Good morning Rabosai. Just very briefly for this morning, just to come back to one of the points that we left unexplained yesterday here in the beginning of פרק ב פסוק ג: כי אם לבינה תקרא לתבונה תתן קולך.
So we saw that the Gaon says Bina, again this is not the Gaon's original idea, the Chazal already tell us that Bina is הבנת דבר מתוך דבר. ולהבין הדבר מתוך דבר צריך לקראו בפה: כי היא נכללת בחכמה בדקדוקיה ופרטיה של החכמה ועל ידי קריאת החכמה בפה יגלו דקדוקיה ופרטיה ולכן על ידי קריאה יבין הדבר מתוך דבר של החכמה. וזהו כי אם לבינה תקרא.
So the Gaon says the metzius is that in order to be able to attain this level of understanding of Bina, of להבין דבר מתוך דבר, it requires that the person not be learning silently, but rather that the person be articulating aloud, audibly, that which he's learning. So what's the pshat in that? I'm not sure if what we're about to say are sort of two complementary ideas or if they're really miksha achas, if it's really just one idea. One is that it could be that learning aloud is also indicative of a person being more active in his thinking and his learning than silently. I think we've all had the experience, right? Let's say sometimes you hear a shiur, and by definition obviously when one is listening, by definition as attentively as a person's listening, as much as a person's focused, by definition it's something which is passive, the person is being passive. And then when the person is now going to repeat what he heard, so maybe he'll realize something that wasn't clear to him. Maybe it's because objectively it didn't make sense, maybe it's because he has not yet been יורד לעומקם של דברים. When a person is speaking, so then the person is more active than when the person is just listening. And the level of understanding that Bina requires, it requires that the person be active in gaining understanding as opposed to passively receiving understanding. This yitachen that this is also true on a sguladika level, on a nistadika level as a sgula, but it's certainly true on a nigladika level as well. I apologize, I don't have the knowledge to explain neurologically what the processes are, but it's certainly the case that when a person is speaking, again for ruba d'ruba of people it's certainly the case that when a person is speaking it forces him to engage cognitively on a more active level than when a person is just listening. That's why sometimes when we, again, that's why since when one learns with a chavrusa, so then it's just natural that we speak. So in addition to whatever benefit we gain from the chavrusa, we also just gain from the fact that we're in that mode, which is why sometimes when you see people learning alone, so it looks strange but it isn't, it And but l'maiseh, so again, if it's just me, myself, and I, what do I need to talk for? So again, a Gemara in Eruvin says, Chaim hem l'motzoeihem is אל תקרי למוצאיהם אלא למוציאיהם. That again, there's a segulah al pi nistar to be motzi be-peh to articulate. But it's al pi nigleh also. It's the being active pushes one to a higher level cognitively. And that's what the Gaon is saying, a person can be passive and therefore what that signifies is sort of a lower level of cognitive engagement. A person can be passive in understanding chochmah, in receiving chochmah, because that's what chochmah is, what one receives. But binah is something that for a person, a person needs to be more engaged. And hence that's the pshat in the posuk, ki im labinah, labinah tikra. We mentioned yesterday that you see from the Gaon that the הבנת דבר מתוך דבר is not merely based on rules of logic. I mean, that is certainly an element of it, but the הבנת דבר מתוך דבר is through the dikdukim and the pratim in the Torah she-b'ksav. And it means recognizing where there's an extra word, where there's a mi'ut, where there's a ribuy, where there's a basis for a drasha and that's the davar mitoch davar. The original davar in the phrase davar mitoch, well, the second davar, excuse me, the second davar in the phrase להבין דבר מתוך דבר is what's mefurash in the Torah she-b'ksav. And what's hinted at through the dikdukim, through the pratim, through the mi'utim, through the ribuyim, through the choice of words, what's hinted at is the davar which the person elicits mitoch davar. Yitachen, and again, so not just davar mitoch davar that it's a logical deduction. Right, when you make a logical deduction, it's not encoded in the words necessarily, it's not implied in the words, it's implied logically. And here the davar mitoch davar from Torah she-b'ksav means not only what's implied logically, that's also a part of it, but it's what it's hinted at, what's compressed in all the in here it's malei, here it's chaser, here there's a ribuy, here there's a mi'ut, here there's this choice of words, here there's that choice of words. Yitachen that the Gaon, again, maybe this is self-evident, but I don't know whether the Gaon knows it this way, or either way, this is reflected in the phrase כי אם לבינה תקרא. That generally we associate kriah with Torah she-b'ksav. We refer to Torah she-b'ksav as Mikra. Torah she-b'ksav is referred to as Mikra. Why? דברים שבכתב אי אתה רשאי לאומרם על פה. Because Torah she-b'ksav a person is supposed to read mitoch haksav. He's not supposed to be saying Torah she-b'ksav bal peh, he's supposed to be reading Torah she-b'ksav. Oh, so that's the pshat, כי אם לבינה תקרא. So what do you mean? That seems to be a little bit anomalous, no? If the point is להבין דבר מתוך דבר, so it's not kriah. So it should be ki im labinah, I don't know, tehegeh, to think, hegyon libi, right? כי אם לבינה תהגה or something like that. And yet the Shlomo ha-Melech says כי אם לבינה תקרא, so that's how we see reflected this idea that the הבנת דבר מתוך דבר is again not just a logical deduction, a logical corollary, but it's something which is embedded in the Torah she-b'ksav, but albeit not mefurash, and that's why it requires binah להבין דבר מתוך דבר to be elicited. Okay, so we'll stop here for Mishlei this morning. Be-ezras Hashem, Shiur will be earlier today than usual. If you're aware of, I don't know if you sort of look around, rabosai, at who's here, who's not here. here and you want to give them the good news, the bad news, whatever it is, that that shiur is is earlier, whatever that is. So bli neder, im yirtzeh Hashem, will be around 11:15, 11:20. What hopefully we'll focus on, bli neder, im yirtzeh Hashem again, so we're in the midst of the sugya of shelo kederech hana'aso by kilay hakerem and basar bechalav, and in that context, I think we already saw the Rambam in Perek Yud Daled Ma'acholos Assuros Halachos Yud and Yud Alef. So see that again, please, and then in conjunction with that, you can take a look at the Chavas Da'as in Yoreh De'ah. The Chavas Da'as is on, one minute, let me try to give you the mareh makom. I think the Franko Rambam actually in the back is metzayen this Chavas Da'as, I believe. The Chavas Da'as is in Yoreh De'ah Siman Kuf Gimmel Bi'urim. Chavas Da'as is divided into two parts, it's the Bi'urim Sif Katan Alef. And then also take a look at Reb Chaim. It's in Perek Tes Vav of Hilchos Ma'acholos Assuros Halacha Alef. We're not going to learn the entire Reb Chaim, but basically if you do, again in the original tzuras hadaf, the way the paragraphs are broken down, the first paragraph and the second paragraph, basically three-quarters of it until ונראה שכן דכן הוא מוכרח מתוך הסוגיא. So those two, there's a very yesodosdike machlokes about how to learn pshat in the Rambam Halacha Yud Alef, just in what the halacha lema'aseh is of בשר בחלב שלא כדרך הנאתו. And again, bli neder, im yirtzeh Hashem, around 11:15, 11:20. Okay, rabosai, have have a good, productive morning, everyone, be well, be safe, im yirtzeh Hashem.