Transcript

I think that this year we will bli neder, bezrat Hashem, establish a chazakah around Yom Ha'atzmaut to be me'ayen and oveid in those drashot in Zmanim u-Moadim, Dodi Dofek. So maybe we will take up on the second section, the one entitled Iyov. Proceeding, the Rav explains how the approach which halachah mandates in responding, whether it's individually or collectively, to yissurim, rachmana litzlan, is not to attempt to be able to understand in any true sense the why, but to recognize that what the yissurim demand, what reaction yissurim demand from a person, which is that a person should cleanse himself, elevate himself, renew himself in his avodat Hashem, in his—what the Rav refers to as—Tikun Hasavel Veha'ala'ato. Elevating the suffering from something which is, rachmana litzlan, lacking in purpose and direction, and letting it become a source of

לרומם את האדם לטהר את רוחו לקדשו לנקות מחשבתו ולצרפו מכל פסולת השטחיות וסיגי הגסות.

So then on the heels of that, the drasha continues that when Iyov sort of philosophically challenged Hakadosh Baruch Hu as to the reason for yissurim, so Hakadosh Baruch Hu responds to him איפה היית בייסדי ארץ, right, where were you when I established the world, when I laid the foundations for existence? הגד אם ידעת בינה. Speak up if you have any understanding in this area. And the Rav then paraphrases that the thrust of Hakadosh Baruch Hu's response to Iyov is אם אין אתה יודע את האלף בית של היצירה, if you don't know the building blocks of existence, if you can't understand briat ha'olam, מדוע תתחצף להקשות קושיות על הנהגת העולם? How can you arrogantly, brazenly question divine providence? And Iyov recognizes that, he recognizes that mistake. לכן הגדתי ולא אבין נפלאות ממני ולא אדע. And then the Rav paraphrases that what Hakadosh Baruch Hu then tells Iyov is דבר אחד מחובתך לדעת, one thing it is your obligation to know and understand את יסוד תיקון הייסורים. The fundamental principle of—what's the best way to translate—to how to redeem suffering. Tikkun yissurim, how to redeem suffering.

אם תוכל להתרומם על ידי הייסורים לדרגה שעד עכשיו לא הגעת אליה,

if you'll be able to elevate yourself as a result of the yissurim to a level which hitherto you hadn't attained. But then there's a very interesting shift, instead of just talking... broadly about taharah, elevation, sanctification, so the Rav began very, very beautifully in in his inimitable melitzah, says that ulam focuses that Hakadosh Baruch Hu focused specifically on Iyov's interpersonal involvement. איש תם וישר היה ירא אלוקים וסר מרע. True. לא השתמשת בכוחך ואושרך לרע, you didn't abuse your wealth and your positions of power for evil. What's more, natata harbe litzdakah. You in fact did give lots of tzedakah. לא נמנעת מלהמציא עזר וסעד לרבים, and you didn't refrain from providing support. אולם חסרה לך אותה מידת החסד הגדולה בשני מובנים, but you were inexcusably and unacceptably deficient in middas hachesed in two ways, in two respects.

א, מעולם לא נשאת בעול הציבור ולא השתתפת בצרתו ויגונו.

You were never nosei be'ol. You never assumed the burden of the tzibur. You never joined in its suffering and tzar. ב, לא הרגשת את ייסורי היחיד הסובל. You didn't empathetically experience the suffering of individuals who were in in dire straits. A person can can do chesed and and give tzedakah, but can do so ultimately with a sense of detachment, with a sense of being omed mibachutz. It's not my tzarah, it's your tzarah. I'm baruch Hashem not involved. Speaking to the ani, you're the one who's impoverished. And a person kefi matnas yado can can write a generous check. And similarly, in terms of the tzibur, a person can make contributions to communal organizations, whether yeshivas or or whatever the organization may be. But again, it's with a sense of distance, a sense of detachment. Not a sense of that the community's burden, the tzibur's burden is my burden. And and that's the indictment that the Rav is is reading within Sefer Iyov. All of this is interspersed with with quotes from pesukim from Sefer Iyov. Those are the indictments that the Rav sees against Iyov. But but what what we need to reflect upon here for a moment is that initially the Rav was talking about how the response to yissurim is in general again that a person should do teshuvah, a person should be mekadesh himself, metaher, meromem, and now he's speaking much more narrowly, specifically in the bein adam l'chaveiro realm, specifically about being נושא בעול עם הציבור, specifically about again not just helping a fellow Jew but empathetically identifying with that individual's plight. So so why why did things constrict and why are we talking specifically here and stressing within... the Teshuva, the Bein Adam L'Chaveiro so much? So it's clear that that the Teshuva is impossible without transformation in Bein Adam L'Chaveiro, and what's more, it's also clear that that's not only due to the need for comprehensiveness. It's not only due to the fact that, well, Torah consists of Bein Adam L'Makom, Bein Adam L'Chaveiro, and and because of that if if I'm gonna do Teshuva, so clearly the Teshuva has to encompass both realms. No, the Mashmaus here very much is that even in the Bein Adam L'Makom there's not gonna be any Teshuva, there's not gonna be any elevation, there's not gonna be any Tahara, Kedusha attained unless you see something concomitant Bein Adam L'Chaveiro. So let's try to understand what what that means. So Lachora two perspectives here Rabbosai. Perspective number one: let's say let's say a person is sitting sitting in in the Beis Medrash and and he's learning with with tremendous Hasmada. And you take a snapshot, and now you're gonna write a caption underneath this picture. A person who's totally Shakua in in his learning. So what's the caption gonna be under the picture? So two possible captions. Caption number one:

זאת התורה אדם כי ימות באהל אין התורה מתקיימת אלא במי שממית עצמו עליה.

And and here's a stirring living example of that devotion, of that commitment, of that dedication. That's one caption that could accompany the picture. But there could be another caption that accompanies that picture as well. Here's a person who's so caught up in his own studies, in his own Limudim, ultimately so caught up in himself. So how do we sort of, how does the individual himself for that matter, never mind the the onlooker, how does a person know what the accurate caption is if he's the person featured in the picture? Sometimes we Takeh see again those stirring living examples which invite and deserve the first caption, but it's not the only example that we see. I don't know, sometimes people come and the way they talk about, well, I don't know, this isn't good for my Avodas Hashem and and this isn't good, and there seems to be more of an emphasis on the my than the Avodas Hashem. Avodas Hashem can also be self-centered. It can be tremendously altruistic, but it can also be self-centered. Even sitting and learning can can be self-centered. You know there's a famous vort from the Kotzker. The Gemara in Kiddushin says אם פגע בך מנובל זה משכהו לבית המדרש. So the menuval is the yetzer hara. אם פגע בך מנובל זה משכהו לבית המדרש. So the Kotzker says so what Chazal should have said is אם פגע בך מנובל. You met the yetzer hara. So why is it אם פגע בך מנובל זה? The Kotzker says אם פגע בך מנובל זה, the yetzer hara who circulates outside of the beis midrash, you'll defeat him by moshchehu le-veis hamidrash. He said but the yetzer hara that you encounter in the beis midrash, that's going to require a different tactic. This menuval, this menuval, the yetzer hara from the street. But there's another yetzer hara in the beis midrash. So lichora the way a person knows which of the two captions is fitting is when a person looks at his bein adam l'chavero. If in his bein adam l'chavero the person is devoted and dedicated and mevater and concerned and committed, so then yitachen that his bein adam l'makom is altruistic, is l'shma. But if honestly a person can't see that, doesn't see that in his bein adam l'chavero, then it can't be the case that his bein adam l'makom is pure. Because if the person is selfish in the bein adam l'chavero, he's not altruistic in his bein adam l'makom. He's a selfish person. It's my learning, I want to learn, I enjoy learning, I want to know Torah, I, I, I as opposed to Torah, Torah, Torah. And that's one perspective on why even though the Rav is initially talking about teshuva in general, he's not talking about bein adam l'chavero,

ייסורים באים לרומם את האדם לטהרו ולכללו לקדשו ולנקותו ממחשבתו לצרפו מכל פסולת השטחיות וסיגי הגסות.

And now he's speaking seemingly much more narrowly because unless one will be able to recognize and realize this in the bein adam l'chavero, the bein adam l'makom, as the bein adam l'chavero goes, so too is the bein adam l'makom. A person is not going to be more l'shma and more selfless in his bein adam l'makom than he is in his bein adam l'chavero. Jonah had an excellent tzushtel here. The Gemara has at the end of Lulav Ve-Aravah in Sukkah, the Gemara quotes the pasuk from the end of Mishlei ותורת חסד על לשונה. So the Gemara says וכי יש תורה של חסד ותורה שאינה של חסד? So what there are two different Torahs? Ella, the Gemara says that Torah l'shma is Toras chesed and Torah shelo l'shma is תורה שאינה של חסד. That's pshat number one in the Gemara. Then the Gemara says Ika d'amrei that תורה על מנת ללמד הלומד על מנת ללמד is Toras chesed, but שלא על מנת ללמד is not Toras chesed. So that's exactly, when you take those two pshatim in the Gemara in concert, when you take those two pshatim in conjunction with each other, that's exactly what we're talking about. A Torah l'shma also has to be a תורה על מנת ללמד. If it's not תורה על מנת ללמד, it's inconceivable that it's going to be a Torah l'shma. If the learning is for me, not תורה על מנת ללמד, if I'm self-centered in my bein adam l'chavero, then I'm self-centered in my bein adam l'makom. The Torah l'shma will be a תורה על מנת ללמד, the תורה על מנת ללמד can be a Torah l'shma. שלא על מנת ללמד has to be, has to be a Torah shelo lishmah. The Chofetz Chaim has a, I think this is in the, if I recall correctly, this is in the hakdama to his, to his kuntras ahavas chesed. He comments on the mitzvah of vehalachta bidrachav in parshas, I think this is how it goes, you'll take a look, in parshas Re'eh and Eikev appears three times. In parshas Re'eh the Torah has just shortly beyond shelishi, אחרי ה' אלקיכם תלכו, which Chazal interpret to mean להלוך אחר מדותיו של הקב"ה, vehalachta bidrachav, אחרי ה' אלקיכם תלכו. Right, the anthropomorphic metaphor is walking in his footsteps. That's go wherever he goes. מה הוא מלביש ערומים אף אתה הלבש ערומים. Hakadosh Baruch Hu goes to do chesed, so you follow in his footsteps and you go to do the same type of chesed. It also means vehalachta bidrachav. So the pasuk is

אחרי ה' אלהיכם תלכו ואתו תיראו ואת מצותיו תשמרו ובקלו תשמעו ואתו תעבדו ובו תדבקון.

For our purposes, that's to try to at least keep track especially at the beginning of the pasuk אחרי ה' אלקיכם תלכו ואתו תיראו. If you backtrack to parshas Eikev, so you have vehalachta bidrachav twice in parshas Eikev. At chamishi,

ועתה ישראל מה ה' אלקיך שאל מעמך כי אם ליראה את ה' אלקיך ללכת בכל דרכיו,

right? vehalachta bidrachav,

ללכת בכל דרכיו ולאהבה אתו ולעבד את ה' אלקיך בכל לבבך ובכל נפשך.

One more time in parshas Eikev,

כי אם שמור תשמרון את כל המצוה הזאת אשר אנכי מצוה אתכם לעשתה לאהבה את ה' אלקיכם ללכת בכל דרכיו ולדבקה בו.

This is at shevi'i at maftir. So the Chofetz Chaim comments how in each of these three places the placement of vehalachta bidrachav differs. In parshas Re'eh, vehalachta bidrachav precedes ve'oso tira'u. The first time in parshas Eikev, it's after yiras Hashem but it precedes ahavas Hashem. And the second time in parshas Eikev, it's after ahavas Hashem, preceding deveikus. So says the Chofetz Chaim, the pshat is like this. Every time a person wants to, aspires to go one rung higher in avodas Hashem, it requires that he redouble his efforts in vehalachta bidrachav. And again, the Chofetz Chaim is, clearly says in that context that the main thrust of the vehalachta bidrachav is the bein adam l'chavero.

מה הוא רחום אף אתה היה רחום מה הוא חנון אף אתה היה חנון

etc. So every time you want to achieve emes yiras Hashem, so first, אחרי ה' אלקיכם תלכו. First redouble your efforts in the vehalachta bidrachav. מה הוא מלביש ערומים אף אתה הלבש ערומים. And you'll be able to attain yiras Hashem. Then you want to go from yiras Hashem to ahavas Hashem,

ועתה ישראל מה ה' אלקיך שאל מעמך כי אם ליראה את ה' אלקיך.

And you want to go from yiras Hashem to ahavas Hashem, so again, you need to return to the ללכת בכל דרכיו ולאהבה אתו. You want to move from ahavas Hashem to deveikus baHashem? So vaither,

כי אם שמור תשמרון את כל המצוה הזאת אשר אנכי מצוה אתכם לעשתה לאהבה את ה' אלקיכם ללכת בכל דרכיו ולדבקה בו.

And it, it dovetails beautifully with what, with the idea that we were talking about. A person can't be on a higher madreiga in his bein adam l'makom than he is in his bein adam l'chavero. And lo and behold that's the idea which is reflected here between what seems like a shift that the Rav was talking in very general terms about

ייסורים לרומם את האדם לטהר את רוחו לקדשו לנקות את מחשבתו ולצרפו מכל פסולת השטחיות.

He wasn't talking about anything about bein adam l'chavero. of lo hirgashta, now re-reading the two points in the reverse order or whatever of לא הרגשת ייסורי היחיד הסובל. That's one perspective. The other perspective is suggested by the following Rambam. If you take a look at the Rambam towards the end of Perek Alef of Hilchos Avodah Zarah where the Rambam traces the history of from yimei Enosh when Avodah Zarah first surfaced down to our Yeridah L'Mitzrayim. So the Rambam describes how Avraham Avinu due to his relentless search ultimately mide'ato hanchonah discovers Hakadosh Baruch Hu and Avraham Avinu disseminates it, in particular especially transmits to Yitzchak, Yitzchak to Yaakov. And then the Rambam writes as follows: ויעקב אבינו לימד בניו כולם, unlike Avraham and Yitzchak who didn’t have the zchus of doing so. Avraham was only able to transmit to Yitzchak, not really to Yishmael. Yitzchak only to Yaakov, not to Eisav.

ויעקב אבינו לימד בניו כולם והבדיל לוי ומינהו ראש והושיבו בישיבה ללמד דרך השם ולשמור מצוות אברהם,

mitzvos Avraham.

וציווה בניו שלא יפסיקו מבני לוי ממונה אחר ממונה כדי שלא יישכח הלימוד.

Now comes the sentence that’s crucial for our purposes now. והיה הדבר הולך ומתגבר בבני יעקב ובנלווים עליהם v’na’aseis ba’olam, listen to this line rabboisai, v’na’aseis ba’olam uma, Aleph Mem Heh, nation, ונעשה בעולם אומה שהיא יודעת את השם. Whereas the Rambam says now something was achieved which hadn’t existed previously, not since the mistake of dor shel Enosh had basically spread throughout the world is that emunah b’Hashem was no longer the province of just yechidim of individuals, but now you had an

אומה היודעת את השם. ונעשה בעולם אומה שהיא יודעת את השם.

What the Rambam writes here in the Yad is echoes something that he says somewhat more ba’arichus in the end of the Moreh. Rambam's comment on שויתי השם לנגדי תמיד, and he says that Moshe Rabbeinu and the Avos were the only four individuals in all of history. Even other than these four, even the greatest of the nevi’im did not attain what these four individuals did which was that every waking moment it was machshavtam dvukah b’Hashem even when they were simultaneously involved with mundane matters. So for instance even when they were when the Avos were raising sheep which was their parnasah. Even then when they were engaged in the most mundane of activities their thoughts were dvukim b’Hashem. And the Rambam says what made that amazing feat possible was שבכל המעשים האלה מטרתם הייתה להתקרב אליו יתעלה. Their goal, even in all the mundane preoccupations and engagements they had, was to come closer to HaKadosh Baruch Hu, sheken, I skipped a word, sheken, listen to the sentence, Rabosai, tachlis ma’amatzayhem, the goal of all their effort, bemshech kiyumam, throughout their lives,

הייתה להביא לידי מציאות אומה היודעת את הקל ועובדת אותו.

What Avraham Avinu, what Yitzchak Avinu, what Yaakov Avinu, the goal to which they devoted and dedicated their lives was to bring into existence a nation אומה היודעת את הקל ועובדת אותו. And then the Rambam quotes the posuk from Parshas Vayeira: כי ידעתיו למען אשר יצוה. So clearly, clearly that's what the Rambam was reflecting in Hilchos Avodah Zarah as well. Why this need, davka, for an אומה היודעת את אלוקיה? So lichora the Rambam in the next sentence reveals that secret as: התבאר לך איפוא שתכלית כל מעשיהם. Again, a second ago the Rambam said tachlis kol ma’asayhem was to bring into the world an אומה היודעת את אלוקיה. Now he says שתכלית כל מעשיהם הייתה מופנית was directed

להפיץ את ייחוד השם בעולם ולהדריך בני אדם לעבדו יתעלה.

Now the Rambam doesn't speak anymore in terms of a specific ummah, he says it was to disseminate Yichud Hashem. Clearly, the combination of those two sentences teaches that for a teaching to be consistently represented and disseminated, it needs to be carried and communicated not just by yechidim but by an ummah. What's entrusted only to yechidim, not to an ummah, is not going to have the same staying power, is not cannot possibly achieve the same thing as when the teaching is carried and communicated by a people as a whole. And that's what the Avos understood, and they understood that that's what the Retzon Hashem was. And that's why you see by Ma'amad Har Sinai also, HaKadosh Baruch Hu says: ואתם תהיו לי ממלכת כהנים וגוי קדוש. The Bris is a Bris between not HaKadosh Baruch Hu and the 600,000 yechidim, it's a Bris between HaKadosh Baruch Hu and a people, and a goy kadosh. Okay, each of us belong to that goy kadosh and memaila the Bris relates to us as yechidim as well, but fundamentally and foundationally, the Bris is with Klal Yisrael, is with Knesses Yisrael, is with an אומה היודעת את השם. That's why the Beraisa in in Masechet Yevamos, the Rambam quotes it in Hilchos Issurei Biah, but it's the Beraisa: כיצד מקבלין גרי צדק? The Rambam writes: גרי הצדק שיבוא להתגייר. When a potential ger comes, ויבדקו אחריו ולא ימצאו עילה, they see that he doesn't have ulterior motivation,

אומרין לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה. דוויים דחופים מסוחפים ומטורפים וייסורין באין עליהם?

So the very first question which the Beth din poses to a Ger Tzedek, again after ascertaining that that he's not prompted by ulterior motivation, ulterior motives, is don't you see what the plight of the Jewish people is? Don't you see that that Iran is working strenuously to get to get the bomb so they can Rachmana litzlan try to pick up where others yemach shemo failed and and left off? So why is that the very first why is that the very first question? Because fundamentally Geyrus has to be not just a way of going from seven mitzvos to six hundred and thirteen mitzvos, it has to be casting one's lot with Klal Yisrael. It has to be becoming a part of the Jewish people. Because ultimately the dissemination of Yichud Hashem Ba'olam is accomplished through אומה היודעת את אלקיה. The other reason or the other perspective that even when we're talking about Teshuva in in its more general and encompassing sense, there's such an emphasis, such a dagesh chazak placed on the bein adam lachaveiro is that the bein adam lamakom is in the context of בתוך עמי אנכי ישבת. It's not that that one's relations, one's identification with the klal is only relevant in the tchum of bein adam lachaveiro. No, that's the context and the foundation for one's bein adam lamakom as well. Basically, the two perspectives we suggested in terms of the selflessness versus a selfishness or the or the fact that that one's bein adam lamakom has to be rooted is in the context of an uma yoda'as elokeha, it really corresponds to, again let's re-read here, Ulam chaseru lach, this is again the Rav paraphrasing what HaKadosh Baruch Hu's indictment to Iyov, אולם חסרה לך אותה מידת החסד הגדולה בשני מובנים, in two senses, in two respects. Aleph, מעולם לא נשאת בעול הציבור ולא השתתפת בצרתו ויגונו. You're an individual. You're not a you're not a klal mentch. You're too much of of of a yachid. Beis, לא הרגשת את ייסורי היחיד הסובל. You're too self-absorbed. And if you're self-absorbed, so that's that's pogea not only the bein adam lachaveiro, but al korchecha it's pogea the bein adam lamakom as well. Maybe just what one in the next section I'm sorry you don't have it in front of you now but if you'll maybe if you try to try to register what we're talking about anyway you'll go back and then read it and and maybe try to rethink what we're talking about. The the this drasha was was delivered in 1956, which were times which I mean it's been more or less consecutively since 1948, that's the truth, it's been fraught with danger for Medinas Yisrael, but 1956 was an especially dangerous time with the with the Suez crisis. With Egypt under Nasser yimach shemo, very, very militant and threatening Medinat Yisrael. So the Rebbe is talking about how again, yisurim hamchayav, mechayav a response, and the response has to come in a timely fashion. And in that context, he very, very beautifully, powerfully, היהדות הקפידה מאוד על איסור חימוץ השעה. Yahadus is very particular and very strict with regard to procrastinating. כי תודעת זמן רגישה היא. Yahadus is very sensitive to time. That any procrastination, sh'hi'ya kol-she'hi, the slightest procrastination, נחשבת על ידה לפשע, can be considered a cheit. Ha'adam mafsid lif'amim, there are times when a person can lose את עולמו בשל חטא אחד ויתמהמה. And then he illustrates this bein hayeter with a contrast between David and Shaul, the Gemara in Yoma says, two melachim, one of them sinned and Hakadosh Baruch Hu forgave him fully even in Olam Hazeh. The other sinned and Hakadosh Baruch Hu in Olam Hazeh didn't forgive him. He suffered the consequences in Olam Hazeh. David is lo alu lo, Hakadosh Baruch Hu forgave him and spared him the consequences even in Olam Hazeh in terms of his melucha, where Shaul, Hakadosh Baruch Hu in terms of Olam Hazeh didn't forgive him and didn't spare him the consequences. What was the difference between David and Shaul? Hateshuva peshuta me'od.

דוד לא החמיץ את השעה הראויה והתוודה מיד על עוונו.

When Nasan Hanavi confronts David, so David Hamelech immediately, when Nasan Hanavi gives him the mashal with the rich man and the poor man and the sheep, so David Hamelech right away, immediately says chatasi. By contrast, Shaul hitmaheya ktsas. Shaul, David immediately says chatasi Lashem. And Shaul initially resists. No, אשר שמעתי בקול ה' ואלך בדרך אשר שלחני ה'. Soon thereafter, Shaul reverses course, but that procrastination in terms of melucha sealed his fate. So it's a very big yesod, again, the consequences that can follow due to procrastination. I think in Pachad Yitzchak, Rav Hutner, in a very different context and a different style, but also has a very similar point.

ושמרתם את המצות אל תקרי המצות אלא המצוות מצווה הבאה לידך אל תחמיצנה.

And that's the ma'amar Chazal that a person has a mitzvah to do, you do it, right? You don't delay, you don't procrastinate. מצווה הבאה לידך אל תחמיצנה. But Rav Hutner says, but look at the lashon Chazal. We think, okay, if I do a mitzvah today or I do it tomorrow or a few days from now, what's the difference? A little bit more zerizus, a little bit less zerizus. And yet Chazal say no, if I procrastinate, I'm machmitz the mitzvah. What's the difference between whether I put the dough into the oven right now or whether I let it sit for a few minutes? It's not just a little bit more zerizus, a little bit less zerizus. It's between matzah v'chametz. It's not fundamentally the same, a little bit more zerizus, a little bit less zerizus. No, it's fundamentally different. It's fundamentally affected by procrastination. By the procrastination. Ad kan devarav. But what's, how do we understand this? What's the pshat? At first glance, it's not intuitive to us. When we think of it basically as, I did it. Okay, when did I do it? I hachi nami. So I handed in my assignment a day late. Right? But as a student, it drives you crazy if the instructor takes off five points because it was late. Nachon, but it's the same paper, right? I got all the answers right and the paper otherwise would have been an A paper, so why are you giving me an A minus because it was a day or two late? It's fundamentally the same. So here's the pshat rabosai. It's not we're not answering a question, we're trying to provide a perspective. If someone asks you to square a circle, so you're not really going to explain to them why you're not doing it. It's that's the way it is. There is no such thing as squaring a circle. A circle can't be a square. Mi-tivo of the circle is that it cannot be a square. A square cannot be circular. It's not a kasha with a teretz. It's explaining why there's no kasha. Explaining why there's no hava amina. Not a hava amina with a maskana. It's explaining why there's no hava amina. So here's the yesod rabosai. Olam hazeh is temporary and transient. That's what olam hazeh is. Again, if you take the majority opinion, it's not only true for our sojourn in olam hazeh, it's true for olam hazeh itself. If you take the way most understand the gemara in Sanhedrin that olam hazeh is going to be chorev, so it's not only that for us in terms of our residence in olam hazeh כי גרים ותושבים אתם עמדי אבל olam hazeh itself is temporary and transient. But either way, it's certainly our experience of olam hazeh is temporary and transient. Whatever one's favorite age is, you can't arrest time at that age. Everything about olam hazeh, and that's the mahut of olam hazeh, is that it's cholef v'over. Olam haba, it's not the pshat that olam hazeh is that in olam hazeh we live temporarily and in olam haba we live eternally. It's that olam hazeh is temporary and m'meila we live temporarily and olam haba is eternal and m'meila we live eternally. ליום שכולו טוב יום שכולו ארוך means not only it's not that we're living longer, it's that the very mahut of olam haba is a different mahut than that of olam hazeh. So it's not a question of what's pshat why is there an issur chimutz ha-sha'ah? Why is there such an issur and why is it so crucial? It's not a question. That's the mahut. The mahut of a temporary and temporal existence is that everything is fleeting. Everything is fleeting. And the fact that what I do in ten minutes from now won't be the same necessarily as what I could have done ten minutes earlier, even though we superficially don't see the difference, it's not a question. Everything is fleeting. That's the mahut of olam hazeh and m'meila that's why there's such an inyan as part of that mahut as an expression of that mahut that's why there's such an inyan. of chimutz hasha'ah. Okay, we'll stop here for a second. So pshat is, this is not just like oh let's make a lomdus out of it. It's not just a halachic nuance, it's not a technicality. It's a mehalech in the entire chayim of a person. If the she'ilah is, is it kodesh or is it chol? Is it chayim or is it maves? Is it emes or is it sheker? Is it the ratzon Hashem or is it aveirah? That's not a she'ilah. That's lav davka a mivchan because everyone knows that it's wrong. The she'ilah is when you're dealing with something that is muttar. It's chol. It's not kodesh. It's olam hazeh. And the question is, how do you deal with the olam hazeh? Is the olam hazeh going to be something that's going to be mechaber you to kodesh? Or is it going to be something that is mafrid you? That's where chimutz hasha'ah comes in. If a person has a sha'ah, a moment of hislahabus, a moment of ratzon, it's muttar, you're mechaber that sha'ah to the ratzon Hashem, you're mechaber that sha'ah to nitzchiyus, then you've taken the zman and you've made it kodesh. But if you wait, if you let the sha'ah become chimutz.