating of the Torah does create Shabbat doesn't keep Shabbat he's intermarried he is uh known to be a criminal not only are you uh not sinning by hating him but in fact it's a mitvah sometimes to hate that personage 113 and also the r in Chapter 13 number 14 saids the prohibition against hating another a person's brother as well as obligated obligation to love uh one's fellow applies to a person's brother and fellow in in observance of mitv which is somebody that's pursuing the which is somebody that's pursuing the tah but someone that's pursuing wickedness and is willfully desecrating the toah desecrating Shabbat and things of that nature one is permitted to hate such a person openly or in secret but have to make sure that that hatred is the hatred of that person's sinful ways and not him personally not him personally that's where a lot of people make a mistake when it comes to rebuking and so on they start hating people specifically that's a mistake you're not supposed to hate the person specifically start making fun of his looks and things of that nature that's wrong you're hating the sin specifically and you're hating him because of that sin that's the uh the key that's important now there's no prohibition whatsoever involved in hatred against evildoers against people that are wicked the says rather it's a to them after you have rebuked them many times regarding their sins and yet they refuse to do chuv from their evil ways it's a mitvah to hate them at this point as it says in Psalm 139: 21 for indeed those who hate you Hashem I hate them and uh uh and those who rise up against you I quarr so here's a source in regards to brief explanation of the Mitzvah of hatred what about but it says you have to rebuke them first you can't just hate somebody just because you saw them driving on Shabbat at the very least you have to tell the guy listen you know you're a Jew Jews are not allowed to drive on Shabbat if you're a gentile you're allowed to drive on Shabbat if you are an elephant you're allowed to drive on Shabbat if you're a monkey you're allowed to drive on Shabbat but if you're a Jew not allowed to drive on Shabbat simple he doesn't understand continue to drive on Shabbat next time you tell him listen I told you not to drive on but maybe I guess I get to give you some sources let me show you something and you show the guy a video you show him something in a book and so on and so forth explain to the guy now drive on Shabbat and you do this multiple times and the guy simply just ignores everything that you're saying and in fact laughs at you in your face that's a person that you've already rebuked you've showed them and he continues to ignore everything cares less continues to drive on Shabbat continues to desecrate hm's name mitvah to hate such a person now what about the obligation to to to rebuke how how do we know this we're commanded the mitvah number 239 says that we're commanded to rebuke a fellow Jew who has not conducted himself properly whether it's regarding matters between man and his fellow which is personal matters or it's matters between man and God which is the observance of the to as it stated and also same exact place Leviticus 1917 which is you must rebuke your fellow now how do we know the says how do we know that we have to rebuke a person more than one time how do we know we learned this from the verse itself the the sages of the say the S the the actual verse itself says You must rebuke your fellow why do say You Why didn't it just say rebuke your fellow why did it say You must rebuke your fellow to show us that even if you have already reproved your fellow Jew regarding a sin four or five times and he still did not do Chua you are obligated to reprove him yet again and the Tora teaches us that you surely reprove him to such an extent page 31a says you shall reprove him even if it's a 100 times even if 100 times aren't necessary to get him to do cha now what about private rebuke public rebuke when do we do this when do we rebuke him publicly people think that if they see somebody post a picture of uh let's say uh something he moded on the internet you're allowed to publicly rebuke him on the other hand if a uh you uh somebody cheated you in uh business you're allowed to publicly rebuke them do a protest outside of his office or like some of these people are doing protest with the aune you know they go outside protesting to embarrass the guy because he's sinning and so on and so forth are you allowed to do such things if somebody stole money from you are you allowed to publicly insult this person and rebuke him because technically he stole from you stole from you cheated you and so on and so forth you caught your loved one cheating on you are you allowed to publicly disseminate this to the whole world she's a liar she's a cheater he's a liar he's a cheater he's a adulterer he's a garbage are you allowed to do all these things technically you're saying listen he's doing something wrong I'm rebuking him what's what's the problem with it is important to know the very same place that says You must rebuke your brother your fellow says but don't let it bring you to a sin meaning don't do it in the wrong way what's the wrong way this teaches us that when first setting out to rebuke a sinner it's proper for a person to rebuke The Sinner in private using a soft language gentle words so that the sinner will not become embarrassed however there's no doubt that if if there's no doubt that the sinner is not repenting of the sins as a result of this more discreet manner we may then humiliate this sinner publicly publicizing his sins degrading him for it until he returns to the good path and repents don't conclude anything yet this is again like I said brief first few words if you rebuke them 1 2 3 4 5 however many times doesn't do Chua here he's telling us you can make go public with it but is it really that simple no you have to pay attention to the words and we're going to get to that in a moment one of the purposes of the mitvah rebuking is actually to bring peace it's to bring peace this is confronting another Jew that is uh to to express your disapproval of his behavior is how we bring peace between people because when a person sins against another person the wrong party gently reprimands the wrongdoer in private the wrongdoer will normally will apologize and then you would accept the apology and will make peace with them but if the wrong party does not reprimand the wrongdoer he will inevitably Harbor this hatred towards him in the heart and he will come to harm him soon after or later as we saw from the story of abshalom and his brother Amon where AB Shalom hated his brother amnon because he raped his sister but he never told him anything about it and he waited for him a few years until he ended up killing him so we see here that rebuke is one of the ways that we actually solve a lot of the bigger crimes that ever happened to our nation before they happened because instead of keeping it in your heart and eventually taking Revenge when you get that chance you tell the guy you did this wrong to me that's it you give the guy a chance to say I'm sorry or explain himself maybe he's actually right and so on and so forth once you do it that's how you bring peace to if you don't do it you'll definitely end up hating the guy and you'll end up violating that Mitzvah that we already talked about so that's why the uh all the ways of the Tora when I say that that all of the ways of the T the ways of pleasantness that's in essence what it means doesn't mean that you just talk nice to everybody all the time when you know regardless of what they do but rather everything even the things that seem harsh are going to bring pleasantness to the world even if it is a rebuke now among the laws of this Mitzvah is that is there's an obligation ofma of of rebuking a fellow Jew applies until the point of this person striking you meaning that person has the obligation to rebuke over over and over again until he's either threatened and some say actually the other person hits him but if this person is a violent person where you know that if you if you rebuke him he could surely put your life at risk then you have no obligation to rebuke that person whatsoever there's a time that it's a mitvah to rebuke there's a time that it's not a Mitzvah to rebuke now nevertheless the the the the says every person of conscious ought to reflect and be very diligent regarding these matters he should consider and determine whether there could be a benefit to his words to The Sinner after rebuke them for if there's even a possibility that the sinner will listen to his words he's therefore obligated to rebuke him and in the case he's scared or she's scared that this sinner might physically harm them they should have inem and he will assist them in battling their enemies who and uh and have their uh he should not have their heart be scared in any way because Hashem protects those that love him and destroys all of the people that are wicked and if he succeeds he'll be blessed accordingly as says 3 10 worlds for every person you help him do Chua on the other hand Whoever has within their power the ability to rebuke another person and cause another person to do Chua by protesting against their s sinful actions and does not do it the Torah tells us that such a person is then themselves held responsible for that Sinner's misdeeds meaning you see this person is violating Shabbat you have the ability to rebuke him and you choose not to every week you see him driving on Shabbat you never say a single thing perhaps you're the rabbi of the community or you're the president or you're just simply a known member of the community and you know these people are driving on Shabbat and nobody's saying anything you continue staying quiet you are also going to be judged as a why you have access to those people you go to the same Sho with them for a few years already you still see them drive on Shabbat you don't see anything and sh they count you as this is why it is not worth it to go to a Sho that has a large portion of the people desecrating Shabbat why because even if you have a kosher minan let's say you have 10 20 people that keep Shabbat but you have 80 people that drive on Shabbat and the rabbi he is uh you know he's a he's a banker he's a businessman he doesn't care about rebuking people he cares about you know taking their money so he doesn't say a single thing and you're sitting in that Kila praying praying praying and you know that 80% of the Kila 50% of the Kila is driving on Shabbat driving on yum does all the sins in the world and no one is saying a single thing and you see them year after year nothing changes you staying quiet is a very very big mistake why either leave the community go somewhere else that has more religious people or or start crying foul saying listen I'm telling you cuz the rabbi doesn't want to do it I'm telling you not allowed to drive on shabat or give him a CD or send him one of our lectures or tell the rabbi you have to do a about Shabbat at least they'll hear it for the first time in their life if they choose to continue desecrated Shabbat okay at the very least they heard it but to completely stay nonchalant about it unfortunately the says and many other places in the page 54 and also in the and also the r and many many of the say you see other people sinning and you stay quiet you in essence become a partner to the sin so much so this is so important to rebuke people so much so that even someone that's of lesser stature has the obligation to rebuke somebody that's a higher stature meaning you're just a regular member of the community and the uh president of the community is a desecrator of Shabbat you have to rebuke him if he desecrate Shabbat you have to rebuke him this actually happened many years ago one of the greatest rabbis that of recent uh Generations uh in the Syrian Community Shalom was KES kashim was a very dear friend of radya he built an Empire an Empire of kadus in Panama but it didn't start off that way when he came to Panama first he was very young young of they came they asked them come they wanted to build a uh the Jewish Community even further and they brought a went to Egypt went to Panama uh was in a um in Israel uh one of the other went to Brooklyn so these each one went to different places to spread the Torah and built community so Lev was fire fire of zealousness and he didn't take no for an answer but it didn't start off that way right after bat he would read off the T on Shabbat and so on and the president of the community president of the sh the one that's the richest was a and uh but still wanted to get an Al to the and he brought himself up to the T on Shabbat I'm gonna I'm gonna have an Ali says him no you're not going to have an alyah what do you mean I'm the president for so all these years what do you mean you're not going to have an alyah as long as I'm here you're not going to have a alyah you violate Shabbat you're not going to have a alah say you know what I'm Who I am I listen to hasm he says if you don't give me an Aliah you know what I'm going to do to you he says how about this not only you're not going to get an Aliyah but as long as you're sitting in here I'm not going to read from the Tora at all the guy didn't know where to bury himself from the embarrassment and the anger that he had the whole K is shaking who is this young little think he is talking to the president of the community like this not going to read from the to as long as he's here from the anger the president walked out and continued reading from after he finished he finished the prayer went home and told his wife after Shabbat we should pack our bags because this is probably the end they going to fire him shabat came of everything and they started packing suddenly they hear a knock on the wall on the on the door open the door Sees all of the head people of the community are there the entire Community showed up to his house to the rabbi's house with the president in front he's thinking they're going to Lynch him he's in a foreign country in Panama it's not like he's got uh any anywhere to go but as you would have it because the Torah promises us is those that fear hem their words will be heard the president and the entire came to says I came here to say I'm sorry you are right from now on whatever you say that's what we're going to do and that's how built an Empire of kadha an Empire of Kusha in the Assyrian community that impacted it all over the world not just there started that way why he stood up for the when it didn't make sense to anybody didn't make sense to anybody so even someone that's in a low level has this obligation a woman a man has this obligation and a person that does not fulfill this mitzvah has violated the Mitzvah obligation and is considered among the person that does not rebuke people in some way or another directly rebuking them or indirectly rebuking them you don't have to always talk to people you could just simply share a lecture with them that talks about their sins you see that they're desecrating Shabbat you see that they're intermarried you see that they're eating non kosher final lecture from a fiery speaker that wakes up people that are spiritually dead send it to them give it to them on a regular basis do your best to help them that's a rebuke invite them to a lecture that's a rebuke get them to at least find out what theit is but staying quiet makes the person that's not rebuking the says among the think that you keep shabat that's enough you think that because you give St that's enough it's not enough why we're obligated obligated so what about embarrassing them okay the guy desecrate Shabbat I can embarrass him this is a very very important part of the teaching because we know that once who a person mitvah number 240 prohibition of embarrassing a fellow Jew from here we learn that a person that person that publicly embarrasses another Jew and has no share of the world to come but you just said you're allowed to publicly embarrass when are you allowed to publicly embarrass again after you rebuke once twice three times four times 10 times when are you allowed to go public with this listen to this it's a very very important teaching say 140 in regards to the laws of embarrassing a fellow Jew in public that the sages of blessed memory say that we were not warned against humiliating a fellow Jew in all situations of rebuke rather only when the rebuke pertains to matter that are between man and his fellow meaning there's personal grievances for which a person reprimands another person who has wronged him personally when attempting this type of rebuke one must be careful never to humiliate another person in public even after confronting him in private to no avail however regarding Heavenly matters that is that rebuking a sinner for being a deric when it comes to MIT desecrate Shabbat and so on and so forth if the sinner does not do Chua as a result of the rebuke initially attempted in private it is a mitvah to embarrass him in public and to publicize his sin and to disgrace him and condemn him until he returns to the path of good as was the practice of the prophets towards the Sinners of is here is the key secret when are we allowed to publicly embarrass people when are we forbidden from embarrassing people if it is an issue between one person and another he wronged you you wronged him it's never allowed to go in public never there's no amount of times never allowed to go public all of these people that are doing public protests about somebody that wronged them stole from them and so on it's not a good idea why you're even though you have been wrong you are now doing even more wrong than them you're doing even more wrong than them personal issues stays private even after a hundred per personal rebukes but when they comes to desecration of the tah desecration of aem's name even after a single rebuke you see that he's simply ignoring you you are allowed to go public and in fact it's a Mitzvah to go public an embarrassment in public that's why the says someone that speaks during the pr and Sh you're rebuking in private not doesn't listen to you me about to publicly embarrass him in front of everybody disgrace him insult him and so on until he gets the point stops talking and Je why it's it's a this is too big of a sin the says why is it too big of a sin everybody in the K's prayers are being put on hold because this guy is talking in sh so therefore it's too big of a sin for him to even pay for you have to shake the ground but that's because this is a not a person this is not one person to another type of sin this is a desecration of when we talking TR so that's why you're allowed to publicly embarrass such a person now what about taking Revenge this guy did something to you allowed to take revenge mitah number 241 also verse based on the verse Leviticus 1918 you shall not take revenge and you shall not bear a grudge against the members of your people where in essence this the uh the says this the case one is not uh a person does not have to actually do something openly actively in order to be one that's taking Revenge why it's just like it gives the example if somebody came to you and said listen can I borrow a uh you came to a person can I borrow a hammer he says no and you know he has three hammers in the house no no I don't have okay next day he comes to you he says can I borrow a knife and you say no that's Revenge yeah but he did it to me so what if he did it to you just because he's a rash doesn't mean you're allowed to be a rash even more so even more so if a uh person says listen I'll give you my knife but that's because I I don't do what you did I don't do what you did even though you didn't give me the hammer even though you had three of them I'm still going to give you my knife guess what it's not only it's not a Mitzvah you have just made a sin of holding a grudge now what about the guy that got embarrassed he talked bad about you while you were gone you went down you went out of town by the time you came back there posters all over the street that you are like the worst person on planet Earth and you didn't do any of this stuff are you allowed to keep a grudge against this guy he technically did Bad To You Right Tora says not allowed to take revenge not allowed to keep a grudge why gives the explanation of a lifetime it was worth it to come to the world just to listen to this part the purpose of this says is the person must know intellectually that instead of focusing on taking Revenge and how come he did this to me and how come she did this to me and how could she say this and how could he say this and so on and so forth instead they should use the Torah as a tool to remind them to internalize what's happening in their life at that moment when they're being embarrassed or they were embarrassed or they were hurt by somebody internalize this into their Consciousness the idea that everything that is happening to them whether it's good or it's bad is orchestrated specifically by aad himself and it's not from the person it is done it is brought to you by hasem himself may his name be blessed where he's simply using the hands of men to do his will everything is the will of a this guy was simply used to bring you embarrassment that signed off on so therefore when a person causes a you pain and suffering you must realize that it's your own sins that caused the suffering and Hashem may his name be blessed decree this injury or suffering upon you because of that and you must not focus your thoughts upon exacting revenge against the person that harmed you since that person is not really the true cause of your suffering is's simply a tool that a is using your sins are the cause you are the cause of your suffering not him and a person should instead Focus his thoughts and his feelings on doing CH just like the that was cursed by shimi Ben in front of all of his people says in the book of Samuel's 2ter 16 verse 11 leave him and let him curse for hasem Blessed Be he has told him to that David blamed the matter on his own sin rather than on the antagonist shim and a person should simply take this into account that all of the suffering that you have that you think that she caused you and he caused you you caused you to yourself there's no reason for you to be mad at these people now surely they'll be punished for whatever they're doing and why hasem used them as a tool to hurt another person but nonetheless you shouldn't be mad at them at all there's no reason for you to take revenge why you are the reason you are doing something for a to bring you this something as a result if you did good you would have gone good if you did bad you're getting bad simple simple furthermore there a great benefit to be found in a fulfillment of this says why it serves to put a stop to all fighting and to wipe away all enmity in people's hearts But ultimately it'll bring peace to am why cuz once you know that all bad that happens to you that's coming from the mouth and actions of other people people is your fault and not theirs they're just being used as tools You Can't Fight The Hammer For Hitting you in the head it's a hammer you can't be upset at the shark for biting you it's a shark that's what they do you have to be upset at yourself how come I got myself to this point therefore once you understand it's not their fault but rather your fault there's nothing to take revenge over there's nothing to be about and the reality is that if a person violates this mitvah and continues to Bear a grudge against this fellow Jew again always remember fellow Jew person that keeps MIT not a wicked person that desecrates the toah he keeps the grudge against this fellow Jew he now becomes the cause of even more pitfalls and more damage that will happen to his life meaning this guy said some about you and publicized that you are a pedophile publicized that you're a terrible person publicized that you're a thief publicize that you're whatever you are okay now surely he's going to get punished by hasem surely he needs to say I'm sorry but you regardless of whether he says I'm sorry or not not allowed have any grudge against them or take revenge against them in any way shape or form because it's all your fault for your sins that you've done which means that if you still keep a grudge against this person you say I hate this guy guess what you are now bringing even more bad to your life because you're now making even more sense you already made enough sense to bring the current embarrassment to your life now you're making even more sense to bring even worse things to you and that's what the says you now become the cause of extensive pitfalls to yourself because of the further sin instead of doing Chua instead of doing Chua the GU is hating people and that's what number 242 says you should not bear grudge against members of your people that we're not we're commanded not to Bear a grudge we're prohibited against bearing a harboring in our hearts wrong that other Jews of fellow Jews have done to us again remember always observant Jews if they're not observant none of this stuff relates to them unfortunately because they're excluding themselves from the nation now all of this comes from the teach teachings that we talked about loving your fellow Jew number 243 says is an obligation to love each and every fellow Jew with the love that one has for himself that's to say that we must be concerned for every single Jew and their property you should care about his House's well-being as much as you care about your house very very difficult mitvah because most people are selfish point being is that you're know the certain rules of thumb don't do things that uh you don't want people to do to you very simple very logical Nowa says you shall love your fellow Jew as yourself this is a great principle in a t comes originally from what is that to say what does that mean that the entire Tor is just love everybody no says the and this is the real meaning that's why the brought the rebuke to everybody to say that everybody that's turning the Torah into simply their own tool to you know to fix their own life and make their Community lovey doy even though half the people don't keep anything the other half are not even sure of everything and but they're all friendly that's not loving am is that's not loving each other that's not loving that's not the Torah even if you're friendly with each other and you help each other out that's not loving each other if you loved each other you would worry about each other's eternity if you're not worried about each other eternity and you only care about being friends and having dinners together that's loving yourself so what does it mean to love love love love each other it's a big principle in the T that's the say says the that many of the in the hence the ones we just spoke about for the last hour depend on the Fulfillment of this very Mitzvah of loving each other because one who loves his fellow as he loves himself is not going to steal from him is not going to commit adultery with his wife is not going to defraud him financially he not going to hurt him ver verbally and and uh cause him any type of and hurt him in any way he not going to harm him many of The Commandments depend upon the Fulfillment of this mitvah of loving your brother that's what it means that it's a big CL why it's a big principle in the T not that it's the entire T is that you cannot not hate your brother if you love him oh you cannot hate your brother if you love him it's not possible to love and ha you cannot keep a grudge if you love him you understand so that's the key if you if you don't love him surely you're going to keep a grudge surely you're going to do all these other things so a person needs to know that when you're bringing rebuke when those Jewish people went to the bed and rebuked their fellow Jew that came from a rape and he didn't like it and he went to the bed with them and the bed of mosu said you are wrong you're not part of any tribe and he didn't like it and he then cursed theem them killing him they were fulfilling the justice but now we have to see a little bit more color from our sages of why is he in the first place why did this all happen because the says instead of being upset at everybody else for telling you you're not part of the CL because you came from rape instead of being upset at everybody for taking to the bed and fulfilling the law instead of being upset for being in a circumstance that you're in you should reflect on yourself and see why am I in this situation says that the of the world the of the world the impurity that came into the world is in the control of the that was given in human form was given to the nation of says says the source of all says I hate because he knew the truth he knew he needed to do he knew just as much as Yu but he still chose to stick to his own desire and his own ego and his own everything he is now in control of the T he's gay he's going to be punished and so on and so for but it doesn't just end is didn't end with his death why because he was given a power the Tuma the impurity this is why the Gate of reincarnation by says asav reincarnated into Yos Jesus of Nazareth why just like asav knew the truth and desecrated in any way so did Jesus know the truth that desecrated anyway just like isab had the opportunity to be one of the greatest people that ever lived Jesus had the opportunity to have the to be one of the greatest people that ever lived they both lost that opportunity and both are doomed for eternity but there Still Remains a big question the time period between asav and Jesus is a huge amount of time you're talking about something almost like 2,000 years Hashem waited 2,000 years no comes the seed by Rafael volit one of the and he says in a seph that just like the Tuma of par went into the ocean because it was too much for the for the world to contain it it had to go into the the Tuma that in Egypt had was uh 90% of the world's impurity such is the Tuma of Christianity too much for the world to contain had to go into a certain person couldn't just be Never Never Land had to go somewhere it couldn't be a such a long period of going from the impurity of isav waiting all the way to Yosi all the way to Jesus had to go somewhere else where did it go it went to from asav to the son of shulamit in this week's par asav reincarnated as the son of shulamit the blasphemer who cursed theem because he did not like the law did not like the dean of the bed and just like the blasphemer mother brought him to the world because of our immodesty in immorality when he got reincarnated he got reincarnated from also a sinful way where the uh Mary Magdalene also cheated on her husband and then ended up going with some Joseph and then said no this is a birth God impregn me was all the nonsense that they say Mary Magdalene was a prostitute Zona she got pregnant but didn't want to get stoned by everybody so what did she do she said it's a Immaculate Conception nonsense the reality is just like Jesus came from a Zona the previous Carnation also was a Zona person that unfortunately did something terrible andul acted something did something terrible and that's why the reincarnation shows that there is Justice in the world there is Justice in the world because they both had sinful actions that were that stemmed from immodesty you see a person that focuses on their themselves and how the world is wronging them can end up just like the blasphemer and will only bring more damage to their life just like the says a person that focuses on themselves need to do CH realizes that all of the suffering they have is because of their own actions not somebody else's actions yeah but he said it to me so what he said it to me he's just a pond that hasm is using to talk to you because you're not mhu he's not going to talk to you face to face yeah but she said it to me and she did it to me and she got me fired no no AEM got you fired he's just using heart to do it when a person understands that all suffering that come to their life is because of their actions automatically it brings favor brings their situation to place a favor in the eyes of and automatically things start moving in the right direction it may not be as quickly as you would like but admitting that it's your need to do Chu is the first step of doing Chu this is one of the failures of as that did not stop with asav but continued with the son of the BL the blasphemer the son of shulamit and continued even further with Jesus of Nazareth when he was rebuked by his Rabbi and instead of apologizing the right way and doing what he was supposed to now I things have to be my way and that's why it says in thear even the wicked even at the Gate of do not do why I have to be right somewhere they say you're not right you're wrong again and again and again even if it's multiple reincarnations you'll still remain wrong and the Torah will stay 100% true this I believe is a little bit of insight about a lot of things that I think in if not give you at least to give me some so at least one of us benefit but I think that uh from uh some of the comments that I'm seeing it looks like we're getting some good feedback [Music] oh [Music]