אבל באמת תהיה התשובה מהאדם אומר בזה כי תיתכן לו אחר הקדמות ידיעותו בשבע דברים והראשון שידע גנות מעשיו ידיעה ברורה כי אם לא יתברר לו זה ויהיה מסתפק או שוגג בלתי מזיד לא תיתכן החרטה ממנו עליו ובקשת המחילה בו כמו שכתוב כי פשעי אני אדע וחטאתי נגדי תמיד והשני שידע אופן רוע מעשהו וגנותו כי אם לא יתברר אצלו כי מעשהו רע ומפעלו אינו טוב לא יתחרט עליו ולא יקבל תנאי התשובה ממנו ודינו בו כדין השוגג ואשמתו סמויה ממנו כמו שנאמר שגיאות מי יבין מנסתרות נקני.
Well, what's the difference between these two, the first two of the seven here that the Chovot HaLevavot is listing? What's the difference between שידע גנות מעשיו ידיעה ברורה and שידע אופן רוע מעשהו וגנותו? So, I'm not really sure. If you take a look at the Lev Tov, I think he understands it differently than what we're about to say. I'm not sure that what we're about to say is correct. But it could be that what he means is as follows: In order for a person to have hakarat hachet, so (a) he has to know about the chet. Let's take the example of lashon hara. So in order to have hakarat hachet for talking lashon hara, so (a) a person has to know that there is an issur lashon hara. (b) A person has to know what qualifies as lashon hara. So a person, if a person doesn't know there's an issur lashon hara, he's certainly not going to do teshuva for having spoken lashon hara. If a person knows there's an issur lashon hara but makes the, what Chafetz Chaim said, you know, in his day was a very widespread mistake that he did so much to dispel, which is that if it's true, it's not lashon hara. If a person is under that mistaken impression, so then (b), even though he knows there's an issur lashon hara, but he doesn't know that what he did qualifies and violates that issur. I'm not sure if that accounts for all the words here, but maybe הראשון שידע גנות מעשיו ידיעה ברורה. It's clear, he understands unequivocally that there's an issur. And (b), he understands השני שידע אופן רוע מעשהו וגנותו. Now again, the lashon ma'asehu makes it sound like there's more to what he's saying than what we just said, but again, there too, maybe what it means is... I don't know, I don't know, I'll eye it over, eye it over, I'm not sure, I'm not sure. Maybe that's what it means. I mean the idea is obviously certainly true, whether that's what the Chovos HaLevavos is referring to, I don't know. והשלישי שידע בבירור הגמול על מעשיו. For a person to be aroused to teshuva, he has to know that there's a din vecheshbon. He has to know that Hakadosh Baruch Hu is noten sechar tov leshomrei mitzvosav and he's ma'anish to the one who is over al mitzvosav rachmana litzlan. כי אם לא ידע זה אין הצער מביאו אלא החרטה עליו,
however, וכשישבר אצלו כי הוא עונש עליו יתחרט אחר כך ויבקש המחילה, כמו שכתוב כי אחרי שובי נחמתי, ואמר סמר מפחדך בשרי וממשפטיך יראתי.
So the meforshim here suggest that the Chovos HaLevavos is bringing a raya from the it's the second half of the pasuk. Acharei shuvi nichamti, v'acharei hivad'i, the end of the pasuk is safakti al yerech. Right, after I was informed, after I became aware, so safakti al yerech. And that the Chovos HaLevavos is donen pshat, acharei hivad'i about the onesh that one is liable for, for the the onesh, so it was something that was a source of great tza'ar. Lechora here what one sees reflected something the Chovos HaLevavos will talk about later, right? Kayadu'a, the Gemara in Yoma distinguishes between the there are two types of teshuva, there's a teshuva meyira, there's a teshuva mei'ahava. And the Chovos HaLevavos here seems to be operating only with the only type of teshuva is teshuva meyira because he says if a person won't have that samar mipachdecha besari, if he won't have that that fright of his liability for onesh, he won't do teshuva. But what do you do with the other type of teshuva, the there's a teshuva mei'ahava also? So יתכן לפרש כפי שאומר, if you jump ahead for a moment, again if if you have it in the same volume, so go to Sha'ar Ahavas Hashem, it's the last of the she'arim in the Chovos HaLevavos, to the psicha. In this edition, if you're using the same edition, it's it's page shin yud ches and and it's a new paragraph, והרבה פעמים מקדים הספר זכר יראת אלוהים. It's a few, maybe three or four paragraphs into the psicha, והרבה פעמים מקדים הספר זכר יראת אלוהים על אהבתו כמו שאמר ועתה ישראל מה ה' אלוהיך שואל מעמך.
So the Chovos HaLevavos writes, ואמר ואת ה' אלוהיך תירא ואותו תעבוד וחייב הדין להקדים היראה על האהבה באלוהים.
Right, din, logic dictates that the Torah always has to first present the mitzvah of yiras Hashem and only afterwards to speak about ahavas Hashem, מפני שהיא תכלית הפרישות וסוף הרחוק והקרובה. especially want to hone in on ואי אפשר שיגיע האדם אליה אלא אחר שתקדם יראתו ופחדו מאלוקים יתברך.
Real ahavas Hashem says the Chovos HaLevavos is only possible building upon a foundation of yirah. A person can't bypass yirah. A person can't sort of you know leapfrog from I don't know from whatever the you know the starting line is of avodas Hashem and you know just leapfrog to ahavas Hashem. ואי אפשר שיגיע האדם אליה meaning ahavas Hashem אלא אחר שתקדם יראתו ופחדו מאלוקים יתברך. So takah that's what we have reflected here also that ein hachi nami the Chovos HaLevavos is operating only with teshuva mi'yirah because for a person to begin doing teshuva he, the same way the yiras Hashem has to precede ahavas Hashem, one who's in need by and large in in most cases one who has can who, as we do, can relate to too many of the al cheits and too many of the the ashamnus, you know certainly there is the yirah is also still deficient. So teshuva mei'ahava is not there's nothing to talk about. You can't start with teshuva mei'ahava. You have to start with teshuva mi'yirah. And that's why the Chovos HaLevavos takah says no, to do teshuva there has to be a yirah because initially a person's going to do a teshuva mi'yirah. You have this theme is widespread in sifrei Chassidus that reflecting this sequencing that Rosh Hashanah and Yom Kippurim are a time for teshuva mi'yirah and that Succos is a time for teshuva mei'ahava. But it reflects again that same idea that there are no shortcuts. A person doesn't just, again, a person can't just leapfrog to ahava without the first cultivating and establishing the foundation of yirah. הרביעי שידע שהוא שומר עליו ונכתב בספר עוונותיו ולא יעבור עליו העלם ולא שכחה ולא הנחה.
Nothing is hidden from Hakadosh Baruch Hu so he's aware of everything. V'lo shichcha and it's not as if with a human being so the human being could initially be aware but then forget. ואין שכחה לפני כסא כבודך. V'lo hanacha. V'lo hanacha means what the Gemara in Bava Kamma says that a person macht zich to say Hakadosh Baruch Hu is a vatran. Hakadosh Baruch Hu's middas hachessed v'harachamim doesn't express itself doesn't translate into Hakadosh Baruch Hu being mevater that oh it's no big deal you can forget about all the cheit. No the middas hachessed v'harachamim is that Hakadosh Baruch Hu offers us encourages us בא לטהר מסייעין אותו facilitates our doing teshuva but that's how the middas hachessed v'rachamim express themselves not through vitur not that Hakadosh Baruch Hu just okay we'll okay ma'avir rishon rishon maybe that works once or twice but beyond whatever the midda of ma'avir rishon rishon entails beyond that so Hakadosh Baruch Hu is not mevater that's what. ולא הנחה כמו שנאמר הלא הוא כמוס עמדי חתום באוצרותי. ואמר ביד כל אדם יחתום לדעת כל אנשי מעשהו. כי אם יחשוב כי הוא מופקר ואין עונש שמו עליו לא יתחרט ולא יבקש המחילה בו. מפני איחור עונשו עליו,
right, a person will mistake, he'll mistakenly interpret the fact that he hasn't been punished, ichur onsho, he'll mistakenly interpret that he's not going to be punished. And again, given that we need to be jump-started by yira, we can't be jump-started by ahava, we need to be jump-started by yira, so this is part of the engendering the yira, that recognition. כמו שנאמר אשר אין נעשה פתגם מעשה הרעה מהרה על כן מלא לב בני האדם בהם לעשות רע. והחמישי שידע באמת כי התשובה אופן רפואת מדווהו.
The tshuva is the cure to his illness that it will heal him. Vehaderech, and the tshuva is the derech el haarucha, right? Arucha umarpeh, right? Arucha is similar. והדרך אל הארוכה מרע מעשהו ומהפסד מפעליו שבו יתקן טעותו וישב אבידתו.
The Rav has in one of the drashas in Al Hatshuva how the navi, the nevi'im use the mashal, they refer to tshuva as refuah. The cheit constitutes a spiritual illness and the tshuva is the refuah. שובו בנים שובבים ארפא משובותיכם, maybe there, but you have in various psukim you have this mashal of tshuva being depicted as refuah, which is what the Chovos Halevavos is reflecting here as well. כי אם לא יתברר אצלו זה. If a person won't recognize and believe in the koach hatshuva and koach hatshuva to be mechaper as well, so then יתייאש מכפרת הבורא יתברך ומרחמיו. So he'll despair, he'll be despondent, and that will inhibit his doing tshuva. Same idea that the Ramban has in his Hakdamat Sefer Devarim. Ramban says that's the pshat in the posuk in the Shir Hama'alos of כי עמך הסליחה למען תיוורא. What does that mean? That Hakadosh Baruch Hu, you forgive, right? Forgiveness is with you, למען תיוורא so that you will be feared, so that we'll have yiras shamayim. Ramban says the same idea as the Chovos Halevavos has here in this paragraph that if we didn't believe in the possibility of attaining mechila, slicha, and kapara, so then we would be misyayeish, we would figure we're doomed anyway, so what's the point? And there would be a sense of yei'ush. That's what the Chovos Halevavos is saying here as well. כי אם לא יתברר אצלו זה יתייאש מכפרת הבורא יתברך ומרחמיו. ולא יבקש ממנו המחילה ממה שקדם לו ממעשיו הנפסדים.
If he doesn't think he's going to attain it, he's not going to pursue it. כמו שאמר כן אמרתם לאמר כי פשעינו וחטאתינו עלינו ובם אנחנו נמקים ואיך נחיה? והייתה התשובה על זה מהבורא על ידי נביאו חי אני נאום ה' אלוקים אם אחפוץ במות הרשע כי אם בשוב רשע מדרכו וחיה.
Okay, we'll stop here.