Good morning, gut voch rabbosai. I think we're ready to begin Perek Beis im yirtzeh Hashem. בני אם תקח אמרי ומצותי תצפן אתך. בני אם תקח אמרי,
the Gra says כי צריך אדם ללמוד תמיד יומם ולילה ובכל יום זמנו הוא לכן אמר תקח אמרי שתקח תמיד.
There's not a one-time lekicha involved with Talmud Torah. It's not, there's nothing limited or restricted about it. There's a tmidiyus to it. And tikach has the sense that you always have it in hand. Right, ולקחתם לכם ביום הראשון, so lekicha is beyad. So it means that it's always at hand. It's not something that a person takes in the sense of filing away, but it's always at hand because the person is always involved, he's always preoccupied. By contrast, u'mitzvosai titzpon itach, אבל המצות אף שלמד חקותיה ומשפטיה אין לעשותן עד בוא עת זמנה של אותו מצוה.
So the person hides it away, he files it away, או עד שתבא לידו, לכן אמר תצפן אתך, peirush shetitzpna, again, lashon tzafun, to be hidden, עד שיבא זמנה ואז תקיים. lehakshiv lachochma oznecha, tateh livcha latvuna. The lekicha of Torah consists of, requires the following: lehakshiv lachochma oznecha, חכמה הוא מה שאדם מקבל מרבו. ולכן להקשיב לחכמה אזנך,
to listen attentively, lekabel. וכמו שאמרו חכמינו זכרונם לברכה, asei oznecha ke'afarkases. tateh livcha lisvuna, מלת תבונה היא בין בחכמה בין בבינה. So tvuna and bina the Gra says are not, they're not synonymous. tvuna is something which can be predicated of chochma, it can be something which can be predicated of bina, in the following sense: כאשר יבין הדבר על בוריו הוא נקרא תבונה. A person can hear and listen and understand, but not necessarily fully, not to really יורד לעומקן של דברים. tvuna represents that יבין הדבר על בוריו, that a person not only hears, not only does what the rebbe say register superficially, but he really gets it. There used to be a saying in modern Hebrew, but it's, it was displaced by cellphones, when they used to have public phones, so unlike in the United States where you'd put a dime or a quarter in, so in Eretz Yisrael you needed an asimon for the public phone. And when the asimon would drop, so then that's when the connection would be established and you'd be able to use the phone. So there used to be a saying, yarad ha'asimon. And yarad ha'asimon meant that things clicked, that things connected. So that's what the Gra is describing here in terms of tvuna. ולהבין הדבר על בוריו, and that depth of... of understanding is tzarich hatayas halev. That's not just the function of hakshavah, of attentive listening, but that requires the person's own thought to understand and grasp ki halev meivin. Tateh libcha lachochma, tateh libcha letvunah. והיא התבונה של חכמה, right? This pasuk is speaking of the tvunah again that depth of understanding in what the Rebbe, in what the Rebbe teaches. והיינו להבין הדבר שקיבל מרבותיו על בוריו mah shebalev rabo. Maybe one more pasuk. כי אם לבינה תקרא, latvunah titein kolecha. כי אם לבינה תקרא, בינה היא הבנת דבר מתוך דבר.
To understand not only what has been presented explicitly but to recognize what's implicit. We'll see in a minute as the Gaon gives an example, we'll be able to get a better understanding of what he has in mind with להבין דבר מתוך דבר. ולהבין דבר מתוך דבר צריך לקרא אותו בפה.
Okay, so this we're reading but not explaining this next sentence. It's something bli neder we need to come back to. Right? The Gaon is commenting upon the verbs in this pasuk of anla of in contrast to pasuk beis where we speak of hakshavah where we speak of listening and thought. So here Shlomo Hamelech speaks of dibbur peh. So the Gaon says, ולהבין הדבר מתוך דבר צריך לקרא אותו בפה. כי היא נכללת בחכמה בדקדוקיה ופרטיה של החכמה. ועל ידי קריאת החכמה בפה יגלו דקדוקיה ופרטיה. לכן על ידי קריאה יבין הדבר מתוך דבר של חכמה וזהו כי אם לבינה תקרא.
A little bit more and then we'll try to process some of it. Latvunah titein kolecha, כי כמו שיש תבונה בחכמה כנזכר לעיל, just as tvunah applies to chochma in the sense of again having a depth of understanding of the chochma, דהיינו להבין החכמה על בוריו. כן יש תבונה בבינה. So too that same level of understanding can be predicated of bina. והיא להבין דבר הבינה על בוריו, to have a deep understanding of the bina. כלומר איך תלויה זו הבינה בזה הדקדוק של חכמה. How is it that this davar mitoch davar, this implicit teaching which the bina elicits, so how exactly is that implied by and within the chochma? Kemo, right, in the beginning of Vayikra the Toras Kohanim darshens, Rashi quotes, אדם כי יקריב מכם קרבן לה' מן הבהמה מן הבקר ומן הצאן תקריבו את קרבנכם.
So in each of these phrases min, umin, so Chazal darshen, מן הבהמה ולא כל בהמה, right, some beheima not all beheima. Min habakar, some bakar not all bakar. Min hatzon, some tzon not all tzon. And then umin hatzon, so Chazal darshen, ומן הצאן למעט הנוגח. If the beheima was a nogei'ach, the beheima had gored another animal and killed it, so then it's pasul lekorban. Min havav yeseira. And the drasha is from the fact that it's min habakar umin hatzon, from that extra vav. זה המיעוט הוא נקרא בינה והיא נכללת בחכמה. This is an example of הבן דבר מתוך דבר, it's not mefurash in the chochma, it doesn't say mefurash in the pasuk that a nogeach is pasul lekorban, but on the other hand there is a mi'ut of umin hatzon, so it's nichlal within the chochma, it's implicit within the chochma, it needs to be elicited, it needs to be drawn out. That's what bina is, להבין דבר מתוך דבר. So the להבין דבר מתוך דבר of bina is not, is not simply logically, it's not simply applying logical analysis and and and the, you know, and recognizing what the logical corollaries and derivatives of something are. No, but להבין דבר מתוך דבר also means from all the dikdukei hakra. That's also a davar which is embedded, which is implicit in another davar. Every time you have a mi'ut, a ribui, something that invites a drasha, so recognizing that drasha is an act of bina. The tvuna of bina is to, is to not only know what the drashas Chazal is, but exactly how that drashas Chazal is implied by and dictated by, be it the mi'ut, be it the ribui. Meaning over here nicha, and that's what the Gaon is saying, that nicha that you have a mi'ut here. But how do Chazal know that the mi'ut is for nogeach? Nicha, we see there's a mi'ut. מן הצאן ולא כל הצאן. Umin hatzon, an extra mi'ut. We see that. And we also understand that Chazal darshuned that it's lema'et nogeach. But אף על פי כן, the tvuna of bina, the follow-up, the Gaon doesn't tell us what it is here. The tvuna of the bina is to understand, so how did, how did Chazal know that it's the umin hatzon which bedafka implies the pasul nogeach? ותבונה היא לידע מפני מה מן הוי"ו יתירה ממעטת הנגח דוקא והיא מתחברת עם תבונה של החכמה ומחמת שלזה צריך יגיעה יתירה מהתבונה של חכמה כי אם יבין זאת התבונה אז יבין גם התבונה של החכמה כי התבונה של החכמה גנוזה בתוך התבונה של הבינה.
Clearly this is a higher level of understanding, the tvuna of bina is a higher level, a deeper level of understanding than the tvuna of chochma. כי אם יבין זאת התבונה אז יבין גם התבונה של החכמה כי התבונה של החכמה גנוזה בתוך התבונה של הבינה.
Clearly if one has the depth of understanding to know how what's mefurash bikra is implying what's between the lines, what's between the words, so then that reflects a deep understanding of what's mefurash bikra as well. Right, when you appreciate someone's choice of words, when you appreciate, in order to fully appreciate what's implied between the words, between the lines, so you certainly first need to fully appreciate the choice of words themselves. It's going to be bechlal matayim mana. Okay, there's a lot here in pasuk gimmel that we need to bli neder im yirtzeh Hashem come back to. Okay, we'll stop here for now bli neder im yirtzeh Hashem. I hope we'll resume at around 12:00 with Pesachiya im yirtzeh Hashem. Have a good, productive morning rabosai, everyone should be well, be safe.