Good morning, we're at Pasuk Kaf-Chet. אזי יקראנני ולא אענה ישחרנני ולא ימצאנני. אזי יקראנני כי לתורה צריך שני דברים.
In order for a person to be zocheh in yedias haTorah, two things are required. K'mo shekasuv, דרשו השם ועזו בקשו פניו תמיד. So Oz is Torah, השם עוז לעמו יתן. והיינו לדרוש ולחקור אותה ביגיעה ובטורח,
to seek and to investigate in the sense of to apply oneself and one's abilities fully, assiduously, strenuously, to learning Torah. That's the first sine qua non for yedias haTorah. The second is לבקש מהקדוש ברוך הוא שיעזור לו. To ask for Siyata d'Shmaya, right? We commented earlier back on pasuk kaf-gimmel that the Gra was going to return to this theme of the need for Siyata d'Shmaya in yedias haTorah. ולבקש מהקדוש ברוך הוא שיעזור לו, u'kh'mo shene'emar, ובקשתם משם את השם אלוהיך ומצאת כי תדרשנו בכל לבבך.
In other recordings, renditions of the Gra's perush on Mishlei, it's quoted in the notes so the Gra himself cites the Gemara in Niddah, daf ayin: מה יעשה אדם ויחכם ירבה בישיבה וימעיט בסחורה. A person has to find as much time as he can to learn. Amru, הרבה עשו כן ולא הועיל להם. But many followed that formula and didn't see the desired results. אלא יבקשו רחמים ממי שהחכמה שלו. So Chazal say because there's an additional required element and that's tefillah, asking for Siyata d'Shmaya. Shene'emar, כי השם יתן חכמה מפיו דעת ותבונה. Everything in life requires Siyata d'Shmaya, but one partial perspective on this fact that Talmud Torah requires special Siyata d'Shmaya is that Hakadosh Baruch Hu created a natural world, and when we seek to function in that natural world, so we're functioning on a natural level in a natural world. Even that requires Siyata d'Shmaya. But Talmud Torah, that a human being should be able to grasp chochmas Hashem, there's nothing natural about that. That's not part of the natural order. That's something which is above the natural order and hence the special requirement, the special need for Siyata d'Shmaya. And וזהו אזי יקראנני בתפילה. That's what our pasuk is referring to. קרוב השם לכל קוראיו, to call out to Hashem is a lashon tefillah. Yeshachruneni. כלומר ידרשו ויחקרו בתורה ולא ימצאנני. Harei arba tzaros, so the pasuk here details arba tzaros לכל אחד משלושת הרשעים הנזכרים לעיל, the three different groups or types of those who neglect Torah. And what are these arba tzaros? Vehayinu pachad va'eid in the previous psukim of גם באידכם אשחק ובבוא פחדכם, the pachad at the impending tzara and then the tzara itself. The third and fourth of those arba tzaros, the ones detailed here, yikre'uni velo e'eneh, Hakadosh Baruch Hu won't respond to the tfilla, veyishachruni velo yimtza'uneni. כי גם זה ויקראו ולא יענה ומשחרו ולא ימצאו קאי על השלושה.
Both of these consequences refer to all three groups. Why is it if at this point they're calling out to Hashem and at this point they are looking to apply themselves to learning, so why is Hakadosh Baruch Hu not responding? So I'm not sure, but yitachen that they're doing it without any teshuva leshe'avar. They're doing it without and just in their present context that they want to maybe integrate this. So that Hakadosh Baruch Hu doesn't respond to. Ve'eilu ha'arba tzaros, there's another midda kineged midda here of these arba tzaros נגד ארבעה דברים שאמר למעלה. The four stages in a progression of cheit that we saw earlier in the psukim she'amar lemala aleihem: yaan karasi, I called them, natisi yadi, I when they were already at a distance, so the metaphor of waving a hand to try to beckon them to come back, ותפרעו כל עצתי ותוכחתי לא אביתם. והיא מידה כנגד מידה ממש.
And the arba tzaros correlate, they align perfectly with these four chata'im. Hayinu karasi, גם הם יקראו ולא יענה. Natisi yadi הוא מרחוק והוא בבטח, hamizdareiz, kavyachol Hakadosh Baruch Hu said I exerted myself to draw their attention. הם נגד זה ישחרו ויטריחו עצמם אחר שהתרחקו ממני ולא ימצאו. כי אם תעזבנה יום יומיים תעזבך.
If a person abandons Torah for a day, so it elicits a similar reaction as it were, the Torah, Hakadosh Baruch Hu, distances itself, He distances Himself from the person kavyachol. ותפרעו שלא שמעתם לעצה טובה שתשבו בטח. The midda kineged midda of that is גם אני אלעג בבוא פחדכם. ותוכחתי וגומר לא אביתם, אחר כך כאשר הוכחתי אתכם ואף על פי כן לא אביתם,
so אף אני באידכם אשחק. You didn't take the, you were contemptuous and dismissive of the tochacha, so I'm I'm equally contemptuous kavyachol and dismissive. The idea that the Gaon presented at the beginning, that one of the requirements for Torah is לדרוש ולחקור אותו ביגיעה וטורח, it's very important for us to know and remember that on two levels. Number one, to make that effort, to put forth that effort. But number two, to avoid the following error. Sometimes when we experience the torach, so it discourages us and we can draw all kinds of incorrect conclusions. But we need to recognize that that's part of the process, it's not an indication necessarily that something is amiss. Something could be amiss. It could be that I'm trying to learn something that I'm not prepared for yet. Something can be amiss. But the point is, even if I'm learning what I should be learning, the fact I will experience that torach and in that context it's crucial that we recognize that the torach isn't a symptom that I'm not cut out for this, that this is not for me. No, that's כך היא דרכה של תורה. כך היא דרכה של תורה
that the Torah is nikneis biyegia vetorach. Okay, so we'll stop here. Today's a Thursday schedule, so בלי נדר אם ירצה השם we'll resume with Pesachim at 11:30. Have a very good morning rabosai, productive morning, be well, be safe.