Hi good morning everybody. Hope everyone is well. We mentioned a day or two ago the pasuk in Tehillim from perek yud tes of פקודי ה' ישרים משמחי לב and say that because Torah inherently is a source of simcha, so when there is an issur talmud Torah rachmana litzlan, whether it is a chiyuv aveilus rachmana litzlan whether it is aveilus avei yachid rachmana litzlan or the aveilus of Tisha B'Av, so then there is an issur talmud Torah. So the pshat then in the pasuk Chazal are telling us is that the act of talmud Torah, the experience of talmud Torah is mesameiach. The Ibn Ezra in his perush on Tehillim explains an added dimension to what it means that פקודי ה' ישרים משמחי לב. V'amar mesamchei lev says the Ibn Ezra ki ba-avuram meaning the pikudei Hashem that a person learns יגיע החכם למעלת שמחת עולם. פקודי ה' ישרים משמחי לב
in the sense that they generate, they position a person for eternal simcha. And clearly what the Ibn Ezra means is that the Torah a person learns is crucial to his chelek in olam haba which in turn is something which is a simchas olam which is an eternal simcha. And that is another, not only is the experience of talmud Torah b'shato mesameiach which it certainly is as is reflected in the halachos Chazal say, but it also lays the foundation for eternal simcha that nothing else can match in that respect. כיון דאתא לידן in this perek, we say it every every Shabbos morning as part of pesukei d'zimrah. So the kapitel begins that השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע. It is a description of nature and how nature reflects kevod Kel. Then all of a sudden around six seven pesukim into the kapitel, so then seemingly without any transition, so then Dovid Hamelech switches to תורת ה' תמימה משיבת נפש. So you take a look at Rashi, there are different pshatim. The Ibn Ezra himself quotes from Rav Saadia Gaon a pshat. But the Ibn Ezra suggests a pshat as follows: v'lefi daiti he says what this what Dovid Hamelech is teaching in this kapitel, לפי דעתי שהזכיר עד כה until this point in this kapitel, the first seven pesukim in this kapitel, Dovid Hamelech has been presenting eich yuchal hamaskil how the intelligent, thinking, discerning person, איך יוכל המשכיל למצוא עדות על האלקות ולהכיר מעשיו. How a person can find testimony, evidence of Hakadosh Baruch Hu and to recognize and gain insight into His capital H actions and handiwork. And until this point Dovid Hamelech has been focusing upon looking into the briah, upon looking into the natural world. V'amar Dovid and then now this is what the transition is, Dovid Hamelech now says גם יש עד אחר נכבד ממנו. But besides the studying the textbook of nature, so there is another witness who is of even greater stature. Then then the bria, then the textbook of nature, veyoser ne'eman, and more reliable, vehi Toras Hashem, and that's תורתו ועדותו ופקודיו ומצותיו ויראתו ומשפטיו. The Torah surpasses nature in the in the in to the degree in which it reflects Hakadosh Baruch Hu and and gives insight into his ma'asim. And as much as a person can can know of metzius Hashem and see Hakadosh Baruch Hu's actions by השמים מספרים כבוד אל ומעשה ידיו מגיד הרקיע, it's true even more so with regard to Torah. It's interesting and itochen the Rambam is thinking of this Ibn Ezra when he writes it, but the Rambam in Sefer Hamitzvos when he talks about the mitzvah of ahavas Hashem, so the Rambam writes, המצוה השלישית היא שצונו לאהבו יתעלה. Vezeh, how does a person what does this mitzvah entail and how does a person a person accomplish that? So the Rambam says, שנתבונן ונשכיל במצותיו ופעולותיו. So the pshat is that it could be that it includes even more, but minimally it parallels what the Ibn Ezra how the Ibn Ezra is learning pshat here in in this kapitel, that השמים מספרים כבוד אל, but even more than that is the תורת ה' תמימה משיבת נפש. Okay so we'll stop here, we'll resume with Psachim at at around 12:45. Everyone should have a very good and productive morning, be well, be safe be'ezras Hashem rabosai.