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How does 'Ashrei Adam Mefached Tamid' apply to the Kamtza and Bar Kamtza story when the rabbis acted correctly in removing him? The shiur argues that every embarrassing episode contains both human action and divine message. The rabbis failed not in their decision, but in missing Hashem (ה׳)'s warning embedded within Bar Kamtza's humiliation.
This shiur provides a profound analysis of Gittin 55b, focusing on the pasuk 'Ashrei Adam Mefached Tamid' and its connection to the three destruction stories (Kamtza and Bar Kamtza, destruction of Tur Malka, and destruction of Betar). Rabbi Zweig begins by examining the apparent contradiction between the Gemara (גמרא)'s application of this verse to these stories and the earlier interpretation that relates it to reviewing Torah (תורה) learning. He presents both Rashi (רש"י)'s and Tosafot's interpretations, ultimately arguing that what they did was technically correct - they had the right to remove Bar Kamtza from the celebration. The fundamental issue was not the act itself, but their failure to recognize the dual nature of every negative experience. According to Tosafot's approach, every insult or embarrassment contains two levels: the human messenger's actions and Hashem (ה׳)'s message to the recipient. The Chachamim were so confident in their peaceful circumstances (batchu al rov tovasam v'shalvasam) that they failed to hear Hashem's voice within Bar Kamtza's embarrassing behavior. They should have been 'dayag min ha'puranut' - worried about the spiritual consequences of not heeding divine messages embedded in human interactions. Rabbi Zweig explains that 'puranut' refers not to political retaliation, but to the theological catastrophe that occurs when people stop listening for God's messages in their daily experiences. When we fail to hear these messages, God's presence withdraws from the world, leading to churban. The shiur connects this to the Gemara's teaching about 'hashomea cherpato v'eino meshiv' - one who hears his embarrassment and doesn't respond back, focusing instead on the divine message for self-improvement. Rabbi Zweig reconciles this with the Torah learning aspect by explaining that according to Rashi, neglecting Torah review shows insensitivity to Torah's feelings of neglect, similar to neglecting consideration for others affected by our actions. According to Tosafot, 'mefached tamid' means constantly focusing on solving the spiritual problems that Hashem presents through life's challenges, rather than blaming the human messengers.
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Gittin 55b
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