Rambam Mishneh Torah: Hilchos Yesodei HaTorah Chapter 5

The Yeshiva.net We begin the fifth chapter of Rambam's Mishneh Torah Hilchos Yesodei HaTorah Perek Hey. As you recall, in the opening of Hilchos Yesodei HaTorah, the Rambam said that in this section of Halacha he's going to explore and enumerate 10 mitzvahs. Six positive mitzvahs and four negative commandments. The first five he discussed in the first four chapters. To know that there is a divine creator. Number two, not to entertain the idea that there is another God. Number three, appreciating, understanding Hashem's oneness and absolute unity. Number four, the mitzvah to love Hashem. Number five, the mitzvah of Yiras Hashem, of awe and reverence. This chapter is going to explore the next two mitzvahs, number seven and number eight. Number seven is the mitzvah of Kiddush Hashem, to sanctify Hashem. And number eight, number six number six is the mitzvah to sanctify Hashem's name. And number seven is the prohibition against violating, desecrating Hashem's name. Perek Chamishi Halacha Aleph. Kol Bais Yisrael Mitzuvim Al Kiddush Hashem HaGadol Hazeh. The whole house of Israel, the entire Jewish people are commanded to sanctify the great name of Hashem, She Ne'emar. What's the source for this? A possuk in Parshas Emor, VeNikdashti BeSoch Bnei Yisrael. I shall become sanctified amongst amidst the children of Israel. They are also prohibited, they are cautioned against desecrating Hashem's name, She Ne'emar. The possuk says Oh, VaYikra of Bais Parshas Emor, VeLo Yechallilu Es Shem Kodshi. Do not desecrate, violate my sacred name. What does this mean what does this mean practically? The is now going to enumerate various scenarios in which this these two play themselves out the sanctify name and the prohibition against desecrating name the going to discuss different scenarios and at the end he's going to discuss a very interesting fascinating scenario which relates not to death but to life as we will if an adulterer who obviously despises and loathes the Jew gets stands up and he coerces the Jew to transgress any of the that are set in the and the alternative is if you don't transgress he's going to kill him he's going to murder him what's the he must forego the commit the so-called sin and not get killed in order to save his or her life because the says by the chapter 18 I shall I saw the hide them these are the that a person should do and he shall live with them so I say just explain them the were given to live with through them not to die through them if a is going to cause death I shall say that's not the purpose of the the purpose of the to live through the not to die as a result of the below the cannot bring a Jew God forbid to lose life to forfeit life and that's the situation because if he does if he continues to keep the mitzvah, he's going to be killed. So, therefore, the Torah tells us, "V'chai ba'hem." The mitzvahs were given to give you life, to give you a deeper life, a meaningful life, an authentic life, a real life, a holy life, a divine life. "V'chai ba'hem v'lo l'shaya mishba'hem." "V'meis v'lo ya'avor." And what happens if the person chooses to die, he died and not transgress the mitzvah? "Hareini mischaiyev b'nafsho." He is held accountable for his life. The Rambam's fascinating position here is that the person is liable. He did a tremendous sin by allowing himself to die in order to observe the Torah and the mitzvahs. Because when there's a mitzvah and as a result of doing this mitzvah, the person is going to lose the life his life or her life or as a result of uh observing this mitzvah and not transgressing this sin, the person is going to forfeit their life. The Rambam holds you're not allowed. "Hareini mischaiyev b'nafsho." I should just add, not everybody agrees with the Rambam. As the Kesef Mishneh of Rabbi Yosef Karo points out right here, that great people have sacrificed their lives on regular mitzvahs of the Torah. There were Jews who, in order, for example, not to eat non-kosher food or keep Shabbos, were ready to forfeit their life. According to the Rambam, they're held accountable for this sin of forfeiting their life. They should have violated the mitzvah and saved their lives. But there are other opinions. Tosfos disagrees with the Rambam. The Shulchan Aruch, the Tur and the Shulchan Aruch in Yoreh De'ah Siman Kuf Nun Zayin, 157, brings a second opinion and gives a license that if the person wants, they are allowed to sacrifice their life for other mitzvahs. They're not obligated, but they are allowed to and it's a great and it's it's it's it's it's a unique it's a unique spiritual state. Then in Mukei Yosef writes even according to the Rambam, if you're dealing with a public figure, a great saddiq, a person of Torah, a person who has influence on a generation, even the Rambam would hold that under certain circumstances, he can sacrifice his life even by other mitzvahs because of the example that it sets and infuses the Jewish world with a new sense of inspiration, commitment, faith, and dedication and enthusiasm. Continues the Rambam, when was this said? That the person is obligated to transgress and not die by other mitzvahs, all other mitzvahs, 610 mitzvahs of the mitzvahs of Torah. So if a person is given a choice, either work on Shabbos or eat non-kosher food or eat chametz on Pesach, and if not, you're going to die. So the Rambam says you're obligated to work on Shabbos, you're obligated to eat non-kosher food, all the other mitzvahs except for idolatry, adultery, and murder. The exception is three cardinal sins, idolatry, adultery, and murder. With these three sins, our light if the anti-Semite tells the Jew, "I want you to say transgress one of these three sins. I want you to murder somebody, or I want you to commit adultery, or I want you to commit idolatry, and if not, you shall be killed." Here the Rambam says the halacha is the person has to be ready to forfeit their physical life. When was this said? When do we make this distinction between these three sins and all the other 610 sins in the mitzvahs in the Torah? This man is coming after me. When the gentile who's forcing the Jew to do these sins, his intention is his own enjoyment, his own benefit. He forces a Jew, "I want you to build my house on Shabbos. I'm not allowed to build on Shabbos, But if you don't build, I'm going to kill you. I want you to cook for me on Shabbos. I want to eat. I want to have a beautiful home. You're a great builder or contractor. I'm forced. Or he rapes a woman. He wants to be with her just simply for his own enjoyment, his own benefit. I will in this cabin love you later. I will when he says of course this idea of abducting a woman he's talking about not in a case where there's there's adultery. He's talking about a single woman who's not married. I will in this cabin there's a famous condition of a levy alarm brisket the first opening this first section his first commentary on his classic work around about this how to reconcile it with the sugar of the master Sanhedrin. I will in this cabin love you but if the intention of this Gentile hater had one intention he just wants to do to violate mix that's his intention. It's not his own enjoyment. I want you to violate Shabbos or I want to be promiscuous with women or I want you to cook for me food on Shabbos or any other no he's intentionally trying to break the Jewishness of the Jew. Then the says the Lord changes in my opinion I mean me so you have a value heart. If it's a private situation and an encounter there's no 10 Jews then he should transgress the mix and not get killed. The love you to me so but if he forces him to violate any mix. In front of 10 Jews even though it's not idolatry adultery and murder but the intention is not for his own benefit the intention is to break the Jewishness to cause him to transgress mix then you have by over a feeling feeling in this cabin love you mix then he should be killed and not transgress it even though he is not asking him to do any one of those three cardinal sins but any other mitzvah but since his intention is to destroy Torah and mitzvahs by this Jew and it's in front of 10 people so here there's a mitzvah to forfeit his life. So let's understand the clear distinctions. If a non-Jew comes to a Jew and says I want you to murder somebody or idolatry or adultery under all circumstances the Jew is obligated to forfeit his or her life that's the mitzvah of Kiddush Hashem. If it's other mitzvahs that then the Rambam says the mitzvah is to not forfeit your life commit the transgression and keep your life intact. Then the Rambam made another distinction. This is all if he's doing it for his own benefit. I'm enjoying it but if he's doing it to crush the Jewishness he wants to break your Yiddishkeit he wants you should transgress mitzvahs. It's not his personal benefit. It's a fight against you as a Jew. He says now the three cardinal sins of course you forfeit your life even if it's for his own benefit you forfeit your life. But even the other mitzvahs if it's private you transgress the sin even though he's trying to break Torah and mitzvahs by you but if it's in public there's a mitzvah of Kiddush Hashem to forfeit your life. Gimel now comes another qualification. Everything that was said here the differences between 10 and less than 10 between 610 mitzvahs and the other three mitzvahs it's all beshloi beshas hashmad. Not during an era where there is a public attempt of the government of the leader of the tyrant to persecute the Jewish people and to obliterate Judaism. Aval beshas hashmad in a time of obliteration a wicked a wicked monarch like Nebuchadnezzar his his colleagues, his peers, people like stand up enforce an edict on the Jewish people and the edict is we want to destroy your religion or not even your whole religion, but we want to eradicate and obliterate a specific mitzvah. Here everything changes. Here the Jew ought to forfeit his or her life and not transgress any of the mitzvahs. Whether it's public or even if it's private because the previous cases was talking about not not an era when the monarch, the tyrant, the dictator, the Russia is trying to obliterate Yiddishkeit from the Jewish people or obliterate one mitzvah. It's a personal individual who's trying to force a Jew to do a sin either for his own enjoyment or to crush mitzvahs by this Jew. He wants to take him away from mitzvahs, but here it's a when the very institution of Yiddishkeit and therefore the lifeline of the Jewish people is in danger, here there's an obligation of mitzvah of Kiddush Hashem when it comes to any single mitzvah even if it's private. Anytime the says you should transgress the mitzvah and not die and the person chose to die and not transgress the mitzvah, he is held accountable for forfeiting his life. Conversely, when the states the person should be ready to forfeit their life and not transgress the mitzvah and the person indeed did that, he gave up his life or her life, this person is a sanctified Hashem The holy name of Israel if it was in the presence of 10 Jews I raise a kiddush Hashem barab. This is a different level of kiddush Hashem. He sanctified Hashem in public. Kidaneil, examples in Jewish history would be like the men like Daniel who was cast into a lion's den. Hananiah, Mishael, and Azariah and Nebuchadnezzar, the Babylonian tyrant emperor, cast them into a fiery furnace. Why? Because they did not want to worship idolatry. They did not They refused to bow down to the statue that Nebuchadnezzar created with obligating all of his citizens, all of his subjects to bow down. Hananiah, Mishael, and Azariah who were confident who were close to Nebuchadnezzar. He raised them. He took them from Eretz Yisrael with Daniel and these were the people who served him in the palace. He recognized their brilliance. He nurtured them and he promoted them to great political positions. And the story recorded in Sefer Daniel, the Book of Daniel Tanakh at length, he says this is an example of kiddush Hashem Rabbi Akiva and his colleagues. Later in Jewish history, this is of course after the destruction of the first Beit Hamikdash. Now the Rambam goes after the destruction of the second Beit Hamikdash. Rabbi Akiva and his colleagues like Rabbi Akiva and his colleagues, who? In the time of shmad where there's a mitzvah yeharog ve'al ya'avor, they were ready to forfeit their life to uphold Yiddishkeit. Ve'eilu heim harugei malchut she'ein ma'alah al ma'alatam. These are those who were killed, murdered by the malchut, by the evil regimes. The Rambam says there's no nothing that could compare to their powerful virtue and greatness. There's no level above them. They have reached the deepest, highest pinnacle of of connection with truth, with infinity. Va'aleihem ne'emar, on them the pasuk alludes to in Tehillim chapter 44 ki alacha haragnu kol hayom nekhshavnu keson tifcha. Because of you, Hashem, we have been killed all day. Been considered by our enemies as sheep going to the slaughter. By Hashem, and then the possuk also says in chapter 9, Hashem says, "Gather to me my Hashem, my most sacred ones, pious ones, those who made a covenant with me to the point that they're ready to sacrifice themselves." Conversely, whenever it says Allah has stated that a person should die in action transgress, but the person decided to transgress and not die, then this person is desecrating Hashem. If it was in front of 10, then it's a public desecration of Hashem. He also desecrated Hashem. He also nullified and obliterated the positive commandment of Hashem. He violated the commandment not to desecrate Hashem's name and he also forfeited the opportunity to sanctify. He also nullified and obliterated the positive commandment of Hashem. He violated the commandment not to desecrate Hashem's name and he also forfeited the opportunity to sanctify. He both did not do the mitzvah essay and he violated the mitzvah lo say. Since he was forced, no lashes, no punishments. Certainly there's no death penalty even if he killed somebody. But because he killed a person, because he was compelled by the sword, they told him, "Either you kill this person or you die." And he wanted to save his own skin or she wanted to save her own skin and they killed somebody. Usually if you're killing somebody, you're culpable for a great penalty, sometimes even the death penalty under certain circumstances. If there were witnesses, if you were warned, as will be discussed later in the mission of Torah, all of the different forms of penalties and when they're applicable. The Rambam was not discussing those details, but he's saying regardless in this case, the person is not penalized. Even though this person murdered somebody and murdered somebody willingly. But not willingly, murdered somebody and he knew that he's killing the person. It wasn't a mistake. It wasn't a you know, non-volitional act, but he did it behind us. The alternative was death. They said, "We want you to kill this person. If not, you die." Therefore, the Rambam says, there's no punishment. You don't meet out any punishment, not lashes and certainly no death penalty. There's no penalty in Chumash and Torah of lashes and death only somebody who transgresses it with full will, choice, and volition. And there's witnesses and the person was warned before. So, the person knows exactly what they're doing. And as we will see later in Rambam, much later in Rambam, the person has to respond to the witnesses that he or she knows exactly what they're doing. And then when they do it, you can give them this punishment. Here, this person willingly, the person was forced to do it. And the choice was the alternative was death. Shanamar, we learn this out from a possuk benoison mizarei l'moilech. Parshas Acharei Mois, somebody who gives his child to the idolatry, the pagan idol called Molech. This was a horrific idol where you bring your child to the Molech and they would placed It's even hard to describe graphically. They would put the child in the fire or through the fire. And this is obviously real avodah zarah, avodah zarah, murder. There's a death penalty for it. The possuk says, "V'samti es ponai es ponai b'isha hu." I will focus my face on this person, "B'isha hu." On this person. The word "hu" is superfluous. "V'samti es ponai." In the person who did it. "B'haish." "Haisha hu." That person. Obviously, that person. We're not going to punish a person who didn't give his son to the Molech. So, the Ramban pi hashmuah lomdu. Pi hashmuah means from tradition. This is a tradition that was given from generation to generation all the way back to Moshe Rabbeinu. Whenever the Rambam says Mipi Shmuel, Mipi Shmuel, he uses this term a lot. What does Mipi Shmuel mean? It's been heard, transmitted orally from generation to generation all the way back to Moshe Rabbeinu. Anything that the Chazal received and the tradition goes back to Sinai, it's called Mipi Shmuel if it's alluded to in the text of the Chumash. Even if it's not explicit, but it's intimated in the text of the Chumash, meaning the way Moshe wrote the Torah, he wrote it in a way that if you look well into the word, you can learn this lesson. Like here, the word Hahu, this is called Mipi Shmuel. This is a principle you should remember. Mipi Shmuel Lamdu Hahu. It has to be Ish Hahu, that person. In other words, Ish Hahu, the way the Chazal explained this is Hahu means when this person is Bahavi Yosai Kemosho Hu. When the person is in full tact as a human being, meaning Lo Onus, he wasn't forced. Lo Shogeg, it wasn't a mistake. Lo Mutar, he wasn't deceived. Only under those circumstances when the person gives over his child to the Molech or any other sin for which there's a death penalty, any other penalty, it's done with full presence by Ish Hahu. The person is Hahu Bahavi Yosai, meaning the Hu, there is a there's a person here. I'm What does it mean a person? A person makes choices. A person does things in a premeditated fashion. That's an Ish Hahu. This is what we learn from the Hahu. And therefore, in this case, Madah Avodah Zarah, idolatry, which is more stringent than anything else. So, if you worship it by onus, you were forced to do it, if they forced you to do this, you don't get Kares, you don't get a heavenly death penalty. As the possuk says by Yeshayahu, certainly you don't get penalty of the court, death penalty here as a punishment, certainly any other mitzvahs. So that's why from here we learn now that even if a Jew violated a mitzvah when he should have not, even if it was one of the cardinal sins of avodah zarah, giluy arayos, shfichus damim, you still will not get punished even though you did the wrong thing because you forfeited the mitzvah of kiddush Hashem and you did a chillul Hashem. Ubarayta another source, when it comes to adultery it says vilanara lo sasah davar. If somebody abducts a young married woman and violates her intimately, do not do anything to the na'arah. Don't do anything to the na'arah. Why? Because she was an onus. She was compelled, she was forced, and therefore there's absolutely no punishment that you're going to give this na'arah. She is an anusah. This is the famous expression in Gemara, onus avodah zarah, onus rachmana patrei. Whenever there's an onus, even if I should have not allowed myself to do it, but I was still forced, and I simply felt I don't I'm not ready to give up my life, in all of these cases the person is not punished. There's a parenthesis here that um that did fall out from some text of the Rambam's, but it does exist in other texts, in other manuscripts. Hinei ochel kelev shoval keya. If a person has the ability to escape from the tyranny, the domain of this wicked king, and he does not. The king is forcing you to obliterate Yiddishkeit, and it's an onus, but you have the ability to run away and live somewhere else. Hinei ochel kelev shoval keya, it's like a dog returning to eat his vomit. Why are you going back there? This is a person who's like worshipping idolatry willingly because even though initially he was forced, but now he chooses to remain there. Who knew that above the year of the day of the show again? He is removed from the world to come and he descends to the lower to the lowest abyss abyss of purgatory because even though the king forced him and there's no punishment for it, but if you have the ability to run away and to leave, why why do you why do you remain there? Hey. Hello, hey. It's really an extraordinary hello. There's a group of Jewish women and anti-semitic non-Jews tell them give us one of you and we will violate her. If not, we will violate all of you. We'll rape all of you. What's the hello? We do not sacrifice one for the many. All of them should allow themselves to be violated. Of course, if they could fight back or escape, that's the best option. But if not, they should all be allowed themselves to be violated and not give over even one soul. The same another scenario similarly. A group of anti-semites idolatrous comes to a community of Jews and they say give us one Jew and we will murder him. If not we murder all of you. What would you say the hello is? Imagine there's a city city has a million Jews and they come and they say we want one Jew. Just give over one Jew to die. We'll come and murder him. If not we come in and we murder every single one of you. You might say, "What's the halacha?" You have one versus a million. Says the Rambam, "Yeharogu kulam v'al yimsru lahem nefesh achas mi Yisrael." They must all be ready to die and they should not give over one Jewish soul to death. They are forbidden of taking a Jew, any Jew, and giving this Jew to die even though the murderers are threatening and you know, nobody doubts their sincerity. They're They're going to kill everybody else. So, here we have a fascinating halacha. Till now, we learned if somebody comes to a Jew and says, "Murder another Jew and if not, you're going to be murdered." What's the halacha we learned before? You have to allow yourself to die and not murder anybody else. And there's no distinctions. What happens if this Jew whom they're asking to murder another Jew is considered the greatest godol of the generation, the greatest spiritual giant of the generation, and they're asking him to kill a Jew who's considered one of the lowliest Jews of the generation. You're not allowed to. You don't say, "Yeah, yeah, yeah, he's a baby, he's small, he's immoral, he's a It doesn't go that way. You do not kill one Jew even if through that the greatest godol is going to save his life. But here we're learning something even deeper, a yachid versus a rabim. Kill one Jew and you save a thousand Jews. You save ten thousand Jews. You save five million Jews. You're not allowed to. They're not allowed to take this one Jew, any Jew they're asking, "Give us a Jew." And throw him out. Throw him into the lion's den. Throw him under the bus. Pun intended? You're not allowed to do it. And even if they take a Jew, you think he's old, he's frail, he's weak, or this is a little infant, that baby, nobody will know the difference, or this person may be sick, or this person may not be of the highest spiritual stature. Let's save everybody. They ask for one Jew. You're not allowed to the Jews are not allowed to actively take a Jew and subject him or her to be murdered, give him over to be murdered. They're not allowed to. What happens if they designated a person? The amru they said to Nulamu plain in Aragus Kulcha. They didn't just say give us a Jew. They said give us that Jew, Mr. X, Y, and Z. Him we want. Or Rabbi X, Y, and Z. If not, we kill everybody. What is now the halacha? Interestingly, in Yerushalmi Maseches Trumos Perek Kest, there's a huge argument about this between Rebbe Yochanan and Reish Lakish. Rebbe Yochanan holds that if they don't designate a person, you're not allowed to give over one Jew to die. You're not allowed to. But if they say, "We want this person, this person." And they're coming after him anyway. We want this person, then Rebbe Yochanan says you're allowed to. And the logic may be because he's going to die anyway. So, what are you gaining? When they just ask for any Jew, Rebbe Yochanan everybody says you're not allowed to. But here, Yichadu, they said we want this person. And if not, we kill everybody. So, Rebbe Yochanan may says you're allowed to give him over. And we could understand the logic. Because if Mishna discusses this, it's because he's going to die anyway. In other words, they'll kill everybody plus him. Cuz they want him. If they want him. But Reish Lakish disagrees. Reish Lakish says even if they designate a person, you're not allowed to give him over to death. And the Rambam embraces the view of Reish Lakish. If they say, "Give us this person. And if not, we kill everybody." Says the Rambam, "E may muchuyav misah k'Sheva ben Bichri." If he was deserving, if he was deserving of the death penalty like Sheva ben Bichri. Who's Sheva ben Bichri? Sheva ben Bichri is a story in Shmuel Bet perek chof. Sheva ben Bichri staged a mutiny, a rebellion against Dovid Hamelech and the kingdom of Dovid. He wanted to overthrow Dovid, kill Dovid, destroy Malchus Bet Dovid. And Dovid sent Amasa and then Yoav, commander-in-chief. But Sheva ben Bichri went to hide and made a siege against the city. They wanted Sheva ben Bichri. And there was a wise woman who made sure that Sheva ben Bichri was killed and sent over the the fortress and everybody was saved. So from here the Rambam says if the person was mechuyav misah like Sheva ben Bichri, then yitnu oisah lahem. Then they can give him up. But if he was not mechuyav misah, if the come and just say we want this particular Jew, but he doesn't deserve to die, the Rambam says you're not allowed to give him up even though they say if you don't give him up, we kill him, we kill everybody else. You're not allowed to give up this Jew. I he's going to die anyway with everybody else, so you're going to have instead of one death, you'll have 20,000 deaths. You're not allowed to give him up. Again, according to the Rebyochanan, you're not allowed to give up a Jew. You're never allowed to give up a Jew if they don't designate the Jew. Why? Fascinating halacha. You don't give up even one for the many. I you have a million Jews who are going to be saved, you can't give up one for the many. And we could also understand it because any Jew you're going to want to give up, why are you giving him up? Give up on somebody else. So you're not allowed to give up you're not allowed to give up anybody. According to the Rebyochanan, if they designate a person, then you're allowed to give him up. Why? Perhaps cuz he's going to die anyway. So if he's going to die anyway, so what are you gaining by not giving him up? If you don't give him up, everybody will die and him. And if you give him up, only he will die. Or you might say he's like a rodef, meaning even though he's not trying to do anything, but since they designated him, so basically his presence is putting everybody in danger, so they can extricate him. That's the Biur Halacha and Shita. But Resh Lakish says, absolutely not. Even if they point their finger, I want this individual Jew, and he's not chayav misah. If he's chayav misah, then Resh Lakish says you're allowed to give him up, and that's the Rambam's psak. But if he's not chayav misah, you're not allowed to give him up, and the whole community has to allow themselves chas v'shalom to die. And here comes the Shach. The Rambam says, "V'ein morin lahem kein l'chatchila." And even if he's chayav misah, you're not allowed to initially give them this instruction. If they come to the rav and they say they want this Jew, he's mechuyav misah, could we give him up? Could we give him up? You're allowed to. You're allowed to. It's not called murder. But this is not something you tell them to do l'chatchila. If they did it, it's fine, but it's not it's not the guidance that we give. The guidance that we give is you don't give up anybody. Even in such a case. Where did the Rambam get this from? This is from a fascinating story in Yerushalmi Trumos, Yerushalmi Talmud Maseches Trumos perek ches halacha dalet. It's a story about a man who received a death penalty, an edict of a death penalty from the government, because of some capital crime, and he ran away to the city of Lud, where there was the great sage Rabbi Yehoshua ben Levi, and he hid there. The troops of the king put the city in siege, and they gave an ultimatum, either you give up this person, this Jew, or we destroy the entire city, we murder everybody. What did Rabbi Yehoshua ben Levi do? He convinced the person to go out and give himself up in order to save men, women, and a whole city of Jews. This is a classic case where somebody was missing by the Malchus. He ran into this community. They didn't want to kill everybody. They just wanted him. And he was hiding and Shimon bar Levi said, right? Which would say you're allowed to do. You could give him up. You don't have to let everybody die. He's missing. So you're allowed to give this Jew up. But here's the end of the story. Eliyahu Hanavi used to always come learn with Shimon bar Levi. From that day that convinced this Jew to give himself up, Eliyahu Hanavi never came back to him. Shimon bar Levi was fasting and he was in deep pain and agony. Why did this happen? Until Eliyahu Hanavi revealed himself to him and said, "You want me to reveal myself to them and you want me to reveal myself to people who are ready to give up other Jews' lives and allow them to die?" So Shimon bar Levi said, "How do I foresee this?" It's a mission to do this. That I'm allowed to do it. The guy with the person was higher than me. So I didn't just give up a Jew to save everybody else. I gave up a Jew who was deserving. He got the He There was a an edict of fear edict of the death penalty. That's who I gave up. I didn't just give up a Jew to save my skin, everybody else's skin. It's a mission. You know what Eliyahu Hanavi said? I know it's a mission, but is this a mission of them? In other words, a a truly pious Jew doesn't behave this way. A mission it is. It's a hat there. It's a license. But is this the way a pious Jew behave? Mission to me. Eliyahu Hanavi says, "I can't I can't come to you anymore." In other words, Eliyahu Hanavi calls him a master, which according to he's allowed to do. But there's a different standard. There's a different level of commitment of love. And it's not the mission of a there. Eliyahu Hanavi says, "I can't come to you." The Rambam took the story and codified it in Halacha. Now, this is not a book of stories. The Rambam won't tell you the story. I'm giving you the background of the Rambam. How does the Rambam codify the story? The ain maylin l'chum kein l'chatchila. This is not the guidance that we give a community. If they do it, they do it. Somebody who knows the mission and knows that it's permitted, okay. We're not going to stop it, but this is not the guidance that we give. Even such a Jew, we will not give up and let everybody die. Ve'im einay chayav missa, and if he's not chayav missa, then you're not allowed to. Ye'hargu kulam ve'al yimsur nafshos mi'Yisrael. If he's not chayav missa, then everybody must allow themselves to die and not give up even one Jewish soul to the murderers who want to kill them. Even though they're threatening that they're going to kill everybody, we do not give up even one soul to die. And according to the Rambam, even though he was designated, they want this person, you still do not give him up to die because he's not deserving of it. He is not mechuyav missa. And I want you to think about what would be the reason of Resh Lakish? The guy's going to die anyway. What do you care? If he's going to die anyway, why do you need another 10,000 Jews to die with him? He's going to die anyway. They want him. They want this particular person. If they don't want a particular person, you could say who should we choose? We choose this one? Why him? Why is his blood any less significant? Why don't we choose somebody else? This one? Choose somebody else. This one? Choose somebody else. You can't say about anybody, "Fine. So, we don't know what to do. So, in our passivity, we let everybody die." Okay, maybe I can understand that. Even then, you have to really understand what that means. I mean, you're allowing a million people to die instead of one person dying? Like Who's the person Do we have somebody a statistical expert here? You're allowing 1 million people instead of one. But here, they're designating the person. Oh, they want to kill him. They're going to go kill him. You can't say, you know, so if they want everybody and then and they want one person, who are you going to choose, you know? But here, you know who to choose. They just want one person and they're going to make sure to kill him when they kill everybody cuz he was the guy that look they're looking for. And if you have a question, then it's fine. You should look at it and say it's not fine. Unless he's high of missile cuz then he deserves it and even then the Rambam says in my real name can look at him what a what a look. This instruction is not conveyed to them. If they know it, they know it, but even if they don't know it, it's not conveyed to them. Fascinating a look. Love. Just as this is true with forcing forcing somebody to do something if not they're going to die, the same is true with illness. It's also a type of force. Case it. If somebody is sick and he's gravitating to death, it's it's a it's a it's a life-threatening illness and the doctors say if he violates a certain prohibition in Torah, this will be his remedy. You're allowed to violate every prohibition in Torah to bring remedy to this person. This is what the Rambam is saying, the same principle that we learned before. If somebody points a gun to a Jew's head and he says either you violate Shabbos and you eat non-kosher I kill you, you have to violate Shabbos in order to save your life. Here may not be a gun and a murderer, it may be an illness. The illness is threatening him. And if he eats chametz on Pesach or eats on Yom Kippur, he's going to save HIS LIFE. IF NOT, he's going to die. And the doctor says we need to violate a mitzvah in order to save his life. He needs to eat eat swine. He needs to eat bacon and eggs for breakfast in order to save his life. Or he needs to eat bread on Pesach. Whatever the situation is, any issur, the halacha is, you have to violate the mitzvah and commit the sin in order to save his life. Besides, if what's demanded of him is idolatry, adultery, or murder. Tell if we kill this this person needs a heart transplant. So let's murder this person and we'll get his heart and we'll save his life. That you're not allowed to do. Every other aveira you're allowed to do. Murder, adultery, and idolatry you're not allowed to even shafcha makom sakanah mishap Even if the person's life is in danger. In other words, as a result of keeping this mitzvah, you're going to die, you're not allowed to violate these mitzvahs in order to find a remedy. What if he doesn't listen to the halacha and he goes and he does one of these sins, he kills, or adultery, or idolatry in order to find the remedy because he wants to be healthy, he wants to live, then the halacha is Beis Din punishes him according to the appropriate penalty. And I know what you're thinking. In halacha, the da'as of the Rambam said that if somebody killed somebody because he was forced to kill him, if not, he would die, you don't punish him. And here by healing, you do punish him. What's the difference? Gevaldige question. What's the difference? This is also an oines. There he was forced and he was forced. The poor guy is sick. He doesn't want to die. That's why He's not trying to commit idolatry, or adultery, or murder. The guy's trying to save himself. Just like in the previous case. The reason he shot the other person was to save himself. Over there you don't punish him because it wasn't b'meizid. He didn't want to do it. He was forced. No one here. What's the difference? So this will leave I want you to think about this. Come up with an answer. Put it in the comments. Here on the Yeshiva.net you could put in the comments and at the segment in the question and answer segment bli neder, we'll discuss it and address it. Think about it. You see the big question, right? What's the difference between halacha dalet and halacha vav? Think about it and let me know what you have to say about it. Fascinating contradiction in the Rambam, just a few halachas apart. I want you to have it when you learn, these are the types, this is the way you have to learn. Otherwise, you won't understand, appreciate what is the definition of every law, what is the patterns that we are following. Here we see a blatant contradiction between two people, both were forced to commit a sin that they were not allowed to, but they were forced, they did not want to do it. This Jew would have loved to be healthy and not kill anybody for his health, for his life. And nonetheless, in one case we will never punish the person cuz we say the poor guy was coerced. Listen, he didn't want to. Even though he was wrong, but he didn't want to. And in this case, we will punish him. We hold him responsible. Interesting. Zai. Now we go to the source. You told me in halacha in the beginning of halacha aleph, you told me why you're allowed to violate every mitzvah to save your life. It says, "V'chai bahem." Why are there three mitzvahs for which I should die? Why don't we say, "Live. You always have to live. If a mitzvah brings you to death, don't do it. Idolatry, do idolatry. Adultery, do adultery. Murder, do murder. You got to live." Halacha How do we know that even when your life is in danger, you never transgress one of these three sins, even if it means forfeiting your life? It says, "V'chai bahem." The Ribono shel Olam wants you to live through Yiddishkeit, NOT TO DIE THROUGH YIDDISHKEIT. By the way, a very powerful principle, not just halachically, but also emotionally and psychologically. Yiddishkeit was not meant to make you die, it was meant to make you live. But there's an exception. Why? Says the Rambam, we say in the Shema parsha in verse 6, "You should love Hashem with all your heart, with all your soul, and with all your might or with all your money and that means with all your soul. What does it mean to love Hashem with all your soul? To be ready to give him your entire soul even if he takes your soul. So here we see that the Torah clearly makes an exception that when it comes to Hashem with all your soul when I am being forced and challenged to be detached and separated from the true core of every Jew, Hashem even if he takes my soul. The biggest picture is the biggest picture. What about murder? Why can't I kill somebody to save my life? They're telling me if you don't kill him, you die. Why can't I do it? I want to live. He says murdering another Jewish soul in order to heal another soul. Somebody is sick and he needs to he needs somebody's heart in order to heal or whatever the situation is but death this death is going to make him die. Why? Or perhaps save somebody from an anus. An anus means a murderer. He's trying to kill me and I want to save myself and the only way I could save myself is killing another person. The Rambam says why did the say I'm not allowed to do that? No way to lie to you. This is something that the mind dictates. This is absolute logic. You can't destroy one soul for another soul. If you're telling me to eat on Pesach in order to save my life, it's not a problem. I have a problem. I have a problem. God says I don't want you to eat on Pesach but not if it's going to cause you death. The mitzvahs are made to live not to die. But in order to take to tell me to take somebody else's soul in order to save my soul or to save another soul that doesn't make sense. Why are you murdering one person in order to save another person? I have a fetish with a fetish. The whole reason you're murdering him is to save soul. So, if the saving a soul is the highest priority, so you can't contradict yourself. Your highest priority is saving somebody. So, how you doing it? By killing somebody else? That wouldn't doesn't make sense. You're not allowed to do it. And this is based on the Gamara in Pesachim Kaf Hey. I told you a Jew came to Rava and said, "The governor is going to murder me if I don't murder somebody else." And Rava said, "Why is your blood redder than his blood?" In other words, why is your life more significant? Or as Rashi puts it there very beautifully, there's a beautiful Rashi over there. Rashi says this is Pesachim Daf Kaf Hey Amud Beis. Rashi says, "It's true that saving a life overrides all mitzvos and sins in the Torah. Pikuach Nefesh doiche kol ha'Torah kulah tzu." But why? "Mipnei chibas nafsho shel ish Yisrael." Because of the love of a Yiddishe Neshama, because of the love of life. We are radical lovers of life. We will do anything to save a life. The love of life overrides all other moral and spiritual priorities in Torah. So, all 610 mitzvos, you can violate in order to save a life. Says Rashi, "But if that's the case, the point is saving a life, then if in order to save a life, you're murdering a life, then the whole thing falls apart. Why? Because the whole reason is in order to show and demonstrate the love of a nefesh, the love of life. So, how could you murder another life? Where Where is the love of life there? And who says that the love of your life triumphs and trumps the love of his life? So, the Rava says, "I'm sorry, you can't do it. You can't go actively murder another Jew in order to save your own skin. Halacha, we don't we we don't allow you to do that. We won't punish him, as the Rambam said earlier, but we will also not allow it. What about adultery? What about adultery? Fascinating. I write a social fascist. Adultery is compared to murder. It speaks about when somebody abducts a woman and rapes her. And the passage says this is like murder. Just like when somebody jumps on his friend and murders him. Cain over hazard. To violate this married woman, abductor, violator, behave in a promiscuous way to rape this person is considered murdering the woman. This is fascinating. That thousands of years ago compared this act to murder. This act of molestation of rape, of abduction and rape is considered murder. So therefore, if I am told to commit adultery, and if not I die, I'm basically being told to commit an act of murder. I'm murdering somebody. Not physically. The The woman is going to live, but emotionally the Torah says this is like murder. I'm not allowed to murder somebody to save my life. Sorry. When are you now allowed to use prohibited substances to healing? Only if your life is in danger. But my children are not also. If you're utilizing it according to the normal pattern of benefiting from it. For example, you give a sick person are creeping insects that are forbidden to eat. I eat it on Passover. No. If you're sick and your life is in danger, absolutely yes. You're allowed to eat on Passover. No. You're allowed to eat creeping insects or pig or Or meat? No. It's treif. It's not kosher. But if your life is in danger, if you're sick, then you're allowed. Only if you're sick, but if you're not sick, the Torah says you're not allowed to eat these things. Al v'shelo derech hana'ah, awesome. What if you're utilizing these substances? The Torah says you're not allowed to eat not in the normal way that you benefit from it. In other words, you're not eating it They make a bandage or a compress from chametz or arlah, the fruit of the first 3 years, which you're not allowed to eat and you're not allowed to benefit from. But they take the chametz, they turn it into a bandage, and they are now helping your wound. Or they take a very bitter substance which is not pleasurable for the palate, and they mix in into that bitter compound, concoct, they into that bitter food they mix in something that's forbidden. So even though you're eating it, it's not called eating because it's actually horrible, there's no benefit. Harei zeh mutar liflush l'makan sakana. Then even if your life is not in danger, you're allowed to enjoy and benefit from these prohibited substances because the Torah says about them you shouldn't eat them. So if I'm eating them and there is a an enjoyment in the eating, then I'm not allowed to. But if I take I turn it into a bandage or a compress, or it becomes disgusting to eat, you're allowed to do it even if your life is not in danger. Chutz m'kil'ay hakarem u'basar b'chalav l'mafilush l'derech hana'ah. The only exception is kil'ay hakarem u'basar b'chalav, meat and milk mixed together, and kil'ay hakarem is the hybrid of a vineyard when you plant grain or vegetables. Let's say you take kernels of barley or wheat and you plant it in a vineyard and it's mixed with the seeds of the grapes, and therefore the produce that grows is a hybrid, a combination, kil'ay hakarem of the vine, clusters of grapes with grain or vegetables. This food is forbidden just like meat and milk, and the Torah here doesn't use the word eating. Therefore, any type of benefit, even a bandage, or even if it's bitter, I mix it into a bitter concoction. You're not allowed to benefit from it as a supplement of pleasure. Therefore, you can't use them as a remedy, even if you're not eating it. In other words, you're not enjoying it in the regular way that you enjoy grapes, if your life is not in danger. If your life is in danger, eat meat, eat milk, eat chametz, eat garlic, eat clay of Kerem. Do anything, violate any sin, any mitzvah in order to save the person's life. But if not, you have this distinction if it's bederech hana'ah or shelo bederech hana'ah. Test. Mishnah Beisha fascinating Mishnah Beisha If somebody casts his eyes on a woman, and the crush was so intense, he became sick from this crush, from this affection, and he was so sick, he was going to die. One of the rabbis from the doctor said, "There's only one way we're going to save this guy's life. If you allow him to have intimacy with her." The halacha is, we allow him to die. He's not allowed to have intimacy with this woman. If she's a married woman, we understand he would be committing adultery. She's a married woman. If she's a married woman, we understand. She's not a married woman. If she's not a married woman, so it's not a gather of gilyan arayos. I mean, it's not appropriate for a man to have relations with a woman. It's forbidden, even if she's not married. But this is not adultery. She's not a married woman. And the Gemara asks a question. Why doesn't Why don't you marry her? Just marry her. If she's a single woman, she's not married TO ANYBODY, JUST MARRY HER. The answer is the Gemara says he doesn't want to marry her. He wants to do something that is mayim gnuvim yimtaqu. He wants, you know, he wants the stolen water. He doesn't want to marry her. He The whole idea is that it's not done in the right in the regular normal way. If he wants to marry her, great. He agrees, she agrees, you get married, have a wonderful life together. You don't have to die. But either she doesn't want to marry him, she doesn't agree, or he's not interested in that. So, the Halacha is Yamos Val Ti Boy Allah. Whether she's married or not married, we will allow him to die. We will not tell him go have relations. I feel a David in my heart that God there ain't waiting like a buck. And even if we just tell them, you know what? Go behind the fence and speak to her. Sit for hours and have conversations. If he does it, he does it, but we will not go tell him to do it. Why not? Why not? The Yamos Val Yado ain't my little brother cuz the Yamos he shall he will die Val Yado the the courts will the court Jews called will not tell him go go spend hours, days, and nights with her behind the fence and Schmooze and have an enjoyable conversations and you will satisfy your need. Why? It's not forbidden. Why does this is this more important than death? I could understand he's not allowed to commit adultery even if he's sick. Because he's sick and he's going to die, he's not allowed to commit adultery. But in all of these situations, it would seem to make sense to go tell him go do whatever you have to do. She's not married, go Schmooze, go be with her, etc. etc. in order to save your life. And the Rambam says the reason is unbelievable. She lied you beneath the straw have given you a void of the bottom of the fridge by right house. This was an extraordinary precaution they took to safeguard the intimacy of Jewish girls. They were afraid that if these types of things are allowed, the the the many of the Jewish people will come to breach the boundaries between men and women and engage in promiscuity. And women could be used and abused and manipulated. This person says, "I'm in love. I'm going to die." Oh, are you going to die? Do whatever you want. Go. Have fun. Go take this girl. Take her. Next week is another girl. They were so they wanted to safeguard the boundaries of morality, of intimacy, of relationships, and the respect of every single Jewish girl and woman. So, if he goes behind the fence and he speaks to her, it's fine. We're not going to We're not going to pull pull him away so that he should die. But, to go give him the instructions to do this, this is not the blueprint of halakha, even though this is such an extreme situation cuz this guy is so sick. I mean, physically sick. Till now, the Rambam spoke about life versus death. Sometimes you live and you don't die. And sometimes you have to be ready to die, and that's how you commit the mitzvah of kiddush Hashem and the opposite of hillul Hashem. You don't make a hillul Hashem. Now, the Rambam takes a shift. Now, we're speaking about living. Anybody who willingly, not being forced, violates any mitzvah of the Torah b'shat b'nefesh. B'shat b'nefesh means the person does it with a sense of denigration. L'hakhis, in order to provoke God, to provoke the Jewish people. You In other words, it's not a personal benefit to have a weak moment. I'm lazy, I'm hungry, I'm exhausted, I'm in pain. This is really intentionally to provoke, to get God angry, the Jewish people angry. Had it been a hillul Hashem, this is a desecration of Hashem. That's why it says when somebody swears falsely, v'hillal Hashem l'khakha Hashem. Why is that a desecration of Hashem's name? It's one of the mitzvahs, swearing. Because when he swears falsely, why are you swearing in Hashem's name falsely? Why are you doing it? If I ate something that's wrong, you could say, "Okay, I was hungry." But, this oath is simply l'hakhis, to denigrate kedusha, to denigrate Yiddishkeit, to denigrate Hashem. Imma b'sodam, it's all right. If you do it publicly, here is a hillul Hashem b'rabim. This is a public desecration of Hashem. Hin kol poideish may avayda. Conversely, somebody who separates from a sin, I also mitzvah does a mitzvah l'may ba'al ilum, not for any ulterior motive, loy pachad, not because of dread, loy yirah, not because of fear, loy lavakesh kavod, not to seek glory, he does it for one motive and that is for the creator. Like Yosef HaTzadik, Yosef the righteous one, who prevented himself from engaging in a relationship with the wife with the in the relation with the wife of his master, Potiphar's wife in parshas Vayeishev, this is mekadesh Hashem. Just like in chillul Hashem, the reason somebody is doing this sin is not because he's afraid or because he's starving or because he needs the kavod, he's doing it just to get God angry. So to speak, a stab at God. This is chillul Hashem and if it's public, it's a public chillul Hashem. Conversely, the same thing. When a Jew does a mitzvah, any mitzvah, we're not just talking about dying for these two minutes, we're talking about any mitzvah, or prevents himself from any aveira, LIKE YOSEF HATZADIK, AND HE'S DOING IT WHY? NOT because there's a side benefit, somebody's going to pay me, I'm going to get kavod, I'm going to get attention, I'm going to get validation, I'm afraid not to do it, I'm afraid for my bad reputation, I'm afraid of a punishment, I'm afraid of the world to come, I do it for the creator, this is an act of kiddush Hashem. Last halacha, the Rambam now speaks about a new category of kiddush Hashem. First he spoke about kiddush Hashem in terms of giving up life. Now he spoke about kiddush Hashem in halacha yud in terms of doing a mitzvah or abstaining from sin, privately or publicly, just for the sake of Hashem, for no other reason, because Hashem b'nay HaBorei Baruch Hu, that's kiddush Hashem. And now there's a third category of kiddush Hashem and chillul Hashem, which has to do with the way I live. V'yeish d'varim acherim she'heim b'chlal chillul Hashem. There are other things that are included in chillul Hashem in addition to what we discussed above, which is certain cases in which I which I choose to live and desecrate God's name. For example, I murder another person to save my life. That's a hillul Hashem. And if it's publicly, it's a hillul Hashem. Or I do any sin in order to desecrate Hashem's name, that's a hillul Hashem. There's other things that are hillul Hashem, but only v'ushiyaso ish adam gadol b'Torah umefursam b'chisidus. If they're done by somebody who's a great giant in Torah and somebody who's known for his or her piety. Dvarim she'a brius medanim acherim bishvil mafgi'a b'ma'avodah. Things that causes human beings to talk negatively about him even though they're not explicit sins. Harei zeh hillul Hashem. This is a unique hillul Hashem based on your status, which means it's relative. This is not an absolute hillul Hashem for everybody. We have to know who you are. You have to know how people perceive you. You have to know your influence. Just like you have to know your flaws, you have to know your milos. You have to know your power. And therefore, you have to be sensitive to a certain types of behavior and be very cautious. Things that will cause human beings an impression that will denigrate you and ultimately denigrate what Judaism stands for. Even though they're not sins, but for this person becomes a hillul. K'gan, listen to this example. Shallacha b'noisim me'acharei bishvil mafgi'a b'ma'avodah. This person buys and he doesn't pay for it right away. V'ushiyashlai, it's not that he doesn't pay for it because he doesn't have money. He has the money. But he doesn't pay you know. What's the big deal? You're not allowed to take on credit. V'nimtzu hamochrim to'avin v'hu makifam. Now what happens? It's not like he says, "I'm coming back tomorrow. I'm coming back in a week. I'm coming back in a month. I'm taking a loan and I'm paying you." No. The mochrim are to'avin. They they they they're demanding from him. Nu, v'hu makifam. And he just you know, he he he he he he he he he he he he he he he he he he he he he he He keeps them running in circles. Every time they have to come back, nu no, no." He comes to the store, "No, not now." They come to his house and everybody sees this. And what's their impression? Their impression is that he's a thug, he's a thief, he's not ready to pay his bills. No, you're going to say it's an aveira? I'm not allowed to have a I'm not allowed to have credit in the store and I'm pushing you off. I have the money, BUT I'M PUSHING YOU OFF. BUT FOR THIS PERSON it becomes a chillul Hashem. Because this person is a godol beteer he's mefursem bechisidus. In other words, people come to confuse him with Judaism. They confuse him with Judaism. This is Judaism's standard. You could just stop in the blood. Somebody bought this food, they paid money for it. This is their parnassa. You don't have, you don't have. But if you have and you're such a type of person, it's a desecration of Hashem. Fascinating halacha. And remember it's relative. For another person it's not a chillul Hashem at all. He's a simple guy, he may have the money. Okay, he's pushing you off. He may may not be the nicest thing in the world, may not be noble, paying back you own the money, but it's not called a chillul Hashem. Another example, ya'avor beshchak. He increases frivolousness like you know mockery, laughter. He hangs out and is eating and drinking with amei ha'aretz. Amei ha'aretz was a group of people we're going to learn about them later. Literally it means the people of the earth, but there was a group of Jews who were not very scrupulous and sensitive to the morality of Torah and mitzvos. And when this person, you know, he's the successive frivolousness and so forth, also it's it lowers what Yiddishkeit stands for, which is a life of of nobility, of refinement, of of purity. Listen to this. His way of communicating with people is not pleasant. Is it a sin? It's not a sin. He's not eating horse meat, he's not eating on Yom Kippur, he's not committing murder. But for this person it's a chillul Hashem that his language with people is is brute, is obnoxious. Come and visit me upon my office. He doesn't welcome people with warmth, with a pleasant countenance. It's a sin. He's a He's a little obnoxious. He's having For him, it's a It creates a Why? Again, people are confusing him with Judaism. And Judaism wants us to welcome every person beautifully and warmly, not to be stingy with love and warmth and compassion and pleasantness. Next, Tata. The cast, he's a man with a bad temper. He gets angry. Means he's a quarreling person, confrontational, obnoxious, rude. You know, always picks a fight. BUT HE'S A THERE ARE PEOPLE WHO DO THAT. THEY never you know, lose an opportunity to to to to to fight, to to confront, to be obnoxious. Based on the greatness of the sage, he has to be more meticulous with himself and go beyond the letter of the law. With means the the line of the law. He has to go inside the deeper deeper As I once heard what's the name? What's the name? Right? The letter of the law and you say he has to go In other words, his line has to go has to be perhaps moved back. He can't allow himself the the luxuries that other people may allow themselves because he's a person who embodies the principles and the values and the kind of refinement of Torah and Mitzvahs. Now is the opposite. This is Now let's go to the opposite. If this great sage was meticulous with his life and he speaks pleasantly, beautifully with all creatures. Means all creatures by the way, Jews and non-Jews. And his mind is mixed in with people. Meaning he's he's an integrated person. I want to see how they translate. The diet I may or may not have seen them. When a stage is treated with himself, he speaks pleasantly with others. His social conduct is attractive to others. In other words, he behaves in a menschlich way. The way he is with people, he is empathetic, he's understanding. He's warm, he's sensitive. Diet I may or may not have seen them he relates to people. I'm a couple of the same upon him your office and he welcomes them with a pleasant countenance. Vanilla of May Ham the inner oil bomb and even if somebody embarrasses him, he will be humbled by them, but he will not stoop down to their level and he will not embarrass them in return. He will not go and and denigrate them and try to crush them in return. He does not do that. In other words, sometimes people might say things that are disrespectful. He will not reciprocate. He's not that person. The Hobbit land instead, he will respect them for a feeling of my killing light even the lowly among them, even those who uh may, you know, mock at him or denigrate him or make fun of him, but he will not step down to their level and he will maintain respect to every single person, even those he knows are behaving in an inappropriate way towards him. The noise save the noise and bear moon on Very interesting. He conducts his business faithfully with faithfully with earnestness, with honesty, with integrity. This is the person we're talking about. The lawyer of the barracks on mayor of the usual vessel. And he does not frequently accept the hospital hospitality of those people who are unscrupulous again to sit around and hang around which engages in conversations that are often, you know, slander or gossip or idle or empty or just toxic. The lawyer told me a lot of the toilet after the most of the film voice of the whole mice of the show is something. And he's visible when people see him at all times he's seen immersed in Torah, wrapped in tzitzit, crowned with tefillin, and all of his activities all the flimflammer said that he doesn't just try to be a yutz. He goes beyond the letter of the law to do the right thing. He doesn't become an aloof, sublime, distant person who goes into spiritual segregation and isolation. He doesn't separate himself too far from normal living and becomes forlorn. In other words, there are people who are immersed in Torah, crowned in tefillin, bedecked in tzitzit, doing everything in the most religious way, but nobody can have a relationship with them. You know, the holier-than-thou attitude. Who are you for me to be with you? I become completely segregated. That's what he says. You become remote. You become like a a strange person, one that nobody can have relations with. That's a condition. So, this person becomes a person that everybody praises him and they love him and they want to emulate him. He becomes a living example of how a Jew is supposed to live. They praise him, they love him, and they find his deeds appealing, attractive. This is something I want my child to look at this person, to to grow up like this person. I would like to to you know, to tear a page off his book and and emulate him. I raise a kiddush Hashem. This is a person who's kiddush Hashem. He's sanctifying Hashem because he's a living example of what Hashem is and what Hashem wants from a person. For love of Hashem, on this And he said to me, Israel, you are my servant in whom I will be glorified. Hashem says, this is the person in whom I boast. I brag with him. I am glorified through him. This is my beauty. This refers to this person. So, this is the last category of Kiddush Hashem and Hillul Hashem. It's not about giving up life. It's not even about not doing a certain aveda or doing a mitzvah for Hashem. But, it's the way a person lives every single day his or her life can become a living Kiddush Hashem. This concludes the fifth chapter of Hilchos Yesodei HaTorah. Let's take questions. This class is brought to you by the Yeshiva.net. Please help us continue the classes. Make even a small contribution at www.theyeshiva.net/donate.