Good morning, good afternoon, I apologize for the delay. Pasuk Yud Tes כל באיה לא ישובון ולא ישיגו אורחות חיים. כל באיה לא ישובון שלא יאמר אדם אלך בשרירות לבי ואחר כך אשוב.
Vezu omer, vezeh omer שכל באיה לא ישובון לא יהיו יכולים לשוב ממנו. So what is Shlomo HaMelech referring to here? והוא נגד ההולכים אחר החמדה. Person, people who succumb to the Yetzer Hara of Chemdah to pursue wealth and the like. כי לא יהיה יכול לשבת במנוחה והשקט אחר שהיה דרכו לרדוף תמיד אחר הממון והחמדה.
Because it's become so deeply ingrained and and so reinforced to constantly be on the move. This restlessness. לכן באיה לא ישובון כי הולכים ובאים תמיד והם עושים עבירות ועוולות לכן אמר לא ישובון.
Here the difficulty is that it's a major, major Yesod that אפילו רשע כל ימיו that a person can always do Teshuvah. It's certainly the case that the more negative momentum has been built up, the more difficult it is and the more formidable the process is. But it never becomes impossible. The question is what does the Gra mean here when in interpreting the Pasuk of lo yeshuvun, לא יהיו יכולים לשוב ממנו? I don't know, we'll I hope we'll come back to that bli neder, but for now we're going to leave that. ולא ישיגו אורחות חיים. Again, the Gra following up on on his approach of how the Yetzer Hara metaphorically represented associated with Nukva subdivides into Chemdah and Taiva. So ולא ישיגו אורחות חיים הוא נגד בעלי התאווה שהם שוחים אל מוות ביתם.
They they lower their home, meaning their activities in the home, to be a source of death. כי אינם עוסקים בתורה שהיא החיים, לזה אמר שלא ישיגו אורחות חיים. תכף כאשר יסורו ממנו והולכים למלא תאוותם
lo yashigu klal, פירוש שאף לא יבינו אורחות חיים. כי התאווה הוא היפך התורה
kemo shekatuv bamedrash. Here too the at least literally the Gra is speaking in in absolute terms. שאף לא יבינו אורחות חיים means sometimes a person can be at a stage in life where even though he's not doing the right thing or the best thing, but he's in a position to a little bit understand it, to somewhat relate to it. And what the Gra is depicting is that a person who resolves that he's looking lemalei taavaso, so it's not only that practically he's on the wrong track, but that He compromises his ability and capacity to not even do but even recognize and appreciate Torah. כי עתה והוא הפך התורה, k'mo shekasuv bamidrash, as noted in the footnotes here, Tosfos in Kesuvos basically cites this, עד שאתה מבקש שתיכנס תורה למעיך, בקש שלא יכנס אכילת סאה לתוך מעיך.
A person can't, cannot be mispallel for what's impossible. A person cannot be mispallel for what's a logical contradiction. A person can't say, oh Ribono Shel Olam, I want to win the Nobel Prize, so let me figure out how to square a circle. No, if you want to win the Nobel Prize, you're going to have to come up with some other project other than being the first one to square the circle. So עד שאתה מבקש שתיכנס תורה למעיך, בקש שלא יכנס אכילת סאה לתוך מעיך.
The Gaon is in the same vein as the Chovos HaLevavos writes that ahavas olam hazeh and in the context of this statement what he means by ahavas olam hazeh, he means the ephemeral and transient aspects of olam hazeh, the physical pleasure etc., that ahavas olam hazeh and ahavas olam haba again are mutually exclusive and to the degree meaning mutually exclusive in the sense that they can't fully coexist. And to the degree that a person has again that unredeemed, unelevated ahavas olam hazeh, to that same degree he'll be lacking in ahavas olam haba. The Gaon seems to be saying something very much along those lines. And again the same question as we raised in terms of the first half of the pasuk, just how to understand the seeming absoluteness in what the Gaon is saying. ואמר אורחות, אורחות חיים כמו שפירשתי למעלה שדרכי הצדיקים נקראות אורחות שהן באתכסיא,
they're hidden, ומעט אשר דרכו בו. And only a small group trod along that path. ודרך צרה וקטנה היא and that's why the path is depicted as being small and narrow. V'omer okay good, maybe we'll stop here for now. Good, so bli neder, im yirtzeh Hashem we'll resume at 12 in the tent. Have a good productive morning rabbosai, be well, be safe.