Hi good morning Rabosai, I hope everyone's well. Continuing here in Rabbeinu Yona. ועוד אמר שלמה עליו השלום מוסר רע לעוזב אורח Sonei tochochos yamut. פירוש אמת כי ראוי מוסר רע לעוזב אורח ועובר דברי התורה.
One who strays from the path and violates Rachmana Litzlan d’vei HaTorah is deserving of harsh afflictions. לשון כאשר יייסר איש את בנו השם אלוקיך מייסרך. Achen he's ra’uy, he's deserving of it and the potential is there but still yesh tikva there's hope כי ייווסר וישוב מדרכו הרעה. Ach ra mimeinu but much worse Rachmana Litzlan is the person who sonei tochochos. Person who hates and therefore spurns any type of rebuke. כי אין לו תקווה ותקנה במוסר. A person who's not open to positive self-doubt, who's not open to honest self-appraisal, who's not open to therefore being on the receiving end of tochocha. So there's no potential for him even through yissurim to improve, to change his way. אבל אחת דתו למות. There's only one path in front of him, only one path, and he's deserving Rachmana Litzlan of that one path. Ki ha’over aveira while obviously one cannot and should not justify it, one cannot and should not be complacent about it, it is true that tiskefeihu hata’ava that he was attacked, as it were, by this surge of ta’ava, by this urge and surge of ta’ava. והיצר השיא לשון הנחש השיאני. According to some peshatim, the nachash in I think the Sforno learns peshat like this, that the nachash is not a serpent but הוא הנחש הוא היצר הרע. It's Adam v'Chava’s internal yetzer hara. So certainly according to that peshat the application of the phrase in this context is especially appropriate. וייתכן כי נפשו מרה לו על אשר לא עצר כוח מפני יצרו.
It's entirely possible that the person feels he's aggrieved, there's a bitterness within inside him על אשר לא עצר כוח מפני יצרו, that he didn't muster the self-discipline so as not to succumb to that yetzer. ואולי יכסוף התוכחות ויקווה למוסר. It's entirely possible that he's desiring hatochochos v’yikaveh lamussar. Aval sonei hatochochos, that line in Rabbeinu Yona contains a very very important... the insight into into human psychology. Sometimes rightly or or wrongly, but psychology lachud and and logic lachud, reasoning lachud and and emotion lachud, sometimes rightly or wrongly a person doesn't feel as if on his own he can correct his ways. And and on some level, whether it's a conscious level, whether it's a subconscious level, he really wants to hear divrei tochacha. He really wants to be on the receiving end of mussar so as to be able to redirect himself. But the person who sonei tochachas כבר נואש מנפשו. שנאת התוכחה תהיה לו לעדה כי הוא שונא דברי השם יתברך.
In a certain sense the worst aveirah that a person can be guilty of is being sonei tochacha, because once a person as it were cloisters himself within some kind of echo chamber, so then the the there's no room for any positive influence, no room for the light of truth to shine upon him. But what does it mean that a person who sonei tochacha, that it's proof that he שונא דברי השם יתברך? I don't know, I think in experience our impression is that when we or when we see others who are sonei tochacha, it's more a stubbornness. There's definitely, definitely a pronounced element of ego involved. But how do we understand this statement of Rabbeinu Yonah that by the fact that a person is sonei tochacha, he's שונא דברי השם יתברך? So what happens the way we function when we become too entrenched in something, when there's something non-negotiable in our lives, so then we adjust other things to accommodate it. That's the psychological process. So for instance, let's say a person has a very strong desire to do something and he's not willing to tame that. He's not willing to channel it appropriately. He's going to act on it. He wants to act on it. Ai, but it's assur. Once it becomes a given that I'm going to do such and such, so then in my mind I'll find a way to be mateir. In my mind I'll now come up with a whole scheme or a whole framework, I'll concoct something of that sort to justify to my... myself what I'm doing. I would never without the shochad of that desire, without that stubbornness of this element which I've made non-negotiable, so I would never, never be, I would never adopt such a scheme, such a framework. But once there's something that I'm determined to do, determined to maintain, so then everything else that needs to adjust, that needs to be tweaked, that needs to be changed, that needs to be distorted in order to accommodate it, that's what I do. The impulse to be sonei tochacha, I don't know whether necessarily Rabbeinu Yonah is telling us that that impulse to be sonei tochacha is the impulse to be שונא דברי השם יתברך, but ultimately it has to result in that. Because if I did A, B, and C that are wrong and I refuse to acknowledge that, but they were wrong, they were wrong lefi divrei Hashem, so the internal false consistency that I'll look to create is going to inevitably entail an element of שנאת דברי השם יתברך. And it's yitachen that that's why Rabbeinu Yonah says שונא דברי השם יתברך, not sonei Hashem Yisborach, because he's not a sonei Hashem Yisborach, but there're going to be elements of divrei Hashem Yisborach that he's going to have to spurn and reject if he's a sonei tochacha. Okay, we'll stop here for now Rabosai, bli neder, im yirtzeh Hashem we'll resume around 12:45 with the Rishonim in the sugya of Lamed Aleph. Okay, have a good productive morning Rabosai, everyone should be well, be safe, b'ezras Hashem.