to those described in our nusach who are not engaged in teshuva who find themselves unaware of the need for teshuva. By contrast והנה אנשים צדיקים וישרים בלבבם שאגה להם כלבי תמיד במחשבתם.
It's like a lion roaring constantly in their thoughts. And then either vayanahamu or vayinahamu על חטאיהם כנהמת הים. And it's like again like the roaring of the ocean waves is the way they are regretting their sins. ועל אשר קצרו קצרו ידם מעבודת השם. כי על זה יפשע גבר והרבה אשמה כמו על העברות החמורות. כעניין שאמרו רבותינו ז"ל ויתר הקדוש ברוך הוא על גילוי עריות ושפיכות דמים ולא ויתר על עוון ביטול תורה.
So the simple pshat in what Rabbeinu Yonah is saying here is that sensitive religiously sensitive people are engaged in teshuva on there are two foci for their teshuva. There are acts of commission, right things that we do that we shouldn't have done. And then there's sort of acts of omission; there's not doing what we should have done, there's not using our time well, not being properly focused and prioritizing correctly. And so on the one hand there are chata’im rachmana litzlan that need to be addressed in our teshuva. And on the other hand there's the lack of our lack bekum ve’asei of not having engaged in avodas Hashem to the healthy degree that was possible. Lichora the Rabbeinu Yonah's kavana though runs deeper than that. Chazal also say that have a famous comment that halevai Hakadosh Baruch Hu kavyachol says הלוואי אותי עזבו ותורתי שמרו שהמאור שבהם מחזירם למוטב. Which while not parallel to the ma’amar Chazal that Rabbeinu Yonah quotes, perhaps does suggest a havana in this ma’amar Chazal. What does it mean that Hakadosh Baruch Hu as it were were ready to mevater on the aveiros chamuros of gilluy arayos and shfichus damim but not on bittul Torah? And if a rotzeach has a morning seder, so that's acceptable, and if anything why isn't his Torah a to’eiva? So lichora there are two different types of again speaking very broadly and very general terms, there are two different types of situations. You can have a person who rachmana litzlan is porek ol but he continues to learn Torah because he finds it intellectually engaging. You know the image of the, I think it was the first generation maskilim, who some of whom with real brazenness were porek ol, so the depiction was that they would sit on Shabbos with a Gemara smoking a cigar and oh, that was their oneg Shabbos. So obviously that's not what Chazal are talking about. That Torah... A distortion of Talmud Torah. But then, this Talmud Torah which is present where all, right, each one of us to his own degree, right, to varying degrees, so we're all flawed and we all live in inconsistencies. Again, each one of us ba'asher hu sham. It's not chas veshalom a prikas ol. It's again, it's inconsistencies, flaws, weaknesses. Torah is when such a person learns it's not an intellectual exercise, no, because he feels an ol malchus shamayim. Again, albeit the implementation of such is inconsistent, albeit flawed, albeit with weaknesses none of which we shouldn't for a moment be complacent about. But that person's Talmud Torah happens in a context, it comes from a source of and it happens within a context of kabbalas ol. When a person learns Torah in that correct context, so the Torah itself is mashpia on the person. המאור שבה מחזירם למוטב. And that's what Hakadosh Baruch Hu says that ultimately the most insidious cheit ultimately the most insidious cheit is bittul Torah. Because when there's bittul Torah, so then there's no corrective measure. There's no all the potential of exposing ourselves to the המאור שבה להחזירנו למוטב is squandered. And that's why on a certain level that cheit is the most insidious because Talmud Torah is not only one of the taryag mitzvos, but Talmud Torah can influence, inspire a person to kiyum kol hamitzvos. גדול תלמוד המביא לידי מעשה whatever it means narrowly within context, within the context there in Gemara Kiddushin, out of context it has a much broader meaning as well. And that's the inyan that Hakadosh Baruch Hu isn't mevater on bittul Torah. And yitachen that that's what Rabbeinu Yonah maybe that's his kavana in the previous sentence. It runs deeper when he says וינחמו או וינחמו חטאיהם כנהמת הים ועל אשר קצרה ידם מעבודת השם.
That they realize that the aveiros, it's not simply that we have two demerits or two areas of demerit. No, they realize that the קצרה ידם מעבודת השם is why the first one happened. They realize that the repercussions and the fallout from the omission is what leads to the commission. And maybe that's his kavana. Okay, we're gonna stop here for now and בלי נדר אם ירצה השם we'll resume at 11:30. Okay rabbosai have a good productive morning, be well, be safe, kol tuv.