Gittin 55b: True Objectivity - The Meaning of Roeh es haNolad

Full Summary

This shiur begins with Rabbi Zweig's analysis of Gittin 55b, where Rabbi Yochanan states that the destruction of Jerusalem occurred because they were not 'roeh es haNolad' (seeing what will transpire). This creates an apparent contradiction with another Talmudic statement that the Temple was destroyed due to sinat chinam (baseless hatred). Rabbi Zweig questions the very concept of sinat chinam, arguing that people don't hate for no reason - they may hate for insufficient reasons, but never for no reason at all. The shiur then transitions to examining a fundamental Mishnah (משנה) in Pirkei Avot where Yochanan ben Zakai asks his students to identify the proper path for a person. While most students suggest character traits like 'good eye,' 'good heart,' 'good friend,' and 'good neighbor,' Rabbi Shimon suggests 'roeh es haNolad.' This answer seems out of place among the character-based responses, as it appears to relate to wisdom rather than ethical behavior. Rabbi Zweig analyzes the corresponding Mishnah about negative traits, where the opposite of 'roeh es haNolad' is described as 'loveh v'eino meshalem' (one who borrows and doesn't repay). He carefully examines what this phrase means, ruling out both borrowing without intent to repay (which would be theft) and inability to repay due to circumstances beyond one's control (which wouldn't make one wicked). The explanation emerges that 'loveh rasha v'eino meshalem' refers to someone who borrowed with good intentions, has the means to repay, but decides unilaterally to use the money for other pressing needs (like a daughter's braces or a broken car) without consulting the lender. This person fails to see that such behavior will damage their creditworthiness and ability to borrow in the future. Rabbi Zweig then presents a profound insight: Hebrew lacks a direct word for 'objective' because the concept is embedded in the word 'chacham' (wise person). When the Talmud (תלמוד) defines a wise person as 'roeh es haNolad,' it means someone who maintains objectivity - who can see beyond their personal agenda to perceive all relevant facts and consequences. The shiur explores how personal desires create blindness to objective reality. When someone wants something, they become so focused on their need that they literally cannot see other perspectives or consequences. This subjective tunnel vision prevents them from being 'roeh es haNolad.' Rabbi Zweig illustrates this concept with a personal story about a visitor whose entertaining personality was so captivating that he failed to notice obvious signs of distress on his friend's face. This demonstrates how even positive experiences can create subjective blindness, preventing us from seeing objective reality. The shiur concludes by establishing that 'roeh es haNolad' represents true objectivity - the ability to see the complete picture rather than being blinded by personal agendas or desires. This connects back to the original question about the Temple's destruction, suggesting that the lack of objectivity was the underlying cause that manifested as various forms of interpersonal conflict.