Hi, good morning rabbosai. Apologize for the delay. I think we're a few lines into Os Yod Zayin. I believe that's where we left off. Rabbeinu Yona is going through the pasuk in Tehillim of כצאן לשאול שתו מות ירעם. אין מות הרשעים כמות הבהמות.
Meaning even though in the first phrase Dovid HaMelech employs that analogy, so at this point it diverges. מות הבהמה פעם אחת. It happens at a particular moment. והרשעים מות ירעם בהם בכל יום מלשון יראה ושממון וגלד ומעניין יאכל בדיו בכור מות. כי נפש הרשע ההשחתה וההפסד ידבקו בה בכל עת עד שתשחת ותבלה ותסוף.
The idea Rabbeinu Yona is presenting here is similar to the Gemara in Berachos in the third perek that גדולי צדיקים שאפילו במיתתם נקראים חיים that tzaddikim even after their physical death in this world are nikraim chayim, they're still very much alive. And by contrast, רשעים שאפילו בחייהם נקראים מתים whereas reshaim even when sort of I guess by physical standards they're alive, but in a spiritual sense, in a sense of meaning they're nikraim meisim even even b'chayeihem. ואתם הדבקים בהשם אלוקיכם חיים כולכם היום. So the peshuto shel mikra is in contrast to those I think who died in Baal Peor, I think that was the previous mentioned in the previous pasuk psukim. But on a deeper level, ואתם הדבקים בהשם אלוקיכם חיים כולכם היום, even when people are alive, the only ones who are truly alive are those who are connected to Hakadosh Baruch Hu. Those who are not focused on that connection with Hakadosh Baruch Hu, it's not a true, not a true existence, not a true life. And that's the same idea that what Rabbeinu Yona says, that the behema, the behema is alive in its in its an animal, so in an animalistic sense it's alive until it dies, until the moment of its death. But a rasha who has the capacity to be alive not in an animalistic sense, but to be alive in a human, meaning spiritual sense, so then then it's maves yirem that they're k'meisim even when ostensibly they're alive. וירדו בם ישרים לבקר. The yesharim will rule over them in the morning. המשיל זמן תחיית המתים לבקר. Dovid HaMelech compared the zman of techiyas hameisim to morning, אשר יעור בו האדם משנתו. כעניין שנאמר ורבים מישני אדמת עפר יקיצו.
Because in Daniel that imagery of techiyas hameisim being compared to sleep is employed. The Rambam writes in Iggeres Techiyas HaMeisim that the various remazim that the Gemara in the beginning of perek Chelek gives for this fundamental belief in techiyas hameisim notwithstanding, but the pasuk that is the real source, not just sort of a remez, but the pasuk that's the real explicit source for the belief in techiyas hameisim is the pasuk in Daniel of rabbim miyishenei. רבים מישני אדמת עפר יקיצו. There's more to this idea and this description of Techiyas HaMeisim as awakening in the morning than just sort of imagery and metaphor. It also hints at a very profound reality. Right? Chazal tell us that sheina is 1/60th of death. And when a person, when we wake up in the morning, whether it's in the Modeh Ani that we say, or whether it's in the אלקי נשמה שנתת בי, so we experience the blessing of awakening each morning as a me'ein of Techiyas HaMeisim. And in that sense, when we talk about the Techiyas HaMeisim l'asid lavo being depicted as awakening in the morning, so it's not only a metaphor, it's sort of the same reality in a deeper and more profound and dramatic way, as it were. But it's not just metaphor and imagery. And that's why the essence of the beracha of אלקי נשמה שנתת בי where we affirm our אתה עתיד ליטלה ממני ולהחזירה בי לעתיד לבוא where we affirm our belief in Techiyas HaMeisim. The chiyuv to say that beracha, again, we mesader all Birkos HaShachar, you know, consecutively in when we davven Shacharis. Midina deGemara, so the Gemara explains how each beracha was correlated with one of the steps in the process of awakening in the morning. So putting on shoes occasioned שעשה לי כל צרכי. And a person puts his feet on the ground and it's Hameichin Mitz'adei Gaver. Puts on his belt, Ozeir Yisrael Bigvurah. Puts on his yarmulke, Oter Yisrael Bitifarah, etc. And Elokai Neshama is when a person wakes up. So when a person wakes up, that's mechayev affirmation that a person should affirm the belief in Techiyas HaMeisim. Because every morning when we wake up, it's a me'ein of Techiyas HaMeisim. כי אז ירדו הישרים ברשעים. At that point in history. We're not at that point in history now. Right? We're at a point in history where there's an Iran, where there's a Soviet Union, where there's a China. We're not at that point in history. But l'asid lavo is כי אז ירדו הישרים ברשעים. The yesharim will rule over the reshaim. Kemo shekasuv ועסותם רשעים כי יהיו אפר תחת כפות רגליכם. ואמרו רבותינו זכרונם לברכה
be'inyan yom hadin l'Techiyas HaMeisim, לאחר שנים עשר חודש גופם כלה ונשמתם נשרפת ונעשית אפר תחת כפות רגלי הצדיקים,
shene'emar va'asosem reshaim vegomer. Okay, so we'll stop here for now. Bli neder im yirtzeh Hashem we'll resume around 11:30 rabbosai. Everyone should have a good productive morning, be well, be safe be'ezras Hashem.