Hi good morning Rabbe, I think we left off here on Os Gimmel in Shaar Sheini. V'tedah v'taskeil. Taskeil obviously derives from the shoresh of seichel. Ke-midumah that it often has the sense of someone who penetrates to the pnimiyus hadvarim, and that's what's needed in this context for a person to appreciate yissurim for what they're designed to be and for what for the purpose they can serve if a person recognizes them for what they are. ותדע ותשכיל כי מוסר השם יתברך לטובת האדם. Again, mussar means in this context differently than sort of the way we use it more colloquially. It's more along the lines of the pasuk in Parshas Eikev: כי כאשר ייסר איש את בנו כן השם אלוקיך מייסרך.
It's the abstract noun from leyasser, which means to impose yissurim. ותדע ותשכיל כי מוסר השם יתברך לטובת האדם. כי אם יחטא איש לפניו ויעש הרע בעיניו מוסר השם עליו לשתי תועלות.
That there are two purposes to yissurim. האחד לכפר על חטאיו ולהעביר עוונו, kmo shene'emar ראה עניי ועמלי ושא לכל חטאתי. Meaning even if the person has already been niso'er l'teshuva, as Rabbeinu Yonah is going to talk about in Shaar Revi'i when he presents the Chilukei Kapparah, there are some aveiros where teshuva needs to be supplemented by yissurim in order for the person to be able to merit full kapparah. I guess in light of what Rabbeinu Yonah is telling us, maybe the word to be underlined, to be underscored here is v'sa lechol chatosai, meaning in light of onyi va'amali, in light of my yissurim Ribbono Shel Olam, I ask of you to forgive, noseh avon, I ask you to forgive the entire chatas, meaning that there should be the gmar kapparah as well. ובתחלואי הגוף אשר כילה השם בו ירפא חולי נפשו כי העוון חולי הנפש.
Right, this is it's not just a metaphor, it's a definition which the Rishonim highlight that we find in Nach that a sin, that cheit Rachmana litzlan represents choli hanafesh. It represents choli hanafesh sort of in a dual sense. It's a reflection of a choli hanafesh in the sense that cheit results from a middah ra'ah, from a lack of yiras shamayim. So in that sense cheit is choli hanafesh, it reflects choli hanafesh, but then it also creates choli hanafesh. The negative impact of cheit upon the nefesh is to create choli Rachmana litzlan. Kmo shene'emar, as Dovid HaMelech says, refa'ah nafshi, heal my nefesh Ribbono Shel Olam, ki chatasi lach. Vehashanis, the second to'eles of the yissurim. להזכירו ולהשיבו מדרכו הרעה to arouse a person to do teshuvah, k'mo shekosav אך תירי אותי תקחי מוסר. ואם לא קיבל המוסר ולא נכנס מפני תוכחה
if the person doesn't accept the yisurim meaning yisurim are involuntary. So kabbalas yisurim means it's a question of attitude. It's a question of a person can sort of be involuntarily subdued and subjected by yisurim or a person can voluntarily embrace, not to the sense of if a person is sick not trying to get better, but to the extent that the yisurim that a person can't do anything about, so then a person voluntarily embraces the yisurim. That's what it means to be mekabel yisurim. ואם לא קיבל המוסר ולא נכנס מפני תוכחה ולא מל ערלת לבבו.
The phrase of course is from Chumash ומלתם את ערלת לבבכם. Rabbeinu Yonah in particular employs it in this context. What does orlas halev mean? What does that phrase mean? So orlah again in the context of bris milah, it means a covering. Right? The orlah means to remove the skin and the membrane which covers the makom hamila. So orlah means a covering. שלוש שנים יהיו לכם ערלים לא יאכל. When peiros are orlah the first three years after the tree is planted, it means it's mchusum mimcha. It's covered in the sense that it's inaccessible to you that it's assur behana'ah. So that's what the word orlah means. So orlas levavchem means when there's an insensitivity. When a person is encountering, experiencing something which if he had the appropriate sensitivity so then he would respond to. And that's why bedafke in this context Rabbeinu Yonah is borrowing that phrase from Chumash that the person who's not responding to yisurim there's clearly an orlas halev here. There's a lack of sensitivity, there's a spiritual callousness. אוי לו ואוי לנפשו כי סבל ייסורין. On the one hand he's been subjected to the yisurin, on the other hand ונשא עונו ולא נרצה עונו. So the person doesn't derive the benefit of yisurim despite being subjected to the travail, to the suffering of the yisurim. And what's more says Rabbeinu Yonah אבל נכפל עונשו כאשר ביארנו. But on the contrary, because he's procrastinating in doing teshuvah, so as Rabbeinu Yonah discussed at the beginning of Sha'ar Harishon, so then his offense is even compounded or more recently right here in the previous paragraph right here when Rabbeinu Yonah quoted the posuk from Yirmiyahu הנני נשפט אותך על אמרך לא חטאתי. And that in effect when a person is not bestirred, when a person is not aroused by yisurim, so whether or not he mouths the words of lo chatasi but in effect that's the statement which his inaction bespeaks. Maybe we'll just begin Os Dalet. וכשיקבל האדם את מוסר השם וייטיב דרכו ומעלליו ראוי לו שישמח בייסוריו לפי שהועילו לו תועלת נשגבת ויש לו להודות להשם יתעלה עליהם כמו על שאר ההצלחות. שנאמר כוס ישועות אשא ובשם השם אקרא ונאמר צרה ויגון אמצא ובשם השם אקרא.
So Dovid HaMelech has the same reaction. He turns to Hakadosh Baruch Hu whether he just experienced a yeshuah or whether he's thrust into a situation of tzara v'yagon. I wrote a little essay about Reb Yerucham, the Mashgiach of the Mir. So Reb Yerucham was niftar from cancer, Rachmana litzlan. And during the tekufah of that illness, so he suffered very, very formidable yissurim. And he was overheard, it wasn't intended to be broadcast, but he was overheard saying טאטע איך דאנק דיר פאר די יסורים. Right? Tatte, Daddy, referring to Hakadosh Baruch Hu as Avinu shebashamayim. I thank you for the yissurim. It's an extraordinary madreiga, but that's mamash what Rabbeinu Yonah is describing. That the yissurim are: a, they arouse a person to teshuvah; b, they become the instrument of kapparah. And if a person is able to internalize that, so then the reaction will be to thank Hakadosh Baruch Hu as one thanks Hakadosh Baruch Hu for any other bracha of such a magnitude. Okay, B'ezrat Hashem we'll stop here with the Sha'arei Teshuvah. Okay, have a good morning rabosai, productive, be well, be safe.