And that's exactly where we left off, it could be that we're repeating a little bit, but we'll pick up here after the Rambam quotes Olam Haba עין לא ראתה אלקים זולתך. Olam Haba עין לא ראתה אלקים זולתך. אמנם הבטחות והאיומים הנזכרים בתורה ביאורם כפי שאומר לך.
vehaynu, כי הוא אומר לך אם קיימת המצוות האלה אסייע לך לקיימן ובשלמות בהן ואסיר ממך את כל המכשולים, לפי שהאדם לא תיתכן בידו העבודה לא כשהוא חולה ולא רעב ולא צמא ולא כשאין שלום, ולכן הבטיח בסילוק כל אלו ושיהיו בריאים ושקטים כדי שתושלם להם הידיעה ויזכו לחיי עולם הבא. הנה כי כן אין תכלית התורה שתהיה האדמה פוריה ויאריכו ימים ויפיחו הגופים,
ki zu is all means to an end, אלא ייסתייעו על קיומה בכל הדברים האלה. וכמו כן אם עברו יהיה עונשם שיעורבו כל אותן המכשולים עד שלא יוכלו לעשות טוב,
uchemo she'amar תחת אשר לא עבדת את ה' וכולי. וכשתתבונן התבוננות נפלאה זו תמצא שכאילו הוא אומר: אם עשית מקצת מצוות אלו באהבה וחשק, אסייעך על כולם בהסירי ממך את המכשולים והמונעים. ואם תזנח מהם את מקצתם דרך זלזול, אביא עליך מונעים שימנעוך מכולם עד שלא תושג לך שלמות ולא קיום. וזהו עניין אמרם עליהם השלום שכר מצווה מצווה ושכר עבירה עבירה.
So what's so extraordinary here and it's not a chidush of the Rambam, it's a pasuk in Chumash, it's מקרא מלא דיבר הכתוב, is that what the Torah stipulates that Hakadosh Baruch Hu should will provide us with the support system that allows for Talmud Torah and kiyum hamitzvos is not only that we're mekayeim mitzvos, but as the Rambam paraphrases again in this translation, אם עשית מקצת מצוות אלו באהבה וחשק. The condition is not if you were mekayeim mitzvos so then I'll continue, right, speaking in Hakadosh Baruch Hu's voice, right, I'll continue to support you and provide the support system, no, it's if תחת אשר לא עבדת את ה' אלקיך בשמחה ובטוב לבב.
If we do mitzvos but rachmana litzlan we do so begrudgingly with an attitude that mitzvos are onerous, so then we don't qualify for ongoing support. adaraba, rachmana litzlan we trigger the pasuk of תחת אשר לא עבדת את ה' אלקיך בשמחה ובטוב לבב
with the result being the next pasuk of ve'avadeta es oyvecha. The Torah speaks of simcha, the Rambam... Again, as translated here, speaks of Ahava. So there's no, it's not a kashya, because the Rambam famously at the end of Hilchos Lulav associates that too, associates those two. Dehainu, when a person does mitzvos me'ahava, he'll do them besimcha. השמחה שישמח האדם בעשיית המצוות ובאהבת האל שציווה בהן עבודה גדולה היא.
So the fact that a person is sameach in being mkayem a mitzvah expresses ahava. So it's not that the Rambam is, that there's any question here. Again, why the Rambam in the Yad, in Perek Tes of Hilchos Teshuva, when the Rambam presents these same ideas, so there he just taka sticks with the lashon hapassuk of that the condition is that we mkayem them besimcha. הבטיחנו בתורה בפרק ט הלכה א שאם נעשה אותה בשמחה ובטובת נפש ונהגה בחכמתה תמיד שיסיר ממנו כל הדברים המונעים אותנו מלעשותה.
Okay, so why he explains here and didn't explain in Hilchos Teshuva, I don't know, ayini leih. But then again, it's the passuk. The Rambam is just sort of calling our attention to a passuk. It is something extraordinary. I don't know, we, I think we generally think that, you know, the ikkar is that a person does a mitzvah, and then sort of the accompanying attitude is is good, it's desirable, it's, it's welcome, it's encouraged. But clearly, it's much more fundamental than that. I mean, that's what the passuk in Chumash says, right? It's much more fundamental than that. Ad kedei kach that תחת אשר לא עבדת את ה' אלהיך means עבדת את ה' אלהיך, but not besimcha uvetuv levav and that's basis for, for an indictment. So lichora the, the pshat, Torah says that Hakadosh Baruch Hu gave us mitzvos לטוב לך לחיותנו כהיום הזה. Mitzvos hatorah are, they constitute, they are, they're emes and they're the ultimate zechus and privilege. Yes, they're, we're metzuva, but we're metzuva for our own good. In mili de'alma, in bein adam lachaveiro, okay, so maybe there are, I don't know, maybe a person has a job and the his boss demands of him certain things which are not really for his own good, maybe... To hold on to his job. So there certainly is such a metzius in the bein adam lachavero dimension. But every mitzvah is emes. Every mitzvah is רצה הקדוש ברוך הוא לזכות את ישראל. So in a certain sense, hear this, rabosai. Not in the ultimate sense, in the real sense, that separation that we make in our minds between the mitzvah and our attitude is a false distinction. Because when we approach a mitzvah with the wrong attitude, when we approach a mitzvah rachmana litzlan begrudgingly, as though it were an oness, as though it were, again, something, again, something which is onerous and something which is burdensome, so it basically distorts what the mitzvah is. And when we do it, and even if we then externally on a practical level comply, but on a different level it's not the mitzvah we're doing. Because the mitzvah that Hakadosh Baruch Hu gave us is something which is emes, something which is a zechus, something which is the ultimate privilege. And what we're doing is something which is a burden, something which is onerous, and on a certain level that's, on an ultimate level, that's not the mitzvah. The Rambam in Peirush Hamishnayos in Makkos, the end of Makkos on the mishna of Makkos, on the mishna of רבי חנניה בן עקשיא, if you have it take a look, rabosai. The last Peirush Hamishnayos in Makkos. רבי חנניה בן עקשיא אומר רצה הקדוש ברוך הוא לזכות את ישראל לפיכך הרבה להם תורה ומצות שנאמר ה' חפץ למען צדקו יגדיל תורה ויאדיר.
The world thinks that the mishna ends with the words kaddish d'rabbanan. But when you look inside the mishna, so surprisingly those two words are actually missing. The mishna just ends with yagdil Torah v'ya'adir. So the Rambam writes as follows, there's an astounding Rambam here. מיסודות האמונה בתורה שאם קיים האדם מצוה משלוש עשרה ושש מאות מצות כפי שצריך וכראוי ואינו משתף עמה ענין מעניני העולם הזה בשום פנים אלא עשה אותה לשמה מאהבה כפי שביארתי לך,
and the kefi shebe'articha he's referring to what we're learning now, the hakdama to Perek Chelek, הרי הוא זוכה בה חיי עולם הבא. So the Rambam comes out, he seems to yesh me'ayin come up with a new yesod. That in order to be zocheh to chayei olam haba, a person has to at least at one point in his life do one mitzvah totally lishma. Amar Rabbi Chanina, and that's pshat in Rabbi Chanina, Rabbi Chananya, excuse me. אמר רבי חנניה כי המצות בהיותן רבות אי אפשר לו לאדם שלא יקיים אחת בשלמות בכל ימי חייו ויהיה קיום לנפשו באותו המעשה.
Right? The question that all meforshim need to address in saying pshat in the mishna is, now we would think, I don't know, the fewer demands Hakadosh Baruch Hu makes of us, so the more of a favor. So says the Rambam given this yesod that in order to be zocheh to Chayei Olam Haba, at least once in a person's life a person has to do something lishmah. So a person every so כשם שפרצופיהם שונים כך דעותיהם שונות. Different people, let's say you look in a community, so some people naturally gravitate to the mitzvah of bikur cholim and they're there busy organizing if someone has to come to town because they're going to the medical center which is nearby. And others are involved in being mechazek the minyanim and others are involved in the adult education to make sure that there are more shiurim, there's more learning going on, and others themselves are just busy learning every every possible moment. The variety of mitzvos that you have means that every person naturally is gonna find the mitzvah that he will do if he's osek bemitzvos given the variety of mitzvos, so everyone's gonna find the mitzvah that so resonates with him that he's going to do it totally lishmah mei'ahavah. And that's what it means רצה הקדוש ברוך הוא לזכות את ישראל. That's pshat in the Mishnah. Again, the Rambam doesn't mean, it's obvious the Rambam doesn't mean that he can do this mitzvah once mei'ahavah and ignore mitzvos the rest of the time. The Rambam means that in addition to always being mekayem mitzvos, so there has to be amongst his hundreds, thousands, tens of thousands of mitzvos, there has to be one mitzvah that can be labeled as that this was done lishmah mei'ahavah. Where does the Rambam get that idea? Oh, so the question is where did the Rambam get this from? A yesod haemunah. Like a yesod haemunah, it's one thing to have a yera'eh li, but a yesod haemunah he plucks it out of... where does he get it from? So my son suggested a pshat, I think it's emes, I think it's amito shel Torah here. Let's say if the Rambam would tell us as he does in Perek Tes of Hilchos Teshuvah. If you take a look here, come back to Perek Tes of Hilchos Teshuvah, Halacha Aleph. הקדוש ברוך הוא נתן לנו תורה זו עץ חיים, so 35% to 40%, I don't know, 35, 40% through Halacha Aleph. הקדוש ברוך הוא נתן לנו תורה זו עץ חיים. וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה זוכה לחיי העולם הבא.
Again, וכל העושה כל הכתוב בה ויודעו דעה גמורה נכונה זוכה לחיי העולם הבא.
So there are two requirements, the combination of which unlocks the gates of Chayei Olam Haba is kiyum hamitzvos, and two, Talmud Torah, that a person has to know, a person has to believe or know. ולפי גודל מעשיו וגודל חכמתו הוא זוכה. So if the Rambam would introduce that as a yesod haemunah, I don't think we would have a kasha. That that's something which is fundamental to Torah, that Yahadus requires both belief and behavior. Behavior alone isn't enough, belief alone isn't enough. It's not enough to believe and not translate that belief, but it's not enough to behave if it's not something which is rooted in and which expresses belief, right? Belief and behavior. So that we wouldn't have a kasha if the Rambam would label that, if he'd introduce that as a yesod haemunah. Oh, so what the Rambam is saying here, what the Rambam is saying here is that, again, you need Torah umitzvos. But what mitzvos really mean is to recognize, what mitzvah really means is this is something which is an unbelievable zchus. This is something which is a privilege, this is something which is emes, it's not a burden, it's not something that I have to do because I have to satisfy an obligation. This is something which is emes, this is something which is a zchus. That's what a mitzvah really means. Again, and that's what as we're seeing here in Hakdamah lePerek Chelek. So that's what the Rambam says, you need kiyum hamitzvos. Kiyum hamitzvos, what kiyum hamitzvos really means... is to do it lishma me'ahavah. You hear the pshat? Phenomenal pshat the Rambam in Makkos. And l'maiseh, that's what you see reflected here in the hakdoma to perek Cheilek as well. That's the pshat in the psukim. That's the pshat in the psukim, תחת אשר לא עבדת השם אלוקיך בשמחה that if the simcha is absent, so again what does it mean? It means it's rachmana l'tzlan, it's a life of burden and tedium v'chulu v'chulu. That's not mitzvos. That's not mitzvos. I mean it may look like a lulav and it may look like a piece of matzah, but that's not mitzvos. Why does the Rambam change from doing one mitzvah to כל העושה כל הכתוב בה? No, because again that reflects the same thing. That the Torah gives us a break. It doesn't hold us to the standard in terms of opening the gates of Olam Haba, but the Torah doesn't hold us to the standard of fulfilling all mitzvos me'ahavah. But again, it doesn't mean that a person can say, well, when I was 15 years old, I did ביקור חולים לשמה מאהבה, so now I'll go to a treif restaurant, I'll drive to a treif restaurant on Shabbos and party. So a person has to be mekayeim kol mitzvos. But the point is that what the Rambam in peirush hamishnayos in Makkos is saying is that what kiyum hamitzvah really means is lishma me'ahavah. That's what kiyum hamitzvah really means. Is Rebbe saying that if somebody doesn't do this they won't go to Olam Haba? I'm not sort of in charge of letting people... it's very understanding of the Rebbe. It's a Rambam. It's not being filtered through anything that I'm saying or interpreting. I mean where does the Rambam say that only through this can you get Olam Haba in the peirush hamishnayos? At least it doesn't say that. Again, so let's reread: מיסודות האמונה בתורה שאם קיים אדם מצוה משלוש עשרה ושש מאות מצות כפי שצריך וכראוי ואינו משתף עמה ענין מעניני עולם הזה בשום פנים אלא עשה אותה לשמה מאהבה כפי שביארתי לך הרי הוא זוכה בה לחיי העולם הבא.
Now, so maybe you'll say he's saying this as an alternative to kiyum of kol mitzvos. No, because you see from his raya that he quotes from the gemara in Avodah Zarah. ומן הראיות שתלמד על יסוד זה היא שאלת רבי חנניה בן תרדיון מה אני לחיי העולם הבא.
Rabbi Chanina ben Teradyon was a pretty frum guy, used to daven every day, put on tefillin every day and he learned a lot, he was a frum guy. So Rabbi Chanina ben Teradyon when he's one of the asara harugei malchus and he wants to know מה אני לחיי העולם הבא, והשיב לו המשיב כלום מעשה לידך?
Like can you think of something, did you ever do a ma'aseh amongst all your Torah and mitzvos, can you identify something that you did lishma? Lishma me'ahavah. כלומר אם נזדמן לך לעשות מצוה כראוי. והשיב לו שנזדמנה לו מצות צדקה בשלמות שתתכן.
Right, so it's the Rambam. Yeah, I'm just confused in the sense that I mean just two questions really, that we say כל ישראל יש להם חלק לעולם הבא, I can't speak for anybody else, I can speak for me, that I know אין מעשה בא לידי, so I mean does that mean like I don't have a cheilek l'olam haba? rachmana l'tzlan, but I'm saying, but you have to, we can't take half the Rambam without the other half. The yes, on the one hand the Rambam seemingly is setting the bar very, very high. But me'idach gisa, the Rambam is telling us that Rabbi Chanina ben Akashya is telling us that everyone clears that bar. Anyone who's oseik b'torah u'mitzvos will... now a person may not remember, may not identify, may not be his self-judgment may be too harsh that the person's not recognizing it. But we can't read half of the Rambam without the other half, right? Yes, the Rambam sets the bar, yeah, he does set the bar very high, but me'idach gisa... The Rambam says everyone clears the bar and that's what Chananya ben Akashya is saying. Chananya ben Akashya is saying that the natural course of affairs is that a person who's being osek b'Torah u'mitzvos is going to, that's the natural course of affairs. It is an overwhelming rov d'leis kaman to the point of, I don't know, of 100% he's saying, right? I think the Rambam says, no, he has the i efshar, yeah, and not just rov d'leis kaman, he says it as a vadus. He says אי אפשר לו לאדם שלא יקיים אחת בשלמות בכל ימי חייו.
If a person is busy with Torah u'mitzvos, again, with all our chesronos, with all our shortcomings, with all our inadequacies, with all our shelo l'shmas that we're all, if we're honest with ourselves, aware of, but אף על פי כן, Chananya ben Akashya is saying, again, as the Rambam explains, i efshar, again, as the Rambam explains, אי אפשר לו לאדם שלא יקיים אחת בשלמות בכל ימי חייו.
So yes, he, on the first lines, the beginning and end of the Rambam set the bar very high and the middle, but the middle part says that it's impossible that a person will not clear that bar if he's just involved with Torah u'mitzvos. Just to follow up, so I think the Maharal asks this question also on the Rambam, like on this Mishna, so meaning what would the Rambam say for like a katan that dies before he reaches the place of mitzvos? Meaning we'd also say he's a ben olam haba. How would the Rambam answer for that? I don't know what the Rambam would say. I don't know what the Rambam would say. We would say that the standard is adjusted to the same way, I don't know when there's a different expectation of behavior. Like if a two-year-old is crying, so you're not going to turn to the two-year-old and say, like, stop acting like a baby. Adeiraba, you're going to recognize that he's a baby and relate to him ba'asher hu sham, ma she'ein kein, you know, if he's 52 and he's crying because he didn't get a candy, you know, you might say to him, you know, why are you acting like a baby? So that's what we would say. That's what we would say. I don't know what the Rambam would say. That's what we would say. Well, on one hand the Rambam is telling us that part of the fundamental nature of kiyum hamitzvos is to do it besimcha u'vtuv levav. On the other hand, we have many places in Shas where the Gemara speaks about מצוות לאו ליהנות ניתנו and Rashi explains that the way mitzvos were constructed was that it was supposed to be ol al tzavaro. So it seems like kind of a double standard. On one hand, mitzvos were constructed in a way in which they are meant to be an ol. Meant to be an ol, not an ol in the sense of when Rashi says ol in that context, Rashi doesn't mean ol burden. Rashi means that it's part of a correct relationship between a person and the Ribono shel Olam, between the nivra and the borei, is recognizing that Hakadosh Baruch Hu is a metzaveh and that we're metzuvim. That's what Rashi means ol in that sense. Not ol in the sense of a weighty burden, of a burden that weighs us down, but that's part of, let's say, משל למה הדבר דומה. משל למה הדבר דומה, ideally parents and children should be incredibly close, nafsho keshura b'nafsho, and there should be incredible bonds of love between them. But that notwithstanding, your parents are not your friends. Your parents are your parents. And the love that does exist, that should exist, that optimally exists, is not a love that eclipses the fact that all the love notwithstanding, the parents are parents and the children are children. And children never forget that in the way they're misyacheis to their parents. That doesn't diminish the love, it doesn't prevent the love, but m'idach gisa, the love doesn't eclipse that fact. It's not a love of equals. It's a love of parents and children. It's not the same way you can love your brother and you can love your sister uvichulu. It's love in a different context. And that's why the Maharal says to illustrate this fact, that's why the Torah never says you love your parents. Again, the Maharal I have no doubt loved his parents very much and loved his children very much, and his children loved him very much. But he says the Torah doesn't speak of love because it's highlighting that parents and children is a - it's never - your relationship with your brother or with your sister can be a relationship of equals. A relationship between parents and children is never supposed to be the relationship of equals, even if the son is the Rambam, even if the son is Rabbi Akiva, even if the son is Rav Chaim, even if the son is the Vilna Gaon, but it's not a relationship of equals. לא על צואריהם נתנו מים means that all the love notwithstanding, we recognize that Hakadosh Baruch Hu is a metzaveh and we're metzuveh. It doesn't contradict. Why does that have to result in מצוות לאו ליהנות ניתנו? Meaning, why is that the result from that conceptual idea, that that's our relationship with Hakadosh Baruch Hu? Because if one were to say mitzvos l'henos nitnu according to this man d'amar, it would mean that we view the mitzvos as something, the same way when if I go swimming in a ma'ayan on a hot day, so I have enjoyment and so mitzvos are not supposed to be lowered to that level, that it's my enjoyment, that it's my benefit. But that doesn't contradict the fact that recognizing that it's an incredible zchus to be mekayeim a mitzvah, that mitzvos are emes doesn't mean that I have to lower it to, putting the dagesh chazak on my benefit the way it's my enjoyment if I go swimming in a mei ma'ayan on a hot day. When the Rambam says that you be mekayeim one mitzvah, does that mean one mitzvah like one ma'aseh mitzvah or one mitzvah out of the Taryag your whole life? One mitzvah once. One mitzvah once. It just has to be one spike in the graph over the course of a person's lifetime. Chananya ben Akashya says like one time he's mekayeim tzedakah? Yeah, I think because if you look at that Gemara it says פעם אחת נתחלפו ליה עפעס מעות פורים with this, he got money's mixed up and then he paid back the tzedakah or something. It means once. It means once. Is there a reason that the Rambam writes Torah and mitzvos and seemingly, does that mean that the Torah isn't included in that explanation of mitzvos that doesn't necessarily require that same necessity of simcha that maybe a mitzvah does, or is it the same idea involved? Again, what's your question please again? In this explanation when you're talking about what a mitzvah, how it's necessary in order to do a mitzvah, you need simcha and that's part of kiyum hamitzvah, but the Rambam says Torah and mitzvos. So would Torah be one of the mitzvos, would that be included in the mitzvos, or did the Rambam write it separately for a reason? I found it. Why didn't רבי חנניה בן עקשיא say לפיכך הרבה להם מצוות? Again we saw in Perek Tes of Hilchos Teshuva, again not that this is the Rambam's chiddush, but we saw in Perek Tes of Hilchos Teshuva that Olam Haba results from yediah and maaseh, right? From belief and behavior. So that's what's reflected here. If Rabbi Chananya ben Akashya would have said רצה הקדוש ברוך הוא לזכות את ישראל לפיכך הרבה להם מצוות
alone, so I don't know, so that maybe we would have thought that the behavior alone is the only factor in chayei Olam Haba. No. רצה הקדוש ברוך הוא לזכות את ישראל to that כל ישראל יש להם חלק לעולם הבא. So how did Hakadosh Baruch Hu accomplish that? So Hakadosh Baruch Hu accomplished that by giving us Torah and mitzvos, right? Because those are the two factors, right? לפי רוב חכמתו וגודל מעשיו whatever the exact lashon is there hu zocheh bah. Then what Rabbi Chananya ben Akashya is saying here is, and Hakadosh Baruch Hu then was marbeh so that it's inevitable, right? It's it's, right Yehuda, it's inevitable that that the person will, if he's osek b'Torah and mitzvos, it's it's inevitable that that he will. It's kind of reminiscent in in a different way, how can it be reminiscent if it's in a different way? But you know what I mean. It it is reminiscent in a different way of what the Nefesh Hachaim says. The Nefesh Hachaim says מתוך שלא לשמה בא לשמה means that that if a person sits down to learn, so maybe ein hachi nami, maybe a person initially, I don't know, maybe some shelo lishma motivation impels him to to go to the beis medrash, but he says that we learn pshat, מתוך שלא לשמה בא לשמה means, okay, so when we're 10, 20, 30 it'll be shelo lishma, and hopefully by the time we're 40, 50, 60 it will be lishma. Nefesh Hachaim says no, it happens in a morning seder. He says he says maybe maybe it's something shelo lishma which gets us to the to the beis medrash at 9:00. At 8:55 they're giving out free donuts. Okay, so I want some of that at 8:55. I'm going to leave, so I'll go to the beis medrash at 9:00 once I got the free donut at 8:55. Maybe there's something shelo lishma which which gets me to the beis medrash at 9:00, but if I'll sit start learning shelo lishma, once a person gets into the learning, so the nature of it is such that he's going to forget the shelo lishma, he's going to be learning lishma. That's what Rambam says, a person's osek b'Torah and mitzvos, so with all our inadequacies, our shortcomings, our failings, our chesronos, with everything, it's ee efshar, it's impossible that it won't happen. But but he has to mention since Rabbi Chananya ben Akashya is talking about that Hakadosh Baruch Hu put us on track to to Olam Haba, so ein hachi nami, his chiddush is about the ribui mitzvos, but he cannot not mention Torah because it's those two factors together. If a person is mekayeim mitzvos and doesn't know anything, doesn't know Yud Gimmel Ikrim, doesn't doesn't know anything, he just just behavior, just behavior alone isn't adequate. What level of simcha is is required to be zocheh for this one mitzvah? You know, in different contexts Rebbe talked about שמחה שיש בה עבודת יוצר הכל versus like a simcha shekol kulah is מתוך שמחה של מצווה וציבור. I'm just talking about that there's no there's no ulterior motivation here. It's not there's no ulterior motivation. He's he's joyously doing this because again if it's a mishpat, it's something that he also intuited as the right thing with that God-given intuition, and and it's something that Hakadosh Baruch Hu has identified for us. without any. I'm not doing it out of guilt. I'm not doing it to to to get schar. And it's true, like some people they get such a, they just react so naturally to opportunities of chesed and some react so naturally to opportunities for for tefillah and others for tzorchei tzibur. אי אפשר לאדם שלא יקיים אחת מהן בכל ימי חייו.
It it it has to happen. It has to happen. It does happen. It does happen. It does happen. And maybe just a little bit more, just in just a few more lines. We'll just begin the part about... ואולם גן עדן הוא מקום דשן ושמן מבחר הארץ יש בו מים רבים ואילנות עושים פירות גלה אותו השם לבני אדם לעתיד לבוא והורה להם הדרך ללכת אליה ויתענגו בה.
So Gan Eden is is is a place in Olam Hazeh. Now the sefarim discuss and and you know we we we know this from the from the nusach of the Keil Malei, right, when a Keil Malei is recited בגן עדן תהא מנוחתו, so we know that that that there's also a Gan Eden elyon. That Gan Eden is not only a place in Olam Hazeh, but it's also, there's also an analog to it as it were, a counterpart to it in in the spiritual realms. But but the existence of that Gan Eden in the spiritual realms is not the exclusive Gan Eden. I mean, when the Torah describes ויטע ה' אלוקים גן בעדן מקדם, the Torah is talking about an Olam Hazeh. The Torah is describing something, a place in Olam Hazeh and it's describing the cheit of Adam HaRishon that that happened in in Olam Hazeh. And then that's what the Rambam is relating to as well. Again, what do we mean in in a Keil Malei or in a similar context when we talk about, you know, בגן עדן תהא מנוחתו, so then we're talking about the Gan Eden elyon. Same way same way Chazal tell us, you know, that there's Mikdash shel matah, there's a Mikdash shel shel shel ma'alah and and one is mechuvon keneged the the other. Okay, so bli neder we'll pick up here next week.