Benachsen inyan. We left off. Benachsen inyan. כיון שבכל דבר הוא התורה המחיה המחיה הדבר ההוא אין להביט בכל דבר אל גשמיותו כי אם אל פנימיות הדבר וסוד החכם עיניו בראשו.
So the pshat of hachochom einov berosho, right, his eyes are in his head? Omar ve'omar baZohar וכי באן אתר עיני דבר נש? Right, in what place would the eyes of a person be if not in his head? אלא חכימא מסתכל מן דקיימא על רישא. ורצונה לומר בכל דבר מביט על רישא דדבר ההוא מאין נשתלשל ומשורשא של הדבר ההוא.
So the Zohar Hakodesh says that the pshat in hachochom einov berosho is that the chochom trains his gaze. He looks to the rosh in the sense of the source of whatever he's looking at. He doesn't look at the externalities. And the his is not referring back to the chochom. Berosho, it's not his, but its. Right, he looks, right, in Lashon Hakodesh to let's say you have in Parshas Eikev: עיני ה' אלקיך בה. So to say that kavyachol kavyachol Hakadosh Baruch Hu is looking at something, so you say that his eyes are on it, right? I'll keep my eye on you. That's a similar lehavdil idiom in English. So hachochom einov berosho means that his eyes, the eyes of the chochom are berosho shel davar. The rosh in the sense of of the source of of that thing. That he looks to the neshama, that inner spiritual core which is from Hashem via the Torah which gives the chiyus, which sustains whatever it is that he's involved with. So lachora what the Maor Einayim has in mind here, I think in the notes that they quote from a passage later in Parshas Va'eschanan which amplifies it somewhat is the following. So we know that the Rambam in פרק ג' הלכות דעות, amplifying the pasuk in Mishlei of bechol drachecha da'ehu and וכל מעשיך יהיו לשם שמים says that a person should calibrate what he does and to what degree based on leshem shamayim. A person should engage in business not because he's interested in amassing wealth but so that he'll have the money to sustain a Torah-dik lifestyle. A person should guard his health and eat a healthy diet not because not for his own self-interest because he wants to look good, he wants to feel good, but because in order to be oved Hashem maximally a person needs to be in good health. And the Rambam says that if a person really if we were to really implement this mandate of וכל מעשיך יהיו לשם שמים of bechol drachecha da'ehu, so then everything we would do would be avodas Hashem. So the Rambam presents it and this... This is a hundred percent true. We're not looking, rachmana litzlan, to displace that, rachmana litzlan, that the avodas Hashem is it's elevated to the level of avodas Hashem because of how a person contextualizes and how a person calibrates and how a person frames his involvement. What the Me'or Einayim here is telling us is that additionally there's it's not only that a person spiritualizes the mundane by virtue of his motivation, by the virtue of the person's motivation and the person's goal in terms of his involvement with the mundane, but since אתה מחיה את כולם, there is an inherent spiritual dimension within it objectively. And if the person is hachacham einav b'rosho, if the person sees that, so then the avodas Hashem shebo is not only by virtue of how his motivation and goal orientation frame what he's doing, but because he's connecting to, as it were, he's focused on the inherent religious spark, the inherent spirituality in it. You hear that, rabosai? That be-koach is the I think we'll have to see as we try to slowly, haltingly make a little bit of progress here בעזרת השם בלי נדר. But on the one hand, the Me'or Einayim and this characterization is not limited to his sefer, it's certainly true of other sifrei chasidus. On the one hand, it's very much delving into profound and abstract ideas, but there's a very concrete application to these abstract and ideas as and this be-koach serves as a good illustration of that, this idea of the koach hapoel banifal ואתה מחיה את כולם is all very abstract and very profound and hard to even have some superficial grasp on. But there clearly is a practical thrust to it as well; there are practical implications as well. וזהו בראשית ברא וכולי, baTorah, again, chazal say, b'Oraisa barei alma, but Torah nivra hashamayim veha'aretz. And by saying that shamayim veha'aretz were created with Torah, that means everything was created in Torah. Why? sheheim klalus hakol. And because it means vechol davar shebahem k'ma'amar raboseinu z'l es, right, את השמים ואת הארץ lerabos toldos. Okay, so now now he moves on to pasuk beis. So בראשית ברא אלקים את השמים ואת הארץ, everything was created again through the Torah and since koach hapoel banifal, that means that that everything has potentially this spiritual, this religious dimension because that's what the the core is. Veha'aretz, pasuk beis, וצריך לומר מי שמשוקע בארציות, haysa tohu vavohu מפני שאינו מביט אל החיות. Everything appears right? So he's darshening aretz as referring to a someone who wallows in physicality, mi shemishuka b'artziyus. It seems like a strange pshat. But when you think about what the phrase am ha'aretz means, so the phrase am ha'aretz builds on that same type of description of someone who's not involved with chochma, just involved with the mundane, he belongs to the earth. He doesn't belong to the atmosphere, but he belongs to the earth. So al derech zeh, so he says that again on a deeper level what the Torah is describing is not only the earth, but the Torah is describing mi shemeshuka be'artziyut. Hayeta tohu vavohu. The earth appears to be tohu vavohu מפני שאינו מביט אל החיות. It tucka seems to be meaningless, right? Devoid of any meaning, right? Tohu vavohu, it's empty, right? It's empty. If you don't see the chayus shebo, so ein hachi nami, it tucka is empty, which is true of all of life. If one doesn't see Hakadosh Baruch Hu at the center, so it's all tohu vavohu, it's all just empty and devoid of any meaning. And that's what the Meor Einayim says, uve'emes me'atzmam, if you look at them just in all the toldos ha'aretz in their physicality without the אתה מחיה את כולם it's true, hem tohu vavohu. Uperush Rashi שאדם תוהה ומשתומם על בוהו שבו. Retzono lomar, mi shehu adam, again, adam meaning that he's not meshuka be'artziyut. He's betzelem Elokim, so he's aware of the dimension of the אתה מחיה את כולם. So מי שהוא אדם תוהה ומשתומם, he wonders, he's confounded על הכסיל המשוקע בארציות. How does this fool, again, who's so mired in his physicality, harei bohu? How does he not see it? How does he relate to life on that level? Harei bo, in the physicality that the ksil relates to as such, without seeing its true dimension, its ultimate dimension, הרי בו הוא חיות של הקדוש ברוך הוא. Vehu, the ksil, אינו מבין ומשתחק ממנו. וכשאדם מסתכל בכל דבר אל החיות,
and when a person, you need the right prescription for your glasses, right? וכשאדם מסתכל בכל דבר אל החיות מקיים שיויתי השם לנגדי תמיד שבכל דבר משוה נגדו הויה
mehaveh kol hahavayah. So here it's the same idea as we said before in the בכל מעשיך יהיו לשמים and bechol derachecha da'ehu. שיויתי השם לנגדי תמיד doesn't only mean my thoughts are constantly focused upon Hakadosh Baruch Hu, שיויתי השם לנגדי תמיד in terms of that, but שיויתי השם לנגדי תמיד also in terms of my, as it were, recognizing the objective presence of the chayus which comes from Hakadosh Baruch Hu. Again, if a person is looking at something physical, he's not looking at Hakadosh Baruch Hu, and whatever is its mechayeh is not a part of Hakadosh Baruch Hu. But he's mekayem שיויתי השם לנגדי תמיד again by recognizing that objective presence of the chayus which comes from Hakadosh Baruch Hu. That's negdo samid, because that's how the person, that's how the person sees the world. Again to give a little... At least on the level of a mashal, again, it obviously goes far deeper and is much more profound than this, but just at least on the level of a mashal to try to have a little bit of a grasp. So the braisa in the beginning of second perek in Beisa famously tells us that when Shammai would go bashuk and he'd see a beheima naah, so he'd say zu l'shabbos. So we see it, we see a cow. Maybe if I'm hungry and thinking about dinner, maybe I do see a few steaks but with a different emphasis and a different focal point than Shammai. And Shammai sees no, Shammai sees there's a chiyus here that this isn't just something physical, no there's ואתה מחיה את כולם, there's again some chiyus from Hakadosh Baruch Hu, there's a spiritual core here. So that's what Shammai saw, again, that spiritual dimension in everything. And even Hillel with the bechol d'rachecha de'ei'hu, I'll have the koichos to go lie on the roof in the snow and listen to the shiur if only I can have a good dinner. To see that spiritual, again, that inherent spiritual chiyus. So again the שויתי ה' לנגדי תמיד is not only on the level of the person's thoughts in retaining focus, but it's recognizing an objective dimension, an objective core. That's it, maybe we'll stop here. We'll leave the Shailos U'teshuvos be'ezras Hashem im yirtzeh Hashem for tomorrow.