Good morning Rabosei. Pasuk Tes. כי לוית חן הם לראשך וענקים לגרגרתך. So Livya, Lashon Levaya, to escort, to accompany. עתה ילווה אישי אלי, right? The Leah's explanation for giving the name Levi. So Livyas chein, so they're an ornament of grace on your head, and Anokim is a necklace, but I think maybe even specifically what they call a choker, meaning a tight-fitting necklace. Vaanokim legargerosecho for your Gargeres is actually the inside of the throat, for your throat. What does that mean? כי לוית חן הם לראשך, Hainyan, Ki bimeihem Hayu osim לנשיהם תכשיטים לפי מעשיהן. The jewelry which was made for women would reflect their accomplishments in the religious area. Kemoshemetzinu sheomar דביתהו דרבן גמליאל לרבן גמליאל, Rabban Gamliel's wife says to Rabban Gamliel Sheyaaseh lah Ir shel zahav, a type of ornament worn on the head. Veomar lah, and he says no, because לא עבדת כדביתהו דרבי עקיבא, you're not it's not honest because you're not deserving the way the wife of Rabbi Akiva is. והיו עושים שני מיני תכשיטים. There were two types of jewelry, of ornaments, Lerosh for the head and Velatzavar for the neck. Vehainu, and what did each of these represent? Lebaalas hasechel, so then the Tachshit would go on the head for someone who was exhibiting Sechel and the one that would go on the neck was Lebaalas maasim tovim. ודרך לעשות תכשיט הראש מחתיכה אחת, right? If you sort of imagine a headband or something like that, but you know, of gold or whatever the Tachshit is, it was usually one piece, right? The same way a headband is one piece or so made from one piece. דוגמת השכל שהוא אחד, which again symbolically reflected the Sechel, which is one. ועל הצוואר מחתיכות הרבה, let's say when you have something like a choker, so there are many individual stones which are strung together, but you can clearly see that there are separate stones which comprise the Tachshit. Dugmas hamaasim, that symbolically represents מעשים טובים שכל מצווה בפני עצמה, right? Every Mitzvah a person does, every Maaseh tov a person does is something which is discrete and hence, Mashein kein. Vechen hatorah vehamitzvah, here was a little question what exactly the reading is. Atzamim, each one הם תכשיטים לראש ולגוף. So what the metaphor, what the Mashal of the Tachshit harosh and the Tachshit hatzavar represent is that basically a person ornaments himself, his soul, through Torah umasim tovim. הם תכשיטים לראש ולגוף. לכל ענייני התורה הם אור אחד ומצווה ללמוד בכל זמן.
So the Mashal here to Or is actually quite fascinating. I mean when we learn, so we this is the way we learn and B this is certainly our perception there are so many different psukim in Tanach so many different mishnayos so many different sugyas and inyanim and Shas and what the Gaon is telling us is that notwithstanding on a deeper level that כל ענייני התורה הם אור אחד there is an underlying unity. This is true both in a nigladike sense, in an exoteric sense, as well as in an esoteric sense. The Gaon is clearly here l'chora means it on the esoteric level, but it's true on both. It's true on the exoteric level as well. The Tosefta says in Sanhedrin כל התורה עניין אחד that again the distinctiveness, the discreteness of sugyas of inyanim in Shas notwithstanding, there's also a level on which kol HaTorah is inyan echad. kol HaTorah is inyan echad in the sense sometimes it just means that the raya for something in hilchos t'filla is from Seder Taharos. Sometimes what it means even more fundamentally is that there's a certain intuition for Torah which ultimately a person fully refines based on kol HaTorah kula. When an adam gadol learns a sugya, he brings kol HaTorah kula to bear on what he's learning. Rav Zaks zikhrono livrakha used to quote from Rav Shlomo Heiman that sometimes you find, let's say for instance the Rosh, but you know so many of the Rishonim will be discussing a point in halacha and they'll bring a raya from a Gemara, they think this Gemara's a raya, and then they'll also bring a raya from svara. So our reaction is okay a svara, nu nu, it's just his svara, but the Gemara you have to reckon with that Gemara which he says is a raya. And Rav Shlomo Heiman used to say a raya from a Gemara is a raya from one Gemara, a raya from svara is a raya from kol HaTorah kula. When the Rosh says he thinks something is mistaber, he thinks that this is a svara, so it's not just a question of is there a different pshat in one Gemara that he's quoting as a raya. A raya from svara is a raya from kol HaTorah kula. There is a chush, an intuition for Torah which is gained and developed only through the more a person learns of Torah and ultimately through all of Torah. So on an exoteric level it's also true what the Tosefta says in Sanhedrin כל התורה עניין אחד but the Gaon here means it on a metaphysical level as well and the metaphor of light is so apt because we know in physics there's a phenomenon of diffraction which means when you have a single ray of light which then breaks down into a whole spectrum of colors and that's exactly, I don't know exactly, but that parallels the phenomenon we're talking about Torah here. So so we have one sugya of Chizkiyah and Rabbi Abahu, that's one sugya. We have another sugya of bedikah and bittul and bi'ur and שלשים יום קודם החג. Different, different sugyos. Each sugya has its own yesod. So the same thing is true. We see colors of a whole spectrum, and yet what diffraction tells us is that it begins as a single ray, which is then resolved into that variety of shades. Torah is also depicted by Livyos Chen. Again, Livyos Chen, something that which accompanies a person, מצוה ללמוד בכל זמן, אבל המצות אינן נוהגות אלא כל אחת בזמנה.
Mitzvos, so every mitzvah has its own zman. וזהו כי לוית חן היא התורה וענקים לשון רבים הן המצות.
Legargerosecha hu haguf. Right? It's not not the throat in particular, but the throat as as representing as representing the guf. Maybe we just take a quick look at the next pasuk. בני אם יפתוך חטאים אל תבא. So chata'im, the word chata'im means either of two things. Sometimes it's the plural of cheit, in which case the translation is sins, but sometimes the chata'im are sinners. Let's say in parshas Korach, את מחתות החטאים האלה בנפשותם. Right? After the masayim vachamishim ish the makrivai haktoras when they die bemageifa lifnei Hashem, so Moshe Rabbeinu is told what to do with those frying pans. Es machtos, the machtos, the frying pans of the chata'im ha'eileh, these sinners benafshosam. So what's the difference between chata'im then in the sense of sinners and chot'im in the sense of sinners? So the difference is is this, that chotei doesn't necessarily chotei can just mean that it's something which happened incidentally. It's not something which is ingrained in the person. It's not something which is habitual. A chotei, chot'im. Chata'im implies that it's something which is deeply rooted, deeply ingrained, something which has been which has been habitual. So im yefatucha chata'im, so if you have that type of, call it repeat sinner where unfortunately he has created a certain presumption, presumption about himself, so im yefatucha chata'im, if such people will try to persuade you, will try to induce you to a course of action, al tovei, right? לשון לא תאבה לו. Not lashon coming and going, bi'ah, but לשון לא תאבה לו. Don't don't acquiesce, don't to his offer, to his attempts at at persuasion. The context of who a person is establishes establishes in halacha a presumption as to how one should view what that person says and an offer that person makes. If you have someone who's known to be an unrepentant charlatan in his business dealings and he comes and he makes an offer to you, he has a business proposition, he makes an offer and on the surface everything seems legitimate, everything seems legitimate, but heyos you look at this person's track record, you look at what he's done in the past for which he's unrepentant, so then you're not and very properly structured you're supposed to assume that it's a problem. אם יפתך חטאים אל תבא. Chotei הוא העובר על מצות עשה says the Gra. A chotei is someone who be'shev ve'al ta'aseh passively neglects mitzvas aseh. Why is that, how is that the mashmaus of chotei? We generally translate chotei as sinner. No, because the Gra says that really etymologically what the root ches represents is hu lashon chisaron. It means to be missing, to miss. So in modern Hebrew you say lehachtia es hamatara. If you want to say that you didn't achieve the goal of what was which one had set, so that's lehachtia es hamatara. וכמו שכתב בריש ישעיה. אם יפתוך אותם בני אדם החסרים ממצות עשה אל תבא לשמוע דבריהם כלל.
Ki bevada'i appearances notwithstanding, לא למצוה הם באים לפתותך כי הם בעצמם אינם חפצים בזה ואינם עושים מצות.
When something seems too good to be true, it takeh isn't true. And sometimes there's a temptation to respond to an alluring suggestion, an alluring offer. And what Shlomo Hamelech says, and this is a klal, it's not just a mussar vort, it's a klal in halacha, that the context of who the person is, that's what determines how his words or his actions should be understood. So it's a klal that the Chofetz Chaim quotes on the Rabbeinu Yonah from the Rambam in terms of the mitzvah being dan l'kaf zechus. That if you have, there's a mitzvah to be dan l'kaf zechus when you have a person you don't know, or the person who you know him and is a beinoni. If the person's a tzaddik, so then you have to be dan l'kaf zechus even if circumstances seem very, very, very suggestive that he's doing something wrong. And if the person's a muchzak rasha, you're supposed to be dan l'kaf chovah even if circumstances would seem to suggest that he's doing something which is very good. And that's exactly what this klal is here in the pasuk. כי בודאי לא למצוה הם באים לפתותך כי הם בעצמם אינם חפצים בזה ואינם עושים מצות.
U'bevada'i, the emphasis here in the Gra, right, noch a mool, u'bevada'i, מה שהם רוצים לפתותך היינו לעבור עבירה. Ve'achshav then in the ensuing psukim, meforash hapituyim shelohem. Okay, so we'll stop here bli neder and im yirtze Hashem we'll resume around 11:30 with Avos d'Rabbi Natan. Have a good productive morning everyone be well be safe.