Good morning rabosai. For those who missed the musical background and interlude that we usually have during shiur, I think the tent probably is open if it's, you know, if it's of vital importance to be able to follow the shiur. But otherwise, if you can make do, we'll try to manage with this. Let's see the Ramban here the beginning of the parsha on pasuk Yud, Vayehi ra'av ba'aretz. So the pasuk ויהי רעב בארץ וירד אברם מצרימה לגור שם כי כבד הרעב בארץ.
Rashi comments, Ra'av ba'aretz, ba'osah ha'aretz levadah. Meaning clearly, if the if the Torah would have omitted the word ba'aretz and just would have said ויהי רעב וירד אברם מצרימה, we would have understood that that that the ra'av existed in in Eretz Kena'an because otherwise Avraham Avinu wouldn't be responding to it. Right, so if Avraham Avinu's responding to it, it's understood that the ra'av had had taken hold wherever Avraham Avinu was. So what's added with ba'aretz? That's what Rashi says, no, ba'aretz says no, ba'osah ha'aretz levadah. לנסותו אם יהרהר אחר דבריו של הקדוש ברוך הוא שאמר לו ללכת אל ארץ כנען ועכשיו משיאו לצאת ממנה.
That's Rashi's comment. What does the what does the Ramban say? Vayehi ra'av ba'aretz, הנה אברם ירד למצרים מפני הרעב לגור שם להחיות נפשו בימי הבצורת. והמצרים עשקו אותו חינם.
It was totally unprovoked. The what the Mitzrim did to Avraham Avinu was totally unprovoked. Lakachas es ishto. והקדוש ברוך הוא נקם נקמתו בנגעים גדולים והוציאו משם במקנה בכסף ובזהב. וגם צוה עליו פרעה אנשים לשלחם.
Nirmaz eilav, these events that actually occurred to Avraham Avinu, that Avraham Avinu lived and lived through provided a remez כי בניו ירדו מצרים מפני הרעב לגור שם בארץ. That the impetus, the catalyst to going down to Mitzrayim would be a famine. Vehamitzrim yarei'u lahem again gratuitously. ויקחו מהם הנשים כאשר אמר וכל הבת תחיון. Right, so fascinating. The pshat in in the pasuk in Parshas Shemos of כל הבן הילוד היאורה תשליכהו וכל הבת תחיון. So we think the pshat is simply that Pharaoh says my my edict to to kill the children only relates to the boys, it doesn't relate to the girls. And the Ramban is telling us no. Again and and the Ramban is telling us no, what Pharaoh is saying is kol haben, the gzeirah is both on the banim and the banos. The gzeirah on the banim is haye'orah tashlichuhu, kill them. And the gzeirah on the banos is take them, you'll take them and and force them to be pilagshim, force them to be to be concubines. The Pnei Yehoshua quotes a Midrash that Chazal say that. Ve'amru bishmos rabbah, I'm reading the comment of the Pnei Yehoshua here, מה צורך לפרעה לקיים הבנות אלא כך היו אומרים נמית הזכרים וניקח הנקבות לנשים.
And again, it's what what prompts Chazal, what prompts the Ramban is clear because again, if Pharaoh would have said kol haben hayilod, so we would have understood that that ben means son, it doesn't mean child, and we would have understood that he's only being gozeir on the banim. So clearly vechol habas techayun is not an exception to the gzeirah, but is rather a part of the... the gzaira. vehamitzrim yarei'u lahem, again back to the Ramban here, והמצרים ירעו להם ויקחו מהם הנשים כאשר אמר וכל הבת תחיון והקדוש ברוך הוא ינקם נקמתם בנגעים גדולים עד שיוציאם בכסף ובזהב וצאן ובקר מקנה כבד מאוד.
And what's more והחזיקו בהם לשלחם מן הארץ just as Paroh sent people bodyguards to accompany Avraham Avinu, so too when we left Mitzrayim, so the Mitzrayim were with us to urge us to leave as quickly as possible. לא נפל דבר מכל המאורע האב שלא יהיה בבנים. What happened to Avraham Avinu, let's initially, albeit imprecisely, express it as foreshadowed everything that happened subsequently to his his his descendants. This is the Ramban here is following up on the famous yesod that he introduced earlier. If you go back to pasuk vav on vayavor Avram ba'aretz, פרק יב פסוק ו רבותי. ויעבור אברם בארץ עד מקום שכם. אמר לך כלל תבינהו בכל הפרשיות הבאות.
Here's the following principle that's that will allow one to understand and have the correct perspective on the ensuing parshiyos בעניין אברהם יצחק ויעקב. This is a key to Sefer Bereishis. והוא עניין גדול וכשהוא לעצמו. And and keshelatzmo again, not just in terms of its importance in parshanus, but just keshelatzmo we're dealing with a very great and deep idea. הזכירו רבותינו בדרך קצרה. Chazal kedarkam expressed something of major importance, something profound in just a few words. ואמרו כל מה שאירע לאבות סימן לבנים. Whatever happened to the avos is an indicator for future Jewish history. The lives of the avos and it's clear that the lives of the avos, again, they not only foreshadowed the future course of Jewish history, but but they they established those patterns of Jewish history. velachen yaarichu haktuvim and that's why the psukim describe in detail בסיפור המסעות וחפירת הבארות ושאר המקרים, things which seem to us to be trivial. ויחשוב החושב בהם כאילו הם דברים מיותרים אין בהם תועלת.
However, וכולם באים ללמד על העתיד. Every one of these, again, not only foreshadows, but but in a causative sense create the patterns of and chart the course of subsequent Jewish history. וכולם באים ללמד על העתיד כי כאשר יבוא המקרה לנביא משלושת האבות
when something transpires for a navi, in this case, any of the avos, yisbonen mimenu one can understand, it it it can be understood from those events, those happenings, הדבר הנגזר עליו ועל זרעו. What has been decreed for their descendants. veda, says the Ramban, continuing. Any gzeira from the angelic realm irin kadishin. Any gzeira from the angelic realm כאשר תצא מכח גזירה אל פועל דמיון, when it moves from the realm of gzeira to the realm of figurative action, again, literal action but action which is figurative which prefigures, תהיה הגזירה מתקיימת על כל פנים. What that means lichora is a little bit of what that means is the following, just to try to have some kind of superficial tfisa here. The gzeira comes from spiritual realm. When that gzeira is presented, when that gzeira is translated and embodied in an action in our physical realm, that finalizes, that locks in the gzeira. Kol zman that it hasn't been figuratively concretized in this realm, it remains in the higher spiritual realm of gzeira and maybe can be averted, can be preempted. When the gzeira is figuratively concretized, what does it mean figuratively concretized? There's a gzeira that כי גר יהיה זרעך בארץ לא להם ועבדום וענו אותם ארבע מאות שנה.
That's a gzeira. It's figuratively concretized by Avraham Avinu going down to Mitzrayim and being oppressed by Paroh. That's a figurative concretization of the gzeira. That figurative concretization, the mida by which one of the midos with which Hakadosh Baruch Hu governs the world, which through which hanhagas habriot happens, is when you have that type of figurative concretization in the life of a navi through the actions of a navi, so that again it brings the gzeira into this world as it were. And once the gzeira descends, once the gzeira is brought into this world, so then the gzeira is clinched, the gzeira is finalized, the gzeira is locked in. ודע כי כל גזירת עירין, that's what the Ramban says, ודע כי כל גזירת עירין כאשר תצא מכח גזירה אל פועל דמיון,
right, it goes from potential to actual, poal dimyon but a figurative concretization, תהיה הגזירה מתקיימת על כל פנים. And that the Ramban says is the key to understanding Nach as well, not just Chumash Bereishis but Nach as well. ולכן יעשו הנביאים מעשה בנבואות. That's why when the neviim receive a nevuah about the future Hakadosh Baruch Hu tells them to do things כמאמר ירמיהו שצוה לשריה והיה ככלותך לקרוא את הספר הזה תקשור עליו אבן והשלכת אותו אל תוך פרת ואמרת ככה תשקע בבל וגומר.
So what do you need that, what's the significance of that symbolic action? So the Ramban says no, that's the yesod, hem hem hadvarim. וכן עניין אלישע בהניחו זרועו על הקשת, ויאמר אלישע ירה ויור ויאמר חץ תשועה לה' וחץ תשועה בארם. ונאמר שם ויקצוף עליו איש האלהים ויאמר להכות חמש או שש פעמים אז הכית את ארם עד כלה ועתה שלש פעמים תכה את ארם. ולפיכך החזיק הקדוש ברוך הוא את אברהם בארץ ועשה לו דמיונות.
Again dimyonos here in the sense of of figurative parallels. What's figuratively mirrors מעשה אבות סימן לבנים. So our Ramban here on Pasuk Yud is following through on that klal, right, that approach that the Ramban has. The inyan hazeh, back to our Ramban on Pasuk Yud. הענין הזה פירשוהו בבראשית רבה. And again here too, Chazal comment on this again, figurative concretization. הענין הזה פירשוהו בבראשית רבה, רבי פנחס בשם רבי הושעיא שאמר אמר הקדוש ברוך הוא לאברהם צא וכבוש את הדרך לפני בניך.
What you are doing is paving the way for your children. ואתה מוצא כל מה שכתוב באברהם כתוב בבניו. באברהם כתוב ויהי רעב בארץ, בישראל כתיב כי זה שנתים הרעב בקרב הארץ.
Good. ודע כי אברהם אבינו חטא חטא גדול בשגגה שהביא אשתו הצדקת במכשול עון מפני פחדו פן יהרגוהו. והיה לו לבטוח בהשם שיציל אותו ואת אשתו ואת כל אשר לו, כי יש באלקים כח לעזור ולהציל. גם ביציאתו מן הארץ שנצטוה עליה בתחילה.
Now if this isn't enough, the Ramban is indicting Avraham Avinu for one cheit. If that's not enough, the Ramban's not finished yet. גם ביציאתו מן הארץ שנצטוה עליה בתחילה מפני הרעב עון אשר חטא.
Rashi says it was a nisayon and aderabah, it was Avraham Avinu passes the nisayon with flying colors that he's לא מהרהר אחרי מדותיו that he has to leave Eretz Canaan after he hasn't even had a chance to unpack his bags yet. And the Ramban says no, Avraham Avinu was supposed to persevere and remain despite the ra'av. גם ביציאתו מן הארץ שנצטוה עליה בתחילה מפני הרעב עון אשר חטא כי האלקים ברעב יפדנו ממות. ועל המעשה הזה נגזר על זרעו הגלות בארץ מצרים ביד פרעה במקום המשפט שם הרשע והחטא.
Okay, so let's a couple of points here. What the first cheit that the Ramban identifies here: שהביא אשתו הצדקת במכשול עון מפני פחדו פן יהרגוהו והיה לו לבטוח בהשם שיציל אותו ואת אשתו ואת כל אשר לו.
Of course a person's supposed to have bitachon. But a person is also supposed to make hishtadlus. If someone holds a gun and is aiming a gun, so should a person have bitachon? Yes, but he's also supposed to duck. He's not supposed to stand there and and and sing אלה ברכב ואלה בסוסים. He can sing it while he ducks, but the person is mechuyav to duck. So what's the Ramban's indictment of Avraham Avinu? And the same, the same kasha on the be-yetziaso min ha-aretz. So the pshatus is as follows: if you turn ahead to Parshas Vayeira for a moment to פרק י"ח פסוק י"ט. פרק י"ח פסוק י"ט, rabosai, in in Vayeira. כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו ושמרו דרך ה' לעשות צדקה ומשפט למען הביא ה' על אברהם את אשר דבר עליו.
So Rashi already discusses what does ki yedativ mean in this context? Rashi says leshon chibah. To know means to love and cherish. The Ramban begins by quoting Rashi, offers another alternative that maybe yedativ means gidaltiv veromamtiv, but then he says vehonachon be'einai. Again, Yud Ches Yud Tes where the Ramban says vehonachon be'einai, if you have, take a look rabbosai. והנכון בעיני שהיא ידיעה ממש. No, yediah means I know. ירמוז כי ידיעת ה' שהיא השגחתו בעולם השפל היא לשמור הכללים.
The Ramban says that yediah by a person, the sort of yediah lachud and let's say protecting lachud. Yediah is a person can be aware that someone's vulnerable, he knows it, but that doesn't imply that he's doing anything about it. There's yediah and then there's the action. But by Hakadosh Baruch Hu, the yediah is gufa hachashgacha. And the vort is as follows: a person has to distinguish himself as a yachid that Hakadosh Baruch Hu knows him as a yachid. Kol zman that a person sort of just, I don't know, goes with the flow, he responds to his instinctive drives and in that sense lives a, in a secular sense of the word, lives a natural existence. So he's not really an individual, he's just another instance of a klal, right? He's another, you know when they what's it the, in car production factories, what's it called, the production line. So when Nissan makes their cars, everyone rolls off the production line, it's a carbon copy of the one that preceded it. So as long as a person just sort of responds to his, I don't know, genetic predispositions etc., there isn't anything, he's not really an individual, he's just an instance of a klal. Umiveila, that's how Hakadosh Baruch Hu relates to him. כי ידיעת ה' שהיא השגחתו בעולם השפל היא לשמור הכללים.
Hakadosh Baruch Hu doesn't relate to individual animals because they're not individuals, right? The same way the car that comes off the production line in the factory, there's nothing individualistic about it, so mimaila it's not an individual, it's just one, again, it's one instance of the klal, but there's nothing individual about that. And kol zman that a person doesn't really elevate himself, so he's no different. וגם בני אדם מונחים לעולם מקרה עד בוא עת פקודתם.
Aval bechasidav who are totally yechidim. There's nothing, they don't just act in response, we're sort of a mixture, right? We're a little bit just an instance of a klal and a little bit of a yachid. Aval bechasidav who are entirely, they're yechidim. There's nothing about them which is a klal, there's nothing about them as, oh, you can just predict who they are by studying the laws of genetics and they're just an instance of a klal. No, they're yechidim. Aval bechasidav, those who are chasidei elyon. ישים אליו לבו לדעתו בפרט. So then Hakadosh Baruch Hu says, oh, you're a yachid, so then I know you as a yachid. I don't just know you as an instance of the klal, I know you as a yachid, and therefore how does that translate in terms of hashgacha? להיות שמירתו דביקה בו תמיד. There's this constant shmira מצד הקדוש ברוך הוא for those chasiday elyon. לא תיפרד הידיעה והזכירה ממנו כלל כטעם לא יגרע מצדיק עיניו ובאו מזה פסוקים רבים כדכתיב הנה עין ה' אל יראיו וזולת זה.
So the pashtus is in our Ramban, back to our Ramban on Vayehi ra'av ba'aretz, that what the Ramban is saying is that Avraham Avinu was zocheh to that ki yedaktiv. So for Avraham Avinu, it was the wrong thing to figure out, well, how am I going to avoid getting killed by Pharaoh for being Sarah's husband, and how in the world am I going to keep body and soul together when there's such a dire famine in Eretz Yisrael? No, for those, most of us, who are not worthy for that yedia as a yachid, so ein hachi nami, so certainly not that darga of it, so we are mechuyav to respond on that level. But Avraham Avinu isn't mechuyav, and if he isn't mechuyav, then for Avraham Avinu, it's a chisaron bitachon. That lachora's what the Ramban means. Now, hayos assuming that that's the correct havana in the Ramban, so then something very, very interesting emerges here. Dehainu, I mean it's true anyway, but it means that it surfaces here as well. It's not anava, it's not correct anava, it's misplaced anava for a person not to have an accurate self-perception. Meaning it's not anava for Avraham Avinu to not recognize that he's on the receiving end of this special hashgacha of ki yedaktiv. The same way Hakadosh Baruch Hu ultimately kavyachol is angered by Moshe Rabbeinu's refusal and שלח נא ביד תשלח. Who am I? What am I? Anava doesn't mean that a person doesn't have an accurate self-perception. It means that he doesn't credit himself. It means that the need for amala veyegia in tikkun amidos, in Talmud Torah, in everything notwithstanding, he recognizes, he recognizes that ein od milvado. And that's why it's not kochi ve'otzem yadi. But it's not that the person doesn't have an accurate self-perception. Let's say gedolim who pasken shailos of life and death. So how do they do that? They have to recognize their place, their position. That doesn't intimate ga'ava Rachmana litzlan. Adaraba, tzricha, וטלמיד שהגיע להוראה ואינו מורה is held accountable. It's, the anava is the recognition of ein od milvado and that it's not kochi ve'otzem yadi, it's everything Ribono Shel Olam gave me, it's all the opportunities vechulu vechulu, that's their mindset. Well, so that lachora's the pshat here in the Ramban. So what happened here? So the Ramban has two comments here on our pasuk. A, that look, this is an example of כל מה שאירע לאבות סימן לבנים, the story of how the ra'av precipitates Avraham Avinu going down to Mitzrayim. And then B, Ramban says veda. I once heard... indirectly, I didn't hear this directly, that that the Rav zecher tzadik livracha said, how is it possible for the Ramban to say such a thing? He's sitting here and and he's being mevaker the mumim of Avraham Avinu. Was Avraham Avinu human? Absolutely. And as such was he perfect? No. But but that doesn't mean that we're in a position to recognize those imperfections, right? Moshe Rabbeinu did one chet. The chet is so dakisdik that we don't even know what the chet was. The Or HaChaim HaKadosh catalogs ten different opinions as to what the chet of Moshe Rabbeinu was. So what does that show? It says ten different opinions, it means the chet is so dakisdik that that because Moshe Rabbeinu is on such a madreiga. Was he perfect? No, he wasn't, he wasn't perfect. He did a chet, he wasn't perfect, he was human. But such a great human being and so beyond anyone else's madreiga that that we're not in a position to see the imperfections. How does the Ramban think? The Ramban who who again, alongside the Rambam, the greatest of the Rishonim, אף על פי כן, see he's in a position to and again this is dakisdik, it's beshogeg. He's not saying that this is beshogeg. But the emes is that pshat in the Ramban here is as follows rabosai. The Ramban doesn't have two different comments on this pasuk. It's not that Ramban says, you know, I I have two two he'aros that I want to share on this pasuk. He'ara number one, He'ara number one is that look, the whole story of Avraham Avinu going down to Mitzrayim mamash mamash is again, it it figuratively concretizes the gezeira that that later is implemented about our going down to Mitzrayim. That's comment number one. Comment number two, you should know, חטא חטא גדול בשגגה. No, it's one continuum in in the Ramban. What what precipitated our going down to Mitzrayim was chet. Achen noda hadavar. Moshe Rabbeinu says I was tamaya all these years, why why are we deserving of this shibud? Why are we enslaved? Why are we suffering so much? Achen noda hadavar, I understand now the chet. So we went down to Mitzrayim because of our chet. Now heyos shehadavar kein, since the events of Avraham Avinu again, not only foreshadowed, but again, but figuratively concretized that, so it must be that Avraham Avinu, there's also chet involved here. And that's how the Ramban knows. The Ramban says I'm not now I'm not indicting Avraham Avinu. Ein hachi nami, מי אני ומה אני to to sit and and say Avraham Avinu was wrong in this, Avraham Avinu was wrong in that. No. But the klal of כל מה שאירע לאבות סימן לבנים is what tells me that there was chet here. Because the story of Avraham Avinu going down to Mitzrayim is again, is anticipating, is mirroring, is paralleling the story of our going down to Mitzrayim. We go down to Mitzrayim as as part of onesh b'chet. There's chet involved. It has to be the same thing here. What the Ramban said earlier, v'chol habas techayun, that that comes as as an onesh again for the chet of אמרי נא אחותי את. Here it's meaning so the מעשה אבות סימן לבנים is again, not only does it foreshadow, not only does it figuratively concretize, but but it causes. It creates. It's causative. It's causative. We are going to suffer in Mitzrayim because of the chet of Avraham Avinu going down to Mitzrayim. Now but the pshat is as follows. What does that mean, that we're guiltless? And and we're only suffering... Because of Avraham Avinu. So what it means is like this. If you take a look in the Ramban in Sefer Bamidbar in Parshas Shlach in perek yud daled pasuk yud zayin. So Moshe Rabbeinu is mispallel ועתה יגדל נא כח אדני כאשר דברת לאמר ה׳ ארך אפים ורב חסד נשא עון ופשע ונקה לא ינקה פקד עון אבות על בנים על שלשים ועל רבעים סלח נא לעון העם הזה.
So Moshe Rabbeinu is cherry-picking here, right? He's referencing the yud gimmel middos but very selectively. So the Ramban explains why he omits some of the middos and invokes others. Specifically in terms of the פקד עון אבות על בנים, I mean Moshe Rabbeinu is imploring for rachmanus. I don't know, פקד עון אבות על בנים is a middas hadin, right? That not only are the avos punished for their chata'im, but the bonim are as well. So why invoke that when Moshe Rabbeinu is looking for a middas harachamanus? Ramban says extraordinary. Vayizkor, again reading from the Ramban here in Parshas Shlach: ויזכר פקד עון אבות לאמר שאם יראה שלא למחול עונם.
Moshe Rabbeinu is saying to Hakadosh Baruch Hu if it's too much for me to ask to have their sin just outright forgiven, if it's too much for me to ask that there should be an amnesty, so then al kol panim, Ribono Shel Olam, activate let the governing midda be יפקוד עון אבות על בניהם ולארך אפים יקחם ומזה היתה הגזירה לקבוע להם בכיה לדורות בלילה הזה כי פקד עונם על זרעם.
The Ramban gives an extraordinary havana in the midda פקד עון אבות על בנים. פקד עון אבות על בנים
is a middas harachamanus, it's not a middas hadin. Here's the mashal. Let's say it's nigzar that someone's got to get a hundred lashes. A hundred lashes. If you'll give him those hundred lashes in a concentrated fashion zeh achar zeh, it's possible it will kill him. If it doesn't kill him, it may do permanent damage. If you'll be gozer, no, he'll get one lash every week and we'll spread it out over the course of a hundred weeks, so that's not a middas hadin. Oh, he's going to be punished for a hundred weeks. That's a middas harachamanus to dole it out in doses that won't overwhelm, that are tolerable and endurable. פקד עון אבות על בנים means that Hakadosh Baruch Hu doesn't give the full onesh to the avos. Because if the full onesh would be given to the avos, it's like giving the hundred makkos zeh achar zeh. It would kill him. פקד עון אבות על בנים means to explain to try to understand a little bit more, let's say a person starts a business or is a melech. So the person wants, he can't live forever, but you know on one level a person's children and grandchildren are his nitzchiyus on one level. And it's something that a person emotionally feels. People, it's human nature is to feel that emotionally, experientially. A person's children, his grandchildren, that's his nitzchiyus. If If you tell this person that the business he founded in the days of his maybe it'll be a son, maybe it'll be his grandson, maybe his great grandson is going to collapse it's a potch to him. That is a potch to him. That's something which punishes the person. You tell the melech that the malchus will not continue indefinitely l'dorei doros amongst his descendants, but in a generation or two or three it will end, that's an onesh, excuse me that's an onesh for the father. Now the mida of פוקד עוונות אבות על בנים is but Hakadosh Baruch Hu only imposes it upon the bonim when they're independently guilty. Right look at the Ramban's example right from the famous midrash אתם בכיתם בכייה של חינם ואני אקבע לכם בכייה לדורות
it doesn't mean that hundreds of years later when we were totally innocent and guiltless that Hakadosh Baruch Hu orchestrated the Churban HaBayis. So Hakadosh Baruch Hu takes an onesh for the bonim and says as a middas rachamanus it's going to be ole l'kan u'l'kan because it takke affects the bonim and the avos. So פוקד עוון אבות על בנים is a middas harachamanus. It's a middas hachesed. It's not a middas hadin of double punishment, aderaba. It's a middas hachesed a middas harachamanus that one onesh is ole l'kan u'l'kan. Instead of giving the dor hamidbar the full brunt of the onesh which is something they could not have endured, Hakadosh Baruch Hu says no, I'll be manish you by being manish your children which is an onesh. But even that onesh is only come when the children are independently deserving of it. The same that same relationship is over here. We went down to Mitzrayim because of our own chata'im. We're not suffering only because of Avraham Avinu's cheit. Later in the parsha the Ramban has Sarah Imeinu's cheit. We're not suffering only because of that. But the vort is in order for the כל מה שאירע לאבות סימן לבנים again the avos they created and caused these patterns of history. So that being the case that's how the Ramban knows that אברהם אבינו חטא חטא גדול. That's how the Ramban knows it. It's not stam that the Ramban feels you know that he has a perch to be able to scrutinize the avos and identify their chata'im. No the klal of כל מה שאירע לאבות סימן לבנים that what the avos did is causative and figuratively concretizes so Avraham Avinu goes down to Mitzrayim there's cheit involved in that the same way when we go down to Mitzrayim there's cheit involved in that. Achein noda hadavar. The lashon hara of Yosef about the brothers, the brothers' sin of Yosef and subsequently. Yeah okay maybe we'll stop here for today. Okay everyone be well and א גוטע שבת רבותי. Thank you rabbi a gutte shabbos. Yes Yehuda. Is Rebbe saying that part of what we went down to Mitzrayim was also because of פוקד עוונות אבות על בנים? The Ramban says that the Ramban says על המעשה הזה נגזר על זרעו הגלות. It's not literally the identical mida because that mida is only that mida one second excuse me one second in the context of פוקד עוונות אבות על בנים. Totally literally. In other words, it's the same, it's me'ein that midah, the sort of two versions of that midah. There's one midah you know where it's only for a few generations and there's one midah where it's even longer. So we're not literally talking about that. But neither is the Ramban in Parshat Shelach. Hey Rabbi, Gut Shabbos. Gut Shabbos, Gut Shabbos. Yeah, yeah David. According to what Rabbi's saying, so how does it explain the Ramban says that על מעשה זה נגזר על זרעו? It sounds like that just from the cheit of Avraham Avinu is when the gezeirah of Galut Mitzrayim is coming from. It is. The same way the Ramban in Parshat Shelach tells us that because of the Dor HaMidbar and Vayivku Balaylah Hahu, it was nigzar that the night of Tisha B'Av there would be bechiyah ledorot. But let's follow through on that mashal. But just as there that onesh for the Dor HaMidbar, that gezeirah precipitated by the Dor HaMidbar only materializes when ledorot there's independent reason for that bechiyah, so the same thing over here. Is this a I guess what I'm asking is this a problem of bechirah chofshit now? Well so in general the question is in general so how does this yesod of the Ramban so how does it not again it's not the Ramban it's Chazal as the Ramban points out. How does this not encroach upon bechirah chofshit? So if you take a look in one of the English posthumously published volumes from the Rav Abraham's Journey about Avraham Avinu so he talks about that question and has a really extraordinary and beautiful brilliant and beautiful answer and the tamtis of it is the following. So we know that in Torah אלו ואלו דברי אלוקים חיים which means that a pasuk can and really does lend itself to two equally valid albeit different interpretations. Right אלו ואלו דברי אלוקים חיים. Beit Shammai thinks beshachbecha uvekumecha means that when you say Kriat Shema in the morning you have to stand up and when you say Kriat Shema at night you have to lie down. The pasuk means that also and Beit Hillel says no it doesn't mean that. So those are equally valid understandings of the pasuk. Says the Rav that אלו ואלו דברי אלוקים חיים is not only a principle in parshanut of a pasuk. It's not only in parshanut of a Mishna why a machloket Rabbi Yochanan and Resh Lakish is אלו ואלו דברי אלוקים חיים but אלו ואלו דברי אלוקים חיים can be in a gezeirah also. You can have a gezeirah but how that what that gezeirah means and how it's mekuyam it lends itself to אלו ואלו דברי אלוקים חיים. So he illustrates with the example of the Akeidah. He says there's a gezeirah that Avraham Avinu should sacrifice Yitzchak. He says that gezeirah the אלו ואלו דברי אלוקים חיים of that gezeirah is that that gezeirah could mean what what we think would be peshuto kemashmao that the Akeidah would actually have happened and ויקח את המאכלת לשחוט את בנו. Or that can be mekuyam in the sense that Avraham Avinu in his readiness and willingness to carry out the Akeidah the Rambam says this in the Moreh in order for Avraham Avinu to carry out the Akeidah he had to sacrifice his love for Yitzchak. It's not humanly possible for a father with the full effect of paternal love for a child he just cannot do it. It's impossible to pick up the ma'achelet. The only way he can willingly do it is if he's makriv his love. So that's also a kiyum. That's every gezeirah which was nigzar. So the Ramban says it in the form that it actually happened. But every gezeirah could have translated differently in light of the principle of אלו ואלו דברי אלוקים חיים. You should read it, it's mamash mamash yesodosdik. Kol tuv rabbosai. Rabbi, thank you, have a great Shabbos. Shabbos. Ask a quick question. Yeah Jared. If I may, this is from a few days ago, you spoke about the chazaka gerua be'onois and alumna, and I wanted, where was that from? The Nesivos. Klalei migo. What? The Nesivos. Klalei migo. In siman pei-beis in Choshen Mishpat. Thank you. Shabbos. And a quick question. Yeah please. I guess I was wondering if the aveira that the Ramban said that Avraham did, if it would make sense to say that there was something similar to that in what Bnei Yisrael did, that they were both, if one was a siman on the other, if it was a similar type of aveira also. I don't know, it's clear from the Ramban that the aveira is going to Mitzrayim. Meaning the same way in ויבכו העם בלילה ההוא, their aveira consisted of bechiya shel chinam, so the onesh is bechiya ledoros. Meaning the symmetry is between the aveira and the onesh. So the bechiya shel chinam is the aveira, the onesh is the bechiya ledoros. That's how the Ramban knows that the aveira is going down to Mitzrayim needlessly, gratuitously, as a lack of bitachon, and the onesh is having to go down to Mitzrayim and enter shibud. So the Ramban is clearly, he's looking for the alignment is between Avraham Avinu's aveira and the onesh al habanim, but whether or not there's, whether or not the chata'im align, I don't know. Okay, I thought maybe Rabbi was mentioning that somehow the chet was aligned because Moshe says achen noda hadavar. I don't know if that's the same chet. That was just to illustrate that again, it's not that it's nigzar because of Avraham Avinu's chet even though we were tzaddikim gemurim. Okay, thank you. Okay, good Shabbos. Shabbos, thank you.