Imagine a man from the Shavei Hebron yeshiva or Har Hamor passing by in the Hatikva neighborhood and seeing poor people from broken and ruined houses, social cases, socio-economics and seeing drug addicts and his heart go out to them and his pity go away.
The guy wants to help them so much, so he builds a stage for him in the center of the neighborhood, stands up and tells them "you do not know what life is, what is the holiness of Israel, what is the virtue of Israel and the enlightenment of the Torah." The guy continues to give them a lecture from the last conversation he heard from Rabbi Tao on the issue of perfume and culture war and he explains it to them.
The residents of the neighborhood are all looking at him, at this guy and one says to the other, 'Tell me, what is he taking? It's something, hear maybe you want a syringe or some shackle from the material he took '
A lot of influence and blessing the guy will not bring them because he does not understand their discourse and shigam, he does not understand their language at all. For that he has to live with them. He has to develop channels in his mind and it's very difficult, it's a very big thing.
It's not only in the Hatikva neighborhood, it's also between a man and his friend, between a man and his wife. Between each person.
It is to open a channel in the mind to listen and understand what it is about the other to feel the other, as Rabbi Aryeh Levin told the doctor "my wife's leg hurts us", to feel that my wife's heart hurts, that the heart of this poor drug addict hurts us.
There is some place where a person when he reciprocates kindness he feels such a patron up, but the real kindness is to flow and connect a true connection and really experience what the other experiences, but at the same time not get lost and not get carried away and confused and fall off the step.
The real connection is to be two human beings at the same time. On the one hand I am all with you, for you and I endure your suffering, and on the other hand I am still in all the holiness of the Torah and the holiness of thought and the holiness of the eyes and the purity of speech.
Rabbi Eli Horowitz