Transcript

So we've asked a kasha where we've been metavech the Nefesh Hachayim and really more accurately what the Anshei Knesset HaGedolah have in mind in citing the pasuk of לעושה אורים גדולים כי לעולם חסדו as a prooftext for the fact Hakadosh Baruch Hu is המחדש בטובו בכל יום תמיד מעשה בראשית. You pointed out that clearly you see from Chazal in the sugya you mentioned in Masechet Berachos that what we call the present in context of berachos, Chazal emphasize the fact that it's משמע לשעבר ולאתיד לבוא. That L'Oseh can mean one who is currently forming or making or creating, or it can mean the creator, the former. And clearly that is how it's intended. That's how it's intended in Berachos, we saw in the sugyas, and that's how it's intended in this kapitel also. The same kapitel has the Makeh Mitzrayim Bevchoreihem. But l'chora the p'shat again, הן בנוסחא אנשי כנסת הגדולה הן בדברי הנפש החיים is the following. So why take, given the fact that the emphasis, let's first talk about the p'shat side of this fact Nefesh Hachayim is talking about in terms of Hilchos Berachos, in terms of matbei'a haberacha. Given the fact that Borei Pri Ha'etz is supposed to mean mashma l'she'avar and Borei Pri HaGafen, Borei Pri Ha'adamah, all these things, המוציא לחם מן הארץ are also supposed to mean mashma l'she'avar. So why take a לשון המשתמע לשני פנים? Why not say ברוך אתה השם אלוקינו מלך העולם, Bara Pri Ha'etz, Bara Pri Ha'adamah, Bara Pri HaGafen? Why take a lashon that lends itself to misunderstanding? Probably if we'll look at translations we'll find someone who translates 'who creates' instead of 'creator', which again l'chora not an accurate translation. So the p'shat is, is that while Chazal emphasized the fact again in those sugyas you mentioned that it's mashma l'she'avar, and that is an indispensable mashma'us because Birchos Ha'nehenin are a beracha on bri'as ha'olam, that's what Chazal wanted, that when we say Borei Pri Ha'etz, Borei Pri Ha'adamah, Borei Pri HaGafen, it should be a beracha on ma'aseh bereishis. But l'ma'aseh the advantage of Borei as opposed to Bara is that it also does mean the present. And that l'chora there's a kavannah kfulah in the berachos. The kavannah kfulah exactly this idea which the Nefesh Hachayim is talking about in perek bet,

והוא יתברך שמו כמו בעת בריאת העולמות כולם ברא והמציאם הוא יתברך יש מאין.

There's a ma'aseh bereishis which is l'she'avar, there's a ma'aseh bereishis that happened ה'תשע"ט years ago. But

כן מאז כל יום וכל רגע ממש כל כוח מציאותם וסיבת קיומם תלוי רק בפיו יתברך שמו משפיע בהם ברצונו יתברך כל רגע.

But there's also a recreation every moment. And there's a kavannah kfulah. So when you say Borei Pri Ha'etz, so what's the correct translation? So again the ikkar is, the ikkar is it's indispensable that it has to mean creator of. But the fact that it also means who creates is also part of the kavannah. V'yitachen that's what Chazal had in mind in the in the beracha of Yotzer Or when we quote the raya L'Oseh Orah Gedolim. The raya is not that L'Oseh can only mean past. The raya is not that L'Oseh can only mean present. The raya is that it...

והראיה מפורשת כמו לעשה אורים גדולים שלא אמר עשה אלא עושה

meaning if all you want to say is past so why are you takke saying it? But it's true that oseh can and does have that meaning as well, but why not just use the word that unambiguously and unequivocally means that—say asah? Ella mah, it must be that what you wanted to mean is you wanted to mean both. And that's the hafraish. Okay, what about למשיב הרוח ומשיב הגשם? That's not a kasha. You're going to have the symmetry in the lashon you use from one pasuk to the next, so that's not a kasha. Okay. What about bruchos that aren't relevant for the present tense or they're clearly only referring to You being the machayeh meisim? So what's the question? Meaning that lashon isn't relevant to the present tense, so it's only relevant as Him being the one who acts. Presumably the lashon habrucha is not relevant to that present tense necessarily. So why else can we assume that it is? So I mean, mechayeh meisim, there is no mechayeh meisim now. It's a bit, it's a bit, it's an atid. In terms of something like mechayeh meisim, so it could be, and there wouldn't be anything wrong if the answer were again to have a certain consistency. It just so happens there, I think if you take a look in some of the

meforshim—אתה גבור לעולם ה' מחיה מתים אתה להושיע משיב הרוח ומוריד הגשם מכלכל חיים בחסד מחיה מתים—the

repetition. Some say that there's an allusion in the bracha also to the techiyas hameisim that happens every morning when a person wakes up. So it could be that it's not just for the symmetry and consistency, but there's too, but there's a present tense which is intended. Where did we leave off? Did we finish Perek Gimmel? We didn't finish Perek Gimmel? We finished Perek Gimmel. Zos Toras Ha'adam. Kol ish Yisrael,

אל יאמר בלבו חס ושלום כי מה אני ומה כוחי לפעול במעשי השפלים שום ענין בעולם.

When gedolei olam spoke, speak, wrote, or write, so a) it's with so much that they know that they're distilling and with such precision. So it's clear here, again, whatever, whatever the additional omek is, that the Nefesh HaChaim here is telling us the following: This reality that a person's actions, basically Hakadosh Baruch Hu placed Adam in such a place in the briah that as it were, Hakadosh Baruch Hu gave him a blank check and said, I'm signing over that koach of Elokim, I'm creating you betzelem Elokim. So that describes and defines the briah of Adam Harishon. And yet, it's quite... It's quite clear, as this perek is about to say, for instance, if you take a look at the bottom paragraph:

כי נבוכדנצר וטיטוס לא עשו במעשיהם שום פגם וקלקול כלל למעלה כי לא להם חלק ושרש בעולמות עליונים שהיו יכולים לנגוע שם כלל במעשיהם.

Nebuchadnezzar and Titus could only destroy the physical Beis Hamikdash of this world. In no way could their actions affect the olamos elyonim because again, remember the moshal we gave, that when a person's actions affect the muscles on the limbs involved. So if you move your arm, so you may strengthen your arm, you may chas veshalom hurt your arm, but you're not going to affect my arm, you're not going to affect your leg. Gentiles have no, there's no spiritual muscle lamaila that they're exercising, that it's going to be affected by what they do. They inhabit and therefore can only impact olam hazeh. אין להם חלק ושרש בעולמות. Again, this isn't implying anything about whether the chasidim umos ha'olam yesh lahem ain lahem. כי לא להם חלק ושרש בעולמות עליונים. They don't have a shoresh, again, a shoresh of their neshamah in the olamos elyonim, so that by acting, again, they're exercising and affecting that shoresh, which is why Nebuchadnezzar and Titus like any nochri can't affect and don't affect the olamos elyonim.

שהיו יכולים לנגוע שם כלל במעשיהם. באקשי בחטאינו נסמעת ותש כביכול גבורה של מעלה.

Our chata'einu weakened keveyachol hagvurah shel ma'ala. Hamikdash Hashem tim'u keveyachol hamikdash ha'elyon, meaning we, we.

ועל ידי כך היו כח לנבוכדנצר וטיטוס להחריב המקדש של מטה המכוון כנגד המקדש של מעלה.

Kmo she'amru raboseinu zal kimcha tchina tchinat. You, Nebuchadnezzar, you ground up flour that was already nitchan, that was already ground up, meaning what you did was almost a foregone conclusion. בית המקדש של מעלה had already been destroyed and that's how you were able to impact the

בית המקדש של מטה. הרי כי עונותינו החריבו מעלה עולמות עליונים הקדושים.

Our sins rachmana litzlan destroyed the

בית המקדש של מעלה והם החריבו רק נוה מטה. וזה ששיבל דוד המלך הרשע יודה כמוהו למעלה ובמוח עץ קדמוניות ביקש שיחשב לו כאילו למעלה בשמי מרום הרס.

Dovid Hamelech says no, the resha'im banu shel Adam, as though their chata'im reverberated lamaila אבל באמת לא נגע שם מעשיו כלל כנ"ל. And the question is, how is that possible, if this koach to affect olamos elyonim is what the Torah attests to by tzelem Elokim? So isn't that all of humanity? It's clear, clear, that at the very beginning of the perek the Nefesh Hachaim already anticipates the kasha and provides the teretz. וזאת תורת האדם כל איש ישראל. And it's clear that's what he has in mind and the answer is like the Gemara in Yevamos has the drasha, the Gemara talks about whether or not akum hametamei b'ohel.

וזאת התורה אדם כי ימות באוהל כל הבא אל האוהל וכל אשר באוהל יטמא שבעת ימים.

In that context, the Gemara has the famous drasha that אתם קרויים אדם ואין אומות העולם קרויים אדם. And it's clear that's what the Nefesh Hachaim means. That's what this sentence means. וזאת תורת האדם eina hachami eina hachami what I'm telling you is about the tzelem Elokim but what happened is that that ended up being restricted to kol ish Yisrael and the umos ha'olam, because of their behavior, because of their conduct, forfeited that tzelem Elokim. tzelem Elokim, that koach. And that's what he repeats again if you take a look on page zayin, again I apologize for those who are using a different edition, but the paragraph Vezos toras adam and vezehu she'hispallel David gam al zos יחרד לב האדם מעם הקודש. Why that phrase? Yechrad lev, Kol Yisrael. No, that’s what he’s emphasizing, יחרד לב האדם מעם הקודש. Lemaise you find something similar if you take a look in the Maharal, in his ספר פרקי אבות דרך חיים, so commenting on the Mishna of חביב אדם שנברא בצלם. So this is at one point, I’m jumping around here. So the Maharal writes as follows:

ואף שאמר חביב אדם אין זה כולל כל מין האדם.

Maharal, so listen to this, mamash meforush what we were just talking about.

כי כבר אמרו זל אתם קרויים אדם ואין האומות קרויים אדם.

Skipping. ולכך לא אמר חביב ישראל שנבראו בצלם אלהים. Skipping a little bit.

כי כאשר נברא האדם היה מעלה זאת לאדם ולנח אף כי אינם בשם ישראל נקראים.

However,

ואם אחר שבחר השם יתברך בישראל נתמעט הצלם הזה אצל האומות מכל מקום הצלם האלקי הוא שייך לישראל במה שהוא אדם.

You hear the Maharal's word? He says and that's mamash what the Nefesh Hachaim is being mechaven to as well. Meaning be'emes, it's not a tchuna Yisraelis. Be'emes, whenever you talk about the tchuna tzelem Elokim, it's a tchuna enoshis. Lemaise, lemaise, that tchuna enoshis, the way things nisgalgal after Avraham Avinu, so that tchuna enoshis is only אברהם יצחק יעקב זרע יעקב, Bnei Yisrael. So Vezos toras ha'adam, it's a tchuna enoshis, lemaise, Kol ish Yisrael, gam al zos יחרד לב האדם מעם הקודש. Okay, so back to the beginning of the text. So Nefesh Hachaim:

וזאת תורת האדם כל איש ישראל אל יאמר בלבו חס ושלום כי מה אני ומה כחי לפעול במעשי השפלים שום ענין בעולם. אמנם יבין וידע ויקבע במחשבות לבו.

First thing a person has to understand. Once a person understands, he can know something, he can have a yediya. Person can understand and know something but not necessarily internalize it. Not necessarily make it a part of himself that it's embedded in his awareness. Says the Nefesh Hachaim, no, this is a yesod. It requires havana, that's step number one, it requires discernment, understanding, to understand this, understand it be'amitos, says Rav Chaim. V'yeda, and then you'll know, but that's not enough. There's lots of things that we know but we don't necessarily internalize, not necessarily embedded in our awareness. And it's when that happens, that's when we sort of have the, I don't know, maybe the problem which is our biggest problem in life, which is the disconnect between what we know and what we do, what we believe and how we act. So how come what we do doesn't measure up to what we know and how we act doesn't measure up to what we believe? Because we know and believe, sincerely, sincerely, we know and believe, but it's not part of our awareness. So if it's not part of our awareness, then I'm sort of just If it doesn't shape and mold my instinctive reactions, so then I can believe one thing and I can act and react in a way that's inconsistent. So says Nefesh HaChaim, yaven veyeda, but that's not enough. יבן וידע ויקבע במחשבות לבו. It has to be something which is embedded in in our awareness

שכל פרטי מעשיו ודיבורו ומחשבותיו כל עת ורגע לא יאבדו חס ושלום ומה רבו מעשיו ומאוד גדלו ורומו שכל אחת עולה כפי שורשה לפעול פעולתה בגבהי מרומים בעולמות מצחצחות אור העליונים.

We imagine that for a person to be a ba'al hashpa'ah, so he has to, he has to give drashos and thousands of people come and and hear the drashos. And avada if he does that, then that is a tremendous hashpa'ah and and it is a tremendous potential kiddush Hashem. He has to, he has to write a book, he has to write a sefer which is going to be on the, excuse the reference, the New York Times bestseller list for weeks, for for months. So again, avada a person writes a sefer and and people learn the sefer, so there is tremendous, tremendous hafatzas HaTorah that he accomplishes. But says Nefesh HaChaim, a person just within his own daled amos, minding his own business, just getting up in the morning and davening the way he's supposed to daven, interacting with people the way he's supposed to interact, putting in an honest day's work, everything a person does is incredibly repercussive and impactful in in ways that can't be measured by olam hazeh dicke, visible and and tangible standards. And again here too the emphasis couldn't be more clear. אמר יבן וידע ויקבע במחשבות לבו, shekol, kol, an unbelievable, everything a person does reverberates, kol, kol, and not just כל מעשה דיבור ומחשבותיו, כל פרטי מעשה דיבור ומחשבותיו. Every every nuance, every detail, every every kotzo shel yud. כל שכל פרטי מעשה דיבור ומחשבותיו. Okay, so maybe, maybe when there's a full moon, maybe maybe kachatzos halaylah on Shavuos night. No, kol eis varega, kol eis varega.

ומה רבו מעשיו ומאוד גדלו ורומו שכל אחת עולה כפי שורשה.

And again that's the secret of how, again, because Hakadosh Baruch Hu created the world that way, that that again, the neshamah animates the body. The neshamah gives life to the body. So it means that when the body acts, so it's acting at the behest of, as a representative of, it's it's the, it's the neshamah which is responsible, which animates that action. So mimeila that's how the hashpa'ah is kifi shorsha. Again, the same way we said that the hashpa'ah on on this motion is kifi shoresh of this motion. The shoresh of this motion are my muscles over here. So the hashpa'ah of of this motion is kifi shoresh. If the spiritual reality is such that the shoresh of what a person does is again the neshamah which which animates, which gives life, so then the hashpa'ah is is there and then it it trickles down on on everything else.

שכל אחת עולה כפי שורשה לפעול פעולתה בגבהי מרומים בעולמות מצחצחות אור העליונים וקרוב לשמוע שגם זה בכל כוונתם זל.

Again, so we, we usually read it, דע מה למעלה ממך. And Nefesh HaChaim says no, read it,

דע מה למעלה ממך. רוצה לומר אם כי אינך רואה בעיניך

ha'inyanim hane'elamim.

אבל תדע נאמנה כי כל מה שנעשה למעלה בעולמות העליונים גבוהי גבוהים דע מה למעלה ממך הכל ממך הוא על פי מעשיך ולאותם על פיהם יצאו ויבואו ובאמת כי האיש החכם ויבין את זאת לאמיתה ליבו יחל בקרבו בחיל רעדה ושומו על ליבו על מעשיו ושלא טובים חס ושלום עד היכן המה מגיעים לקלקל ולהרוס בחטא קל חס ושלום הרבה יותר ממה שהחריבו נבוכדנצר וטיטוס.

But remember we gave the mashal. If a person breaks a window on the 50th floor, okay you broke a window on the 50th floor. But if a person causes a crack in the foundation of the building, so the physical action may have been the same but obviously the repercussions are kerachok mizrach mimaarav. I neglected to bring it in, but if you look in the next paragraph which we read already where he quotes the Midrash from Eicha Rabbah kimcha techina techinas. If you take a look in the very first kinah finished this morning from Elazar HaKalir. Shlomo HaLevi Alkabetz, Elazar HaKalir refers to this idea as well. He refers to it here not only begeder hadichuya. Something's a phrase like that in the kinah and basically it means that they knocked over a wall which was already leaning to walk over, to fall over. And the fence, the geder, was already pushed out of place. It's this idea of the Midrash Eicha Rabbah that Nefesh Hachaim explains, that Rabbi Elazar HaKalir refers to as well. Okay, so we read the next two paragraphs, so continuing here again in this edition on page Zayin with the paragraph גם על זאת יחרד לב האדם מעם הקודש. A person's heart, mind, should tremble again. It's a t'chuna enoshis which now is only found me'am hakodesh שהוא כלול בתבניתו כל הכוחות והעולמות כולם. That his spiritual profile, his spiritual profile includes within it all the various spiritual kochos. R' Chaim brings in the Nefesh Hachaim Sha'ar Beis Perek He שהן המה הקודש והמקדש העליון. Meaning this Beis Hamikdash of בית המקדש של מעלה. So that koach is also amongst others is present in, inheres in a person. Ha'adam me'am hakodesh והלב של האדם אמצעיתא דגופא וכלוליתא דכולא. The heart of the person v'choliyus hakol. Neged. Right, the blood that circulates all over the body, so it all goes forth and it's all a cycle which emanates from and returns to the heart.

והלב של האדם אמצעיתא דגופא וכלוליתא דכולא נגד בית קדשי קדשים אמצע הישוב אבן שתייה.

So the same way the Kodesh Kodashim is the place from which Hakadosh Baruch Hu as it were created the world. So it's the center and creation radiated outward from the Kodesh Kodashim from Even Shesiyah. So the same is true of the heart of a person and that as it were physical symmetry reflects the spiritual symmetry and reality. that כל הכוחות שמכוח הקדושה למעלה. The same way all the kedusha emanates from, radiates outward from Hakodesh Baruch Hu, so the same is true from the lev ha-adam. And then look at this taitch of a Mishna, extraordinary: יכוין את לבו כנגד בית קדשי הקדשים. So the Gemara says, a person who doesn't know, מי שאינו יודע לכוון את הרוחות, a person doesn't have a compass. He doesn't know which direction is east, which is west. He doesn't know where he is in relationship to Eretz Yisrael, Yerushalayim, or whatever. So then, יכוין את לבו כנגד בית קדשי הקדשים. So then the din of Nochach Hamikdash he can't fulfill in its normal way by standing and facing in a certain direction, it says יכוין את לבו כנגד בית קדשי הקדשים. So the Nefesh HaChaim here, the omek of what that line of Chazal means is no, יכוין את לבו כנגד בית קדשי הקדשים, the person should recognize that equation, that equivalence between his heart and the Kodesh HaKodashim. And in the Zohar, Parshat Shlach, again skipping to the brackets to read it in the translation, Bo u-reh,

כאשר ברא הקדוש ברוך הוא אדם בעולם, תיקן אותו כדוגמא עליונה נכבדה.

HaKadosh Baruch Hu formed adam following the same paradigm that he had used in the olamos elyonim.

ונתן לו כוחו ותקפו באמצע גופו ששם שורה הלב. באופן זה התקין הקדוש ברוך הוא את העולם כסא גוף אחד. והלב שורה באמצע שהוא תקפו של כולם והכל תלוי בו. וההיכל מקיף את בית קדשי הקדשים ששם שכינה וכפורת וכרובים וארון וכנגד הלב של כל הארץ והעולם ומכאן ניזונים.

And the same way the whole body is sustained by the blood which is pumped by the heart, so too the whole world is sustained from the kedusha of the Beis Kodesh HaKodashim. There is again the symmetry points to a spiritual actual equivalent. Im kein, says the Nefesh HaChaim,

בעת שיעשה האדם לחשוב בלבו מחשבה שלא טהורה בניאוף רחמנא לצלן, הרי הוא מכניס זונה סמל הקינאה בבית קודש הקדשים העליון הנורא בעולמות העליונים והקדושים חס ושלום. ומגביר רחמנא לצלן כוחות הטומאה והסטרא אחרא בבית קודש הקדשים העליון, הרבה יותר ויותר ממה שנגרם התגברות כוח הטומאה על ידי טיטוס בהצבת זונה בבית קודש הקדשים במקדש מטה.

Again the same point. The actions of the umos, their effect, their fallout is limited to this world, kefi shoreshom. The effects, the fallout of our actions are cosmic.

וכן כל חטא שכל איש ישראל מכניס בלבו חס ושלום אש זרה, כעס או שערי תאוות רעות רחמנא לצלן, הלא הוא ממש כעניין הכתוב בית קדשנו ותפארתנו אשר בה דמה היה לשריפת אש, רחמן יתברך שמו יצילנו.

Ke-midumeh, I think this diyuk is the mechuvon here. Again gedolim thought with precision and therefore they just naturally wrote with tremendous precision. And the beauty, the melitzah she-bo, the beauty of the language never impinges upon the precision she-bo. So both times the lashon is interesting lashon. Neither time does the Nefesh HaChaim when he talks about again the kilkul which can result from a person's thoughts, whether they are thoughts of niuf... Or then in the next paragraph he extends it to ka'as or sha'ar ta'avos ra'os. So first of all again before we get to this point, so first of all notice that lichora the examples he's giving are examples of machshavos where the machshava itself is assur. Right? By machshavos arayos is ונשמרת מכל דבר רע מכאן שלא יהרהר אדם ביום. And there's a din by by arayos that a person is not supposed to even again it's not only that not only the action that the Torah rules off-limits but ונשמרת מכל דבר רע Chazal say מכאן שלא יהרהר אדם ביום. A person's not supposed to entertain the hirhur. Similarly ka'as again is not just what's assur is not just the result of what I do when I'm angry but the ka'as itself is the chet. Right? The Rambam famously says that was Moshe Rabbeinu's chet. Or sha'ar ta'avos ra'os. The peshat is that the Nefesh HaChaim here has in mind something similar in Hilchos Teshuva.

אל תאמר שאין תשובה אלא מעבירות שיש בהן מעשה כגון זנות וגזל וגניבה אלא ז ג הלכות תשובה אלא כשם שצריך אדם לשוב מאלו כך הוא צריך לחפש בדעות רעות שיש לו ולשוב מן הכעס מן האיבה מן הקנאה מן ההיתול

etc. And the Rambam refers to these not as simply things which cause aveiros but gufe aveiros. Kin'ah that a person holds on to feelings of jealousy. So the peshat is those are the examples again when the Nefesh HaChaim is talking about the really maximum effect that our machshavos have. Again in the very first or the second paragraph back on vov he said כל פרטי מעשיו ודבוריו ומחשבותיו כל עת ורגע. So machshavos always again have reverberations. They always reverberate. But sort of this maximum effect so he's mentioning machshavos which are inherently assur. Again whether it's machshavos arayos machshavos arayos whether it's ka'as or sha'ar ta'avos ra'os. That's A. Now B the other thing lichora to notice here what's the phrase אשר יסוב האדם לחשוב בלבבו? Be'eis asher yachshov. What do the words even mean? So ולא תתורו אחרי לבבכם vayashuvu mitur ha'aretz. It means to to wander around to so בעת אשר יסוב האדם when a person wanders lachshov bilvavo. And even in the next paragraph again it doesn't say כל חטא שכל איש ישראל חושב מחשבה machnis belibo. So the peshat is that lichora what what the Nefesh HaChaim means here is sometimes there are two types of machshavos that a person has. Some machshavos either are initially premeditated. A person decides to sit down and think about something a person intentionally wants to trigger certain machshavos. And then there are other machshavos which sort of happen involuntarily. Lichora the mashma'us of אשר יסוב האדם and machnis belibo means again that he's talking about the machshavos that a person voluntarily consciously invites. a person unintentionally is exposed to something which triggers a certain machshava, that's not שיעשה אדם ומכניס בלבו. It doesn't mean that the person went and he took a right here, a left here, and a right here in order to have this machshava. No, it just happened. It's not that he's machnis belibo. So he's lichora clearly describing machshavos that a person voluntarily initiates or maybe if he didn't voluntarily initiate maybe the din would be the same if he voluntarily sustains it. But he's not talking about again those involuntary machshavos that we can have.

זה שאמר ה' ליחזקאל את מקום כסאי אשר אשכן שם בתוך בני ישראל לעולם ולא יטמאו עוד בית ישראל שם קדשי בזנותם ועתה ירחקו את זנותם ופגרי מלכיהם ממני ושכנתי בתוכם לעולם.

Maybe for today we'll skip the hagaha for now and we'll maybe next time we'll come back to at least part of it. Uveze yuvan hakasuv

ויצר ה' אלקים את האדם עפר מן האדמה ויפח באפיו נשמת חיים ויהי האדם לנפש חיה. ופשוטו של מקרא ודאי הוא כתרגומו והות באדם לרוח ממללא. ורצונו לומר שכאשר היה הגוף לבדו

when it was just the aphar min ha'adamah so that's what a person was. He was inanimate. היה עדיין עפר ממש בלא שום חיות ותנועה. He was totally inanimate. וכאשר נופח בו נשמת חיים when the nishmas chayim was infused within him אז נעשה איש חי להתנועע ולדבר. He became not only a chai but a medabber. He went from being a domem to being a chai umedabber. ועיין רמב"ן בפרשת התורה. Omnam bakra if that's all the pasuk meant

ויהי באדם לא כתיב אלא ויהי האדם. לזאת יש מקום לפרשו על פי שנתבאר שהאדם בנשמת החיים שבתוכו הוא נעשה נפש חיה לריבוא עולמות אין מספר שכמו שכל פרטי הנהגת הגוף ותנועותיו הוא על ידי כוח הנפש שבקרבו.

Again, the same way a person moves, all of that ultimately, ultimately depends upon and issues from the nephesh which animates, which keeps him alive.

כן האדם הוא כוח הנפש החיה של עולמות עליונים ותחתונים אין שיעור שכולם מתנהגים על ידו כנזכר לעיל.

Why wouldn't it be enough to explain בדרך פשוטו של מקרא ויהי האדם לנפש חיה that Adam became a nephesh chaya, meaning if you take the subject of vayehi as being the nishmas chayim so then ein hachanam the nishmas chayim's diyuk is so compelling, right? Because then it should have said vayehi the nishmas chayim be'adam was a nephesh chaya. But maybe the Adam is the subject of vayehi, isn't that the pshuto shel mikra? Because nishmas chayim is lashon nekeiva anyways, so if the the subject was nishmas chayim, it should have been vatehi. So once the subject is adam, so what's the nefesh chaya's dyuk? You hear the kashe over there? He says, אמנם בקרא ויהי באדם לא כתיב אלא ויהי האדם which he then goes on to explain so beautifully what what the posuk is thereby being meramez. But what is the dyuk? There's only a dyuk that the Torah could and should have said ba-adam if the subject of the preceding verb was the nishmas chayim. So then the Nefesh HaChayim says it should have said that the nishmas chayim that HaKadosh Baruch Hu nafal be-apav was a nishmas chayim was a nefesh chaya in adam. But that's, but lechora that isn't the subject. The subject of vayehi is ha-adam. Adam isn't the, he's not the object, he's the subject. That's why it says vayehi adam because it's vayehi not vatehi. Neshama is a loshon nekeiva. Adam is a loshon zachar. Vayehi is a loshon zachar not a loshon not a loshon nekeiva. So what what's the dyuk? So the pshat is no, Nefesh HaChayim obviously obviously knows that. What he's saying is like this: that be'emes is even that peshuto shel mikra leaves something unexplained because ויהי האדם לנפש חיה if you say what the posuk means that adam became a nefesh chaya, it sounds like he was already adam beforehand and he went from being an inanimate adam to being an adam who's now a chai umedaber. Yitachen what the Nefesh HaChayim says is no, when HaKadosh Baruch Hu said נעשה אדם בצלמנו כדמותנו so the loshon adam, the designation, the description of adam only applies to adam when he's already at that stage. So you can't say that the pshat that the posuk means ויהי האדם לנפש חיה that adam became nefesh chaya. That that implies that he was adam beforehand. He was adam beforehand, he was what is it? He was a gingerbread man before and now vayehi vayehi the gingerbread man le-chai u- talk what? Vayehi le-chai. So in that context it works, but over here the whole description and designation of adam is only על שם נעשה אדם בצלמנו כדמותנו וירדו בדגת הים etc. So you can't say you can't solve this. So al korchecha agam that the vayehi is a loshon is a loshon loshon zachar, but there is a remez here to the fact that that vayehi ha-adam that adam now, now that he's an adam, now that he's an adam with that nishmas chayim, so he's he's the nefesh chaya of the whole beriah. Thank you very much for for for the this time on this.