Hi, good morning, Rabasai. Good Voch. I hope everyone is well. Michtav Yud-Ches. We'll focus just on one idea in the beginning of the michtav, at least for today, בלי נדר אם ירצה השם. תשובה על שאלותיך הכלות. Your penetrating questions. על כגון זה נאמר ישמע חכם ויוסף לקח ולמען יהיו לכלות אותך חביב דבריך אצלי הנה נקבתה התשובה בכתב. למען בהירות הענין.
For sake of clarity, הנני מוצא לנכון להקדים את המוח להשיב מקודם נוגע לשתי פרשיות דקריאת שמע.
Ein hachlev, one should not confuse, one should not interchange the following two concepts: המושג כלליות כנסת ישראל, Knesses Yisrael as a whole, vehamusag tzibur. כלליות כנסת ישראל וציבור תרי מילין הן הוא. כלליות כנסת ישראל עניינה היא תפיסת כל האומה כולה.
In Rav Hutner's lexicon, so when he refers to Klal Yisrael, Knesses Yisrael, so he adds that word klaliyos Knesses Yisrael. Me'reshisa ve'ad achrisah, from its beginning at Ma'amad Har Sinai ad acharis hayamim. הכוללת כל קומת הדורות וכל הנשמות של ישראל כיחידה אחת.
They all constitute one entity. U'le'umas zos, distinct from this, there's a different concept of tzibur, which is עניינה הוא עדת ישראל. Anytime you have a minyan, so that isn't all of Knesses Yisrael, it's as it were a local tzibur. במושג הציבור ייתכן עניין כמות. And and you can apply quantitative measurements to the to the musag of tzibur. ישנו ציבור גדול וציבור קטן. כלליות כנסת ישראל מופקע מגדר הכמות.
It doesn't lend itself to quantitative categories. אין למדוד בו גדלות וקטנות. היא יחידה אחת בלתי מתחלקת ונעשה הגדול.
This idea that Rav Hutner's touching on here of klaliyos knesses Yisrael, so it's an idea that I think the one who obviously independently develops it the most and articulates it is the Rav zichrono livracha. The Rav says you see reflected in various halachos, for instance, in the context of what happens if you have a קרבן שמתו בעליו? So for instance, if you have a קרבן חטאת שמתו בעליו. Someone achal cheilev b'shogeg, and he was mafrish a korban as a chatas to serve as the chatas cheilev, and then and then he died. So it's הלכה למשה מסיני that you just have to leave that animal alone and חטאת שמתו בעליו תמות. Okay, different korbanos have different dinim if the ba'alim die. In that context, the Rav calls the Gemara says that you can't have that even theoretically you can't imagine, there is no case of a קרבן ציבור שמתו בעליו. So why is that true? Again in this context tzibur is not being used in Rav Hutner's sense as in contradistinction to Knesses Yisrael; it's being used differently. Why can't you have a case of a קרבן ציבור שמתו בעליו? Again in theory, 150 years from now, well there's no one alive today who was alive 150 years ago. Presumably there's no one alive today who's going to be alive in 150 years. So the tzibur does die at a certain point, obviously it happens over a much longer span of time than than a yachid rachmana litzlan, but it does happen. Yet the Gemara says no, it doesn't happen. So the Rav says no, the pshat in that Gemara is because Knesset Yisrael isn't just the ag- isn't just an aggregate of yechidim. It's not sort of like a massive conglomerate of individuals, however X million Jews bli ayin hara alive today. So it's- it's like a massive massive partnership. No, rather the pshat is that- that Knesset Yisrael, the- the phrase the Rav uses in- in- in his- in an English essay where he talks about this, is its own metaphysical entity. Its own metaphysical entity. That- that's what Rav Hutner has a similar idea here, ke-yichida achas, right? And- and- as the same Knesset Yisrael as that stood at the- the- the foot of Har Sinai. Knesset Yisrael is- is an immortal metaphysical entity which we as yechidim belong to. But the reality of Knesset Yisrael is- is greater than even all the yechidim who at any one moment in history are the ones in olam hazeh who represent as it were Knesset Yisrael. This is something which not only- appears in halachic contexts but- but also it's something which beyond specific halachic contexts, it's something which has really profound implications. Parenthetically the Meshech Chochma has this idea also. The Meshech Chochma in Parshat Devarim commenting on the haftara of Shabbat Chazon, so the navi says, לא תוסיפו הביא מנחת שוא, excuse me, לא תוסיפו הביא מנחת שוא קטרת תועבה היא לי. So when- when the navi is- is rebuking them for their sins, so the navi singles out- singles out don't bring any more menachos. It's all- it's all a shav. Given your chata'im the menachos you're bringing are all a shav. Why- why menach- why menachos more than- more than a korban olah, more than- more than anything else which was al gabei mizbe'ach? So the- the Meshech Chochma says, very- he's wearing his Meshech Chochma hat here, says very beautifully, says the halacha is that a mincha, a yachid can bring a mincha, the tzibur brings a mincha, but there's no such thing as a minchat hashutfim. No such thing as a minchat hashutfim. An olah for instance you can have an olat hashutfim. You can have two people can be shutfim in a korban olah. But by a mincha the Torah says a yachid can bring a mincha, or a tzibur can bring a mincha, but not shutfim. So you see the tzibur again is something distinct. Tzibur's not just a shutfus that involves that incorporates every Jew who's alive. It's not just a mega-shutfus, it's not just the biggest shutfus imaginable. But- but the tzibur again is its- a shutfus means that yechidim as such, qua individuals, are part of a partnership. And what Knesset Yisrael represents, again tzibur not the way Rav Hutner's using it, but tzibur as the way Rav Hutner would be using Klal Yisrael Knesset Yisrael, tzibur represents again a single indivisible metaphysical entity which encompasses all- all Yisrael bemeshech hadoros. So the- the navi is telling them, given the strife that exists amongst you, given the lack of achdus, so you don't- you don't- you're not cohesive the way a Knesset Yisrael is supposed to be. It's not a bechina of vayichan sham Yisrael. It's not כאיש אחד בלב אחד. You act in a way that- that contradicts, that violates this overarching again metaphysical oneness, this metaphysical entity. So when you bring a mincha, it- as allegedly as a minchat tzibur but you don't act in in such a way. That's a crucial distinction Rav Hutner would say between a mega partnership, but a partnership is between yechidim. You can have two partners in a business, you can own stock in a business and there can be thousands of stockholders, so you can imagine hundreds of thousands or millions. but but everyone is a yachid. In Knesses Yisroel there is a yechida achas, there is this metaphysical reality, metaphysical entity of Knesses Yisroel. One profound application or context in which to think about this, the Rambam after in in the Hakdama to Perek Chelek after listing the Yud Gimmel Ikkarim. So the Rambam says, כאשר יהיו ביד אדם כל אלה היסודות ואמונתו נכונה בהם הרי הוא נכנס בכלל ישראל.
If a person adheres sincerely, genuinely, correctly to the Yud Gimmel Ikkarim, so הרי הוא נכנס בכלל ישראל. He's considered again not just a Jew for purposes of if he's mekadesh an isha that shemikusdeshes, but spiritually also. A Yisroel on on every level. And whatever aveiros he does Rachmana litzlan and whatever onshim he has to suffer for those aveiros, but יש לו חלק לעולם הבא. However says the Rambam, ואם נתקלקל לאדם יסוד מאלה היסודות הרי יצא מן הכלל וכפר בעיקר.
Fascinating that the Rambam says that we sort of think of of that if a person is a kofer so Rachmana litzlan he loses his chelek l'olam haba. And that's correct, but conceptually there's actually another step in that process. There's another link in the chain. Conceptually if a person's a kofer הרי הוא יצא מן הכלל, he's no longer bichlal Yisroel. And he loses his chelek l'olam haba. What first of all what is the pshat? Where did the Rambam get that from? So let's I don't know, a chacham's supposed to answer ראשון ראשון ואחרון אחרון, but I don't know, either I'm not acting with chochmah or the mishna in Perek Chelek that the Rambam's commenting on says כל ישראל יש להם חלק לעולם הבא. Okay, so what does that mean? Every Jew's a chelek l'olam haba. Then toch k'dei dibbur the mishna says ואלו שאין להם חלק לעולם הבא. It tells us exceptions. So it's not true that כל ישראל יש להם חלק לעולם הבא. It doesn't say כל ישראל יש להם חלק לעולם הבא chutz. No, it says כל ישראל יש להם חלק לעולם הבא and ואלו שאין להם חלק לעולם הבא. So clearly the Rambam learned pshat, you take a look at the Tiferes Yisroel and remember whether he attributes this to the Rambam, but the Tiferes Yisroel notices this also. Clearly the Rambam learned pshat no, it's taka a rule which has no exceptions. כל ישראל יש להם חלק לעולם הבא, no qualifiers, no modifiers, no exceptions. Ay, but there are people born Jewish אין להם חלק לעולם הבא? No, that's because what they do on a certain level is mafki'ah the shem Yisroel. And that's that's where the Rambam gets this from. So what that means is as long as a person does Rachmana litzlan doesn't do anything, if a person doesn't do anything to be mafki'ah that shem Yisroel, so then the default is that יש לו חלק לעולם הבא. The pshat in that is is because Knesses Yisroel is immortal. Knesses Yisroel is immortal. All the neshamos that are subsumed within that metaphysical entity of Knesses Yisroel are immortal. The only way again yechida achas, a yechida achas from me'reishisa v'ad achrisah, the only way a person can Rachmana litzlan lose the chelek l'olam haba is to lose the shem Yisroel. And that's one of the implications or one of the contexts in which this this idea surfaces. Okay we'll stop here for now. I think most probably בלי נדר אם ירצה השם we will resume at 12 o'clock. There is a slight chance that the 12 o'clock won't happen today but most likely אם ירצה השם בלי נדר it will on the regular schedule. Okay rabbosai have a good productive morning, be well, be safe, thank you kol tuv.