Let's maybe just re-read the the last few lines that we had read yesterday vezehu perek beis. You see that over there? Those were the last three lines that that we learned yesterday. Vezehu perek beis, this would be a second pshat in the Maamar Chazal again which seemingly is asking about very mundane matters about why the goats, when you have goats and sheep, why the goats go first? Mai taama isei? מאי טעמא עיזי שהן עזות שבאדם מסגי ברישא וצנא לומר בא בתחילה לאדם הקטנות.
Why is it again, the the the real intent of the Gemara is why does a person initially have the stage of Azos? Azos here typifying, representing katnus. והשיב כברייתו של עולם דברישא חשוכא וכולי כדאמר. That a person needs the stage of, it's sort of משל למה הדבר דומה. Let's say you have a ladder, a roofer has a ladder, so if you ask the roofer why does he bother with all the bottom rungs, you tell him he's interested in in getting to the roof so you need the top rungs, what do you need the bottom rungs for? So the answer obviously is no, in order to to get to the top rungs I need the bottom rungs. So the keviryaso shel olam, in order to get to the yom you need the choshech. In order to get to the gadlus you need the katnus again, the idea of again which the Maor Einayim refer to as mematkin hakatnus, that by by first acquiring the midda on the level of katnus and then redirecting it, re-orienting it, channeling it. So it's interesting that what represents the representative midda of katnus according to this pshat of the Maor Einayim is Azos, a certain I don't know I guess a certain chutzpah in in pushing forward what one wants. Right? I think the hardest kids for kids the hardest thing for kids is kids don't on their own recognize limits so they're always pushing, they want more candy, they want to stay up later, they want this, they want that and and that which which is the midda of Azos, right, Azos meaning to to push forward and and not to so that midda is a midda that a person is supposed to use in in being a mevakesh Hashem. So the Azos shebe'adam which we all naturally have and develop throughout the years of katnus, the point is not to suppress it again, not to uproot it, but to redirect it as in the service of avodas Hashem. וזהו ויקרא אלוקים לאור יום כמו דלית יום בלא לילה רק ויהי ערב הוא הקטנות תחילה ואחר כך ויהי בוקר השכל הגדול שמבקר מעשיו יום אחד נעשה אחדות אחד.
So I think, I'm not positive, but I think part of what the Maor Einayim means here is something very beautiful. The word yom in Loshon Hakodesh of course has two meanings. It refers to the daylight period, daytime, daylight period, but it also refers to the 24 hour unit which is a funny thing when you think about it. I think if we were designing language, so I think we probably would have had one word for the nighttime period, one word for the daytime period, and then another word for the 24-hour unit. But Lashon Hakodesh isn't like that, right? Lashon Hakodesh yom does double duty. Yom is the daylight period and yom is also the 24-hour unit. So I think the Meor Einayim is saying gevaldig pshat. Again, yom representing not only the physical astronomical day, but yom representing light and the behiros and gadlus haseichel. So what he's saying, the whole yesod is that on the one hand yom is the light, but on the other hand יתרון האור מן החושך you can't have yom without the choshech. The way the person reaches that madreiga of yom is only with the choshech. On the one hand the yom is the day, on the other hand you can't have that without the choshech. And that's what's represented by using, by employing the same word yom for both. You hear that rabosai? I don't know if I, pun intended, I don't know if I said it clearly but you hear it. That's what he's saying וזהו ויקרא אלוקים לאור יום כמו דלית יום בלא לילה.
You can't have the day, right? A person can't just develop the all the middos of the cheshek likirvas elokim vechulu vechulu. No, he has to be memateik the katnus דלית יום בלא לילה רק ויהי ערב it has to be הוא הקטנות תחילה it has to be vayehi erev has to be first ואחר כך ויהי בוקר. And what does boker represent? So here he's the etymology of boker, so the Meor Einayim is going in the I know the Ibn Ezra says it, maybe he's the first, I don't know, but the Ibn Ezra certainly has it, that boker is lashon let's say Chazal use the same shoresh by Pesach Mitzrayim was told וביקור מן ד ימים. So bikur means to scrutinize, right? Bikur cholim means when you go and you see what the choleh needs and if there's anything the choleh needs that you can provide for the choleh. It doesn't mean to visit. It means to be mevakeir the choleh, it means to scrutinize the choleh to see what he needs as the Gemara tells the story that Rebbi Akiva went to his talmid and he swept and he aired the place out. So bikur means to scrutinize. So on the physical level, which is the level in which the Ibn Ezra I think explains it, so what it means is that at night everything it's hard to distinguish things in the dark. That's erev is everything is me'urav, everything is mixed up because it's hard to distinguish. You're looking and you think you see one thing and it's really something else because in the absence of light so it's hard to differentiate things. Things are me'urav vayehi erev and in the morning when you have the daylight, so then you can scrutinize, you can distinguish, you can differentiate between things. So the Meor Einayim is saying the same etymology on a spiritual level, on a metaphysical level, that השכל הגדול שמבקר מעשיו that a person scrutinizes, critiques in a positive sense his actions again to make sure that the middos are not middos nefulos but they've been elevated. Yom echad also gevaldig, right? So Rashi quotes that really according to the seder haparsha it should have said yom rishon, just as yom sheini means the second day, yom shlishi means the third day, so it should have been yom rishon the first day. And yom echad is one day, right? It doesn't mean it doesn't translate as the first day which according to the subsequent pattern in Chumash it should have said but it rather it says yom echad. So says the Meor Einayim, so Rashi quotes the drashas chazal שהיה הקדוש ברוך הוא יחיד בעולמו that even the malachim were not created until until yom sheini. And the Meor Einayim is saying no, yom echad na'aseh achdus echad again because the point is that it's not that the katnus is outgrown, it's not that the layla is outgrown, it's that one capitalizes on it again through that memateik ha'katnus vezehu bechlal and in general שכן ראוי להיות הסדר שכל אדם ילך כן every person needs to follow. This sequence to go along this path. ובבואו לי"ג שנה נכנס בו הדעת. And a person doesn't have full da'as until he becomes a bar mitzvah. So it's not the... we generally assume and yitachen that there's some truth to this also that the halacha le-Moshe mi-Sinai that I think the Teshuvot ha-Rashba says, well, how do you know that a person becomes a gadol ben yud gimmel bat yud bet, where does it say it in the Chumash? It doesn't say it in the Chumash. It says it's halacha le-Moshe mi-Sinai that the shiur gadlus is yud gimmel or yud bet shana respectively for men and women. So we generally assume that that means, you know, sort of Hakadosh Baruch Hu is giving us this insight into human nature that a boy is sufficiently mature and responsible to be a metzuveh at age 13 and that girls mature a little earlier and they're sufficiently mature and responsible already at age 12. And yitachen that there is some truth to the understanding on that level also. But there is certainly an additional level as well, that at בן י"ג שנה a person becomes a bar mitzvah because at that point Hakadosh Baruch Hu gives him the da'as. At that point there is a spiritual transformation that happens. It's not so much a recognition of natural development as much as it is a spiritual endowment which is given at that age. The yetzer hatov is not fully in the person. כי יצר לב האדם רע מנעוריו בשעה שננעל לצאת ממעי אמו
already at that point the baby, a newborn has a yetzer hara. The yetzer hatov is not fully and da'as is not fully until yud gimmel shana. And da'as, all the sefarim say, is lashon chibur. What does it mean? Lashon chibur means that you can have a person who knows a lot, but he doesn't know how to apply what he knows. I think I once read beshem... I don't remember, maybe it's beshem a footnote, I don't remember who, that an example of what it means ein bo da'as is a person walks into a beit avel singing מצוה גדולה להיות בשמחה תמיד. So he... that's a yedi'ah, no? It's a yedi'ah. It's not wrong that מצוה גדולה להיות בשמחה תמיד, but that's not the appropriate quote under the circumstances. So that's what it means that da'as lashon chibur. It means a person can know things, but a person has to know what applies under what circumstances. A person has to know how to apply what he knows. And that's why it's an indispensable element in terms of, again, in its complete... the complete sense of the word, in terms of knowledge. If a person doesn't have that quality of again, within chochmah binah ve-da'as, he doesn't have the da'as lashon chibur, so then he can make... by... without that, without the chibur, without the understanding, the intuition of knowing what applies when, so a person just ends up distorting... ends up distorting Torah. Da'as lashon chibur madrega tachtona le-elyona. Again, madrega tachtona le-elyona, the same idea, that the madrega tachtona that the middot that we originally acquire and experience as middot nefulot in terms of how they express themselves in the olam hagashmi hamuchshashi to be mechaber that to the elyona. Zehu da'as shalem. על דרך שובו בנים שובבים, rotzeh lomar דברים שנעשו שובבים מלשון וילך שובב בדרך לבו, teshuvah vetikkun. tashuvu vetidbeku yachad. Right, so we generally assume and lechora this is certainly the peshuto shel mikra, the meforshim is coming to tell us on another another level that that shovavim is an adjective, right? So shuvu banim shovavim, so we generally translate as repent wayward children, wayward sons. So shovav is an adjective modifying banim. But the way the Me’or Einayim is teiching the pasuk, so shovav רוצה לומר דברים שנעשו שובבים tashuvu vetidbeku yachad, shovav is the object of shuvu, right? It’s not the adjective modifying banim, it’s the object of shuvu, meaning tashuvu vetidbeku yachad things which shouldn’t, which need to be combined again. Be medabek the the midos nefulos with the madrega elyona, be medabek the madrega tachtona laelyona. That’s what it means shovavim is the object of one’s avoda. אמנם יש שלא זכה לדעת אפילו בי"ג שנה ונקרא קטן. והאדם שאין לו דעת מתפתה אחרי יצרו.
If a person doesn’t have have da’as, he doesn’t know how how to be mechaber again, whether the examples we’ve had previously, the mida of hispayeros, the mida of of cheshek, he doesn’t know how to be mechaber that to a madrega elyona, so then he’s just mispateh acharei yitzro. Okay, we’ll stop here.