Good morning rabosai, I hope you're all well. michtav yud zayin. Maybe we will begin in the third paragraph here. והאמת ניתן להאמר כי אגב קריאת הדברים הללו michtavcha, how moving your meeting was with your family overseas, נצנצה בי המחשבה דלקמן. The following thought blossomed. הלכה פשוטה היא שמבשר לאדם ששועבד לאחרים כי נגאל משיעבודו.
If we'll bring good tidings to a person, a person who until this point has been enslaved or some other form of shibud, הרי עיקר הבשורה יהיה בזה שזכה שוב בחירותו. So the essence of that besora tova, of those tidings, is that he has attained his freedom. ובמקום התלות בדעתם של אחרים and instead of being subjected to and subordinated to other people's whims and wishes, הרי הוא מעכשיו מולך על גורלו. He can now determine his own destiny. ועיקר הנחת רוח של האדם הזה תהיה שאינו נזקק עוד אל הזולת
and the sense of contentment that the person will have is that he's no longer dependent, that he's now independent. ואילו בחומש מצאנו שיציאת העבד לחירות ביובל באה בצורה של איש אל משפחתו תשובו.
The way the Torah tells us that an eved kenaani goes free in yovel is not, it doesn't sort of speak directly to that fact, it doesn't state that fact directly that the eved goes free, but rather it says he returns to his family, to the freedom rather than the essence of the freedom. So why would the Torah be seemingly focusing on a corollary rather than the ikar itself? ובוודאי שזה נראה לנו כהפיכת הסדר והדגשת הטפל בתור העיקר.
It would seem again there are many many corollaries and many many expressions to freedom, each one of which is again is just a corollary, it's just which would seem in the overall scheme of things to pale in importance as opposed to the real yesod which is the freedom, וממילא הורדת העיקר לדרגת טפל. ואם בכל זאת זה לשון הכתוב
but as this is the way the Torah does present the fact that the eved goes free, למדים אנו מכאן שהשיבה אל המשפחה נוגעת היא בעצם נקודת החירות.
So apparently this isn't just a corollary, this directly expresses the cheirus. What does that mean? תוכן עניין כך הוא. teivas dror, וקראתם דרור בארץ לכל יושביה, the Torah says about the shnas hayovel, פירשו בו הראשונים שהוא מלשון דור הולך ודור בא. So lashon dror again, you shall proclaim freedom throughout the land, וקראתם דרור בארץ לכל יושביה. So the word dror meaning freedom etymologically is related to the word dor meaning generation, דור הולך ודור בא. והנראה בכוונתם כי תיבת דור יש בה התאמה של חליפות הזמנים.
When you speak of a generation, so you're intimating the passage of time, right? A generation comes, a generation goes. This generation, this generation implies as distinct from the generation that preceded, from the generation that followed, so the semantics of the word dor generation imply passage of time. לכל אוזן שומעת עניינו של דור מצביע על תנועה ששוטפת חולפת.
Again, motion, which is moving and transient. ומכאן הקירוב עם מושג דירה כל מר דק דייר ולא בעל הבית,
right? Someone who's a tenant, so then his connection to this house is temporary, something which is cholef and over because he just has a lease and whenever the landlord wants, the landlord doesn't have to renew the lease. Umikan hachorus hapnimi במילים דור הולך ודור בא תנועה שוטפת חולפת עוברת. So דור הולך ודור בא again implies that transience, the transitory nature. Ulumat zot dror הוא היסוד המתמיד הקיים תמיד מתחת לכל החליפות ולכל התמורות.
Dror represents that which is constant and unchanging amidst all the constant change, amidst the constant flux. מפני שהכפל של הרי"ש, the doubling of the reish, dror, מורה שהוא כולל גם את הדור ההולך וגם את הדור הבא.
This is something that encompasses both both generations. שכן הוא הכלל בחכמת לשון הקודש, this is an insight into how lashon hakodesh expresses ideas, שכל כפל אות מורה על תקיפות וחיזוק העניין. Doubling a letter or letters indicates the strength of something. Let's say some understand what when the Torah talks about והיה הנגע אדמדם או ירקרק. So the Torah doesn't say והיה הנגע אדום או ירוק, but the Torah doubles, here it's not doubling one letter, it's doubling a pair of letters, adamdam o yerakrak. So one of the pshatim in that is that it's a deep red, it's a deep whatever color yarok is, green, yellow, whatever yarok is. It's a deep, it's a deep yarok. That's what Rav Hutner's saying also, this klal of what the doubling of a letter indicates, chizuk hainyan. וזהו עומק פירוש מילת דרור המובן חירות. What is how does the word dror, which means that which is unchanging despite the flow and flux of generations, what how does dror, how does that mean freedom? מפני שהיסוד הבלתי משתנה באדם הוא חירותו. That the unchanging fundamental principle of a person is his freedom. שהאלוקים ברא את האדם ישר כי לי בני ישראל עבדים ולא עבדים לעבדים ורק הודות לחשבונות הרבים שביקשו בני האדם מפסיד הוא האדם את חירותו נמכר לעבד ונעשה עבד לעבדים.
And it's only again paraphrasing the pasuk in Koheles of אלוקים עשה את האדם ישר והם ביקשו חשבונות רבים. It's only because of something which encroaches upon that natural state of freedom, something which forfeits the a ganav who was nimkar bignivaso. ומשיבה את כל הדברים לעצמיותם הבלתי משתנה, the yesod of yovel is that it overrides all the everything that's transient. Let's say a person bought a field. So Hakadosh Baruch Hu really divided the nachala in Eretz Yisrael amongst the shevatim. That's what's permanent and abiding. When a sale happens בזמן שהיובל נוהג, so again, it's something which is temporary, something which is transient because really this is the nachala of Shevet Reuven, really this is the and within Shevet Reuven of such and such a mishpacha, really this is the nachala of Shevet Shimon and within Shevet Shimon of such and such a mishpacha. That's what's permanent and abiding. Yovel reinstates that. It sweeps away, it brushes aside all the temporary changes which have sort of encroached and been superimposed on that which is abiding. והיא מחזירה שדות לבעליהם והמשובדים לחרותם. And on this, כתבה התורה על שנת היובל וקראתם דרור. Now here, a footnote ties it in with his original question, ועל זה כתבה התורה על שנת היובל וקראתם דרור של עבדים ביובל נובעת היא מצד החזרה לשורש לכן קראה הכתוב בשם איש אל משפחתו תשובו.
Leharos, it could have been lehoros, but leharos שאין הזכייה בחרות כדרך הרווחים האחרים שאדם מרויח אלא שזהו להפך איבוד ההפסד. ואיבוד ההפסד הוא השיבה אל הרעננות המקורית איש אל משפחתו תשובו.
Every other dividend that comes a person's way is something where a person is acquiring something new and something additional. Cheirus is unique in the fact that cheirus really is the underlying default position and cheirus just means that when things are not that there's something new which comes a person's way, but the old is reinstated, that the original primal status which has been interfered with through the flux of time, that original condition and state of affairs is reinstated, that things return el hashoresh. That's what the Torah's depicting. איש אל משפחתו תשובו is the Torah's way of saying that the cheirus is not something new which is acquired, but it's something old which is being reinstated. The way cheirus is attained is not by acquiring something new, but by doing away with a hefseid, by canceling, by annulling a hefseid which interfered with the cheirus, which is the normal original state of affairs. And that's why the Torah depicts the cheirus as returning to one's roots, איש אל משפחתו תשובו because at his core, so that's the natural state of a person. Hayesod hadvarim is important beyond. the context of giving us insight into shnas hayovel and the cheivus of shnas hayovel. Gemara in Berachos says that Ribono Shel Olam that גלוי וידוע לפניך שברצוננו לעשות רצונך ומי מעכב שאור שבעיסה.
Actually mentions two things: se'or shebe'eesa and v'shibud malkhuyos but we're focusing on the first. What does that mean? So the se'or shebe'eesa kayaduah refers to the yetzer hara. The yeast that makes the dough rise. Yetzer hara is what makes a person swell with pride, with ga'avah, with ta'avah, etc. which is why se'or is a metaphor for the yetzer hara. So what this Gemara is saying is basically the same type of idea that we were just learning here in this letter, dehainu that the normal state of affairs is that a person does have a natural desire to be oved Hashem, to do ritzon Hashem. נשמה שנתת בי טהורה היא and memaila what the neshama naturally desires, what the neshama naturally wants is to do ritzon Hashem. That's the shoresh hadevorim but what happens is that there's a crust on top of it, that something gets superimposed. And what a person needs to do is remove that crust, remove that barrier, again what in the leshonos of this letter a person is looking not to be marviach something new, he doesn't need to create within himself a new ratzon, he just needs to accomplish eebur hahefsed. He needs to counteract the hefsed. He doesn't need to generate, to create that ratzon. No, that ratzon is there. רצוננו לעשות רצונך ומי מעכב שאור שבעיסה but I have all kinds of taivos which obstruct that ratzon. I have all kinds of weaknesses and atzlus, all kinds of things that obstruct that ratzon. But fundamentally, fundamentally, it's ritzoneinu laasos retzonecha. A person doesn't need to create that ratzon, he needs to try the same way a person doesn't need to transform himself into a ben chorin, well he is fundamentally a ben chorin. But there are things that get there are layers that accumulate of hefsed which interfere with the cheivus and in the case of Yovel so then the Torah returns everything l'shoresh hadevorim. It's an eebur hahefsed, so that's what a person needs to do as well. The more a person is able to minimize the effect of the se'or shebe'eesa upon himself, so then the more naturally that ratzon that's there, the more there's eebur hahefsed, so the more naturally the ratzon that's there will manifest itself and will chart a course for a person in his life. Okay so we'll stop here for now rabosai have a good productive morning b'li neder im yirtzeh Hashem we'll resume around twelve o'clock with Avos for today. Kol tuv rabosai be well.