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Why were Jerusalem and other Jewish centers destroyed despite their righteousness? The Talmud (תלמוד)'s explanation about not being "ro'eh es hanolad" reveals a profound moral principle: even when making correct decisions, we must consider and mitigate negative consequences for others.
This shiur explores the Talmudic explanation for why Jerusalem, Tur Malka, and Betar were destroyed, focusing on the principle of "ro'eh es hanolad" (seeing what will come to pass). The Talmud (תלמוד) states that Rabbi Yochanan attributed these destructions to the violation of "Ashrei adam mefached tamid" - people should remain constantly in fear and not harden their hearts. Rashi (רש"י) explains this through three stories: Bar Kamtza's eviction from a party in Jerusalem, attacks on Roman soldiers over stolen chickens in Tur Malka, and confrontations over uprooted trees in Betar. According to Rashi, these cities were destroyed because the people were not "ro'eh es hanolad" - they didn't foresee the consequences of their actions. The speaker initially struggles with this explanation, questioning how political naivety could justify such theological devastation, especially given that Jews are not typically accused of lacking intelligence. However, he develops a profound interpretation: "ro'eh es hanolad" doesn't mean failing to see adverse consequences, but rather being insensitive to the negative fallout that others experience from our correct decisions.
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
