The pasuk Yud Aleph Be'Mishlei: מוסר ה' בני אל תמאס ואל תקוץ בתוכחתו. So don't spurn the mussar of Hashem. What's mussar Hashem? הם הייסורים הבאים עליך. בני אל תמאס אותם אלא תקבל באהבה ובחיבה.
So the the simple pshat, a, Hakadosh Baruch Hu sends the the yissurim be'ahava uvechiba. The note here alludes to כי כאשר ייסר איש את בנו כן ה' אלוקיך מייסרך.
So they're they're dispatched be'ahava uvechiba and and therefore they should be received that way. And also very significantly, what yissurim accomplish depends upon how a person is mekabel those yissurim, how a person relates to those yissurim. The potential kaparah, the the potential elevation, the potential hisorerus, all depends upon how a person is mekabel yissurim. It's a big, big yesod in life, rabosai, that a person, again, whatever hishtadlus we're supposed to make, and we do make, and we should make, notwithstanding, but lema'aseh a person doesn't control anything in life. Again, he has bechira, he controls what he does, but he doesn't control circumstances that that surround him, he can't dictate what situation he's going to find himself in even when he exercises his bechira to the fullest as as he should. So on the one hand a person is not in control of anything. On the other hand a person is in control entirely in the sense that it's always up to the person how to process what he's experiencing. It's always up to the person how to relate to those circumstances. It's not given to us to to dictate or determine what those circumstances will be, but when we're confronted with challenges, with adversity, when we experience setbacks, etc., it's up to us to frame what that experience is. Is it an experience that that is just a source of endless frustration and and and sadness? Is it an experience which leads a person to machnia himself to Hakadosh Baruch Hu, to reach out to Hakadosh Baruch Hu? It's a big, big yesod in life. Ve'al takotz betochachto, tochacha hu bedibur. Tochacha we generally translate, correctly, as rebuke, but lema'aseh the shoresh of lehochiach doesn't doesn't mean to rebuke. The shoresh of lehochiach means to to clarify, right? Hence a hochacha is a proof. Hochacha, as distinct from tochacha, doesn't have any of the sense of of rebuke. Lehochiach means to to prove. When tochacha is given, it it's it's an attempt on on the part of the mochiach to show, to demonstrate to the person, that to the other person, that he's doing something wrong that that needs to to change. The sort of, I don't know, a little bit of confrontational sense that the word tochacha has is really not accurate because It’s tochacha means when Reuven looks to show Shimon the wrongness of his way or ways, that he should that he should correct them. It’s not to confront him, it’s not to tell him off, it’s to it's to help him improve. The Rambam writes in Hilchos Deios, the definition of the mitzvah of הוכח תוכיח את עמיתך להחזירו למוטב, to to be able to, again, redirect the person to in the in the right direction. It’s not the mitzvah's not to tell him off. If if the way to accomplish that is is is with a hug and through words of encouragement, then then that’s the kiyim of הוכח תוכיח את עמיתך. V'al takutz b'sochachto, tochacha is bedibbur. Peirush, so what does this half of the pasuk mean? שלא תהא קץ במה שמוכיחין אותך בדברים. Again, a person shouldn’t be disgusted and reject when when he’s on the receiving end of tochacha. Here something interesting, I don’t know, the Grah doesn’t connect the dots for us here. Now clearly the pasuk v'al takutz b'sochachto, his rebuke, is capital H, right? The tochachto, his rebuke, refers back to Hakadosh Baruch Hu as the first half of the pasuk of mussar Hashem. So meila, yissurim, we taka, a person, yissurim are received from Hashem. But now that there’s no nevuah, so how do we receive tochacha from Hakadosh Baruch Hu? The Grah doesn’t give any indication that that that this pasuk, this half of the pasuk is is referring exclusively to tekufas hanevuah. And what’s more, it’s clear that that’s not what he means, because שלא תהא קץ במה שמוכיחין אותך, right? Not bameh shemochiach in the singular where the implied subject would be Hakadosh Baruch Hu, but the the the subject is in the plural, so clearly it means other people. So how are we attributing that to Hakadosh Baruch Hu? So it doesn’t mean that they’re acting as as nevi'im. But lema'aseh, a person should, when he hears emess-dikke tochacha, sometimes we hear tochacha that’s misplaced, that’s misdirected. So then a person should not accept that. It’s not a lack of humility if the tochacha is misplaced and misdirected. But when we hear tochacha that that does resonate, which which does hit the mark, so then a person should see that as harbei sheluchim lamakom. A person should should see that and accept that as tochacha coming from from Hakadosh Baruch Hu. I think the Chovos HaLevavos has this type of idea in a very different context. Chovos HaLevavos talks about how Hakadosh Baruch Hu’s love for the beriah is is is expressed through the capacity for love that he gives people for each other. So for instance, the the love and the self-sacrifice that parents have for children, especially when when the children are are young and totally dependent. So the Chovos HaLevavos says, again, we know that it’s a natural instinct, right? A person, any good person, naturally as a parent loves his or her children. So the Chovos HaLevavos says we should see that and recognize that, again, we absolutely should be makir tov to the person or persons as well, but we should recognize that ultimately as Hakadosh Baruch Hu channels his his love that way. It’s possible that the Grah here is expressing a similar idea in terms of tochacha. Okay, we’ll stop here בלי נדר אם ירצה השם. I don’t know, by next week it’s it's even after the bechinah, but if if people interested, we we can try בלי נדר אם ירצה השם to to continue a little bit at nine o'clock. I don't know whether I guess you'll you'll vote with your with your mouse and and we'll see how many mice there are. Okay. Okay, have a very good productive day rabosai. Everyone should be well, be safe, be'ezras Hashem.