Good morning rabosai. Pasuk daled. אם תבקשנה ככסף וכמטמונים תחפשנה. The pursuit of Torah, at least the first half of the pasuk as the Gaon would explain. כי בקשה היא על דבר שנאבד ולא נודע מקומו איהו.
Levakesh means to search. Searching implies that one doesn't know the location of that which he seeks. Kemoshe-kosuv תעיתי כשה אובד בקש עבדך. That when one is lost, so then there's a need for bakasha. The imagery of kesef reinforces this image. וכן כסף להרויח אין אדם יודע במה יסתכר. Let's say a person looks for a business opportunity. So a person doesn't know where he's going to find that business opportunity, which corner of the economy is he going to find that business opportunity in? אין אדם יודע במה יסתכר ודרך האדם לבקש אחריו. And because of that, a person will search and once upon a time literally והולך ממקום למקום להרויח. A person will wander from place to place looking to see where there are jobs. לזה אמר תבקשנה ככסף. So here, I don't know, I'm not sure whether the following idea is implied in the Gaon, whether it's even if not implied sort of a valid juxtaposition to what he says. So nicha, we understand that a person has to be mevakesh Torah. A person has to be, as the Gaon will say, veha'inyan. Well, let's hold off one minute and come back to it, we just need to see another line. וכמטמונים תחפשנה דרך דבר הטמון במקום ידוע שמונח ומוטמן בשדה ובמקום.
Something which is a matmon. Something which is hidden, so a person generally knows, a person knows the general area, however אינו יודע מקומו ממש. He doesn't know it with specificity, he doesn't know it with exactitude. So therefore tzarich lechapes beyadayim. ובזה שייך חיפוש בדבר הטמון. And in that sense there is need for chipus. שהטמון הוא המצוות וזה וכמטמונים תחפשנה והענין. The two halves of the pasuk שהן נגד תורה ומצוות, just as in Pasuk Alef, Shlomo Hamelech was speaking both about Talmud Torah and kiyum hamitzvos. שלהתורה צריך לבקש ככסף וללכת מעיר לעיר וממדינה למדינה ללמוד תורה וזהו אם תבקשנה ככסף היינו תורה.
So a person has to be goleh lemakom Torah. A person has to go to where the opportunity exists, the best opportunity exists for him to learn Torah. There has to be a bikush, as it were a search which doesn't have very narrow geographic boundaries. By contrast, וכמטמונים תחפשנה היינו מצוות שהם טמונים וצפונים בידו עד בוא עת זמן המצווה לעשותה.
A person's learning a little bit hilchos bedikas chametz. Okay, so they're already שלשים יום קודם החג, there's what to already apply the halachos. But before Purim, when it wasn't even שלשים יום קודם החג, there was nothing to do with it, there was no halacha lema'aseh to do with hilchos bedikas chametz. ואז יחפש אחר אחר הלכותיה ודקדוקיה במקום שטמון תחת ידו.
A person needs to, just as when you bury a treasure so then you need to if you want to access the treasure you now need to dig it up, so too when zman hamitzva comes, so now a person needs to press the recall button and search his memory to be able to apply and fulfill halacha l'ma'aseh all those halachos. ואז יחפש אחר הלכותיה ודקדוקיה במקום שטמון תחת ידו כלומר באותן ההלכות שלמד כבר עכשיו יחפש אחריהם.
Dugmas matmonim וכמו שכתב למעלה tikach imrai which was k'neged Torah umitzvosai titzpon itach. So here just the one point maybe just to think about for a moment. So the imagery and the metaphor of bikush k'kesef clearly is conveyed again the need to הוי גולה למקום תורה the need to have this unbounded search for divrei torah. But lich-ora, I don't know, maybe one could have said tirdof as well, but the Gaon makes a point of explaining that bakasha also has this association with a davar hane'evad. And if the point is only to convey הוי גולה למקום תורה, so why do we use a verb that sort of insinuates the Torah's a davar hane'evad? So maybe what what the Gaon has in mind here also between the words, between the lines, is is the famous Gemara in Niddah about what that the malach teaches us Torah and in that sense the pursuit of Torah is being depicted as looking for a davar hane'evad. And when a person's looking Torah, learning Torah, when a person's pursuing Torah, he's looking to reclaim, he's looking to find an aveida. Maybe this just begin the next posuk: אז תבין יראת ה' ודעת אלהים תמצא. אם תעשה כל הנזכר לעיל,
what's the antecedent to posuk heh, so presumably כל הנזכר לעיל, I guess is the first four psukim. So then the result will be that אז תבין יראת ה' ודעת it's clear from what the Gaon is about to say that we should read da'as Elokim, that it's lashon chol not lashon kodesh, although I don't know maybe we'll come back and talk about that. תמצא הדרש של מלאכים כלומר השגת המלאכים. So A, you'll understand, or whatever the correct translation for tavin should be, yiras Hashem, and B, you'll find the level of hasaga of understanding of apprehension that malachim have. V'hainyan in terms of the two halves of this posuk, כי אם אין יראה אין חכמה אם אין חכמה אין יראה אם אין דעת אין בינה אם אין בינה אין דעת.
So this Mishna in Avos, right, it's clear that just anyone trying to learn pshat in the Mishna has to understand why this doesn't create an impossible circularity. So how do you break in, right? You can't have chochma without yira. Okay, so I'll get yira first. No, but you can't have yira without chochma. So how do you, so clearly that's not what the Mishna means, so that's just sort of the very basic challenge in terms of understanding pshat in the Mishna and clearly there are different levels to what we're talking about, right? Clearly there are different levels of yira and and that's why what the Mishna is. depicting is not an impossible circularity. So let's see how the Gaon interprets the mishna for us. כי היראה היא המביאה לידי חכמה כמו שאמרו חכמינו ז"ל הנהנה מן העולם הזה בלא ברכה מעל
מאי תקנתיה
ילך אצל חכם וילמדנו זהו אם אין יראה אין חכמה. ואם אין חכמה אף שיהיה לו יראה אינו כלום כי יראה לית לה מגרמה כלום וזה שנאמר והבור ריק אין בו מים ואין בו יראת חטא. כי היראה אינה רק אוצר לחכמה כמו שנאמר
יראת ה' היא אוצרו דהיינו שהיראה נולדת מהחכמה לכך אם אין חכמה אין יראה. So some of what the Gaon is saying here, I don't know that this is all of what he's saying but some for today is the following: there's Yiras Hashem, again in the sense of that a person fears Hakadosh Baruch Hu. That Yiras Hashem is the impetus to pursue chochma, to look, to know, to learn מה ה' אלוקיך שואל עמך. If a person has no Yiras Hashem then there's no impetus to know Hilchos Shabbos, there's no impetus to know Hilchos Tefilla. אם אין יראה אין חכמה, there won't be chochma, certainly not the adequate level of chochma without that impetus of yirah. Me'idach gisa, what yirah really means in its fullest sense is that the Yiras Hashem a person has is translated into yirat chet. And that's a pasuk in Chumash, right? בעבור תהיה יראתו על פניכם לבלתי תחטאו. Right? The expression of Yiras Hashem is yirat chet. Now without the chochma, without knowing the halachos, so in that sense ein yirah, you don't have the call it the applied yirah, you don't have the manifestation, you don't have the expression of yirah. And that's the upward cycle, not circularity, that's the upward cycle of אם אין יראה אין חכמה אם אין חכמה אין יראה.
And that's part of what the phrase from the Zohar, as the footnote here identifies, of יראה לית לה מגרמה כלום, so part of what that phrase means is that yirah by itself has nothing, which means again that a yirah which isn't informed by chochma can't translate and can't express itself. It's, as it were, it's bankrupt. And it's only with that combination with the chochma that then the yirah is able to translate and be expressed. Okay, we'll stop here for now. Be'ezras Hashem tomorrow we'll hopefully we'll finish the pasuk with the Gaon. We're back to the regular schedule bli neder with 12:30 shiur. Okay, everyone should have a good productive morning rabosai, be well, be safe.