In his Sefer Yarot Devash (section 1, derush 10), Rabbi Yonatan Eybeschutz talks about Sinat Hinam. He asks , “ How can we have S inat Hinam? We see that the Jewish people have so many Hessed organi z ations ( and this is going back 300 years), and th ose are just for monetary issues. If somebody’s life is in danger, people get very involved. When people are sick , others visit . P eople get up in the middle the night to help a woman in childbirth . L ook at how wonderful the Jewish people are. This is our pride against the nation of the world. Everyone knows how special the Jewish people are there are so many great organizations. Worldwide. For every possible need. Medical advice, financial advice, whatever they need, they’re there is an organization for it. So how can we say that there is S inat Hina m ? That’s his first question. His second question is , Why does the Gemara say that in the second Bet Hamikdash everything was great and it was just Sinat Hinam? There were Sedukim and Bitosim, heretics and people who went off into Christianity. The re were all sorts of things going on. It says that every year another Kohen Gadol died because they were non-believers . And the position of Kohen Gadol was raffled off . So how can it be that everything was fine? He answers that , Of course , we love each other . But the main love that we have is Ahavat HaGuf/love of the body. If somebody’s body is in trouble, we are there to save him , but what about Ahavat HaNefesh/ Lov ing their soul, which is the main thing . We don’t have as much of that . He gives the following examples, which are about 390 years old: If someone sees his friend talking in Shul when you aren’t allowed to talk, you don’t say anything. If you see someone being lightheaded with people of the opposite gender, you don’t say anything. If someone is using improper language, or L ashon Hara , we don’t say anything. Is that called loving your friend? You se e your friend drowning and you don’t say anything? That was the Sinat Hinam that they had during the second Bet Hamikdash . And that’s where the Sedukim and Bitosim came from. If people would have loved each other at the beginning, and when they saw the beginnings of people going off they would have said some thing, it never would have happened. But we just sat by and watched as people deteriorated , so when the Gemara says Sinat Hinam, that means that that was the source of the problem. His words are, “ B ecause they were quiet over the sinners , that’s what caused everything to happen.“ Sinat Hinam was the root of the rebellion, and then everything went downhill afterwards. And if not for the Sinat Hinam and had they given proper re buke , they would have st opped t he people. This doesn’t mean that everybody has to go around scream ing at each other. The first point is that we don’t have to do anything except look into our own hearts and see whether we really care for other people. When we see someone else doing something wrong, we have to care about it. People are very good at screaming and yelling but do they care about the person? D o they look at the person and say, “ This person wasn’t trained, he’s a good person but he doesn’t know . Nobody told him. Nobody taught him. He didn’t get the right opportunity. “ Do I care for him? Do I look at him like he’s drowning and want to save him? Do I have the same concern for someone that’s sinning as when I see somebody with a disease ? When you see that someone is sick, you don’t come with a hatchet, you come with compassion. We have to look at people that are si nning with compassion . We have to feel bad for them and ask what we can do , and how we can he lp them. I f it comes comes from that , people will listen. People don’t listen because they don’t see that the other person cares . And that is the Sinat Hinam th at brought about the destruction of the second Bet Hamikdash. The first thing that we have to do is care - really care. Then we can start worrying about how . But step number one is, Do you care? Do you care about the spiritual situation of your fellow man? We don’t see spirituality - we see that the person is in pain and we want to help them. When we see no food on the table , we want to help them . But when we see no religion on the table, that should hurt us just as much. But it can’t come as an attack. That’s the problem . We can’t say, “ Oh look at that horrible thing that that guy is doing!“ No. It has to come out of concern and love. That is why when it talks about, “ D on’t hate your friend ,“ the next words are, “ Rebuke him,“ because it is supposed to be coming out of love. Have a wonderful day, a Shabbat Shalom and a meaningful Tisha b’Av.