Good morning rabbosai. שמע בני מוסר אביך ואל תטוש תורת אמך. זה קאי על מה שנאמר למעלה להבין אמרי בינה. ומפורש מה הם אמרי בינה.
What does a person need to do? What are imrei binah? How does a person acquire the imrei binah? מוסר אביך הוא תורה שבכתב ותורת אמך היא תורה שבעל פה.
Lechora, this pshat in in the Gaon here in the notes, the the metzayein a Midrash Mishlei. Lechora, this pshat should be correlated with with a Gemara in Brachos. Gemara in Brachos on לה עמוד ב. אמר רבי חנינא בר פפא כל הנהנה מן העולם הזה בלא ברכה כאילו גוזל להקדוש ברוך הוא וכנסת ישראל.
If a person eats, if if a person smells an aromatic something without making a bracha, it's as if he steals A from Hakadosh Baruch Hu, B from Knesses Yisrael. שנאמר גוזל אביו ואמו ואומר אין פשע חבר הוא לאיש משחית.
So the pasuk speaks, the pasuk later in Mishlei, speaks of stealing from aviv ve'imo. Say Chazal ואין אביו אלא הקדוש ברוך הוא שנאמר הלא הוא אביך קנך ואין אמו אלא כנסת ישראל שנאמר שמע בני מוסר אביך ואל תטוש תורת אמך.
So here aviv is identified with Hakadosh Baruch Hu and imo with Knesses Yisrael. Right, that's an imagery which we have meforash in the Nevi'im, which compares the relationship between Knesses Yisrael and Hakadosh Baruch Hu to a relationship between a wife and a husband. וארשתיך לי לעולם וארשתיך לי בצדק ובמשפט ובחסד וברחמים וארשתיך לי באמונה וידעת את השם.
So the relationship between Hakadosh Baruch Hu and Knesses Yisrael is compared to that of of ishus, of marriage between husband and wife. And in keeping with that metaphor, that metaphorical depiction, so then aviv represents Hakadosh Baruch Hu. Let's say for the the individual Jew then, aviv represents Hakadosh Baruch Hu and imo represents Knesses Yisrael, imo represents Knesses Yisrael. Lechora, what the pshat here that in our pasuk mussar avicha is the Torah shebichsav and toras imecha is תורה שבעל פה is is that same metaphorical usage of aviv ve'imo. Torah shebichsav, so Knesses Yisrael is not involved in Torah shebichsav. Torah shebichsav, Hakadosh Baruch Hu dictates to Moshe Rabbeinu. We have no input as to whether the first word in Chumash is Beraishis or whether the first word in Chumash is barishon. It's תורה שבעל פה, excuse me, Torah shebichsav is unilateral, so from Hakadosh Baruch Hu. תורה שבעל פה, so then the Yerushalmi in Sanhedrin at the sof of the fourth perek and then later the Acharonim quote that when Moshe Rabbeinu was on Har Sinai and he asked Hakadosh Baruch Hu and Hakadosh Baruch Hu discussed certain shailos with him. And Hakadosh Baruch Hu told him מ"ט פנים טמא מ"ט פנים טהור מ"ט פנים חייב mem tes panim. and excuse me, in בית דין של מטה, so then the בית דין של מטה will be machriya. The Torah was given al daas hachachamim. Torah was given to be understood and interpreted and applied and developed על פי דעת חכמי המסורה. So in Torah She-Baal Peh, Knesses Yisrael, as it were, has the final word. hodieini heichi halacha, acharei rabim lehatot. So mimmela, that's what it means that Aviv, who's HaKadosh Baruch Hu, also in the context of Torah, will refer to Torah She-Biksav. And Imo, who's Knesses Yisrael, so in the context of Torah, will refer to Torah She-Baal Peh. u'vechalalos אלו שני הפסוקים הם. If you take these two pesukim together, meaning if we backtrack to passuk zayin of יראת ה' ראשית דעת חכמה ומוסר אוילים בזו and take that together with our passuk of שמע בני מוסר אביך ואל תטוש תורת אמך, u'vechalalos, combining these pesukim, so then what it refers to is Torah u'mitzvos, aseh velo sa'aseh. Ve-hainu, ראשית דעת היא התורה, u'shma vegoimei, meaning שמע בני מוסר אביך is mitzvas aseh, ve'al tintosh she-hu lo sa'aseh. So here the Gaon suggests a second pshat in the passuk. So you're talking as follows, you're talking as follows. Again, the very first passuk which gives the sefer its name, Mishlei, so Shlomo HaMelech speaks in parables. He speaks in metaphors. So what's accomplished by doing that? So sometimes you need a mashal in order to help us understand the point, right? If we think about all the meshalim of the Dubna Maggid. So what was the role, what was the function of all the Dubna Maggid's meshalim? Was to help us grasp a point, a point which, had it been said directly without a mashal, we wouldn't have understood or wouldn't have understood with the same depth, the same clarity in its totality. With the mashal, it brings the point home better. When Nasan HaNavi comes to David HaMelech to give him mussar, so he begins with a mashal of the rich man and the poor man and the sheep. So that's one role a mashal can play. The need, the inability to understand doesn't have to necessarily be, you know, sort of an exoteric, maybe it's because the idea is a little too deep, a little too profound and the way we sort of bridge the gap between ourselves and that idea is through a mashal. So that's one function of a mashal is to help us understand what otherwise we wouldn't understand or wouldn't understand as well. Another reason to employ meshalim, the Rambam for instance says this about Agadeta, is if you're dealing with sisrei Torah which when it's not appropriate that the content should be made public because most people are not really ra'ui to be engaged in such learning. So then how do you on the one hand communicate it to those who are ra'ui and on the other hand make sure that it remains inaccessible to those who are not ra'ui? It's camouflaged. It's camouflaged in a mashal. Haroyim lachach will understand the mashal and she-ainam royim lachach will not. And that the Rambam - the Rambam said at one point he was going to write a perush on Aggadeta. And then he realized that it was impossible because to reveal what Chazal considered sitrei Torah and therefore said needs to be kept discreet as it were. So he can't do that. Me'idach gisa, to retain that discretion, so it didn't leave anything for him to write. I mean either you explain it or you don't explain it. So the Rambam realized that there was nothing for him to say. Whatever he said that was good and helpful was too much. Whenever he avoided saying something which wasn't publicizing sitrei Torah, then what he said was as cryptic as the original Aggadeta. That's another reason to have a mashal. But why do we have a mashal in this pasuk: ושמע בני מוסר אביך ואל תטוש תורת אמך? So if anything here the mashal, if anything, it makes it more difficult to understand. I don't know if we didn't have the Midrash Mishlei, if we didn't have the Gra, so I don't know would we have figured out that musar avicha is Torah shebiktav and torat imecha is Torah sheba'al peh? I don't know. So over here the mashal seems counterintuitive. So over here again there's nothing nistardik about this that needs to be hidden. There's also no difficulty lechora that we have in grasping it. So it has to be another reason for why Shlomo Hamelech says this derech mashal. Now what we're about to say is not the only answer to that question, but itachen that it's one of the answers. Which is that something a mashal allows for is... let's say I want to tell you that veiss you're going to the store, you're going to the fruit store and you ask me if I want anything so I want you to buy apples and oranges for me. Okay? So I can write: thank you, please buy apples and oranges. Or let's say I have one mashal that represents both apples and oranges. So then I can more effectively in a condensed form communicate two things with one symbol. So to use a symbol, to use a mashal, what that allows for sometimes, it allows for multiple meanings. And ve'itachen that maybe that's the pshat here in the Gra. Maybe it's not a coincidence that in this pasuk - I don't know, ayen alav - but maybe it's not a coincidence that in this pasuk the Gra is suggesting two pshatim for musar avicha and torat imecha because just one pshat of that musar avicha is Torah shebiktav and torat imecha is Torah sheba'al peh, it leaves us with a question. So say some meforaish! What do you need a mashal for? What do you need a mashal for Torah shebiktav and Torah sheba'al peh? But if musar avicha - but if Shlomo Hamelech is saying two things simultaneously, so then the mashal is the vehicle for expressing those two things simultaneously. So mimailla says the Gra: no, even in pshat there has to be a second meaning, there has to be a second layer of meaning here. ובכללות אלו שני הפסוקים Shlomo Hamelech is saying something else. Shlomo Hamelech is saying that again the way to be koneh is through Torah, mitzvas asseh and mitzvas lo ta'asseh. והיינו ראשית דעת היא תורה ושמע וגומר הוא מצות עשה.
Okay, so maybe we'll stop here for today. בלי נדר אם ירצה השם we'll resume around 12:30 with Pesachim. Okay, everyone should have a good productive morning. Be well, be safe, and beshu'rot tovot.