Good morning, we pass Pasuk Ches. Lintzor orchos mishpat wederech chasidov yishmor. Lintzor orchos mishpat. Excuse me, Lintzor orchos mishpat. The word we know from אלהי נצור לשוני מרע. נצירה היא שמירה מעולה, a special kind of netzirah, of safeguarding, ugedolah mimilat shemirah. For instance, as you find, safeguarding people who are on the pathways of mishpat. והיינו כמשפט התורה וההולך בדרך תורה, klomar, sheyoshav velamad, יש לפניו דרכים הרבה, ומהם דרכים קטנים וצרים. They're small, narrow paths. כי הם רק ליחידי סגולה שתורתם אומנותם, והם צריכה רבה ומעולה, כי בהם היצר הרע מתגרה מאוד, כמו שאמרו חכמינו זכרונם לברכה,
the Gemara in Sukkah, שאינו מניח עמי הארץ, that as it were the yetzer hara ignores the ammei haaretz umisgareh betalmidei chachamim, and especially incites talmidei chachamim. Vezehu netzor, ki ir netzurah, הדרכים הקטנים שהם נקראים אורחות. And orach, let's say, maybe somewhat similar to the difference in English between a road—when you speak of a road, so then it implies that it's wide. And when you say a path, so then it's much, much narrower. And it's the similar difference in the connotation of orach as opposed to derech. Derech is a road, an avenue, and an orach is a path. וזהו נצור כי עיר נצורה הדרכים הקטנים שהם נקראים אורחות, שאורח הוא דרך קטן וצר, כי כן דרכם של בעלי תורה.
See, everyone, we all have, by definition, everyone is limited to sort of the world and universe of his own experience. That's why rachmana litzlan, if you have someone who's congenitally blind rachmana litzlan, so he can't understand what the concept of color is. You can't tell him what red is, what yellow is, what blue is. He's congenitally blind rachmana litzlan, so it's not part of his universe of experience. And by definition, a human being is limited to his own universe of experience. Chazal tell us in this Gemara Sukkah that the Gaon is alluding to, cited here in the notes as well, that כל הגדול מחברו יצרו גדול הימנו. So again, it's not part of our universe of experience, that gadol mechavero, what the yetzer hara of talmidei chachamim and even talmidei chachamim shetorasam umanusam. But that's what Chazal tell us, that כל הגדול מחברו יצרו גדול הימנו. In this context of the Gaon, although in Chazal it clearly means in a... but in this context the gaon seems to be referring to the yetzer hara specifically in possibly affecting how a person how the talmud chacham interprets torah. Meaning it's not again when Chazal said כל הגדול מחברו יצרו גדול הימנו they meant not only in the context of talmud torah but the gaon l'chora here is in particular sees that struggle in particular in the realm of talmud torah. In general however one understands the yetzer hara right generally you know the term sort of has the imagery of personification but what what it means is however whatever its psychological and or and metaphysical underpinnings are what it means is that a person struggles again in the broader sense that the gaon is not talking about in this first half to do what's right and in the narrower sense in which the gaon is speaking to identify what's right to interpret truthfully. And and the way Hakadosh Baruch Hu created the world ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע
is that good always has to be a choice. U'vacharta bachayim which and and choice requires effort it means going in that direction pushing oneself in that direction. There's always again on on on multiple levels psychological metaphysical there are always there's always an an alternative again on the practical level there's an alternative to doing what's right on an intellectual level on a cognitive level there's always an alternative to thinking what's right to interpreting what's true. And and this tzuras hachayim the tov requires that a person has to choose and has to propel himself and has to invest effort to to make and implement that choice that tzuras hachayim never changes. So even even Reb Chaim even the Vilna Gaon even the Rambam even even Rebbi Akiva need to constantly again be u'vacharta bachayim on on their level as well. I think the Sridei Eish has a remarkable comment I once saw quoted remarkable he's commenting on Acher. So the Sridei Eish says that the Demise, as it were, the spiritual demise of Acher was a reflection of just how great he had been beforehand. And the mashal perhaps is like this: If a person is, there are different meshalim. If a person is, I don't know, he's a beginning skier, so he stays on the baby hills. I don't know. If he falls, I don't know, he can hurt himself, but the level of danger is not the one who's very accomplished and is going down the mountains at neck-breaking speed and in a course that is punctuated by trees. So the greater the proficiency and the level of skill, so then the greater the element of danger becomes. Another mashal. If a person's climbing a ladder, so if I'm climbing a two-step step ladder, a person can fall and rachmana litzlan if that happens he would hurt himself. But the degree of hurt will be commensurate to how high he was. And if it was only a two-step step ladder, there's only so much, unless it's very freakish, there's only so much that he's going to hurt himself. And if a person climbs a fifty-foot ladder, so then lefi the person, the greater the fall can be. That's what the Sridei Esh says about Acher. Acher fell so much because he had gotten so high. Which just means that no matter that's what Chazal tell us אל תאמין בעצמך עד יום מותך. Doesn't matter how many years a person has been on a certain path, he can't be complacent. He shouldn't think that he's invulnerable to mistakes, invulnerable to being biased in his thinking. Because the tzura of life that ראה נתתי לפניך היום את החיים ואת הטוב ואת המות ואת הרע,
so that's not... uvacharta vachayim is not just a decision that we make on the day of our bar mitzvah. And then after that, so we're safe because we already took the right path. No. There's always crossroads. At every juncture of life, at every stage there's another parashas derachim. There's another crossroads. And that's what lintzor orchos mishpat Hakadosh Baruch Hu guards. And the greater the person, so then the greater the stakes and the more challenging it is. Again a little bit we can try to describe what it really means. I don't know, it's like colors for a rachmana litzlan a congenitally blind person. It's a little bit the leshittah the fact that the Gaon talks on the one hand... again this is not the Gaon's kesav yad kodesh... Torah and mitzvos are not synonymous terms. Not every talmid chacham is toraso umnaso. Amongst the Tannaim and Amoraim that wasn't the case. That most were not toraso umnaso. So I'm not sure what that's about. ודרך חסיד וישר הם הרודפים אחר המצות. Those being who are looking to be mekayem mitzvos, they're looking for mitzvos to do. והולכים בדרך גדול ופתוח. Again the semantics of derech is a road, is an avenue not a narrow path. כי במצות עוסקים גם המון העם אף שהם אינם תלמידי חכמים ואמר דרך לשון יחיד.
Why is it orchos lashon rabbim derech lashon yachid? כי לפני העוסקים במצות אינם כי אם דרך אחת כי המצות הן תמידיות ואי אפשר ללמוד בהן פירוש אחר.
Means... meaning what do you mean אי אפשר ללמוד בהן פרק אחר? We have the maseches, the Shas, the machloket, the Gaon and the Mechaber, so what do you mean that אי אפשר ללמוד בהן פרק אחר? No, the Gaon means on the level of, on the practical level, not when the person is engaged in the Talmud Torah of the mitzva, but on the practical level, there's nothing to clarify about. It's the seder. Okay, so I have to eat matzah and maror. לכן אין צורך שמירה כל כך מן היצר הרע וגם היצר הרע אינו מתגרה כל כך בהם
ve'lachein ksiv yishmuru. Okay, we'll stop here for now. Im yirtzeh Hashem, bli neder, shiur is earlier this morning, approximately 10:30, bli neder, im yirtzeh Hashem. Maybe if possible, if someone knows how to do it, if they could just send it out so that anyone who is not here now will also be aware of that. Okay, have a very good, productive kol tuv. Be well, be safe.