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Rabbi Moshe Haber Path of the Just: Defending God's Honor and Communal Integrity 12.16.25 · Rabbi Moshe Haber - Daily Mussar/Weekly Perasha

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  Hopefully it is today and is released directly to Hanukkah
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  and is not even a stretch and now that he said one of the main
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  we thought of about Hashem vowed Hashem comes out in a strong way
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  as a strong. I mean and it makes the word
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  canal, which is zealotry getting upset when someone does
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  something that's anti Hashem. Let's see it through hand
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  offices. She Akina the third branch of
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  being of some person who loves Hashem is that you defend God's
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  honor. Ji Adam Li karnella Shim
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  shamayan sonet misanav hating those who hate Hashem and trying
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  to make those people lose. Take them down as much as you
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  can. It's like we said this is coming
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  from it's like it's time from a strong place, a hard place for
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  me. It's because you want to watch
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  your mind. Those who hate you I hate and
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  those who crawl and I'll fight with those who rise up against
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  you. I hate them with the almost
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  hatreds to be a man of talking. Imagine valia Amar carnor
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  canetti canetti la Hashem. I have acted with a great level
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  of zeal, fashion, Aquarino Llama Llama Zaha Babul Canton El
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  Cabinet Leo Avi got great merits and great gifts because of his
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  Kenalia Parshan Point B. And there's an area in the part
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  of ourselves that has to say wake up, has to say I'm not
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  standing for this anymore. I don't allow this, I don't
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  accept it, It's not OK. All those areas, that is a part
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  that has to be a part of us. And when someone says I'm a
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  softy, I'm a nice guy and I'm good with things happening.
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  If you're soft, it's beautiful. If you're a nice guy, it's
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  wonderful. But a nice guy is supposed to be
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  a person who's doing what's right.
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  And normally you're nice because it's the right thing to be nice.
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  And sometimes it's the right things to get upset.
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  How often a life, few times in the entire life put this there.
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  And I say this relates directly to the Hanukkah story is because
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  as we said on Saturday night, it was a story of people or things
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  were happening and no one was reacting.
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  The laws were changing, the morality was changing, the rules
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  is becoming less and less appropriate.
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  And no one was saying a word until people said enough is
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  enough. And they started to fight and
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  started to react. And that was where the nice
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  people, of course they were nice people could find beautiful,
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  great people. Of course they were.
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  But they felt it was time to say, I'm not going to accept
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  this any longer. Now, how often does this happen?
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  Our life? Not so often, but by your
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  Shabbat table, this should be a few times that you say what's
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  happening over there is not OK. I don't accept it.
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  I'm not pro. I don't believe in what's
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  happening in that area of the community or what's happening at
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  that. Once in a while you should be
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  up, you should be vocal and you should say it.
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  And it would be a level of kana. Kana in the sense it's called
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  jealousy. What it really means is you care
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  about kavochem. I if you love a shem and you
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  protect Hashem, I don't even protect Hashem.
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  That means few and five cases, few and bond between you say
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  that's not proper, what's happening, I'm not good with it.
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  And it's a sign of your love, right?
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  What you're doing is you're keeping in your mind, you're
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  keeping tradition, tradition, you're keeping things the way
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  they were. You're protecting God's honor.
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  That's what you're doing when you do this.
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  Our rabbis have spoken about this in a serious way, but I bet
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  regarding a person, a person who has the ability to protest.
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  A person has the ability to stop something and doesn't stop an
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  inappropriate. If I have the capability to stop
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  something bad from happening by talking about it, by telling
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  someone off, by making a big deal about the need to be
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  otherwise, being vague on purpose.
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  If I have the ability to stop something and I don't.
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  And how is concept is IA person who could have spoken up and
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  didn't speak up? He gets the responsibility as if
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  he himself was involved. So someone has to advice and you
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  don't give him the right answer or if he knows.
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  Something if someone says, yeah, should I go to this place?
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  And you can easily say go, go there on vacation.
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  Don't go there on vacation. And you decide to abstain.
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  You don't understand anything. And they'll listen to you,
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  right? You know, you could have stopped
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  a major bizaion and a major hula sham and you didn't stop it.
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  It's on, it's on us, right? And there's so many examples.
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  It was a better good place or a bad.
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  It would have been a bad place. And I could have just told the
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  guy, listen, I don't think you should be going to your family's
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  not on their level anymore. You shouldn't be going to your
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  place. And I felt embarrassed to say
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  anything. I let the guy go.
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  He goes there. It's cool.
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  Hashem. My fault.
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  All right. But the initial ones.
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  How are we doing? There you go.
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  It's cool. Hashem S ID Exactly.
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  Go for me. Joyce.
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  Teach us that. When you criticize.
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  Someone they hate the wrong way, always.
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  Good. So we have criticism is not
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  really doable today. It's no longer the age of
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  Christian. There still is somehow a way to
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  keep the world in check. You're right, takes a lot more
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  dancing. It cannot be done with a broad
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  stroke. Usually we do in a broad stroke.
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  It usually ends up going backlashing.
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  Either people tune out or people get upset.
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  One or the other, few and far between is actually effective.
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  I'm with you on that point. But there is an area where a
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  person has to have values and things that he stands upon,
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  things that he believes in. And these things should become
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  what everyone knows is what he accepts.
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  And, and it's a sign basically like this.
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  Have you care about something, right.
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  You care about your family, you can do whatever you can to
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  protect them. You care about yourself.
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  You can do whatever you can to defend yourself.
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  You care about Hashem. Imagine Hashem is a member of
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  your family and you'll do what you can to continue his cavort
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  to make him feel good. And that makes sense.
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  So you're going to figure out a way to allow for more coverage
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  in the world and you're going to be upset about Gulashem.
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  It's going to get you nervous, right?
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  If you there's something that's happening, that's Gulashem,
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  you're going to get angry. You hear about a party,
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  community party, right? I get you nervous.
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  There are those parties. You're going to say something.
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  Who are you saying something? Maybe you just to your wife and
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  your children. Maybe it's to your brother who
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  you're saying something. And that is a reaction.
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  That's a good reaction. It's a proper reaction.
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  It's the right thing to do, they comment because by the way, that
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  talk is the only thing that holds those things back from
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  becoming full blown parties. If there's anything else, all
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  right, that's it. Only the talk.
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  The talk stops it from being accepted.
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  And that is because you care. And the overall theme is, you
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  know, by the time of the quantity and time of the of the
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  Hanukkah story, Mila Shameelai, who wants to defend God's honor,
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  right? That were people who said, I
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  can't stand for this anymore. They could have accepted it.
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  They could have let it go. They could have allowed to try
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  to work around it and live around it.
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  But that would have eventually eroded the entire Jewish way and
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  said people decided it's immoral.
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  It's not proper. I'm stopping this right a year
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  right now and they got up to fight.
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  Right now, these are people who are not really going to the
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  sources equipped to fight. Yeah, people are not really.
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  It's not the type to fight, right.
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  They might be Quanine, whatever, strong side, but they don't have
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  the ability to fight like that. So they got up.
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  They fought because they felt there's no other choice.
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  I need to make it say, you know, take a stand.
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  And we as well have to take a stand.
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  At its core, what this topic is telling us is you need to care
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  about Kabocha mine. It should bother you when you
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  hear about something inappropriate done by a famous
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  person. It should get you nervous when
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  you hear about the things that you see, things down in the
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  street, if you turn you off, if you hear about the community
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  accepting something that's wrong.
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  All these realities need to become our reality.
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  Why 'cause God's cavort is a cavort that I care about.
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  Cavort shamayim is the number one thing.
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  It should be the number one cavort that exists in our life
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  is respecting Hashem's honor. In fact, one of the reasons that
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  we're on this earth is to develop more Kabul Shamai.
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  And that therefore in turn means that I should defend Kabul
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  Shamai and I should not allow someone to say something.
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  You buy a family meal and someone says you know so and so
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  is a great guy. You don't speak Hashana, not
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  ever, but that so and so did something.
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  I and your kids are by the table and now your kids are listening
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  here so and so because he's well off because he's a great guy.
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  He's not a great guy and you know any kids who accept it
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  right and say something, but they.
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  Everyone does that all the time. We just talk about this couple
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  weeks ago. You know, even the rabbis can
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  have. Sadiq khadiq Sadiq and they
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  don't pick. You know, and eventually, you
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  know, it spots off as whatever, but it ends up resonating to
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  people's heads that, you know, this is, this is the path we
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  want to follow. So it's a very good 'cause it's
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  very confusing, especially for the kids.
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  Yeah, I agree. A lot of the young teenagers,
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  even what they idolize today, the people who they idolize, I
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  don't know. My grandfather would probably
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  turn his. Stomach right, I know, I know we
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  were told to some people who close him, he's not a good it's
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  we were told us everybody don't get close to him.
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  So also did this so also that I'm with you.
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  And the reality is that all these things have gone away.
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  Even though we noticed so much more today and even though we
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  might be very judge mental society somehow, some way, we're
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  also a very accepting society. It usually has to do with
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  certain things that are very much blinding and get past the
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  point. True.
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  It also has to do with people are enamoured by certain people
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  and therefore that blurs the line as well.
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  There's a problems. I'm with you.
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  It's a big problem and it, it, it, it shows its head.
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  And our children are accepting certain people that we otherwise
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  would say, you know, not keep away from them.
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  So you have to care. And you have to somehow at the
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  same time be a fine, nice person who knows about the graveness
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  and the gravity of the Sahara, who understands if I hate X,
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  then my children will hate Y. I'm aware of that.
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  I'm afraid of that. So I'm not going to become a
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  hater at all. But my children can get a sense
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  of what I like, what I don't like, whom I accept or they all
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  don't accept. I get a sense whom I accept or I
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  don't accept certain people. And you build those people up,
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  you don't build other people up. And it's a very significant
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  reality. And at its core, Cavort Shamim
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  is at stake. And we accept everything and
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  everyone. And by the way, every time
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  there's been a controversy in the community, in the Jewish
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  world, but accepting an individual, it was always based
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  on a do gooder, a wonderful, sweet, soft duker whose comment
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  was Hazit. I feel so bad for them.
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  I know they did that. I know they're like that.
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  I know they live that lifestyle, but come on.
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  Basically, it all comes from the soft, very soft spoken, except
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  that nice liberal accepting stance.
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  And at its core, it's hard, destructive, damaging, and can
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  erode the entire fabric of a community of a Jewish world.
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  If you accept, accept. Except every single time there's
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  always been that nice sweet person who says come on, I feel
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  so bad for them. Rabbi, you being too tough.
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  I understand it's hard to have a stance, but if you don't have
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  anything to stand on, If you don't have any values and just
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  give away everything and just accept everything.
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  I mean, if all you know it, say everything's OK.
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  Smoking this, doing that, living that lifestyle, dressing like
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  this way, talking that way, it's all good.
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  Kumbaya, we love them all, it's all great.
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  I'm with you. That should be your overall
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  stance. In general, you have to have a
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  structure, a fabric, blinds, borders, boundaries, things you
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  believe in and therefore things you don't believe in.
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  And if you accept it all, what you are also saying is you can
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  care less of anything. That's the point.
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  And when a person is saying when they accept all these
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  lifestyles, I've got to make an easy one.
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  You accept someone who's married to the wrong type and you accept
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  them around, right? And you say OK with that because
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  I'm a nice guy. I hate you being a nice guy and
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  I feel very bad for someone to live in that lifestyle.
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  I'm with you By the end of the day.
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  It destroys the fabric of the community and it's goodbye.
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  Good luck to all the sanctity of Hashem as it is.
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  And what you were saying at your core is I like everyone by the
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  table more than I like Kabul Shamaya.
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  That's what you're saying. It's a battle not worth.
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  Fighting. Or, you know, it's a battle.
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  You don't have to. You don't have to get up there
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  and start yelling from the rooftops, but you should make it
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  very clear what you hold and make it very clear what's value.
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  I understand. I've never want to be in that
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  situation. So and so is related to someone
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  in that predicament have to figure themselves out.
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  They have the tiptoe and that they have to decide what's
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  right, what's wrong, when to accept, when not to accept.
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  All those things are correct. But cavort shamayim should be on
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  the forefront #1 item and based on the Hanukkah story, what it
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  took where a certain people have said I can't stand for this
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  immorality any longer. I cannot imagine a law with
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  Jewish brides have to be taken by the general the day of their
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  wedding, one night with the general and then they go on.
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  That's a crazy thing, right? Unbelievable morality and a
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  crazy level of violation. And I can't accept that.
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  Not because we care about our daughters, that's badly part of
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  it, but also because look at the immorality they can live by,
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  they can live with. The entire life will be changed
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  because of that one night. I can't stand for that anymore.
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  Or the all the different laws they were trying to get to take
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  down our fabric. And we are facing in a certain
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  sense in this day and age, a similar concept at all times.
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  The fabric about of our community is being tested or we
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  believe and don't we believe in is literally at stake.
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  And you have to have a stance. You're not a tough guy.
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  Don't become a tough guy, but have something you believe in.
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  I always go back to my father who was by far nice person I
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  knew, but at the same time he was the strongest in these areas
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  and it got people nervous and at times we couldn't even fully
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  understand why he took such a strong stance on these certain
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  things. Which other rabbis caved on?
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  Be honest, the other rabbis caved on.
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  I thought it was very much old fashioned in these ways of
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  having certain rules and would never cave and it took time for
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  people to accept it. The people go OK with it was
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  even involving very good people. But he had his stance and that
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  was his stance and that was it. Why?
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  Because cavochemayim, the fabric of our community, it is
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  something that we care about. We don't want the community 10
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  years from now to look different than it did 10 years ago.
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  Everything is growing, Tadam. It's what all that's growing.
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  You need to keep the original rules that's in intact,
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  otherwise it could all be undone.
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  Stop by this.