Okay, everybody, welcome back to the Beis Alevi on Ahava Sisol. We continue in Parakir, aleph, Chapter 11, beis Alevi, al-tichacha and Hanufa. Now we're going to talk about rebuke and flattery. In Parshat Kedoshim it says Do not hate your brother in your heart, you shall surely admonish your fellow. It says in the Zohar this command is to admonish the one who sinned. It is meant to show him great love. It shows him compassion by rebuking him, so that he does not be punished Because by Hash. Because it says, for hashem admonishes the ones he loves. That rebuke has to come from a place of love and the essence of, of admonishment comes from love. And now the B'ezlif is going to explain how is it even possible? Why is there such a thing as rebuke? As teichacha, if we're all B'nei Avim, yitzchak B'Akov, and we're all Amonivchar we all were at Hasinai, we all received the Torah then how should it even be possible? We should all know exactly what Hashem wants. We should all understand the Torah. We should all understand what Hashem wants from us. So how can it be that Reuven has to give rebuke to Shimon? They should both have the clarity. They should both have the understanding of what Hashem wants in every situation. So where does the whole rebuke parasha? How can it manifest?

So the Bais Levy is going to take us on a scientific journey to understand that In the world and character traits there are many different traits, literally contradictory attributes and characteristics from one extreme to another, to the extent that an outside observer one can say about the general mankind that every person is literally like a specific species, completely unrelated to one another. So first, basically, he says that let's take a cow. So the cow is fundamentally in nature the same thing and even though it has specific things that are different about it, but B-Soid, fundamentally they're the same. When it comes to people, their nature and their characteristics are so different from each other that two human beings, two yidin, can literally be considered two different species, as the Rambam himself writes. As the Rambam himself writes, the variations among members of any species are slight, except for man.

So the Rambam echoes this exact idea. You will find two people from them, as if they are from two species, in every single characteristic, to the extent that you find cruelty in man to the degree that he could kill his youngest child in his anger. The Rambam finishes up that one man can kill his youngest son out of anger, while another person has pity over the killing of a worm from the tenderness of his heart. This explains a lot of things. This explains how we can even begin to fathom the cruelty that we see in the world Rachman O'Litzlan we don't know if they get into examples, and this is the basis and the backdrop, how we can understand that there's a whole idea of rebuke, how there's a whole parashon, the toyer of toichacha, because indeed, as the Rambam says, two different people can have characteristics that literally, another person could say they're two different breeders, they're two different creations, literally in Gansin, as we say and as we will develop further, this is where and how the whole parasha, the whole idea of Teichacha, manifests and we will see the right way and the Tardik way to do such a thing, considering the fact that there's a Chiev of Havas, yisrael.

How do we, how do the two jive, how do the two coexist? How is the right way to do it?