Good morning, good Erev Shabbos, I apologize for the delay. I think we were holding by Pasuk Yud Aleph. Maybe just one brief comment about the next few Psukim. The text that we're learning of the ביאור הגר"א ספר משלי was actually written and published by one of the talmidim of the Gaon, Rav Menachem Mendel of Shklov. He says the parts that deal with Kabbalah, so the Gaon actually dictated to him. So those are actually the Gaon's words verbatim and the rest he wrote based on what the Gaon taught them in Sefer Mishlei. One of the points and a very important point that he makes in his Hakdamah is that the Gaon told them that every Pshat he said in Nigleh he only said after having understood what the Pshat in Nistar is and the formulation of the Nigleh Pshat is such that it also clothes, right, it's also a levush, it clothes the nistardike pshat. With the result that sometimes the Nigleh doesn't seem to contain that much that's new or profoundly insightful and in those instances it's rather the case that in those instances instead of there being two levels of profundity, the profundity is more prominent in the nistardike pshat and the Nigleh seems not as insightful. And kimdumeh that some of these next few Psukim בלי נדר אם ירצה השם we're going to see fall into that category. Im yomru, if the chataim whom Shlomo HaMelech mentioned in the previous Pasuk, if they'll say lecha itanu, come with us, nearva l'dam, we'll ambush to shed blood, nitzpena, we'll hide, tzafun baruch, nitzpena l'naki chinam, we'll hide and to steal so that the person will remain, this is actually a drasha we have in Kol Shana, nakim minichasav. So they invite you to join them in the profit sharing of these nefarious undertakings. Im yomru hainyan, says the Gaon, שהם שני מיני יצר הרע, taavani v'kaasani, והם נגד לא תרצח ולא תנאף. This is an important yesod, we naturally have a weakness or a potential weakness and susceptibility. to physical desires and an urges. Right? What the gaon here describes as the yetzer hara hata'avoni. But there's also a natural weakness and susceptibility for anger. You know, the line or the border between frustration or resentment or any of those feelings and anger is is very nebulous. One one easily transitions, be it from frustration, resentment, jealousy, one easily, easily, one doesn't need a passport, one easily crosses over into the territory of ka'as. And ka'as, obviously in in its worst manifestations, has the potential to translate into violence. Hence, it's represented by lo tirtzach. Lichora, in this comment of the gaon that the שני מיני יצר הרע תאווני וכעסני והם נגד לא תרצח ולא תנאף,
there's a little bit of a, certainly not full-blown, but but there's a little bit of of a reflection of of an idea that is is really, has has gave rise to almost the whole genre in that that the makor, I think, is in a midrash in Vayikra Rabba or something that they quote, I think, that the Aseres Hadibros on the one hand are individual, discrete mitzvos, but the other hand, they're also super categories into which all mitzvos can be organized. And and you can arrange the totality of the taryag mitzvos under the headings of of the Aseres Hadibros. The sort of the idea behind that is that the Ramban writes in hahakdama to Parshas Terumah that at Ma'amad Har Sinai Hakadosh Baruch Hu related to Knesses Yisrael as it were, as a beis din does to a ger who's ba lehisgayer. So the braisa in Maseches Yevamos says that a ger sheba lehisgayer מודיעין אותו מקצת מצוות קלות ומקצת מצוות חמורות. The beis din doesn't go through, the potential ger doesn't have to know every every din in Shulchan Aruch. He doesn't even have to know every mitzvah in taryag mitzvos, but he does have to make an informed commitment. He does have to have a sense for what Yiddishkeit is. And because and in that vein, so beis din teaches him, beis din makes sure that that he knows representative mitzvos, representative mitzvos kalos, representative mitzvos chamuros. And the Ramban says, that's what the Aseres Hadibros represent also, that they're representative mitzvos. So that idea was sort of what what underlies what what already antedated the Ramban, that that the Aseres Hadibros are their individual mitzvos, but also categories, such as Anochi is a mitzvah, but it's also a category of mitzvos representing mitzvos of emunah, etc. That's why the ge'onim, including Rav Sa'adia Gaon, that they wrote the piyutim for Shavuos which arranged the taryag mitzvos under these under the headings of of the dibros. So a little bit, a little bit you see a trace or or an echo of that here in the gaon והם נגד לא תרצח ולא תנאף, meaning lo tirtzach and lo tinaf obviously that they're discrete lavin, they're specific, specific mitzvos, but they also represent categories. They're also representative. ukmo shekosuv batorah... וכמו שכתוב בתורה תחלה לא תרצח ואחר כך לא תנאף ככה מתחילה הפיתויים של הכעסני ואחר כך של התאווני.
Lecha itanu, כלומר אתה לא תעשה דבר רע רק לכה אתנו. We're not asking you to get your fingers dirty. We're not asking you to do anything. You'll come along. Ne'erva ledam vianachnu ne'erva ledam. Again, orev is lashon ambush. Nitzpena lenaki שהגזלנים הם שנים שהם ארבעה. Right? Sort of two different variables in talking about geneiva. And whenever you have two different variables, so with the combinations, you'll have four cases. אחד הורג נפשות ונוטל הממון. One is someone who kills in his as part of the robbery. והשני שנוטל הממון לבד. And the other one, no, doesn't go that far, just robs. ובכל אחד הם שנים. Echad shebabayis, either of these two can be perpetrated through a break-in. והשני שהוא בשדה על הדרכים. And the other is no, to accost, to attack the person when he's away from home. ואותם שהורגים את בעל הבית בביתו, those who plan such a murderous attack to kill the person in his home. הוא דוגמת האויב האורב or maybe it should be oyev taka. Either way, lich'ora means the same thing. הוא דוגמת האויב שאורב עליו ורואה העת אשר יכול ליפול עליו פתאום.
So the metaphor for that is someone lying in ambush who's looking for the moment of opportunity. ואז נופל עליו והורגהו. Vezehu ne'erva ledam, that's what it means to lie in ambush for blood. Nitzpena lenaki, אותם הטומנים עצמם במערות ובנקיקי הסלעים. Again, imagining someone who's traveling through, I don't know, maybe a mountainous road or something, and there are caves or there are crevices in the rock formations where the potential mugger can hide himself. על הדרכים עד שנפל בידם. וזהו נצפנה לנקי שיצא נקי מנכסיו.
Right? That's the drasha that we have by shomer nish'al. ובעל השור נקי יצא נקי מנכסיו. והוא נגד אותם, and the last phrase in the pasuk is referring to העומדים על הדרכים לגזול ממון לבד. Chinam. What does the word chinam mean here? כי הבא על אדם ליטול ממונו בעלילה. Sometimes people try to engage in robbery by making up some kind of false claim. So you make some kind of false claim and then you'll sue the person. The whole thing is a fraudulent lawsuit but sometimes those lawsuits are successful. אבל למעשה אפשר שימלט מן העלילה ברוב השתדלות. Sometimes a person can escape a fraudulent lawsuit. אבל אם בא לו ליטול ממונו שלא בעלילה רק בחזקה.
But if he's not using that tactic, no, he's simply going to overpower him. So then lo yimalet miyado. So then the person has no the person is walking innocently and then someone pounces upon him, so he doesn't have the chance to mount any kind of a legal defense. וזהו אמר חינם שלא בעלילה כלל. Means chinam means no, we're not going to give him any opening, we're not going to present some some alleged claim. ולא יהיה לו שום פתחון פה. Just coming back to what the Gaon said here in the beginning of the pasuk of אתה לא תעשה דבר רע רק לכה אתנו. So again, the context of the Gaon is talking again about this plot to murder and to plunder and obviously that's very, very remote bechasdei Hashem from our lives. But the yesod that a person cannot maintain an association if the operation as a whole is not kosher even if he thinks that his dalet amos are, so that yesod is certainly one which has very broad and therefore applications which are much more relevant to our mainstream and everyday everyday existence. Let's say a person works for a company and he sees that there are things that go on in the company which are not right. The company does not operate honestly. It's not, none of it encroaches or at least seemingly encroaches upon his responsibilities at work. But a person has to know that if the company is not honest, he can't work there. He can't work there. It doesn't matter that his job description is such that אתה לא עשה דבר רע רק לך אתנו. And for two reasons. Number one, even lu yetzuyar that that will continue to be the case, that he'll never directly have to do something that's fraudulent, that a person can't be part of such an operation. A person can't be part of something which is wrong. There's a difference between, I don't know, you can have, you can work for a company and there's a dishonest employee. I don't know, he claims that he's been working since 8:30 in the morning when he first started working at 9:30 in the morning. Okay, there are pockets of wrong, I don't know, just about in many places, in many places. That's not what we're talking about. When we're talking about when the company, the operation is fundamentally wrong, is fundamentally dishonest, a person has to resist the temptation, the pitui, to say that אתה לא עשה דבר רע. Okay, so maybe we'll stop here for now, bli neder we'll continue with pasuk yod bet to, or I'm actually not sure, most likely, most likely we won't have 9:00 tomorrow. Yeah, anyway, so we'll continue with pasuk yod bet whenever we continue, בלי נדר בעזרת השם. But most likely it's not going to be tomorrow. Good, and אם ירצה השם בלי נדר we'll reconvene around 12:00 to continue in Kuzari. Have a good productive morning, rabosai, everyone should be well, be safe.