אורח טוב - מה הוא אומר | הרב חננאל אתרוג | שיעור כללי - ט' שבט ה'תשפ"ד

Kind: captions Language: en Peace and blessings. Last week, we studied Ben Zuma's words about a good guest and a bad guest. We asked who is right, who really speaks the truth. The good guest is the one who is right. And we wanted to say, this is not exactly what the rabbi writes in her eyes. Or we will learn what the rabbi writes in her eyes. So it works out. It straightens out. We wanted to say that it is about power, about action, about the fact that the world is not a world. That's how I come and try to understand it. And then the question is very true. Who is right? What is the landlord really right? But the weak guest, the so-called passive recipient, can actually create the world. He determines what will happen. Because if he looks, if he is a good guest, then reality really changes. The landlord is activated by the guest's gaze. A good guest makes the landlord really busy with him. A good name is a name. It radiates endless hidden ways of communication, but ones that can be avoided. And really, the landlord pours it on him. Technically, it seems the same. Technically, he distributes to all the guests. He does not eat alone. The guest, but the feeling, compared to a bad guest, is that he is all tapping away and saying, "I'm sure a thorn in my side. I'm sure he's annoying. They probably don't want me." And they have no choice and and this is what happens too it matters less what was what happens I want to continue now into how the gazes of the rabbi look at them so I want to read with the help of God who but the parent who has written this for you at the beginning of a paragraph I don't know how which edition do you have a paragraph that begins with the words but and the other one yes no yes but does not see the other one who does not paint in his soul does good truly will not be able to paint a decent and good picture and covers sides to reduce the head there the good will find sides to attribute to the bad from their attitude what happens with the other parent pay attention it is like we learned in teaching about a culture of heresy and hatred that the rabbi does not talk about the individual situation of the person it does not mean that he is not a charming and kind-hearted person he is not connected the culture is a culture of heresy and a sin in the order of the spirit the way of looking at life so that is how the one who sees the other one the one who sees the other one can be a very kind-hearted person but something happens to him he does not paint in his soul does good truly he cannot paint he does not have such a picture such a picture he does not have such a worldview it does not do good truly he is like that He grew up like this, he was educated like this, they talked around him like this, the personal examples he saw among them, there is no one who really does good, he grew up to the world where it is clear that everything is interests and everything is what I gain and everything is privileges and everything is a discourse of power and everything is what gains what is there to put there, he doesn't know, he doesn't know, he can't, it's written like this, he can't, he really can't, he doesn't have free choice in his current mental state, he can't, this guest comes and he meets with a meeting is a reality that is very radiating reality, but but he is, what are his tools to judge this reality, he can't draw a decent and good picture, but he doesn't do good, he's not a painter, so he wo n't be able to paint a good picture, he encounters a reality that is noble and good, he meets the landlord, the rabbi explained, not like me, the rabbi explains, in a nutshell, this is not a dispute, these are two reasonable things, the rabbi explains that a host is really nice, he's really nice, he's a good host and the good guest sees this niceness, the good guest says, I was like that too, so he perceives it in a very basic way, but the bad guest is very difficult for him, he encounters something that Let's read the words and if he finds sides to the bad Hasem is poor he meets in a very, very good reality and he is looking for what he is looking for he is looking for he will find problems because the owner of the house is not perfect this host is not perfect with all due respect he is a good host a really nice host he is happy really wants to but he is not God he is not God look look at the mental state of the other parent he is the more they do him a favor that way he gets into more trouble why he gets into trouble because it threatens him he cannot interpret it and it threatens him threatens it very threatens him because if everyone is cynic and they are all self-interested and they are all ego then we get along and when I do something nice I feel very good about myself but if there is someone here who is honest if there is someone here who is truly kind if the host if the owner of this house is really concerned with me then it brings me a collapse of the worldview of the host ra shu horah hara this host who could be a very good person only he grows up like that because someone places before his eyes such a life event that is truly good I can be selfish because the world is selfish. I can be busy with myself because this is the world. This is life. This is life. When I dig a little out of my ego, a dramatic event happens here and I am so pleased with myself. But if someone comes who, without words, is only good. He is only good. But this good parent, instead of being busy with this good, is busy with He feels existential anxiety. If this landlord is really good, then I am a noble. That's how he feels. If this landlord is really busy with me and not with himself. If all the trouble he took, he didn't take trouble but for me. So then, what does this throw at my life? So how am I? It's like Cain and Abel. Abel didn't do anything. But what does the Rabbi say? Cain is going to kill him. He must kill him because Cain is building for himself some kind of false world where you can sacrifice without sacrificing. You can sacrifice from the beginning. You can pay for the living without paying the price. And everything is good. He lives in his lie. And this innocent Abel says that if the sacrificers sacrifice with all their hearts, the firstborn of every son, then God forbid, Abel, Hatot, Hatot, and then they break the covenant. When someone shows you all your problems then the solution is to break the ethers you are not if you break the ethers you can stay in this lower world he doesn't tell you anymore the mirror doesn't tell you you have no wounds and you have no problems it's a track that people are denied into it are carved into it the good guest is the bad guest the good guest sometimes encounters problems and when he encounters problems he knows it's hard but when he met a positive host he knows that he knows that he knows how to rejoice in it he knows and he radiates and he also changes but another parent he doesn't draw he meets in a world that doesn't exist he meets in a world that doesn't exist and suddenly he sees who a guest is you remember it's a guest in advance no he doesn't know him it's very not easy to be a guest from the application that a guest you will enter today too but a guest again it's not a friend you invited to meet it's someone who got stuck you bring him home home the house until our generations a house was one room to bring a guest into the house is to stick someone if he experiences like that into my intimacy the parents and children all live in one room the food again there is no food in the fridge and no one buys food it's what there is he shares his temptation the house shares his temptation It is very, very unpleasant for someone, oh, a stranger, a guest, this is a stranger in blood, we are here in the city of Abraham our father, you know, someone brought in, he didn't know them, someone, a stranger, someone, a stranger's distress, someone brings me in, this is such an abundance, good, and it is unpleasant, I also win, when a guest would come, then we make the beds for the guest, no, no, thank God, the standard of living has risen, so then there are more comfortable solutions, better, but they bring in Jews, they bring in Jews, it is a culture that is brought in, it is not easy at all to bring in Jews, it is a culture that abroad was very developed, it is still developed, I remember when I went to have surgery in the United States, I stayed with a family that I did not know, I never knew, okay, now we are very good friends, a family of great righteous people, but may God send blessings and success, but but it is bringing in like a child into the house, and again, if you are used to a culture of cynicism, then you are, you are weak, you are poor, and suddenly the strong one scratches you, you are, you feel very much, what would I do, what would I do, I would not do that, I have no choice, look, he does it because he has no choice, as if he has no choice, he does not really He can't, he can't, why can he? How do I know he can? Because he was created in the image of God? What? Why can he? Why does he feel so distressed? Because he wants to be good? Only the culture that made him die? It's a culture that told him, "Come on, die!" She told him he was a sucker instead of telling him that he was righteous. This is what it is without words. You know, the culture is passing without words. So then he thinks he can't. He can. It will be difficult for him. He doesn't. He doesn't. He doesn't draw in his mind. Why doesn't he draw in his mind? Painting? What is painting? Painting? This is how I interpret life. How do I read it? He hasn't seen such models. When he meets the characters he meets, they aren't characters that do good. Again, they may be good. But we are made of fire and matter. We have a soul and a body. So what does the Rabbi explain? The Rabbi explains that the one who comes to the house is really complex and the other parent is looking for. This is how he works with himself. This is how he works with himself. He is looking for the problem. He is looking for the way to breathe. In order not to collapse. In order not to be humiliated. So he thinks he can't. Now he can't. But it's a long process, which is basically what. Basically, basically, it 's To meet people who are really doing good, who meet examples like this, experiences like this, lives like this, then the picture changes, the picture of the abusive parent changes, you see, it's possible that the abusive parent, following a meeting with the landlord, will go through a process. In the end, he will change. The meeting that didn't happen is like this. So he's looking for sides to reduce the good impression. It's like being scorned. It seems like you're such a scoundrel. They're hosting you. And you're looking for the right one. Because there's a cry here for help. What am I, a scoundrel? So so that I don't come off as a scoundrel, I have to blacken everyone in quotation marks. I owe everyone to everyone. So then I'm calm. So he's looking. He's not lying. He's looking for sides to reduce the good impression. And if he finds the sides, he'll punish them for being bad. I'll punish them. He won't find them. He won't find them. But if he comes out, he'll attribute them to being bad. So he attributes them to being bad. So his picture is like this. It's a picture that emphasizes the problems. It emphasizes the difficulties. It emphasizes what was less nice. Not nice. Tarou in the wise fools is precise here. Two labels. Two precisions. In the Gemara, one precision is not written in the version that is printed here between I don't know where they printed the Gemara in the blessings with us in Babylon, written a little differently. What are the two differences? The first difference is that the good guest is concerned with the action and not with the result. Pay attention in the Gemara how much trouble the host has taken before me. How much wine he has brought before me. How much meat he has brought before me. How many glasses he has brought before me. He is mainly concerned with the host's investment. He has brought. He has taken trouble. On the other hand, the evil guest. Oh, is there anyone here who can read the blessings from the Gemara? Thank you very much. One will be enough for me. Thank you. So the version in the Gemara here is a little different. I don't know why they printed the e here. As if here they printed it as if the evil guest and the good guest are saying the same thing, but they are saying a little differently. I am towards this formulation. This is it. There are implications. Not for nothing. You know that every veda in the Gemara appears in a different form. But the evil guest says what trouble. This host sat down. The difference is one morsel. I ate one piece. I ate one glass. I drank all the money. The host did not bother for. His wife and sons in the name of Ben were written to say the same thing, only the conclusion is different, but in our Gemara it is written that the pregnant guest is busy with the result, not with what he bothered, but with what I received. This is the first difference. What I received, not how much he invested. And the second difference, which is a lot, is that how they read what was there at the meal. It is really impossible to say. There was wine, meat, gluska. That's how the good man says what the good man says. He says one piece of bread. I ate what is a piece of bread? This is gluska or a piece of bread and blood. He moves the huska to the end of the beginning, but he says it's a piece of bread. It is common to translate it as a cake. I know that a cake is a piece of bread. The next in the Kisnin section of the Gemara, but gluska, if it's gluska, it's the last course in the correct order. Meat, wine, and at the end of gluska, it's in Aramaic. So gluska is a nice piece of bread. That's where the Tosafot says that for this they check the leaven. Oil. Gluska is very, very fine bread. It's not gluska, it's a piece of bread instead of meat. There's one piece. I ate it. He doesn't just Talking about the result, he greatly dwarfs it, greatly diminishes it, he is right. Can Carol Gloska, a piece, a piece, a piece, there is a difference if you say Gloska or a piece of Gloska, it is praiseworthy, you ate a piece, a piece of what, a piece of? He denies it, he is in such denial. A good guest says, he worked hard for me, it is good for him, he enjoys it, his life is good. This is the next paragraph in this, the next words in the words of the rabbi. Yes, the soul of a righteous man is a mechanized force to do good. He does not paint in his soul doing good, and the soul of a righteous man is prepared to do good. He grows up in such a world. Or he has built himself up that it is clear to him that he is making an effort for it. Saying how sweet he is that he is making an effort for me is fun for him. He gets more and more depressed the more he is pampered because all the time, he feels for him, and why don't you do this? and why don't you do this? and why aren't you like that? Or he says, I am noble. He is not noble. He really is not noble. He simply grew up in another world. He grew up in another world. He grew up in a world whose conclusion I mentioned today. A long time ago, someone who lived in In Tel Aviv, he was walking with someone, someone dear, he was walking with his grandson on the street in Tel Aviv, and suddenly a dog came along that started sniffing his grandson, and the grandson was a little scared. So the woman told him, " Child, you're not afraid of dogs, you're only afraid of people." How did she come to such a conclusion that you're not afraid of dogs? I can understand, but why are you afraid of people? She can be a charming woman, a good woman. Her interpretation of life could be that you should be afraid of people. This is someone who comes into this kind of thinking. This is a painting. This is not a way of thinking. This is something much deeper. This is insight that is imprinted in the depths of the soul. This is how he recognizes it. So then he doesn't want to feel like he's been neglected. But if I'm a good guest, then I know. I know how. I would enjoy cooking and I would say, "How nice of you to come." What kind of person is he? I really know. So it's clear that he's like that. So you enjoy the hospitality. The other parent suffers from the hospitality. The more you shower him with, the more you belittle him, the more he feels contradicted. The more you prove him wrong. They humiliate him where are you then or he has some amazing humility and he says I'm not okay I'll grow up or he bothers looking for the problems and he's jeopardizing his life because it's very hard for him to accept the indulgence it's hard to accept the abundance it's hard to accept so he doesn't want to be busy Turks for me and he's trying to what he ate he ate in Lusaka and he ate a piece that's not what he says what he says you know he doesn't say it to anyone it's all in his head how he looks at reality he would say he doesn't have to say it right this is this is what he says his so he ate meat and he ate one piece this is he's making life difficult for himself the owner of the house doesn't know what the house does n't care what he will say what he won't say but the soul of a righteous man is prepared to do good he is a show off he pours he may not be that righteous but the culture that culture of righteousness that he invests he enjoys investing when people do good to him so he enjoys life if you say it like that prospect of divine providence the rabbi jumped here you see so far It was a parable. Now we are talking about a guest at the homeowner's house. Now we are talking about a person in the world. How are we staying at the homeowner's house? Because we also came here to stay in the world of God. And this world is a bit complex. You got to be here, right? So it is complex. Not everything is funny. Not everything is nice. Not everything is sweet. Not everything is easy. In the world of the divine host, there are complexities and difficulties. So who is this world? What kind of world do we live in? There is nothing to argue about. The facts are not related to your view, your worldview. The world is the same world. You know that a good guest is a great righteous man. No one promised that he would not have trouble. You read the biographies of the righteous. Not everything is always simple there. There is really no righteous man whose life is without problems. Without problems. The righteous sometimes knew a lot of suffering. Certainly a lot of suffering. So they meet in a world that is not theirs. They know that in their private world and in the world of all Israel, not everything was always shining. Not everything was always blooming. The righteous man, like such a good guest, looks at the world. In what world does he see what is there in the world? Yes, the soul of a righteous man is pure and ready. To do good, look at the divine providence with a good eye. Why, because from his soul it will be clear that his will is only not good. If I am like this, if I am, I want, I do not always succeed. I want, I want, I want to do. So, immediately, this is the interpretation. So, ask from the question of interpretation. This is not a question of interpretation. This is also an issue that I will not go into now. The issue of anticipating salvation. When you interpret things one by one, they change. This is also a big issue that needs to be discussed separately from the example I mentioned earlier. But you meet God. You interpret. You are more scientific. You are more precise. You are more right. You are happier and more powerful. You live in a good world. Because it is true that the owner of the house is truly good. He is good. Therefore, it will be certain that everything is done for good. Sorry, I skipped it. Because from his soul, he will see his good only to do good. And what is found in his soul? This talent, if not from the light of the Supreme, is good. We die when I am good. So it is truly natural. The world is good. We know this. We believe in this. God is good. So there are questions. There are many questions. We have 1400 questions from the joy of the Torah. Right, of course, many. Questions and 10039 more questions we still have in this right big questions we certainly have questions all the wounded what should I tell all of us in big difficulties all of us in great concern all of us in prayers all of us at war there are many questions just now there were many more questions before besides that there are a few more questions if you did n't notice but therefore be sure that everything is done for the good and the excitement in the world there is excitement in the world so it is clear that they have a good afterlife they have a brother this is a clear process it is difficult he knows what his life is like he knows from his parents knows from his neighbors knows from his friends that there are problems it is working out it is not just working out it is part of the process sometimes yes his parents too take a little toothache alone so he knows that in the end it was something good he doesn't know the experience is burned deep into his personality his painting about that we are talking about the painting is the mental infrastructure that is far beyond words long before the emails and the templates according to which you interpret the world but it is true it is true why is it true because your bad parent is written here cannot the rabbi writes here more Once cannot, the evil soul cannot be the axis because if only evil twice he writes that he cannot. How impudently do I say that he can? Why do I say that he can? Because he too is in the image of God? What is it that cannot be? Because the world is truly good? Because this system that Ben Zama invented? I don't know what he invented. It is a practical example. But God is good. He is truly good. Yes, we are in 3,800 years. In 3,800 years, these were many good moments. There were many rivers of blood and torment and calamity and pogroms and the destruction of the Temple and the Holocaust. Blood was shed. And we know that the world is good. And a Jewish mother tells God that the world is good. And she is happy that he appears. And she invests her soul in him. And she tells him that he is the greatest thing in the world and the most enlightened in the world. And his family surrounds him. The world is good. It is hard. Yes, of course. And as Jews, we have been through a little more. We are older. So we have been able to suffer more. And they persecuted us. Right. And we have never lost faith in the goodness of God for all His mercy. Everything He did, how does it work out? A Jewish child grows up in such a house. That in the end he believes in this goodness so that's why it says can't and can't and I think without arrogance I say yes he can because the world is really good it's not some kind of amorphous world like that you do with it what you want it's subject to your consideration it's really good something caused maybe because of the hardships in the world something caused you not that you are not able to pivot in the soul doing good and it's very difficult to break a picture like that again not only that if you give a personal example you say I will give a personal example even if you come in Chinese you come without a grape in general the catastrophe if you don't see give a personal example but even if you are in a personal example then so then it shatters on you I will do it it's written here right you say I in humility but look I get to show them that life of Torah so they looked for bad things with him who would look for bad things imaginary creatures like that smelled bad I did n't say six someone like that really with the host pours so then he doesn't accept that someone who ran away and threw a host some sense and probably spread has some sense then he begins to understand that the parent This rascal after that he will also open a case on him right after that he will tell neighbors a he also says the commentators here discuss the issue the first ones discuss the issue he is not allowed to say what it is he says to the good guest it is not allowed to say right you learned in the second chapter of the book of the wise man it is not allowed to tell everyone that he is a good guest everyone will come to him and to the bad guest it is certainly not allowed to say bad things right so they say he does not reveal to anyone he is not it could be that the parent is wrong also a not so much keeping the laws of guarding the tongue in this framework so he also tells everyone listen I was at his place and he gave me one mouthful just for me and he he found the problems he overwhelms them an ordinary guest can break he is not Jesus why because the soul draws good insults sometimes he knows he knows how to insult it is written in the piyyutim in the terrible days the Holy One blessed be He is a wretched king it is not like our Hebrew a loving king in the Hebrew of the piyyutim it is a king who agrees to be made to disappear he agrees to be made to disappear like a father and mother sometimes they agree that they have been insulted when the son goes through some kind of puberty crisis So even a good host is willing to please him, he doesn't enjoy it at all, he doesn't have more important things, he's really not happy, so he agrees to be offended, so someone who is confident in the soul of the righteous, therefore, will be confident that everything is done for the best, and the exciting sight in the world has them after a good word and a word, will be happy in his life. This is a byproduct, it's not the goal, but the quality of his life is completely different. It's not good in life, it's the same life, the same facts, but their interpretation, the trends, what forces here and there, so he's not threatened. He doesn't think that everything is against him and everyone is like that. When someone pampers him, he probably recognizes it, and he'll probably be happy in his life anyway. He'll be a true servant of God, and his heart is kind to people. How does this relate to people? Of course, people. We'll see this in detail right away. Because our story is about a guest and a host. Our story is about people. Only the person being compared to God, on the other hand, is a poor soul. You wo n't be able to pivot, because if only you look at the world, now, for example, now it's God, not just about the owner of the house, and you'll relate to some kind of world from the beginning. You know that the world will be like this, and after that, only the proofs. Okay, then he's at least He does n't feel that he's the worst. Everyone is like that. He takes comfort in the fact that everyone is like that. His world is a very narrow world. In a conflicted world, in a world where everyone eats everyone else or tries to get along somehow and forge some kind of relationship. He does n't even recognize alliances when he says a covenant. So if Rabbi Ze'ev didn't like the expression "United States of America" because a covenant is a holy word. A covenant is a circumcision covenant. A covenant is the crown of souls. My friend, the great America that we owe a lot of good to, but a spiritual covenant we won't learn from, right? No, no, that's her job. So you can call her America. Sometimes, you can call her that. We can be good guests and bad guests. So it's not a covenant. Someone who doesn't believe in inner goodness doesn't make a covenant. He creates cooperatives. What do you call corporations? There are all kinds of lawyers who try to formulate them. There's a prenuptial agreement so that if someone here eats someone's head and someone does something that hurts someone, then We'll part as friends now. Come on, let's make the arrangement. But when someone believes in goodness, then they're ready to go to a covenant. It's hard. They're ready to give up their soul. They're helpless. They're able to jump in, close their eyes, and put themselves in someone else's hands. And they gave this choice to man. Why did the Holy One, blessed be He, create the world like this? So that it would be linked to the good soul. Also, the guarantee of life and the water of the ancestors in this world. In the heel of this soul, it's as if the back naturally lengthens like this. The good soul. So then, its life is a fast life. Its life. I think we'll try to remember the old students of the Harims that I had the privilege of meeting from the previous generation and all the memories that I have. I don't always have a smile like that. A smile like that. They don't roll around with laughter. No, it's stomy. Sometimes, no. But the simple look is a look. A good look. Good. Good eyes. A good look. Pleasant. No, not always. Not because it's easy on them. Because they're good guests. Because they recognize the good. They recognize the good in themselves. They are truly honest and scientific. They see the good in all the world's people. So there is a guarantee of life and a bag of hearts in this world. And they are not frustrated. And they are all full of envy. What did he lose? How can he buy? What can he do? Because the world is good. And the favor of the eye regarding the supreme providence will also come. The favor of the eye for creatures will come in flame and peace. Now the Gemara proves. Does not prove. Explains about a good guest. What does it say? It brings a verse from Job about a good guest. It brings a verse about a bad guest. I will be very brief on this because I want to get to the last part. About a good guest. What does it say? Remember his work that has prevailed. Now the Rabbi explains. I do not read inside. But the meeting with him is like this. I understand the Rabbi in order. A meeting with such a man is a meeting that causes poetry. What is poetry? Poetry is not prose. It is not the technical informative look. You tell me what poetry was. It is the depth of poetry. It is the art of poetry. Poetry is what is beyond. What an artist knows how to do. An artist knows how to take simple moments in life and show us. They are not simple at all. He takes some meeting with Benelli and makes a poem that we all get excited about. Right. A photographer takes a picture. He takes a picture. He takes a picture of something like that. And he catches something in the eye of the lens that we all didn't notice. And when we see it, wow. What a special moment. An artist knows art. This is poetry. Art. This is something transparent. That depends on your good eye. Someone who has a good eye. Someone with a good smell. Someone who meets him feels like he has met someone. They call it an impression. Impression in internal books. They call it a rishim. You meet a person like that. So he imprints an impression on you. You don't know anything. It was fun with him. It was pleasant with him. It's I don't know exactly what he said, but it's interesting. You do n't want to stop talking to him. You can argue with him. You can fight with him. You can have opposing opinions. Right. But there's something sweet about him. Something. How does he write? People prevail. People don't start saying poetry. As if something happened here. I wasn't another person. Something happened here. I can disagree with him. Right. The Mishnah Parkat says. Whatever the spirit of health is comfortable with, the spirit of the place is comfortable with, and whatever there is no spirit of health, well, there is no spirit of the place. It's a comparison that it seems. Not Agona, not Ferit. Why? To say that the spirit of the people is a parameter of the spirit of the place because people sometimes live in a small world and a crooked world and a lost world and a world of organized and he is the bread of truth and justice and he is not willing to give in to social pressure and he says why all the spirit of health is comfortable from the wrong spirit he cares about high ratings what does that have to do and everyone who is not comfortable from the spirit of health from the spirit of the place he is fighting the wars of God with heroism that is why the spirit of the place is comfortable from him so it is not written that they love him pay attention comfortable spirit comfortable spirit it may be that they are angry with him it may be that they disagree with him and it may be that they think that his opinions are dangerous but but there is comfort with him feel comfortable with him feel comfortable with him feel comfortable with him feel comfortable with him there are struggles we also know in the Israeli public that there are people who did not always say comfortable things and did not always say pleasant things and did not always say things that have high popularity but but the people of Israel respected them but but because there is something there that is transparent it is not factual it depends on your heart if you are a good guest or a bad guest then a meeting with such a person of good spirit won as you will not be here that people sing something like that Who is this man as if it matters? He says poetry. Why does he say poetry? Because he lives. Poetry. Because he lives what is beyond. Because he sees you. And he touches the poetry inside your heart. When he leaves, he looks at the owner of the house. So then he himself says, "Wow." He is excited about life. He has a rich life. A full life. It may be that he is the simplest person in the world. It makes sense that he would be a simple person. He does not always have to prove himself in all kinds of other achievements. But someone like that prevailed. People met him again. He does not matter because he is one of the opinions. He does not try to say things so that he is nice. Not in the right direction at all. It does not occur to him. Like he should not treat someone else in such a way because his attitude is different from his. The other person is on a different level. People will see him as a different person. People will not see any wise men. They will not see any wise men. The meaning is that they are afraid of him like that. They explain that they are afraid. They say to Job, "Job," these are verses from Job, "He is inclined to hurry." The public is afraid of him. Why are you afraid of someone? Because he is scary. He looks at you critically. He cuts off the mountain in you. Again, it passes without words. He says. This with words is much worse, but if someone judges me and if someone focuses on the problems I have, then inside I feel uncomfortable inside I feel like let's take a few steps back a few steps back, not for that, what is the heart of a coward? They say that the Gemara says that he did not deserve warm students, children, constant mercy, or serious people, no, no, they do not want to meet with him, they feel some distance, but I skip this part, this is the central part here, I skip exactly, oh, oh, oh, after the number 10. You see from the results, let's read a little bit first, from the results of these two tendencies, we will understand that the true path on which a person was created is to have a good eye towards the place, the intention is towards the Holy One, blessed be He, and towards the people, and to buy in his soul a kind of good for the Lord, all the creation, blessed be He, and to delight in the Lord, may He give you your rest. We are beginning the last part of the issue, and from the good eye, the Rabbi adds here something that is supposedly not directly related to the things, supposedly, and from the good eye, all good will come, and from it comes out and to it returns the excellent quality of patience, patience. It's a bit of an old word these days, they say it's called tolerance. Tolerance is the ability to accommodate and give space to people who think differently than me. Women who think thoughts that are not simple and complicated. And from it comes a good eye. This is the source. Without a good eye, there are no sunnahs. There will be sunnahs. It is immediately reasonable. It perfects the world. It brings it to perfect the world. It is not. I am now writing tolerance. Although he wrote tolerance. It is not tolerance. It is tolerance that brings her to take away all the good from the world. Because of the recklessness in which there is tolerance. She takes bad things and she whitewashes everything. Everything will bring poison. It will bring death. It will bring destruction. It will bring crime. Everything is reckless. Lack of depth. Lack of serious choice. Lack of determination. In an attempt to rationalize everything, this is catastrophic tolerance. Obviously not. Because patience comes from the empty decision. Everything is empty and vain. And there is no advantage of one trait over another. From all the feminine tendencies, as a whole, everything is vain. This is suffering. The world is a bad eye. Everything is bad. So everything is bad. So he is tolerant. Everything is bad, what does it matter? It's bad and it's bad. You're debating. If you don't go, it'll turn out very bad. It'll turn out to be a problem. This opinion is problematic. It's not all empty. It's all empty. Someone with a bad eye, so he's stuck in his inability to draw in his soul doing a favor. So that's how he interprets the world. The landlord is just an example. Everyone. All landlords are like that. So what does it matter? What are you? Give him and give him and give him. He's like a pluralist. He's like a cowardly rabbi. He's completely cowardly. He has no color. He has no flavor. He has no taste. He has no color. Everything is meaningless. You want to commit suicide. You want to bang your head against the wall. You want this is such a desperate world that on the outside looks so petulant. Inclusive and multicultural. And in fact, we all don't care about anyone. Let's try to create some kind of boundaries. Such individuals. Try to create a positive atmosphere. Tolerance, as bad tolerance, is an empty decision. A decision is a determination, like a verdict. A position is taken. This is the world where everything is called everything is lettuce. They can make something bloom. Everything is empty. All tendencies, everything, but not humans. But the world, but then. He may be a righteous man because he makes an effort because he believes that there is a great God, there is a Torah, but everything is difficult for him, everything is bad for him, he is such a critical man. It is difficult for him to look at things. This tolerance is the world's entertainment. It is not such a tolerance. He is talking about a different tolerance. But if pure tolerance is from the true recognition of how God's hand holds all opposites to correct them, to connect them, and to unite them by correcting all their shortcomings, like this righteous man who sees that even the appearances that occur in the world have a good end, then true tolerance is very critical tolerance. It has truth and it has a way, and it is not ready for everything, and it knows how to identify the problems with a sharp and critical scientific eye, but it understands and knows that the road is long and knows how to recognize that even those who disagree with you sometimes take a long time with you. You have a lot to accept and a lot to learn. Sometimes you have to raise sparks and bitterly clarify, clarify, take good from the complexity of the problems. There are also some good things, and something more complex requires strength. Raising sparks is also understanding how things that are problematic are actually, in their depth, positive things, and you can accept them and you can Contain them by correcting all their strength above. Go forth to work. So then, a person who has a good eye is a tolerant person. He is a person who is open to the eye of God. He is a person who knows that he does not run the world and God runs the world. He is truly open. He is principled and does not give up. But his soul is attentive. His soul is curious and his mind is interested. And he has a. The Gemara says that whoever transgresses his standards, they transgress his standards. There is a simple interpretation that if they hate you and you forgive, then they will forgive you too. But this is not the offense of the Baraita. The Baraita offense is everything that transgresses his standards. My standards are my principles. My standards are the sources of my strength. Why do I love my religion? Why are you two about me? Also what is written here. Because when you have a good eye, it creates tolerance. It creates a much more curious stance on the world. Respects the world. In any case, you are attentive. When God the sea speaks to you in a different tune than the protector you know. So you have the ability to recognize inside that maybe now the language is a little different. Maybe now you are following patterns and suddenly The pattern is changing. We are here in the Beit Midrash, magnifying Torah in Israel. We believe that this is the salvation of Israel, both in terms of building my private world, in terms of my family, in terms of my personality, and also in terms of the world. We need to magnify Torah, to devote ourselves to putting aside with strength, courage, and bravery many precious and important things because now we are touching the heart of the heart. But we are now in the midst of a process that began in secret, apparently long before the Holy One, blessed be He, shocked our communities of spies and demanded that we look in new ways, not explain to other people why they were not wrong, demanded that we be filled with tolerance and in all sorts of directions, in all sorts of directions. I am now sharing with you something that concerns me, that bothers me, maybe it is also a side effect of the lesson. I must share with you yesterday. We met with several yeshiva heads, with a senior representative from the army who told us about the severe shortage of manpower in the army following the war for all sorts of reasons. The IDF has been preparing for many years for a small army. The closure of reserve brigades has happened. It is a small and wise army. Okay, you know the next ones, etc. and some of them. The new understandings are that the army there needs to grow, but from the future prices and even now in the war, the war is not over as you know and not all the days have forbidden. We don't just continue to say Our Father, our King, in prayer and it doesn't dry us out and we don't go into routine. We are in a war. You remember that well. You are all great warriors. The fact that the Beit Midrash is holding its ground here like this with fire and study, even though all the Bograts and all the Abrechim are not here, despite all your friends and your questions, is a very big and serious mistake. But a senior commander in the army came who is responsible for this and he says that he is not saying to close the yeshivas. He says that there are many, many who have fallen and the Minister of the Navy was injured and the reserves, even if you all enlisted tomorrow, it won't help now because you will have to undergo training. He does n't ask for it either. He doesn't want it either. He says that there are soldiers missing. There are many soldiers missing. And we always know that we study Torah. We know that we always have to help Israel in this war of command. There is no one here, a siren and a beeper. They postpone conscription because the army always said that it is possible to postpone conscription. Now the army comes for the first time in my life. I don't know. There was such a thing in the War of Independence. And he says that more soldiers are needed again. He doesn't want to dismantle everything. He says that the ranks need to be strengthened. So first of all, I need to share with you. I need to share with you. We are thinking. We are thinking again. Thank God, the IDF is strong. There is a lot of generosity and selflessness. But there are so many shortcomings. So he turns to those he turns to. He asks for more. He is trying to increase the upcoming conscription cycle. Many officers can no longer function for all the reasons that exist in the world. Therefore, officers need to be trained. Therefore, a battalion of more fighters is being sent out. Their places also need to be filled. With the help of God, who speaks well of Israel, Israel will not be silenced. He will not be comforted. And the Holy One, blessed be He, will explain to the Rabbi, the Lord of the World, and he will succeed in Israel's ways and wars and campaigns. But we need to listen to something like this. We need to listen to something like this. We will not avoid these conversations. Everyone here, thank God. I love the army and its heroism with great strength. We manage to stay despite the great inner desire. But I think we need to open up. Mentally, it's as if the whole mission of my life is to grow Torah and develop more belonging and listening to it, but but this officer, we won't lean on both sides of the table. Yes, we are all for the army and we are all for the Torah. This officer is also truly for the Torah and together we are raising distress. Oh, again, it's certainly also from the needs of the army. It's very far from wanting a certain amount. But but, but, you have to think. You have to think. Everyone has to think. I think. The great majority, very In the servants of God, the need for people who are warm to be a walking path of ministers, the need for people who believe in the great Torah is critical and it will become great. It will not be long and the great spirit that sweeps this people is speechless and waits for people who can explain and as he says, you take someone to the cold, we only see after half an hour, he is an officer, so you take someone to a yeshiva, it takes him more than six months until he leads after him in holiness, but within that there is also this consideration and precisely a good eye, I think, and precisely this great tolerance, precisely the ability to recognize God, it may be that we do not break anything, we do not lose count, but ah and even if you decide to stay in the yeshiva, with the help of God, rifle, rifle, rifle, that is what they will do, then it will come to a much braver place, much clearer, much more clear. I chose and asked and I long to go to the army and even though I understand how much the people of Israel, the people of Israel, how much the IDF need the one who is left here, but the soul search must be done in a more tougher, more internal, more sublime way, and this very daughter, this very mother, It brings a tremendous blessing and it strengthens our powers and grows us and it also changes reality as we said at the beginning of this paragraph that a good guest and a bad guest not only choose what to do with, certainly the Rabbi's explanation, but also changes from daughter to daughter, changes the world. When we have such a view, the world changes. The world changes with iron, with might and power, and with horses, in chariots of fire. Blessed be God, the people of Israel know that they have iron, and with blood, Israel knows how to rain fire, from what allows more and more and fire. Courage on the battlefield. The world changes with people of faith, people of faith who look at it as if it were a good tile, that it bothers for me, invests in me even when it is difficult, even when they do not understand you. Such a view not only causes better lives and more courageous decisions, it causes the world to be created. It creates a world that is much more blessed and paves the way. May God awaken us. We are not all good.