אחד חוטא - למה כולם נענשים?

The fact that he was like that was a friend of mine who was in the security service of the Jewish community in Aleppo. He was called "Hero Alonai". He was a lawyer at the time. And while he was a lawyer, students asked him to come to the police station. So he said, "I don't need police, I'll tell him not to." After a while, he found out that he was in the security service of Aleppo. And one of the students put him in the police station to find out that he was trying to escape. And then he searched for the answers. The letter showed that each letter had 0 in it, until one of the students did it. He came and took the life and gave it to him. So he told the students, "But why?" "It's not fair. It's a collective order." "Because there is one thing that everyone needs to do." That's how they said it. He said to them, "You're honest, that's not fair." "But what can I do? How can I give advice to everyone?" "When maybe someone is doing it on purpose and it doesn't work." In the end, the story was that one of the students took the life and gave it to him. He knew how to do it and he knew how to deal with it. And he was in the police station for a long time. But he did it again at least from here and there. But when they found out that it's not fair, there is a collective order, which is to give advice to the students. We see in many people in their lives this idea of a collective order that also affects the people who don't come to them. We see it a lot in the security system. It's true that the government is always trying to make a fixed order and sometimes if you have to use a collective order, it can be a family, it can be a big group of people who come from there, to do a lot of work there, to control them, to take care of them. How can I give advice to such an order, that it's not fair? Who will do it, who will not do it? Why is it fair? This is the relationship between Moussel and Kedosh Baruch, and the head of Korach. I remember who was in charge, after Korach and his administration made arrangements for Moussel. So Kedosh Baruch was angry and said to Moussel and Aaron, "He changed from this very order and ate them just a moment." Moussel said to him, "Maybe a single person will die, and the whole family will die." What was here? I think Kedosh Baruch was angry because of what Korach and his administration did. He wants to do a collective order now, and take care of everyone. Who is everyone? I don't know, maybe even all of Israel. And then, what Moussel says to him, "Wait, but it's not fair. A single person will die, but the whole family will die." Don't think that Kedosh Baruch accepted this order and said, "Okay, you know what's right." And by the way, what happened is that the head of Korach and his administration only accepted Korach and his administration. But not all of Israel. So I think that Kedosh Baruch accepted this order, that only a single person will die and not the whole family will die. But if we go back to the last part of the story, we will find out from the cases that there was a collective order. Tell me, where are you from? What are the rules? Let's go back to the last part of the story. When was the last time there was a collective order? Who died in the collective order? Everyone? Everyone died. Everyone died. Now they tried to explain to us, that even in the past lives, everyone died. Because they had a collective order. Okay, but tell us about the rules. What were the rules? Who died in Egypt? Who died ten times? Everyone. Egypt. So it's very common in the city of B'chorot, that there is written which city of B'chorot died. From B'chor, Paroay Yosef al-Kisor, to B'chor Shifcha, B'chor Ashevi after Rechaim, B'chor B'ema. And Rashi, who tries to say, that in B'chor Shifcha, why did he come to them? Because they were also interested in Jews. And in B'chor Ashevi, he was not a Christian at all, he was just sitting in Egypt, who didn't say that their gods brought the makal from Egypt. But what does Rashi have to do with it? Where is he? Why did they explain to others? That's Paro, Rasha. But those who didn't communicate, why would they be shocked? And still, let's say, every Christian came to him to speak from the front, most of them were shocked. So here we are, and this is the case that the Torah says, that there is also a collective interest, that is, like a person, when you come to the church, you have to say, if there is no makal in the house, you don't say there is no house, you say that it is empty. So, also on the people, also on the world, the world is empty, and you have to respect it as a collective, you have to respect it as a people. It is not possible to only respect specifically, specifically. Besides, one of the things that is very important to Israel, the war in Gaza, is that, how is it possible, at least in the international language, that there is a war in Israel, between who? Between the five. It is not Gaza, it is not the people, it is the people. It is not in other places, that is, if in the second world war, someone said that there is a war between the United States against the Nazis, no, the war was against. Germany, and we see it as a collective, because it is a people. Here, when they speak in Jewish, we are forced to respect their values. It has to be in the middle of the road, and all the way, and it is very difficult for you to do so. So, in the end, this is one thing that we see, there is also a kind of a collective. But, there is also, beyond the international language, there is sometimes, also, an interesting reason, and we see it, very interesting in the story of a person who is closer to the child, than to the child. That was a great work, that was a great work, that was a great work, that was a great work, that was a great work, that was a great work, that was a great work, that was a great work, that was written like this, [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish] [Speaking in Jewish]