TINOK SheNishba Generation: Are We Being Merciful or Vicious?

1:31because the rabbi is a tinok shenishba, he says the rabbi is a tinok shenishba, which is unbelievable. Now, if I said that, it's not a big deal—I say it practically every week. However, none of those beautiful words that he used; I wish I would have thought of that idea. But when he says he's not, you know, he doesn't say things like that very often. So, when he says something like that after doing, you know, kiruv and helping a lot of people for 25 years already, he comes out and he says we're in a generation where the average rabbi doesn't know the basics of halacha, the basics of midrash, the basics of chumash, the basics of gemara, the basics of anything related to hashkafa, he says. Nothing, they don't know any basics. And yet they're teaching people, calling themselves rabbis, because maybe they passed the test, maybe they didn't. But every Joe Shmo can call himself a rabbi. They say it's a generation of tinok shenishba. How do you know? You look at the students. The average Jew does not even know what Hoshanah Rabbah is. The average Jew does not even know why we have Sukkot.

2:40What did we just do for Yom Kippur and Rosh Hashanah? The average Jew doesn't know. You might say, "Yeah, but the Jew, he doesn't go to Beit Knesset, that's why." No, no, no, even if he goes to Beit Knesset. Even if he goes to Beit Knesset, he doesn't know. And the reality is, Rabotai HaKedoshim, that we have deficiencies in the foundation, and we're all lacking. So, sometimes, It looks like the Torah is lacking because people say, "Listen, you know, few people are religious in comparison to the whole. So surely the Torah is boring, and maybe it's not relevant to today anymore. That's why nobody's reading it." Wrong. First of all, it’s the best seller; no book has ever sold more. Second of all, there are quite a few people who are learning Torah daily and making sacrifices to learn Torah. And third of all, Torah is not lacking; your knowledge is lacking. And if your rabbi did not wake you up to love the Torah, you may want to think about getting a new rabbi. Why? Because that's his job. That's his job. Now, one of the sugyot, the complicated issues that I want to discuss tonight, is something I've mentioned in the past. But I want to delve into it slightly more because of a new recent chidush that Rabbi Shimon had on me during the Chag, and to try to give us an idea of what the Chachamim mean when they say, and how can we apply it to today, when they say that someone who shows mercy to the wicked...

3:59But I want to delve into it slightly more because of a new recent chidush that Rabbi Shimon shared with me during the Chag, and try to give us an idea of what the Chachamim mean when they say, and how we can apply it today, when they say that someone who shows mercy to the wicked will ultimately be vicious to the righteous. Because you would think, if someone is merciful even to a bad guy or a bad girl, surely they should be merciful and good to good people and good nature. No, you say, because that's what people teach today. They say, "No, you should love everyone; Hashem loves everyone," even though it's not true, but you know, pretend. It will ultimately be vicious to the righteous because you would think if someone is merciful even to somebody that's a bad guy, a bad girl, surely they should be merciful and good to good people, to good nature. No, it is not so. This is because, as people teach today, they say you should love everyone, and that Hashem loves everyone, even though it's not true, but you know, pretend. So now, Rabotai HaYekarim, fast forward to today, fast forward over the generations, a person sees there's quite a bit of a difference. Why? If you see what this Ish HaElokim, Moshe Rabbeinu, said during the entire Sefer Devarim, there's a segulah, as Rav Pinto has been explaining.

5:21has been pushing over the last few years to read Sefer Devarim once a week on Shabbat. It's a very big segulah, but apparently he says that it's not enough. So he's telling people that they have to do a lot more than just read Sefer Devarim because you have some people, they read Sefer Devarim on Shabbat, but they Mechalel Shabbat. They read Sefer Devarim on Shabbat, but they go gambling in a casino. They read Sefer Devarim on Shabbat, but they're filthy, disgusting people. I met some of those people. Remember, you guys actually met some of them too. Remember that guy who used to come and bother us in that place? He would read Sefer Devarim every Shabbat and then he'd take the money that he had, go to the casino, go torture people, go lie, go cheat, go this, go that. So Rabbi Pinto, he says, listen, it's good we got a lot of people to read Sefer Devarim, Book of Deuteronomy, every Shabbat, but it's not enough. Why? People are reading it, but they're not learning it. If you learn it, you see what Moshe Rabbeinu said. Moshe Rabbeinu said some tough things. Moshe Rabbeinu rebuked us from the first word to the last word. Even the blessings were tough. Everything was tough. So much so that the Gemara in Masechet Megillah says that HaKadosh Baruch Hu cried after He took the neshama of Moshe Rabbeinu. Why? Because He said, "Who's going to rebuke My people like Moshe Rabbeinu?"

6:48who's going to tell him the truth as it is like Moshe Rabbeinu? So, you see what Moshe Rabbeinu told Am Yisrael all these years, and then you see what the Chachamim have done over the years. You go to the Gemara, Masechet Megillah, Masechet Sotah, Masechet Eruvin—all of them. See what the Gemara and the Chachamim say to Am Yisrael. See Rabbi Eliezer ben Hyrcanus, also called Rabbi Eliezer HaGadol. There was a drought one year. This is in Ta'anit. I think you guys are doing Ta'anit now. There's a drought. And it's okay. We have to institute a fast so HaKadosh Baruch Hu has mercy on us and starts making it rain. It's fast and let's go to the shul. Not just a diet. Not a diet plan. Fast and go pray. So everybody goes to pray. Rabbi Yisrael Meir Kagan has been asking us... They finished the prayer, went outside, and saw that it wasn't raining. Everyone was leaving, thinking that the prayer session was done. The challah is gone, so it's time to go home. As they're leaving, he says, "Okay, listen guys, just make sure each one of you has the right measurement for your graves. Make sure it's the right measurement. Don't take too much space, not too little space." Confused, they ask, "What are you talking about graves? What do you mean? We just prayed."

8:14We just prayed. Yeah, yeah, yeah, we prayed. We prayed. But it's not raining. So just make your graves, make your graves the right measurement. Everybody, the biggest rabbi in the world tells you, go measure your grave. He's telling you, you're going to die. He's not kidding. He's not being sarcastic. He's telling you, you're going to die. Okay, bye. Bye. Nice to meet you. Don't start hysterically crying. The biggest rabbi in the world is telling you, you're going to die. What do they all do? They start crying, they go back into the shul. They start crying in the shul. All of a sudden, it starts raining. That's what G-d wants. G-d wants your heart. So you see, one of the biggest rabbis in the world, the way he rebuked his people was not politically correct. He would tell them, "You're going to die." If someone today were to come and say to people, "Listen, by the way, if you don't do teshuvah (repentance), you're all going to die from coronavirus next week," they would ostracize him. But when the biggest rabbi in the world says it, there's no problem. No problem.

9:18You see, what some of the biggest rabbis in the world said in their books—Rav Elchonon Wasserman, the Rambam, the Ramban—all these different things, you see, one after another. Even in halachic books and responsa, you see when they're talking about judgment, they're talking about din. They're talking about all these different things. Mussar, it's not just for Mussar; it's halacha also. The... Two. The Tosefta writes that if you haven't seen your friend in a year, you have to do a special blessing. Why do you do a special blessing? Is it because you miss him? No. You didn't see your friend for a year, you like your friend, and you see him for the first time, but you know he went on vacation. He went to, I don't know, he went to Hawaii. He went to the Kotel. He went to a yeshiva for a year. Went somewhere. He didn't see him for a year. You see him? You have to do a special blessing. Why? Why do you have to do a special blessing? This is because since you haven't seen him in a year, surely a Rosh Hashanah has occurred during that time. Judgment day has happened during that time. And the fact that he's still alive is a miracle. You should do a special blessing.

10:43Judgment day happened during that time. You didn't see him for a year. It's a miracle that he's still alive. This is a Halachic book, it's not a Mussar book, Halachic. So you see the Gedolim, how they speak a different language than the people of today, a different language. Moshe Rabbeinu, everybody says Moshe Rabbeinu is the best, but they don't speak like Moshe Rabbeinu. They say the Gemara is the best, but they don't speak like the Gemara. I have some people that I know who are learning Gemara. One guy told me he's five masechtot away from finishing the Shas. But the first time he ever heard about Gehinnom was from me. He said, how is that possible? Which Shas are you learning? Was it a kindergarten Shas? Did it have pictures in it? What kind of Shas is this? Was it a Shas history book? Where do you think I get the information from? Special books, so would you skip half the Gemara? What would you do? Every Gemara talks about it. No, but the Rabbi said this? Then pick a different Rabbi—what can I tell you? So how come? How come there's all this difference? The truth is, Rabotai...

12:06is our ego so big in this generation, it's so huge in this generation, we think that we are more merciful than HaKadosh Baruch Hu. Why? We want to be nice to everybody. So we say, no, everybody is Tinok Shenishbah. Everybody is Tinok Shenishbah, everybody is a captured baby. Why? We have from the Gemara, in Masechet Avodah Zarah. They say that during those times, the Christians used to steal Jewish kids, take Jewish kids, steal them, kidnap them, and raise them as Christians. So the kid would grow up not knowing that he's a Jew. So the Chachamim ask, is he judged like a Jew? He doesn't know he has to keep Shabbat. He doesn't know he has to keep kosher. The Chachamim say, no, surely he's a Tinok Shenishba.

13:06So then later on, Chachamim, especially at the time of the Rambam, the Rambam writes that the Karaites are not Tinok Shenishba. They know, but they choose otherwise. But there are some people that are Tinok Shenishba, and when people completely misinterpret what the Rambam says, they take his words out of context and claim, no, no, the Rambam says that anybody that's secular is Tinok Shenishba. This is completely false. Go look at the Rambam, and you will see it is completely false. It's nonsense. But then they fast forward and they say this. In a book, and this again, I'm not picking on this book, but it just happened that I got this today, a question from somebody today. And it's a very common issue. And I figured, who sent me to this today? Because apparently, he wants to talk about it today. There's no other reason for him to send it to me today. He's gotten this 500 times already. Why today? Now, what they're saying in this book is standard.

14:07knowledge and teachings of today. And it's wrong. But it's in the book. It's in the book, but it's wrong. And I'll explain to you why it's wrong. In fact, our goal today is to explain to you why you want it to be wrong. As religious or as secular as you are, you want this to be wrong. First, you're going to think, no, no, that's right. It's good. It's nice. It's very nice to people. But in the end, the Kiddush Hashem is going to be that you're going to want it to be wrong. A book called "Chafetz Chaim: A Lesson a Day," with commentaries by Rabbi Shimon Finkelman and Rabbi Yitzchak Berkowitz. Surely, they know the Chachamim, but this is a mistake. but this is a mistake. Why is it a mistake? They write on page 162 of this book, referring to non-observant people. Meaning, this whole book is essentially supposed to be based on the teachings of the

15:24But the person who was reading it didn't understand that it's not the Chafetz Chaim actually writing this. It's their commentaries on the Chafetz Chaim's work. But the Chafetz Chaim doesn't say what they're saying. In fact, he says the opposite. And this is what they say: Based on the rules we have just studied, the rules of Lashon Hara vis-a-vis the totally non-religious Jew become clear. The average non-observant Jew today has been deprived of a meaningful Jewish education. Whether or not he has been exposed to Orthodox Jewish life, society has prevented him from taking Torah seriously. Rambam compares such a person to a Tinok Shenishba, a kidnapped Jewish child, whose kidnappers reared him with non-Torah ideals and whose transgressions are committed out of ignorance. Such a person may be in a category of both Amecha, meaning your people, and Amito, your fellow, or his fellow. It is our obligation to educate him with love, care, and sensitivity, and it is strictly forbidden to speak Lashon Hara about him. We must approach such individuals with understanding and empathy, guiding them back to their heritage with encouragement and support. Rambam compares such a person to a Tinok Shenishba, a kidnapped Jewish child whose kidnappers reared him with non-Torah ideals and whose transgressions are committed out of ignorance. Such a person may be in a category of both Amecha, meaning your people, and Amito, your fellow or his fellow. It is our obligation to educate him with love, care, and sensitivity, and it is strictly forbidden to speak Lashon Hara about him.

16:39So here they pasken, and they say that this is in essence in the name of the Rambam and Chafetz Chaim, that it is forbidden to speak Lashon Hara about a Mechalel Shabbat, a secular person, because everyone is considered a Tinok Shenishba. If you don't go to yeshiva, you don't go to Lakewood, Monsey, Yerushalayim, yeshiva—whether your father is half a rabbi or a full rabbi—no, no, you're considered a tinok shenishba practically. You were raised by secular people. And I say that the Rambam said this in essence, and the Chafetz Chaim said this; neither one said this, by the way. In fact, we read the Chafetz Chaim just the other day. The Chafetz Chaim says everything that he's talking about in regards to Lashon Hara is only about someone that's considered Amitecha, and he gives a definition. What does Amitecha mean? Your nation in mitzvot, meaning he is just like you by keeping mitzvot like you. You keep Shabbat, he keeps Shabbat. Okay, if he keeps Shabbat, you keep Shabbat. Now, let's say Lashon Hara.

17:42But if he doesn't keep Shabbat, he's not part of your people. You'll have to do whatever you want with him. You'll have to talk a lot about him. But they say no. They say no. Second thing they say on this page, a non-observant Jew who did receive a meaningful Jewish education, has been taught Torah values and knows what he is doing is wrong, but claims that observance is too difficult, is a rebel due to temptation. He is considered part of Amecha, your people, which means that Lashon Hara may be spoken of him only if it is for a constructive purpose. Someone that knows about Torah, but is Mechalel Shabbat anyway. They're saying, no, it's too difficult for him. So he's still part of your nation. So you're only allowed to say Lashon Hara about him if it's for a constructive purpose. Wrong. Rabbeinu Yonah says to speak Lashon Hara about somebody, this is a mitzvah from the Torah. Why? He is considered a sonei Hashem. He's considered like he hates Hashem, especially since he knows. Considered like he hates Hashem. So this is wrong. Now, the average person says, why are you so extreme? Why don't you just give them a free ride?

18:57Do you care what you call it so much? Why don't you make everybody secular? What's the matter with that? How about this: after you understand this, you're going to want everybody not to be secular. First off, what is it? We just explained the concept of a "captured baby" (tinok she'nishba). Now, regarding what people talk about today, your average local heretic... thinks that it is a free ticket to heaven. This is wrong. It is a halachic term of how you treat a person in this world, not in the next world. Meaning, if somebody knows about Shabbat and its sanctity, yet he intentionally violates Shabbat, he's considered an idol worshiper. According to the Rambam, Hilchot Shabbat, chapter 15, halacha number 30, the last halacha. He's considered an idol worshiper, and if he touches your wine, you're not allowed to drink it. Why? It's considered as if an idol worshiper touched your wine; you have to throw it in the garbage. You can't sell it; you can't do anything with it. You have to throw it in the garbage.

20:18Because an idol worshiper, you see in Gemara Masechet Avodah Zarah, it says idol worshipers used to serve their idols, even to this day, with wine. So you don't know if he just picked it up to give you a drink, or in the same process, he did a blessing for Yoske or something. You don't know, so you're not allowed to drink this wine; you throw it in the garbage. If a Mechalel Shabbat Jew touches your wine, I'm not saying drinks your wine, just touches your wine, picks up the bottle like this, you have to throw it in the garbage. But that's only if it's a yayin lo mevushal, uncooked wine. If it's cooked wine like the gefen, you know, grape juice, it's nothing. You can do that, you can drink it, you can do whatever you want with it. It's not real wine. But if it's good quality wine that's uncooked, it's not allowed. You have a wedding, you need two witnesses. If he's one of the witnesses, your wedding is not valid. shechita, slaughtering. You want to slaughter a cow. He's an expert shochet, but he's a Mechalel Shabbat. He slaughters the cow in the best possible way in the world. He slaughters it, it's treif. Not allowed to eat it. Treif. Shulchan Aruch paskins like this. Everything that I'm saying, Rambam and so on and so forth, Rav Ovadia. You want to lend the money?

21:38Average Jew, keeps Shabbat, you lend them money, you don't have to charge them interest. Mechalel Shabbat, Rav Ovadia, Rav Ovadia, right? Charge them interest. Now you should. He said charge them interest. Mechalel Shabbat. Why? Is this idol worshiper? Don't say hate them, just charge them interest. That's how much Mechalel Shabbat will force you. Now, let's say somebody doesn't know anything. Never, they just found out they're a Jew last week or something. He grew up thinking he's a Christian, like some of the people that I meet here and there, and later finds out he's Jewish. He doesn't know anything about his heritage. He doesn't even know what he doesn't know. A person like this, there aren't many of them, but someone in this situation, he's an "anus" (one forced beyond their control) for real. If he touches the wine or violates Shabbat, he doesn't know what Shabbat really is. However, if he touches the wine, you're allowed to drink it. Indeed, you are permitted to drink it. that's what it means, meaning it's how you treat him in this world. But, Rabotai, if both of them die, whether it's the one that's doing it carelessly or doing it unknowingly, when they die, neither one of them goes to heaven.

22:54Being a tinok shenishba does not give you a ticket to heaven. There is not a single mechalel Shabbat in the same Gan Eden as Moshe Rabbeinu. Don't ever think that for a second. But that's the problem. The people of today, the reshaim of today, the heretics of today, the so-called shepherds of today that call themselves rabbis sometimes. I'm not talking about these two. I think they just simply made a mistake. I'm talking about people that knowingly do this, they are just ignorant on purpose. And tell people, everybody's Tinok Shenishba, they have a whole parking lot of people driving on Shabbat carelessly, like Goldberg and company. Those people... These are the most evil people in the world. Why? They tell people, in essence, trying to tell them, listen, why? Your mom didn't keep Shabbat, and she died. Don't worry, she's in a good place now. She's in Gan Eden. Yeah, but she didn't keep Shabbat. She didn't keep Taharat HaMishpacha. No, but she didn't know. She grew up secular. They give you the understanding that they're going to heaven anyway. This is Kefirah BaTorah, kefirah in the 13 Principles of Faith. There's not a single Mechalel Shabbat who has ever entered Gan Eden.

23:58Why? It would be considered kefirah. The whole discussion would be deemed invalid. The concept of "tinok she'nishba" is only a halachic term for determining how to treat them in this world. Meaning, are you going to tell them, "Listen, you just touched my wine. It’s your wine now. I can't use it. It’s yours. You can’t touch it or drink it. What do you mean? I just got a $500 bottle of wine." It’s yours, it’s all yours, buddy. You can't eat it or drink it. Why? Because you picked it up. It's finished. But that's only if it's open, by the way. Not if it's closed. Now, on the other hand, the guy just woke up yesterday, found out he's a Jew, and he picks up the wine. No big deal. Okay, thank you, give me the wine, give me the wine. You want something? But you treat him differently because that's a reality. Now, why do we care that the guy is driving to shul on Shabbat? Is it a Tinok Shenishba or not? Why do we insist constantly, we've made at least two or three short clips about this topic, specifically saying he's not a Tinok Shenishba, and just like Rabbi Elyashiv says, there's virtually no Tinok Shenishba in a generation today. There are some, but relative to the numbers, very, very few. Why do we care?

25:22because there is a rule in the Torah: If you are merciful to the resha'im (wicked), you will ultimately be vicious to the righteous. So how does anybody Including this book or anyone that makes this mistake on purpose now. I don't think they made this mistake on purpose; I don't know them, but anybody that says everyone's a tinok she'nishba blindly, without proper understanding, is incorrect. Just because they received a secular education doesn't mean they are entirely unaware of the basics. Yeah, but he knows about Shabbat. He has a Beit Knesset three blocks from his house. He goes to shul even once a year during Yom Kippur, he's still considered a Tinok Shenishba. Yeah, he doesn't really know the whole thing. Why? He's not a rabbi, that's why he's a Tinok Shenishba. So anyway, he's not a rabbi, he's a Tinok Shenishba. What kind of nonsense is this? Anyone that says such a thing, it's being vicious to the righteous. Why? For the same exact...

26:32Reason for what the Chafetz Chaim stands for? Emet. What does Emet mean here? It means he gives us the entire Torah on a silver platter regarding Ben Adam Lechavero, between one person and another person. Do not say Lashon Hara. No one spoke about Lashon Hara more than the Chafetz Chaim. What does the Chafetz Chaim say? The Chafetz Chaim says you're not allowed to say Lashon Hara. The Rambam writes, if someone says Lashon Hara one time, it impacts whether he has Olam Haba. But someone who habitually speaks Lashon Hara, there's no share of the Olam Haba for them, no share of the world to come. The Chafetz Chaim says that if someone is not part of Amitecha, not part of your people, you can say Lashon Hara about him. But why do some people who write books in his name say, "No, no, you can't say Lashon Hara about a Tinok Shenishba, the person is secular." No, with a Tinok Shenishba, you can't say Lashon Hara. Let me ask you a question. How many times have you heard a shiur, whether it's from me or from many others who speak across the world, mention the term Lashon Hara? I don't think there's a shiur that doesn't mention it at least a little bit. It's probably the most common term mentioned in every shiur Torah that exists in the world. Even if the shiur isn't fully about it, it's touched upon. Lashon Hara is a concept that even secular people recognize. I don't think there's a shiur that doesn't mention it a little bit. How about that? It is probably the most common term mentioned in every shiur Torah that exists in the world. If it's not the entire shiur about it, it's a little bit about it. You mentioned it as a side note, lashon hara. Even the secular people, the secular people know what lashon hara is, they have little bracelets they put, "Lashon hara doesn't speak to me." Like even they know it's not good to do.

28:01But the truth be told, how many of us here, watching, can really have our hand in Shamayim yishtabach shmo la'al HaKadosh Baruch Hu when we read the vidui ha-gadol, the vidui ha-gadol of Yom Kippur yishtabach shmo, HaKadosh Baruch Hu gave us an opportunity to say I'm sorry. But when we got to Lashon Hara, this one I didn't say a word. I didn't say a word. Why? I heard a shiur from Rabbi Sachin say don't say Lashon Hara. From that moment on I never said Lashon Hara again. Who can say that? How many of us here watching can really have our hand in Shamayim, yishtabach shemo la'El HaKadosh Baruch Hu, when we read the viduy ha-gadol, the viduy ha-gadol of Yom Kippur, yishtabach shemo? HaKadosh Baruch Hu gave us an opportunity to say "I'm sorry." But when we got to Lashon Hara, this one I didn't say a word. I didn't say a word. Why? I heard a shiur from Rabbi Satchin that said don't say Lashon Hara. From that moment on, I never said Lashon Hara again. Who can say that? Who can say they don't say Lashon Hara? Who? Who? You say Lashon Hara without knowing. You say Lashon Hara without knowing. Why? You have to know the details of Lashon Hara. I talk to you a lot, Baruch Hashem, you say Lashon Hara without knowing. Okay, I'm lying then, okay? Beseder. The point is, Rabotai, every single person says Lashon Hara unless, you know when you don't say Lashon Hara? When you're glued to the books. When you're Rav Kanievsky, you're too busy learning about HaKadosh Baruch Hu, that's when you don't say Lashon Hara. If you have any spare time, you talk to your wife, you talk to your parents, you talk to your co-workers, you talk to your friends, by default, you're going to speak Lashon Hara. Why? You're going to mention somebody's name. You're going to mention somebody's name. Oh, you hear what he did? What did he do? He bought a house. Lashon Hara.

29:29Oh, you hear what he did? What? He just got married. He spent a lot of money. Talk about people. Who gave you the right to talk about people? Who gave you the right to talk about people? No, I'm saying something good. Who says he wants him to know? Maybe it's an enemy. The details of Lashon Hara are huge. So much so, that when the Chofetz Chaim came out with the book on Lashon Hara, he told Rav Gozinsky, he says, tell people, this is important. He goes, listen, this is important, like it's worse than eating pig. Says, so tell people this. He goes, no, I'm sorry, I can't. But you just said it's worse than eating pigs. He says, yeah, it is worse than eating pigs. So why don't you tell the people? Because if I tell the people it's worse than eating pigs, people could start eating pigs. I said, I was saying, anyway, might as well eat pig. Meaning what? Meaning that no matter how many shiurim... You have watched and attended unless you've reached the point where you're glued to HaKadosh Baruch Hu, you are still saying Lashon Hara, even if you're trying not to. Needless to say, if you're not trying.

30:37Meaning, Rabotai, now since all of the people that watch you with Torah-based content on Shem, TorahAnytime, Divine Information, Hidabroot, and everything else, are trying to do what they can to get closer to HaKadosh Baruch Hu, they're trying to do the will of Hashem. They are trying to watch you with the right intentions, to do mitzvot, keep Shabbat, and keep everything else. But still, we fail here and there. Saying Lashon Hara, that's why on Yom Kippur we say to HaKadosh Baruch Hu, "I'm sorry for saying Lashon Hara." That's what we confess, seven times in the viduy. We say it. Why is it part of the viduy? Because all of us fail here and there, knowingly or unknowingly. We fail, and we say, "I'm sorry." Hashem says, "Okay, no problem, you say you're sorry. I love you." But what does it mean though? It means, Rabotai, that essentially, we are all guilty. We are all guilty of Lashon Hara. But the Chafetz Chaim gave us the Emes. And the Emes will set you free. What's the Emes? He said the Emes is that if you're saying Lashon Hara about a secular person that's a Mechalel Shabbat, it's not Lashon Hara bichlal. It's not Lashon Hara. He's an idol worshiper. It's not Lashon Hara.

31:57It's not recommended to say Lashon Hara about him because it's a bad trait. It's not a good thing to do morally, but it's not a sin. Why? He's an idol worshiper. What did the Chafetz Chaim do for us over there? What did the Rambam do for us over there? What did Rabbeinu Yonah in Sha'arei Teshuvah do for us over there by telling us the full details of the Emes about our brother, the secular person? He set us free. Why? Most of the Lashon Hara is about whom? The majority of people. And who are the majority of people? Secular people. The majority of people are secular. If you say Lashon Hara about them and show up to Yom Kippur, they say you're a criminal. Why? Because according to these people, it's considered Lashon Hara. However, the Chafetz Chaim says that it is not Lashon Hara. So, in actuality, you show up clean. So what happens here? By telling us that you're not allowed to say Lashon Hara about a secular person, what did they do? They were merciful to the secular individual, saying, no, he's part of your nation. And by being merciful to the secular, they ended up becoming vicious for all of us. Why? Because now, according to their psak, we're all Ba'alei Lashon Hara. Because who do we speak Lashon Hara about? The secular people. We don't speak about Tzadikim in a way of Lashon Hara. We speak about secular, regular people, right? Or at least we try, no?

33:22So that's the thing. You try to make the secular people not look so bad by saying, "Oh, no, no, don't say Lashon Hara about them. It's not nice. It's no good. They're good people, this, that." Okay, fine. I'm not saying they're bad people, but the secular, though, the Mechalel Shabbat—no, no, no, they don't understand it. Ah, okay. So you want to be nice to them, but the Torah says don't. The Torah says, yeah, you try to do Kiruv. That's what we do for a living; that's what we do every day, night and day, and everything else. But by saying a different emet, meaning sheker, and saying I'm not allowed to say lashon hara, I'm not allowed to say lashon hara about them, it's a sin to say lashon hara about them. What did you just do? You made all of us criminals. Why? Because anyway, people are going to fail in lashon hara here and there. Hopefully, it's just here and there. And according to the real psak, it's not a sin. And by telling me it is a sin, guess what? You made me a sinner with your mercy. You see, this is how you have to stick to the truth, as harsh as it sounds, and in the end, it's to your benefit.

34:38It sounds harsh. You could say Lashon Hara about your brother, the secular person. It sounds harsh. You could say Lashon Hara about such and such person. He's a really nice guy, but he's Mechalel Shabbat. Sounds harsh. Oh, why are you not nice? Why are you not nice? Sounds harsh. But in reality, in reality, that's the biggest mercy in the world you can do for yourself. That's the biggest mercy in the world that Torah can do for you. Why? Because you're going to say Lashon Hara anyway. You want it to be a sin? Go make yourself a sinner. Changing the Torah, trying to soften it, hardens it. By trying to soften it, you harden it. By trying to soften it, you made it worse. You made it worse. You made all of the religious people in the world Ba'alei Lashon Hara. Thank you. Now, do you really want to know who are the real Tinokot Shenishbu in the world today?

35:38I heard this from Rav Mizrachi, shelo, and it's 100% in it. Right now, Rabotai Yekarim, statistically, it was reported that at the very least, there are now 60,000 Israeli girls married to Arabs. Palestinians, terrorists, came to them Pretended to be Don Juan. Pretended to be charming. Got her a nice little bracelet, maybe a car, maybe this. Yalla, yalla, come meet my family in Syria. Come meet my family in Iraq. Come meet my family in Gehenom. Come meet my family over there. They took her home. "Hey, Ima, this is Fatima." "What Fatima? I'm not Fatima. I'm Sarah." "No, no, no, Fatima, Fatima. Tell my Ima Fatima, she's going to kill you now. From now on, you're Fatima." ...it took all they married the girl. After that, what happened to this girl? Many times they raped them, tortured them, and did all types of horrible things to them. But guess what? Right now, the average Jewish girl—60,000 girls that they know about—there's probably many more that they don't know about...

37:02They have 10 or 15 kids because the Arabs don't believe in any type of limitation in having children, and so on. Hence the reason why they're growing like fleas. The average girl has 15 kids or 10 kids. What does that mean? When the mother is Jewish, all ten little Arab Mustafas are Jewish. All ten little kids are Jewish. But they grow up in the Arab world and get insulted because the neighborhood knows their mom is Jewish. They don't like this guy because he's a Jew, even though they are also because their mother's Jewish. So what does he do? He starts hating. I'm Yisrael because he said, "No, no, I'm not a Jew, I'm a Muslim. Look, my name is Mustafa, my name is Ahmed, my name is, you know, whatever it is." So what does he do? He becomes a hater of Israel, and he joins... what? College? University? No, he joins Hamas. That's right, he joins Hamas.

38:21Meaning, Rabotai HaKedoshim, someone who knows. I heard this from Rabbi Mizrachi, and I'm sure there are plenty of other sources for this. There are countless, some even say as much as half, of the Hamas terrorists who kill Jews for a living are actually Jews. Are Jews. Now that's a tinok she'nishba. Why? That kid doesn't even know he's a Jew. Doesn't even know he's a Jew. Number one. Number two, he doesn't know what it means to be a Jew. Number three, he doesn't even know what a Jew is because he just hates them so much for no reason whatsoever. And guess what? One of them just came to me last week. A few Baruch Hashem, Muslims came to me in the last few months. Apparently, they like me. But one of them came to me and said, "Listen, I never really hated Jews. But my family always hated Jews, and I never understood why. So I started looking into it and I liked it." But when I told my family I wanted to be a Jew, my father gave me the beating of a lifetime—he almost killed me. He said, "Over my dead body you're gonna be a Jew," in Arabic. So I decided I was gonna run away, run away before I left the door. My mother caught me by the head and said, "Just come."

39:42She gave me papers. She says, you don't have to convert. You're a Jew. You take these papers to the Rabbanut; you tell them, "This is who I am. You're a Jew already." Somebody came to me last week. But that's a tinok she'nishba. That's a tinok she'nishba. Why are they going to never know what a Jew is? If you violate Shabbat, it's very different than, you know, little Yaakov that grew up in Netanya, in Israel, you know, driving a car on Shabbat. Very different. Why? Yaakov saw there are 500 Batei Knesset everywhere. But the guy, it's a Hamas man, that's Shnook Shneezba. That's Shnook Shneezba. On the other hand, something very odd, is that there are many, many Russian Israelis in the IDF, the Israeli Defense Force. Over the last 20 or so years, 30 years, Israel has encouraged immigration. They invited the Russians to come and stay there.

41:00and come stay there, under the misconception that they're actually Jewish. However, just about a year ago or so, the government itself reported that 96% of the million Russians who came to live in Israel are not Jewish, as originally thought. 96%. So, where are these Russians now? They have had children in Israel. Those kids went to the army; they're now in the Israeli Defense Forces, thinking they are Jews, but they're not religious. Guess what? They're not Jews. So what's happening now? The IDF is fighting Hamas. The goyim from the IDF are fighting the Jews from Hamas. Another thing, Abu Tayy, you have the Pashtuns. The Pashtuns number somewhere in the neighborhood of 16 to 30 million in Afghanistan. People went to see who they are and what they are, and they observed that they keep many of the biblical laws. They have tzitzit. They perform shechita like the Jews. They observe brit milah and they keep taharat mishpacha—family purity—which Jews are the only ones who traditionally maintain. This includes practices such as going to a mikveh. They adhere to many of these biblical laws.

42:25Pashtuns, 16 to 30 million of them, but they don't have the Oral Torah, so they're missing a lot of things. Those are Tinokot Shenishbu. But you know what the world calls them? It doesn't call them Tinokot Shenishbu. You know what they call them? Who wants to guess? Taliban. Taliban. That's what it calls them. Now, of course, There's a difference of opinion about certain things, but this is what it is. This is what it is. There are countless Jews in Africa, Biafra, Nigeria, and so on. Some people say, no, they're not, they are, they're all intermarried. Point being, Abu Ta'i, is that, yes, if, let's say, certain places like in Biafra or Nigeria or so on, that perhaps some of them have had intermarriage, and some of them haven't had intermarriage. Nigeria, and so on. Some people say, no, they're not, they are, they're all intermarried. The point being, Abu Ta'i, is that, yes, if, let's say, certain places like in Biafra or Nigeria or so on, perhaps some of them have had intermarriage, and some of them haven't had intermarriage.

43:27Most likely, they will have to go through conversion, some of them, or all of them if they want to be recognized by the world as Jews. But the point is whether they do or they don't, the fact is that some of them are still missing some mitzvot. I have many of them as students—I have thousands of them that watch the shiurim. The students watch the shiurim, and so on. And guess what? They don't know basic stuff, but they learn when they watch, and they send questions. And guess what? Well, they didn't have the Oral Torah available to them. Many of them came from families that were very poor and so on and so forth. Some of them were slaves and so on. So the point being is that you can't just throw the terminology of a Tinok Shenishba anywhere you want. Why? Because by doing that you're not being merciful, you're being vicious. Because there are real Tinok Shenishba and there are fake ones. Most of them are fake.

44:27To call an average kid that lives in Brooklyn, New York; Queens; Los Angeles; Florida; Israel; or in places like France that have a lot of Jews, someone like that, just because he went to public school, it's completely nonsensical. He knows the synagogue exists, he knows when Yom Kippur is, he's attended a Jewish school, and maybe even had a bar mitzvah. It's Tinok Shenishba. Nothing to do with him and guess what, even if you find a teen, a young captured baby, you can't leave him captured. Get him out of the cage. Are you okay? Let me tell you what that means. It's not just a three-letter word. Maybe in Hebrew it's a few more letters. No, no. It comes with a package deal. No, but I don't want it. It doesn't matter whether you want it. Who wants it for you? You start talking about the Jews. Jews, you have to keep Shabbat. That's it. Get him out of the cage. Why? Because if he dies, if he dies Mechalel Shabbat, he's not going to heaven. And guess what? Neither are you.

45:43Neither are you. No, but I keep Shabbat. Yeah, you keep Shabbat, but in shamayim, that's here. Why? You made an auction, but you kept your mouth shut. You didn't give him a CD, you didn't give him a flyer, you didn't give him a link, you didn't give him a word of Torah, you didn't tell him anything. You kept your mouth shut. Guess what? You are the reason why he stayed in a cage. Imagine that God has His child, and He's been looking for him for three thousand three hundred years. You found him in some cage in the corner somewhere. So, wow, you're in the cage, huh? How do you like it there? I'm good. Okay. I'll see you later. You go up to Shamayim, who says no. So what did you do for a hundred years I put you in the world? No, I did this. I built the business. I got a boat, got three houses, six kids, kept Shabbat. Learn a few pages of Gemara, I did good, okay, no. He goes, no, you're a Rasha. Hashem says to you, "What do you mean Rasha? I didn't kill anybody." He goes, "Yes, you did. You killed the Gadol HaDor." "What? What Gadol HaDor? What are you talking about? What Gadol HaDor?" "You killed the biggest rabbi in the world." "What rabbi in the world? What are you talking about? Hashem, I never met the biggest rabbi in the world. I saw him on YouTube." "No, no, no, you killed him." "Who? You saw that kid in the cage? That was my son."

46:57My son, you didn't know what it means to be a Jew. You saw him and left him in a cage. That boy, if you had taught him about Shabbat, he would have immediately embraced his Jewish identity. Within a few years, he could have become one of the greatest rabbis of our time. But because of your actions, you left him trapped. You asked if he liked it there and decided to leave him as is. As a result, you have figuratively caused his demise. And what do you think? That you'll enter Gan Eden, while my son goes to Gehinnom? There is no way, no chance. That's what happens, Rabotai, when people try to play with the Torah; even the basics become blurry. We're very excited to offer you the new Be'ezrat Hashem app 3.0. It's a newer, faster app, full of Torah, and lots of Kedusha, featuring the shiurim by myself, Rabbi Ephraim, and Rabbi Chaim. where you'll also have newer features where you're able to use the app while using other applications on your phone. You'll be able to share the lectures directly from the app. You'll be able to donate online and support our kiruv and the Torah work that we're doing.

48:01And the most exciting feature is that you'll be able to actually ask questions directly on the app and get answers from the rabbis directly from the app. This is something unprecedented, and Baruch Hashem, we will be able to offer it. Thank you again for all of your support. Check it out. Make sure you have the Kosher Torah that will re-energize your neshama each and every single day. Call b'chesed v'emet.