Bitachon4Life Shiur 1729 Semichah Part 29 Responsible

Betach on Faliyev's year 1729, Yoyim Rishainbish Abbas, Parshas Vayikro.

All of the sheyurim for today have been generously sponsored, in honor of one of the

Iskim Bitsarchi Tsibur, that helped put together the path for life sheyurim, who's making

a see-em-a-shast today and a see-em-a-mishnais.

He should bez-a-shem-bi-zaykhah, to alias-in-ruchni-is, and gashmi-is, nakhas-fam-is-children, and most

of all is chust and bimar-bits-tair-il-ir-ab-im, lo-ir-ich-yam-taybim.

We are talking about examples, where we do consider as if a Baal-bachira does something.

For example, Khish-a-mish-butt, he's responsible to pay, if he doesn't pay, Bezden will force

him to pay.

And he could say, it wasn't me, it was their Baal-bachira.

The answer is, when it comes to interpersonal relationships, we look at it as if it was

you, and therefore you have a responsibility to pay, and truthfully, even if the other

person doesn't know about it, you have a responsibility to pay, because you know that you did it,

so it's your responsibility.

Even though their Baal-bachira did it, it's very important to understand this, because

we're going to take this a step further, even though it's their Baal-bachira.

But in an instance, when it involves somebody else, and it was a direct involvement, you

have a responsibility to repay him.

And it's not just Khish-a-mish-butt, if you heard somebody's feelings, you have a responsibility

to ask him a Khil-a for the same reason.

Why do you have to ask him forgiveness?

It would have happened anyway, that's true, but their Baal-bachira was setting up a system

for interpersonal relationships, whether it's monetary disagreements or emotional disagreements,

societal disagreements.

Any time you heard someone directly, you have a responsibility to pay, you have a responsibility

to ask him a Khil-a as if you're the one that caused it.

So basically, from your perspective, you have to look at it as if you're the one that

did it even though you know, and he knows that their Baal-bachira did it.

But since it was directly through you, you have a responsibility.

So this is one example where even though we know, we have to act as if I did it.

And it's not only from my perspective, it's from the person that I heard.

He also is not much to be my Khil-me.

Even though it would have happened anyway, it would be very nice if he was my Khil-me.

Khazal say a person should be my Khil-s somebody else who hurts you, you should understand,

it would have happened anyway.

But you're not much to be my Khil-me.

And Khazal say if you do, there are punishable my Khil-me.

You also, wonderful things.

But you don't have to be my Khil-a.

In certain instances, you're allowed to even have a tain on him.

In many cases, you're not.

We discussed it.

In the office, it's your awful life, sheer.

You should let it go in your heart.

You shouldn't have a sin, a Khazal shalom.

You shouldn't have a hate towards somebody else.

But it doesn't say anywhere in the Torah, you're my Khil-e-v to be my Khil-e-v.

Why?

He did something to you.

Now if you're at Sadik and you really internalize the concepts that we're saying, you tell

yourself even though you're not my Khil-e-v to be my Khil-e-v, because there are punishable

set up a system that when it comes to interpersonal relationships, we act as if the person did

something to me.

But since I know the truth that it was really how Khazal shalom is, therefore I should

be my Khil-e-v.

This is the basic understanding when it comes to interpersonal relationships.

How do you, when somebody else hurts you?

Why you should let it go, why you should be my Khil-e-v.

It's rather interesting because when it comes to money, it's not my Khil-e-v to be my Khil-e-v

to be the money if someone was my Khil-e-v to be my Khil-e-v.

Khazal doesn't say that a person should be my Khil-e-v to be the money he owes him because

he damaged him.

That's probably different because the bottom line is you had a loss, so maybe that's why

Khazal didn't say that you should be my Khil-e-v to be my Khil-e-v to be the money he owes

you.

But this is the general overview, it's obviously much deeper than this, but from a basic

perspective, this is how we should view it.

The Rebonishlom did it.

It came through this individual directly, and therefore he is responsible for what happened.