Pasuk zayin, perek gimmel, pasuk zayin, rabosai. אל תהי חכם בעיניך ירא את ה' וסור מרע. אל תהי חכם בעיניך
lomar al sisrei Torah, על סתרי טעמי תורה ותאמר מצאתי חכמה ולא אכשל כי מי לנו גדול משלמה המלך
alav ha-sholom. A person shouldn't think that mitzvos rachmana litzlan are ever dispensable or replaceable instruments and means to an end and as long as a person has an as a legitimate alternate way to achieve that same end then that he can he's not obligated in in the mitzvos. The mitzvos are absolute are absolutely binding. That's tocho she-l'atzmo and it's also true that a person will never really fully know or fully understand even the Arizal, רבי שמעון בר יוחאי don't fully understand the sisrei ta'amei Torah. רק יראת ה' קודם שתבא עבירה תירא מלפניו ולא תעשה ושבו יצרך הרע.
The antidote to to the yetzer hara which we all have we all have urges instincts which can point us in the direction of aveira. So the antidote to that is yiras Hashem is yiras shamayim. משל למה דבר דומה let's say a person is is taking a a very very important exam. It's an entrance exam to some program some school that he's long wanted to to pursue and and he's not adequately prepared. So he has a strong yetzer hara to cheat and a yetzer hara that he would succumb to. But he looks around and he sees that the proctor is watching him eagle-eyed and and watching him the whole time. So that that fear of the proctor and the fact that that his cheating won't go unnoticed and that he's going and therefore it can't succeed and he'll suffer the consequences so that is going to inhibit any yetzer hara. It's going to suppress and break any yetzer hara that he has. Ve-sur me-ra, ואם כשלת בעוונך תירא לסור מרע ועשה תשובה. Presumably when the Gaon tells us that sur me-ra refers to doing teshuvah, sur me-ra in the sense of the person has already become enmeshed in the ra as a result of cheit and is moving away from it as opposed to moving away from it preventatively is contextual. Let's say in the pasuk in Tehillim part of the Shabbosdig'e pesukei d'zimra, סור מרע ועשה טוב. So the pshat is that sur me-ra means מקיים מצוות לא תעשה and asei tov means mekayem mitzvos asei. So here mistama the Gaon means sur me-ra that it contextually coming after yiras Hashem which refers to avoiding cheit in the first place so then sur me-ra contextually means to do teshuvah. ואם כשלת בעוונך תירא לסור מרע ועשה תשובה והם נגד חכמה ובינה כמו שנאמר הן יראת ה' היא חכמה.
Yiras Hashem is associated with with chochma in the sense that chochma is is foundational right? Bina builds upon elaborates analyzes chochma but the chochma is foundational. So too yiras Hashem is foundational. וסור מרע בינה ולמעלה אמר בכל דרכיך דעהו שהוא הדעת הרי חכמה בינה ודעת.
Let's perhaps one more pasuk. Pasuk ches. רפאות תהי לשרך ושיקוי לעצמותיך. We'll see in a minute how the Gaon translates the word shurecha. Hasar meira, shehi hateshuva of the previous pasuk, tehi rifua livsarecha, right, for your flesh. For you, for your flesh. So the Gaon understands sharecha the same as bisarecha. At the the meforshim, if you take a look in a Mikraot Gedolot Mishlei, so the meforshim say that sharecha is tabur, meaning navel. But the Gaon understands it in a broader sense, כמו שנאמר ושב ורפא לו. V'shikuy, shikuy is marrow, bone marrow. ושקוי לעצמותיך היא היראה שהיא מצוות עשה. כי ישב, excuse me, ולא עבר עבירה, חשב עליו כאילו עשה מצווה ויטול שכר מצווה. וזהו
v'shikuy l'atzmosecha. כמו שנאמר ועצמותיך יחליץ. ומה שכתוב אצל הלא תעשה לשרך ואצל המצוות עשה לעצמותיך, שבשר ועצם הן רמ''ח איברים ושס''ה גידים. עצמות הן הגידים והבשר הוא מן הגידים. לכן הבשר שהוא שרך הוא נגד לא תעשה ועצמותיך נגד מצוות עשה.
We'll bli neder come back to other elements of the Gaon's commentary, I hope tomorrow bli neder im yirtzeh Hashem. But just for one comment for today, the Gemara in Kiddushin that the Gaon is quoting, that ישב ולא עבר עבירה is חשב עליו כאילו עשה מצווה ויטול שכר מצווה. So the Gaon seems to understand like the Rambam in Perush Hamishnayot in Avos that the same way a person is mekayem a mitzvah when he actively fulfills a mitzvas asei, when he puts on tefillin he's actively be-kiyum hamitzvah for which Hakadosh Baruch Hu gives schar. So too when opportunity presents itself and the person does not engage in a mitzvas lo sa'aseh, so that too is considered a kiyum hamitzvah in quotation marks, an active kiyum hamitzvah for which Hakadosh Baruch Hu gives schar. It doesn't mean, ich veis, that when I'm sleeping that I'm racking up schar for not eating beheima tmeiah and not eating of tamei etc. But what it means is when a person is in a context, in a situation, at a time where a lo sa'aseh does present itself where a person could, again, leaving Torah aside in that sense, otherwise could engage in a mitzvas lo sa'aseh, so then that is considered a kiyum hamitzvah. The Maharal disagrees with that. The Maharal thinks that not doing a lo sa'aseh isn't a kiyum hamitzvah. Obviously doing the lo sa'aseh is an aveira. But the passive abstention is not a kiyum hamitzvah and the pshat in the Gemara in Kiddushin is that a person only gets schar for whatever tza'ar may have been involved in avoiding the lo sa'aseh. But the Gaon clearly understood the Gemara like the Rambam. Okay, we'll stop here bli neder im yirtzeh Hashem. We'll continue tomorrow morning at nine. Have a very very good day, rabosai. A good productive day. Everyone should be well, be safe, b'ezrat Hashem.