Thinking Talmudist Podcast · Rabbi Aryeh Wolbe

00:03 - Intro (Announcement)
You're listening to Rabbi Aryeh Wolbe of TORCH in Houston, Texas. This is the Thinking Talmudist Podcast.

00:13 - Rabbi Aryeh Wolbe (Host)
All right, welcome back everybody. It's so wonderful to be here thinking talmudist this beautiful friday afternoon. We're on a new piece of talmud 83bb. Intractate Baba Mitzvah 83b towards the top of the page. So the Gemara is going to give now a very lengthy discussion, very lengthy sequence of agotic expositions and narratives, and we're going to start with the first of these of this whole. You'll see, for many, many weeks we'll be discussing these, um, these uh pieces of talmud, one after the other.

00:53
So dora shrav, zero, zero, expounded the omri law. Tony rab yosef and some say that rabbi yosef taught it in a brisa. What is it? What is it? What is meant by that? That is written you make darkness and it is night. In it, every forest beast stirs. What does that mean? Where is this verse from?

01:25
This verse is from Psalms, psalms 104. And then? So what's the explanation for this verse? He says it's referring to this world, which is compared to the night. Why is this world compared to the night? We'll see shortly. In it, every forest beast stirs. This is referring to.

02:00
This refers to the wicked in this world, who are compared to the beast in the forest. Tizrach, hashemesh, ye'oseifun, ve'el, me'onosam, me'onosam, yerbatzun. The sun shines. They are gathered in sun shines and in their dens they crouch. What is this referring to? Tizrach Hashemeshhalat tzaddikim, the sun shines for the righteous in the next world. Ye'oseifun rishon legehenim, they, the wicked, are gathered to. Gehenim Ve'alma unosam Yerbatzon what is that referring to? And in the dens they crouch, ein l'chok kol tzaddik v'tzaddik she. You will not find a single righteous person without lodgings befitting his eminence. Man goes forth to his work and the righteous go forth to receive their reward and to his labor until evening, if he has completed his service to God. Until evening, the day of his death, meaning evening, is considered the day of a person's death.

03:24
Okay, so let's understand a little bit here, just from this little piece of Talmud of what is day, what is night? Right, we think day is this world, night is when we die. Wrong Night is here, why? Because look at the world around us and most of the world is like a blind person at night, trying to feel around. What is the right thing for me to be doing? People have confusion. But in the world to come where everything is clear as day, we're at that point the person's like, oh my, this was so obvious. What didn't I get, what didn't I understand that's day. Okay, over here is night, over here is night. What didn't I understand that's day. Okay, over here is night, over here is night, but also here is also day. Why is here also day? Because this is where we get things done In this world, is the only place we can get things done.

04:18
We can't give, we can't give. Do acts of kindness after we die. It's too late. You can't visit the sick once you die. The majority of the mitzvahs you can't fulfill once a person passes away. Now, charity many people leave a legacy and that is given after they pass away. Fine, but that's still something that is perhaps a reward given when they're still alive. But we have to understand that the way the world sees humanity is very different many times from how the world sees humanity and how we see the world. So now the Gemara relates an incident which makes reference to the verse that we just explained, right just by the way. The talmud rashi says a wild animal is at liberty to roam the forest and conduct itself as beasts do. Similarly, the wicked are allowed to continue their evil ways, while no retribution is necessary necessarily visited upon them. In this world.

05:25
Sometimes we look at people like how come these people aren't locked up, right? How come they're not punished? How come there's no retribution? How come they don't go to prison and they just get out every time? An example that could be on our mind would be, perhaps OJ. I don't think there's anybody who thinks that he's innocent. The only reason the courts ruled him innocent well, they didn't say he was innocent, they just acquitted him because the court didn't have enough evidence for them to provide the punishment. But such a situation would ask the question how is it possible that this guy is not getting punished? He's scot-free, walking around like anybody else. Where's his punishment? Sometimes that punishment's like the beasts at night. Right, they're in this world. They can just go without retribution.

06:15
In this world, everything is saved for the world to come. It says that the righteous, if you remember, several weeks ago we discussed how the righteous uh, get punishment in this world. They get affliction in this world, why? Because in the world to come they don't have any punishment. They got it all here. There were some sages who felt and prayed that they wanted affliction in this world because they were afraid they didn't want to take away any of the pleasure and any of the joy and any of the reward of the world to come. So they prayed and asked Hashem if there's any punishment that's due in the world to come, please give it to me now. Don't let it take away from my pleasure in the world to come, which is the ultimate pleasure, which is the eternal pleasure.

07:04
So now the Gemara relates the incident Rebbe Lazar, rebbe Shimon, ashkach Lahu Parhigavna. Rebbe Lazar, the son of Rebbe Shimon, came across a certain marshal, dikotofi Isganvi, who was commissioned by the king to investigate and arrest thieves. The son of Rebbe Shimon said to him how do you manage to prevail over them? Are they not likened to beasts, as it is written? This is the verse that we just brought In it. Every forest beast stirs and what he says is that, since they are widely like beasts who hide in their lairs during the day, how do you manage to apprehend them? How do you get these thieves? How do you catch them?

08:10
The Gemara records a variant tradition Eka da amri mehai kro ko amale. Some say that Erbolozer, the son of Reb Shimon, expressed this point to him from a different verse. He lurks in hiding like a lion in his lair. So he's saying these thieves are hiding. How are you going to get them. It's almost a question that ICE might be asking, or any law enforcement would be asking how do you find the criminals?

08:48
So Rulazer, the son of Rav Shimon, continued Dilma shokla, sadike v'shavkes rishieh, perhaps you are mistakenly apprehending the innocent and leaving the guilty behind. How do you know that you're catching the guilty? Amar-lei, the marshal, replied to him but what can I do? It is the king's order. Therefore I have to arrest someone, meaning there's a certain quota that I need to meet and therefore I'm going to catch who I catch, and that's who. It is finished. But that's not fair. How can you punish those who are innocent? Omar Rebbe Lazar, the son of Reb Shimon, said to him. He says come, I'm going to teach you how to proceed. I'm going to teach you how to do this properly. Come, I'm going to teach you how to proceed. I'm going to teach you how to do this properly.

09:55
On the fourth hour of the day, enter into a diner when you see people drinking wine. Fourth hour is early in the day and you see people drinking wine and he holds a cup in his hand while dozing off. Inquire about him. If he is a young rabbinical scholar and he dozes, you can assume that he awoke early before dawn to study Torah and is thus falling asleep now, and if he's a day laborer, he was probably early to work. He was probably early to work. Furthermore, even if they tell you that he's a craftsman and he worked at night, you regard this as suspicious because his house is silent at night. Still don't arrest him. He may be lengthening metal wires, right? Still don't arrest him. Rudu de radet, he may be lengthening metal wires, which doesn't make noise and it's a quiet craft, vi'ilo. And if the person dozing off is not one of these, just know ganav hu v'tavse. Just know it's safe to deduce that he is a thief and you should arrest him.

11:32
This matter what Reb Elazer, the son of Reb Shimon? His advice was heard in the palace Amru and they declared Let the reader of the letter be the deliverer. Meaning let Rebbe Loza, the son of Rebbe Shimon, be the one to put his own advice into practice. Meaning he has the whole methodology. Let him put it into action. I see you, rebbe Loza, rebbe Shimon, meaning he has the whole methodology, let him put it into action. I see you, ha li, rebbe Elazar, rebbe Shimon. And they brought Rebbe Elazar and Shimon, they took him and they authorized him, v'kotofis ganvi v'ozil, and he set about arresting the thieves. Okay, so he would catch the thieves and he'd throw them into the king's prison. All right, who likes this Very difficult, very, very big problem? We'll see in a minute. Okay, he got a lot of criticism for this.

12:35
Herbalozo, the son of Rabbi Shimon, was criticized. Shalach, the son of Rabbi Yeshua, sent a message to him. He says Chomed ben Yain, vinegar the son of wine is what they called. He says vinegar the son of wine is what they called him. You're vinegar the son of wine. Why? Who was his father? His father was the great Rav Shimon. His wine, the finest wine. He says what came of you? You became vinegar. You became spoiled, you became rotten. Look what came of you. You're now throwing people into prison. That's not what we do.

13:06
Admosa ata moser, amo shel Eloheinu lahariga. How long will you hand over the people of our God to their execution? This is not a Jewish trade to become the executioner. Shalach leh Rebolozer, the son of Reb Shimei, sent back to him Kotzim ani, mechale min hakerim. He says no, no, no, no. I'm getting rid of the thorns from the vineyard, meaning, I'm taking away the evil people. I'm getting rid of them, sholech Leir. Bishor Mekochah sent back a message. He says rid of them, shalach. Later, bishor Mankocha sent back a message, he says he says let the master of the vineyard come and get rid of his own thorns. Okay, he should do it himself, he doesn't need your help.

13:56
Nevertheless, reb Beleza, the son of Rav Shimon, continued his efforts. So we see here that the rabbis were not really crazy about seeing a Jewish executionerer definitely not someone who was going to be the policeman of the community. Right, he's going to be the one catching the thieves. Why is this so? Why is this something that's not really, um, looked at in a positive light, right? So there's, there's a number of things here. It says here that we have this metaphor of a vineyard. He says I'm reading the Jewish people of its evildoers. The metaphor of a vineyard is based on the verse in Isaiah, for the vineyard of Hashem of hosts is the house of. A vineyard is based on the verse in Isaiah, for the vineyard of Hashem of hosts is the house of Israel.

14:48
The question presents itself why was Reb Elazer, the son of Reb Shimon, permitted to hand fellow Jews over to their execution? There is no penalty of death for stealing, so someone who steals doesn't get put to death. Here they were getting put to death. So what's the idea, he says? Furthermore, he did so without any witnesses and without even finding them guilty in a Jewish court. So here this is a big problem, because what do we know? What did we discuss so many times? In a Jewish court, there's no way to punish someone without witnesses. You catch a thief. You can't execute somebody for that. You can't punish them if you don't have witnesses. So today we use circumstantial evidence. Today we use the witnesses of the police getting testimony. You can see that we're able to make certain judgments based on what we see.

16:02
We also, if you want, we'll just continue a little bit here in the commentary, the Rashba and the Rivash both state in their response that Reb Eliezer, the son of Reb Shimon's actions were an example of an extraordinary powers of leading rabbi, of a leading rabbi who may exercise under extraordinary circumstances. If crime is so rampant that it threatens to cause a breakdown of society, the leading rabbis and courts are empowered to use all means necessary to repair the breach. So if everyone is breaking into cars, it's just nuts what's going on. So then they do have the powers to do so this is true all the more so when they are authorized to take such measures by the secular government. So when the secular government, when the king, is asking we need your help to get these thugs off the streets, then it is permissible for them to do this. Either way, we can get it. We're going to probably talk about this a little bit later.

17:07
Further, the Talmud continues now. Nevertheless, reb Elazer, the son of Reb Shimon, continued his efforts. Yom Achad, the one day, pogabeahu Kovas, a certain laundryman, encountered Reb Elazer, the son of Reb Shimon. Kariyei Choymet encountered Reb Elazar, the son of Reb Shimon, and he called him Vinegar, the son of Wine. Omar, reb Elazar, the son of Reb Shimon, said to him since this laundromat is singularly contemptuous, meaning he's disrespect, you're calling Reb Ela're calling the son of, who was a great, great, great scholar. You're calling him the vinegar, the son of the wine. Okay, if one of the sages said that, fine, but the laundry man, the guy who you know, who does one may deduce that he is a wicked person referring to One may deduce that he is a wicked person Referring to Rabbi Shua ben Korcha, who we mentioned previously, who addressed him in this way. He's calling Rabbi Elazer the son of Rabbi Shimon, the vinegar, the son of wine. So he wasn't a wicked person and he was of the stature that he could call him that.

18:29
As the Gemara makes clear below, reb Lazar, the son of Reb Shimon, was a student of Rebbe Yeshua ben Karcha, and thus a rebuke from a teacher to a student, even a sharply worded one, was entirely appropriate. But to the laundryman, however, reb Lazar, the son of Reb Shimon, who was one of the leading rabbinical authorities of his time and thus someone he was obliged to respect, his scornful name calling was therefore inexcusable. So now the Talmud continues. And the Talmud says we can deduce that this laundryman was a wicked person. Amr Luhur, the son of Rabbi Shimon, said to his deputies Tafsu, arrest him, tafsu. They indeed arrested him. After his mind was once again at ease, he went over to the laundryman to redeem him from his impending execution, but he was unable to do so. The son of Reb Shema pronounced this verse on the laundryman One who guards his mouth and tongue, guards his soul from tribulations. So he wasn't able to get him out.

19:54
We see here this is just an interesting thing here that there is a. You know, let's step back for a second. Okay, we're looking now. You look in the news now. Every single day you see different stories, these files and these people and this scandal and that crime. It's amazing. What we see going on in the world today in the news Every day is like a whole, you know, a year of news that you would have had in an ordinary year. Every day there's new breaking news, every minute. It's unreal and many people are calling for certain people to be punished. This person should be arrested, then this one should be, you know, for treason, and you see all these stories and it really is phenomenal to see this because, again, as we said, in a Jewish court, most of this would be thrown out. Most of this, not all, but most.

20:56
But we have to understand something is who gives anyone the right to execute someone, to execute punishment? Gives anyone the right to execute someone to execute punishment, not death death is is even more of a question but who? Who gives you the right? So we have to understand that as a society, as a culture, we understand that there are people who do evil things and therefore we employ police and we have a government that represents us as people and we decide you know we have by a set of laws, how and when these laws should be um should be um, you know, played out in, in, in in the court of law and played out in the court of the public eye. Now, that's not always the case. You don't always have the right, because something is right or wrong that someone does. Even if they admit that they did something, they admit their own guilt. I'm sure that Bruce will give us the legal term for this, but sometimes their own admittance will take away the punishment that they are bringing themselves into.

22:20
Okay, so the Rabbalazza, now the son of Reb Shimon, reacts to what happened here, that they hung this laundryman who was disrespectful to him, come to say Zekifei v'kabachi. He stood under the gallows and cried this is Rebbe Lazar, the son of Reb Shimon, stood beneath the gallows and cried Amr Le. They said to him Rebbe al yei, rabein echa, teacher, do not be troubled. Shuhu uvno balu naramo rasabi, yom kippur. Just know that this laundryman wasn't just a laundryman. Okay, him and his son cohabitated with a betrothed nara, a betrothed woman, an engaged woman, on Yom Kippur. So, first is, it's one of the prohibitions of Yom Kippur. Second is, she belongs to another man. Therefore, he is indeed deserving of this punishment. So cohabitation with a betrothed Nara is a capital offense punishable by stoning. Since all persons executed by stoning are hung afterward, it is appropriate that this laundryman was killed by hanging.

23:32
So it turns out that the punishment that was given by mistake and Rabbi Elazer, the son of Rabbi Shimon, was so saddened about it, turned out that it was the hand of God that made it happen, because he was indeed responsible, he was indeed culpable to such punishment because of a different sin that he did. He niach yadu al bnei me'av. Rebbe Lazar, the son of Rebbe Shimon, rested his hands on his stomach. But Omar sisu bnei me'ai s stomach. He said rejoice, my insides rejoice. He says, if your uncertain judgments are such, are thus just, then your certain judgment, the one that you're for sure, certain about, all the more so. Meaning as follows. Meaning as follows this was a case that was by mistake and ended up to be for the right purpose, for the right punishment, and everything was just. He says, if your mistake was just, the ones that go through the entire legal process and you in fact execute in such case will also be always correct. Okay, muftach ani bachem. He says I am confident in you, meaning my insides that no maggots and no worm will ever prevail over you.

25:16
But despite this, the son of Rabshimon's conscience did not put, were not put to rest. Okay. So what happened? He didn't. Conscience did not put were not put to rest. Okay. So what happened? V'afiloha chilo misyasva date. He didn't. He wasn't calm about this. He wasn't comfortable that this was the result of that individual and his punishment.

25:40
So now Reb Ulazer, the son of Reb Sh Shimon, tries to determine if he acted wrongfully. So here again, what happened? This person was disrespectful to Reb Ulazer. Reb Shimon didn't sit well with him, so he threw him in prison and he was executed. He was hung. He felt terrible about it. Oh, I can't believe I did such a thing. I can't believe it was a mistake. Turns out that it wasn't a mistake because of the sin that this person and his son did, that it was indeed deserving of this. Still, he was uncomfortable that such a thing happened on his watch.

26:22
They had him drink an anesthetic potion An anesthetic potion and they brought him into a marble room and they surgically incised the skin of his abdomen. They removed from him during this operation, baskets and baskets of fat and they placed these fats. You think, these new surgeries that they have now that they remove the fat. That's not a new thing. I don't know what they're called. I don't remember what they're called, but those surgeries they did back then. Today, people go to Mexico and they have this special surgery that they remove the fat.

27:20
This was something they did. Apparently, rebbe Lozar, the son of Reb Shimon, was a very large fellow and he was overweight and they did the surgery and they took this fat and they put it in the sun in the hot summer months of Tammuz and Av to see what would become that they would become if they would become wormy and they did not rot. They did not rot. See, he's over here. The commentaries say that our sages were so careful and so cautious and so delicate not delicate, but so sensitive that they would worry about the harm they have caused others, even when they were obliged to do so, meaning, okay, this is what the Torah says the punishment should be, but still they were so. So you know, pained by what they needed to do. Okay, reb Elazer ben Ripshimin, the son of Ripshimin, was extremely obese and they tried to. They did this surgery, they removed the fat from his belly and they put it out in the sun to see it become wormy and rotten. And it didn't.

28:39
What was this telling of? Well see, the Gemara interrupts to question this point Kol tarba nami lo sarich. He says what does this prove? All fats do not rot as well. Not all fats rot and not all fats cause them to become. You put them out in the sun, it doesn't mean it's going to become wormy. The Gemara answers. He says it is true that all fats do not rot, but he says sanguineous membranes do rot. Here, in this case, he says even though it was sanguineous membranes present in the fat, nevertheless they did not rot. Kori Anav Shedigimor continues, the son of Reb Shimon quoted this verse about himself. This is a verse in Psalms Even my flesh will rest securely, and he was calming himself down that you know what I did the right thing, that even my flesh will rest securely, because this was the will of Hashem.

30:03
The Gemara records a related incident. And so too, with Rabbi Shmuel, the son of Rabbi Yossi. There once came his way. Similar experience, similar story, happened to him as well, that is, the king appointed him as a marshal and he was obliged to arrest thieves and highwaymen. Elijah, the prophet, encountered him. Elijah said to him until when will you hand over the people of your God to their execution? The son of Rabi Yossi replied to him what can I do? This is the king's order. Amule Elijah said to him Avuch Arak la'asyah, your father fled to Asia, or Asya At Arok Ludkiah. You should flee to Ludkiah. He ran away. You run away. The king gave you an order, but you can't fulfill such an order. Why are you putting your fellow people into prison?

31:23
So the Gemara digresses to discuss Rabbi Loza, the son of Rabbi Shimon, and Rabbi Yishmael, the son of Rabbi Yossi, ki havo miklo, rabbi Yishmael, rabbi Yossi, rabbi Loza, rabbi Shimon, rabbi Yishmael, rabbi Yossi, rabbi Lazar, rabbi Shimon, when Rabbi Yishmael, the son of Rabbi Yossi, and Rabbi Lazar, the son of Rabbi Shimon, would encounter each other and they stood face to face with their midriffs, touching a pier of cattle, could pass between them, underneath them and not even touch them. A certain noble woman once told them your children are not yours. You are both so obese that it is impossible for you to have relations with your wives. They said to her their stomachs are even bigger than ours. Then the noble woman responded what I said is true, all the more so. And there, da'amri hachi amrallah, and there are different traditions as to what they said. Some say that what they really told her, kicha ish gvur asay, for as a man, so is his might, eka da'amri hachi amrallah. And some say ava dehech keseh sabasa, that love drives back the flesh and therefore they were able to cohabitate and have children.

33:00
The Gemara questions their remarks. Why did they even respond? Why did they respond? They should have ignored her. Do not answer a fool. Don't answer a fool according to his folly. What are you even paying attention to this woman and her comments? Why are you giving her attention? The Gemara answers they responded only so that no one create rumors about their children. That would be a terrible thing, it would do tremendous damage. Create rumors about their children, that would be a terrible thing, it would do tremendous damage. And therefore they responded with. Ordinarily they wouldn't.

33:44
The Gemara compares various sages. Rabbi Yochanan said Avrei, rabbi Yishmael, rabbi Yossi, rabbi Shol, the son of Rabbi Yossi's organ was the size of nine-calf canteen. Okay, so Amr of Popper of Popper said Rabbi Yohanan's organ was the size of five-calf canteen, and others say that it was the size of a five-calf canteen and others say that it was the size of a three-calf canteen. That of Rav Papa himself was the size of a Harpinian basket. I don't understand what the gamara is talking about. That to just explain that there was no, there was no barrier limiting them from having relations with their spouse and, uh, making it possible for them to have children and therefore this was a sign that they did have children. They did, but I don't know why it happens to be, these two individuals were obese.

35:04
The Gemara here records that. I don't understand what that is. Obviously, everybody has their own health things that need to be of top concern so that we can live a healthy life. But I think the interesting part here in the Gemara is that in this Talmud is that you see an amazing sensitivity that our sages had, notwithstanding that they were the quote the executioners for the kingstanding that they were the quote the executioners for the king, that they were always so concerned.

35:43
Perhaps they were doing something wrong, perhaps they were doing something that was incongruent with, or perhaps someone got punished that shouldn't have been punished. Imagine if our judges, or perhaps someone got punished that shouldn't have been punished. Imagine if our judges, if our lawyers, if our prosecutors, would think twice Many times and I've spoken to federal prosecutors. A friend of mine was a federal prosecutor and he's like I don't even know if he even looks back. He's like, just get them off the streets. They're evil people. They're good people and bad people. Good people we don't even know if he even looks back. It's like, just get them off the streets. They're evil people. You know they're good people and bad people and good people we don't bother Bad people, we just want to. They don't even think twice about it.

36:25
And I think the Torah teaches us that we need to have a sensitivity. Right, yeah, it could be that you need to follow the law and this is what you need to do. For example, today there's a lot of talk about, you know, illegal immigrants and you have ice and take, take them, sending them to their countries, and sometimes we can uh, say, yes, this is the law, this is what needs to be done. But also, we see over here in the gemara, you need to have a little bit of a sensitivity. Not that you're, not that you're doing the wrong thing per se, but perhaps, maybe there should be a little bit of a pain, a little tinge in the heart that tells us you know something they had a family, they have children, they have a spouse. We're tearing their family apart and even though it was the right thing and we did the right thing, but we should have a little bit of a sensitivity for that, not to be a cold-hearted person saying, well, he's an illegal immigrant, get him out.

37:24
Right, notwithstanding. Right, yes, it could be that by the letter of the law, but by the spirit of the law, we should have a sensitivity. We see this many, many times on Shabbos. There's a letter of the law law and there's a spirit of the law. Right, we, the the torah tells us, this is how you should conduct yourself. Okay, so I'll be within those guidelines. But then there's the spirit of the law doing it in the right way, with the right attitude, and having the right, the right sensitivity towards it. So it's not only doing the following the letter of the law, yeah, we got to get the criminals out.

37:59
They came illegal, undocumented, whatever they may be, but still to have a heart, still to have a heart and that's, I think, something that we need to appreciate that our sages notwithstanding that they were busy every day getting bad people off the streets, they still had a tremendous sensitivity and concern. Perhaps, maybe, maybe, oh, maybe this person was innocent. Not to second guess, but to have a little bit of okay. It turned out that it was for the right reason, right In the case that was brought here in the Talmud. It turns out this was very called for and and because of another another matter, not the matter in which he thought that it was that the person was guilty for a different reason, he was guilty. It turned out that it worked out okay. But still, when a person, when we punish a person, this, by the way, should be with our children as well.

39:01
If you punish your child, first is be very, very careful about punishments with children, because they usually backfire in a very, very negative way. My grandfather always said do whatever you can to not get to that point. Do whatever you can to avoid getting to a point where you're punishing your child. Punishment is last, last, last, last resort with your children and in school as well. My grandfather was once many, many times people would come on a daily basis. People would come to his house and ask him questions, big questions, on education schooling. People would come to his house and ask him questions, big questions, and education schooling. You know parent, parent issues. You know many, many, many questions would come to me.

39:42
We said that one time a rabbi newly newly employed rabbi just got a job in a school and he wanted to know at what point can he punish his students. My grandfather said what school do you teach in? He says, very nice, who's the who's the head of the school? Very nice, and what grade are you teaching? And you know he got all the information. He says listen, you know you should limit any type of punishment, that you shouldn't run first resort to to punishment.

40:13
As soon as the man left, my grandfather called the head of the school. He says fire this teacher. This teacher. All he cares about is power and how he can punish. That's not an educator. That's not an educator. That'll do terrible damage to the children, terrible damage.

40:31
A person needs to be so careful. It should be the absolute last resort for us to punish a child, right, okay, but once it is done, a person can still evaluate. You know what. Maybe it was wrong, maybe I need to apologize to my child, maybe you know you're short with your child. You yell at your child, whatever it may be hopefully never anything physical, right. But you're harsh with your child, even if it's a lack of patience, the child runs to the room. Why? Why did they're hurt? Go and talk to them, go and and apologize if necessary.

41:07
I've done this many times where, for no good reason, I, you know, may have, may have been impatient with my child my child gets offended, gets hurt and goes to his room and is crying. And I believe every single time that happened, I've gone to my children and I said you know, I'm sorry, it's not your fault, I had a difficult day, I had a difficult day, I had a long day, I was tired, I was hungry, I was there. You can blame it on whatever it is, it doesn't make a difference. I'm sorry and I'm going to make it up to you. And we can make mistakes and we have to look, notwithstanding the fact that we did, and sometimes, yes, we've gone through all the evidence, we've gone through all of the things, fine. So you know, you did still have feeling, have emotion for what is being done to someone else. All right, because it's not so simple that the Almighty gives us permission to just execute a punishment on another person, all right. So we have to be very, very careful about that. Next week, god willing, the Gemara is going to continue to a different topic, about talking about the beauty of people, of the people of Jerusalem, the beauty of the people of Jerusalem, and I look forward to continuing that next week on 84A in Tractate Baba Mitzia. So, my dear friends, thank you so much, have a magnificent Shabbos. If you're still on the live stream or on the podcast, please like, share and follow our channel so that we can continue to spread the word of Torah to more and more people. Thank you, and have an amazing Shabbos.

42:55
I think the way what happened was is that the Tanaic sage, his rabbi, called him vinegar, the son of wine, saying that you're nothing like your father. So that's his rabbi. His rabbi can say that, but for a guy on the street to say that to him, you're talking about one of the leading rabbis. That't that's, that's total disrespect. That's not a way you speak.

43:18
Now, that's not the way we act in throwing people into jail. But it seems like he put him into jail, you know, to teach him a lesson, and the guy was executed by mistake, turns out, and he felt terrible about it, but it turns out, that out, that it was not a bad thing that he was executed. Now, again, it wasn't his father no, this was the laundryman Says to him oh, you're the vinegar, the son of wine. That's not a way to talk to the sage. Yeah, and in jail they just hung him. Why not Save the bed Right? That's not the way. And the rabbi felt terrible about it. And it turns out that he was. It was a good thing that it happened, because he was guilty of right again. Nothing happens randomly in this world, nothing, all right, thank you, have a great Shabbos everybody.

44:19 - Intro (Announcement)
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