Hi good morning Rabosai. I hope everyone is well. So continuing here re-reading the last few lines of Os Tes-Vav. ויש אל האדם לשער בנפשו בהיותו שאנן ושלו. A person while in a tranquil state of life he should try to estimate he should try to anticipate איך ידאג לבבו ויירא ורעד יעבור בו ביום המות בהיותו נכון לעלות ליתן את החשבון ואיך יתודה בעת מותו בלב נשבר וכך יעשה כל הימים יתודה בלב נדכה ואימת שמים עליו.
Well when we think about it a little bit it's what Rabbeinu Yonah is telling us is very intuitive. משל למה הדבר דומה. Let's say you have someone in his senior year in high school. He decides that he wants to attend such and such a university. A first-rate university which looks for high standards in terms of acceptance. So they're going to look for a track record throughout high school. But what's the problem? The problem is that even though he has really this applicant this potential applicant really has the necessary ability to go there he wasn't so serious during high school. He didn't take anything seriously. He was very immature and didn't study didn't apply himself. So his record doesn't reflect what he's capable of. So what's going to happen? So he's going to have difficulty getting accepted into the university. Let's say you have someone in a senior year of college decides he wants to go to medical school. What's the problem? Problem is that even though he was pre-med again he was pre-med but not pre-med la'afukei current partying. So there's only so much that those two commitments can be reconciled. So again he doesn't really have the grades are not impressive. So if either of those would want to give advice to incoming freshmen in high school or incoming freshmen college so what would the advice be? The advice would be imagine try to put yourself in the mindset try to imagine yourself in your senior year where you're going to want to get. What do you want your next step to be? When you'll be fast forward right now you're just first grader first day of ninth grade but imagine in the fall in the winter of your senior year of high school right now you're in your first day of college so imagine in the fall in the winter season of your last year in college what are you going to want your next step to be? Where will you want yourself to be positioned to go? And think of that now so that you'll be able over the course of these next three four years to put yourself there to get there. It's very very simple and compelling advice. I mean that day when the person graduates high school and is going to want to take the next step is going to come. That day when the person graduates college and is going to want and need to take the next step is going to come. So there are two choices: either a person can not think about it and just have what in a superficial inauthentic sense seems to be fun and then find himself then frustrated as a senior or the person can live responsibly not depressed but responsibly realistically and on the contrary knowing in a profound sense. I'm on track. I'm on track for getting where I want to be. I'm on track for getting where I want to be, the weeks and the days leading up to graduation. That's what Rabbeinu Yonah is telling us and it's just so compelling. It's just so compelling. The challenge is not to get distracted from it. That's the challenge. No, it's not as if anyone can have any kashas on Rabbeinu Yonah's advice. It's not as if anyone can not understand how sound and compelling the advice is. No, our challenge is not not to be distracted. Os Tes-Zayin. Excuse me. ויש על אדם לחדש לו בכל יום מצוות אולי הגיע תור מצווה זו ולא יחסר המצווה ההיא.
The mashmaus in Rabbeinu Yonah here is again not just that יש על אדם להוסיף מצוות but le-chadesh mitzvos. There is an idea that a person should try to be mekayem to the extent that he can and to the extent that it's relevant all mitzvos ha-Torah. Now again to the extent that it's relevant, it is not recommended that one steal so that one can be mekayem the mitzvah of והשיב את הגזלה אשר גזל. That that is not a recommended course of action, rabosai. But as relevant and as is feasible, that a person should be mekayem all mitzvos ha-Torah. That's why it sounds like Rabbeinu Yonah יש על אדם לחדש, should be looking, should be looking for, maybe, I don't know, you could taitch le-chadesh here differently, but maybe it has that mashmaus. The sefarim that talk about this say that in lieu of the actual kiyum of mitzvos that it's not feasible or relevant for a person to be mekayem, so we try to substitute talmud Torah. And v'zos toras ha-olah and the talmud Torah of the mitzvah serves as the as the equivalent for the actual kiyum. So maybe that idea is reflected here as well. Again as we discussed yesterday, the אולי הגיע תור מצותו because again Rabbeinu Yonah here is talking about a lifetime perspective. When a person has something he wants to do at some point in his life, so when it comes to that, then a person should have the perspective shema yamos lemachar because if I don't have that perspective shema yamos lemachar, I'll always put it off to the next day and eventually that's going to boomerang. At a certain point so then always putting off to the next day, at a certain point that that is going to backfire. ואמרו רבותינו זכרונם לברכה כל העושה מצווה אחת סמוך למיתתו דומה שקיים את כל התורה ולא היה חסר אלא אותה מצווה וכל העושה עבירה אחת סמוך למיתתו דומה כאילו ביטל כל התורה.
So the agav, the medrash Rabbeinu Yonah is quoting l'chora does support that understanding that le-chadesh here means to look for a new mitzvah. Again le-chadesh could have meant הקדוש ברוך הוא מחדש בכל יום תמיד מעשה בראשית but you know the earth is still going around the sun. So le-chadesh could mean to to renew also, but the fact that כל העושה מצווה אחת סמוך למיתתו so domeh that he had been missing that mitzvah until this point, it supports that understanding. What is this idea, what is this idea that because a person does a mitzvah samuch le-misaso that it's דומה שקיים כל התורה? So perhaps as follows. Let's say imagine imagine you're sitting for an exam. And it's a one-hour exam. But the questions, there's no way anyone is going to be able to answer all the questions within that one hour. I don't know why is it designed that way, I don't know, to to make sure that everyone uses the hour fully, to impress upon people just how much material there is, okay, there could be different reasons, but that's the way it's designed. It's designed that that you're supposed to work for the entire hour, but beyond that hour, but but but realize that there's there's so much material, so many questions here, there's going to be other things which which you won't get to. So then the the student taking the exam is wondering, but I don't sense, how how am I going to be graded then? How's the grading going to work? It it seems, you know, it's it's built in that that I can't finish. So the answer is, but we're not going to grade that way, we're going to grade sort of based on the trajectory. We're going to extrapolate from what you did to what you would have done if you had an endless amount of time. And that's and that's how the grading will will be done. So then that's very reassuring, so that that's takeh fair. So kol when when a person rachmana litzlan is niftar, so his time his time runs out. The his time runs out. How how is it what what was left unaccomplished? What the person didn't do? So how how do we view that? So if we see that the person was using his time to do mitzvos, to learn Torah, so we extrapolate from there and and we say, no, this is a person who who devoted himself to kol haTorah kulah, because look, that's what the trajectory was. Okay, ימי שנותינו בהם שבעים שנה, we don't have an unlimited amount of time, so we can't accomplish unlimited, but we sort of extrapolate from what the person did do in the amount of time he had available to him. הן לטוב הן למוטב, וכל העושה עבירה אחת סמוך למיתתו,
but if we see what he was using his limited time for, דומה כאילו ביטל כל התורה. ויש אנשים שלא ירגישו בעניין המות לעשות צידה לדרך ולתקן מעשיהם ולא יעלו על ליבם יום מותם עד בואו והם נמשלים כבהמות אשר לא ירגישו בעניין המות עד יום הטביחה,
kemo shene'emar, כצאן כצאן לשאול שתו מות ירעם וירדו בם ישרים לבקר וצורם לבלות שאול מזבול לו. פירוש כצאן שתו נפשם לשאול כי לא ירגישו בעניין מותם עד בואו פתאום.
We do find in the animal kingdom that animals have a sense of the future, and that animals plan for the future. לך אל נמלה עצל ראה דרכיה וחכם, so so ants are, they they put away food. They have IRAs, in a manner of speaking. Squirrels, right, there's in English there's there's a figure of speech to squirrel away, right? If you if you put away money, if you if you save something, so you're squirreling it away, why? Because the squirrels are putting away acorns. So man is not unique in having a sense for the future, but Hakadosh Baruch Hu implanted that sense and that that capacity in the animal kingdom as well, that they have a sense for the future, but they don't have perspective on, they're not they don't have an awareness of mortality. We do, because since we have an eternal soul, and for us mortality represents a transition, not an end, so Hakadosh Baruch Hu endowed us with the capacity to be able to plan for that. There's nothing awaiting the animal after yom hatvichah, so the animal doesn't need to know that, the animal doesn't need to have an ability to have a capacity to, what's the animal going to do with the awareness of But a person who's supposed to his life is not supposed to end with olam hazah the mortality, but his life is supposed to transition to chayei netzach to eternal life, so therefore a person's in a position and has a need to plan so HaKadosh Baruch Hu gave us this awareness. Gave us an awareness to be to be it's an amazing thing, right, from an olam hazah-dika perspective we have an awareness to to see beyond when in terms of our own existence there is no more olam hazah. When you think about it's an amazing capacity that that we have and we have it and and that's what Rabbeinu Yonah says but but if a person chooses to just get so involved in olam hazah for the sake of olam hazah his his goals his aspirations his focus isn't on what's enduring it's just olam hazah for the sake of olam hazah. A person can and needs to be involved in olam hazah for the sake of dvarim ruchniyim for the sake of transcendent things it's part of the balance that the Torah wants that a person should earn a living that a person should take care of of his health a person can and should be involved in in inyanei olam hazah but he can and should be involved in inyanei olam hazah for for ultimately transcendent goals. And when a person doesn't have those those goals just involved in olam hazah for the sake of of of olam hazah so that's what Rabbeinu Yonah says so the unique capacity which distinguishes a human being which is that awareness of mortality and it's an awareness given to us in order that we should know and therefore plan and and live our lives accordingly so then he's no different than a he's no different than than a behema. פירש כצאן שתו נפשם לשאול כי לא הרגישו בענין מותם עד בואו פתאום.
Okay so we'll stop here for for now we'll be'ezrat Hashem resume at around 12:45 or so with the continue in in the sugya itself. Okay rabosai have a very good morning productive morning everyone should be well be safe be'ezrat Hashem.