PHM #9

I think we left off approximately at

אבל עם השגת המושכלות התחייב לעזוב את הלהיטות לתענוגים גשמיים.

I think that's more or less where we left off. Ayin Zayin in the Mosad Harav Kook of קוף גימל נון אלף in Volume one.

אבל עם השגת המושכלות התחייב לעזוב את הלהיטות לתענוגים גשמיים.

In understanding, in apprehending, in acquiring knowledge, that commitment, that endeavor dictates that a person can't be driven to fulfill and seek out physical pleasure. כי במושכל ראשון מושג, it's intuitive. Right? One's first thought. Muskal rishon, one's first thought. It's intuitive. כי במושכל ראשון מושג, it's understood שחורבן הנפש בתיקון הגוף ותיקון הנפש בחורבן הגוף. The phrase tikkun here is a little bit of a funny, it clearly doesn't mean what one would correctly understand it in another context. Usually tikkun haguf isn't something which has a negative connotation, it has a positive connotation. Clearly here it's intended in not the sense of maintaining one's health but more in the sense of coddling and in the sense of excessive catering to. Here the Rambam says what the Chovos Halevavos also said earlier and in a very equally pointed way. Chovos Halevavos kimdomeh it's in the beginning of Sha'ar Ahavas Hashem, he says that love for Olam Hazeh, by Olam Hazeh in the context of that statement he means the physicality shebo, the gashmiyus shebo, not the Vilna Gaon's Olam Hazeh, a place to learn Torah and do mitzvos. דהם רוצים בו והוא רוצה בהם דהם עולם הזה, so the Chovos Halevavos says that love of Olam Hazeh and love of Olam Habah can no more coexist than water and fire can coexist. They're opposites. A person can be, can aspire to, can seek, can be working towards ruchniyus to the degree that the person is unnecessarily and gratuitously involved in gashmiyus, so it's a tartei d'sasrei and one automatically diminishes the other. That's what the Rambam says also. כי במושכל ראשון מושג, this is something intuitive שחורבן הנפש בתיקון הגוף. The more a person is, again, in a megusham-dike fashion preoccupied with the guf, so that contributes to churban hanefesh. ותיקון הנפש בחורבן הגוף, and the more the person is disinterested in the megusham-dike sense, the more the person is disinterested in the guf, so then the more he is. is able to develop the nefesh and and pursue the ruchnios, the sechlios. Ki ha'adam, let's just read a few more lines and then try to elaborate that a little bit בלי נדר אם ירצה השם. Ki ha'adam, כי האדם אם היה מבקש תאוות ומדוי ההנאות החושיות. If a person is seeking pleasure and and he prioritizes sensual enjoyment, umeshabed sichlo leta'avaso, and and the sechel becomes secondary to the physical impulses and and desires,

ונהיה כבהמות ובני יענה שאינם חושבים אלא על אכילה ושתיה וביאה הרי שאז לא יבוא בו הכוח האלוקי כוח השכל. ויאז חומר מנותק שט בים ההיולי.

He'll be, he'll be like matter which has been detached from from its sechel and just drifting lost at the, in, in the, in the vastness of the ocean.

הרי נתבאר מן ההקדמות הללו שתכלית עולמנו וכל אשר בו אינה אלא איש חכם וטוב.

The purpose of the world is for such an individual or presumably those who approach, who, who are also striving towards that goal. וכאשר השיג אחד שהוא מן המין האנושי החכמה והמעשה. And when someone, when a person does attain that

וכוונתו בחכמה השגת האמיתות כמו שהן והשגת כל מה שאפשר שישיג האדם.

He has the highest level of yedias Hashem and and what I mean, says the Rambam, by ma'aseh, hamitzo'a be'inyanim hateviyim, the moderation and and balance, moderation and balance in in one's physical habits. A person, a person doesn't leave himself undernourished, but a person doesn't, doesn't overeat. A person isn't sleep deprived, but a person doesn't squander precious time by, by sleeping longer than, than he needs to, etc.

המיצוע בעניינים הטבעיים ומיעוט הדאגה להם ולא יסתפק מהם אלא כל מה שיש בו קיום הגוף.

And the person's involvement with physical matters is what's needed to sustain himself to function at maximum capacity.

ותיקון המידות כולם הנה אדם שהוא בעניין זה הרי הוא המטרה הרצויה.

So there is a certain, it seems like a paradox. On the one hand, the Rambam depicts sechel and guf as antithetical basically, and he says again, in the following in the footsteps of the Chovos Halvavos, that, that to the degree that, that one pursues gashmios, to that same degree he's being drawn away and is becoming further distant from ruchnios, from sechlios. And so too the opposite. And yet, despite that, despite the fact that they represent polar opposites, that gufanios and and And Sichliyus are antithetical. The Rambam clearly, clearly here in the Hakdama to Perek Sheni, as again in Shemonah Perakim, again in Hilchos De'os, consistently, consistently, he very, very forcefully and emphatically rejects any kind of asceticism. Right? The Rambam doesn't say the fact that Gufaniyus and Sichliyus are antithetical, so we might have thought that that would sort of naturally yield a kind of ascetic ideal. And yet in the same paragraph where he talks about how Tikkun HaGuf is Churban HaNefesh, in the same paragraph he says no, that Chochma and Maiseh, that ideal combination of Chochma and Maiseh, what does Maiseh mean? Maiseh means המיצוע בעניינים הטבעיים, that balance and that sense of moderation. The pshat is as follows, what what the Rambam is telling us is that extreme, not in a negative sense, using the word not in a negative sense, extreme single-minded devotion to Avodas Hashem doesn't translate and isn't supposed to translate into the extreme of asceticism, because that represents an imbalance. Aderaba, the way a person limits the Gashmiyus in his life is through the mitzuah. If a person is a person has some kind of ascetic routine, so he doesn't really he doesn't really eat enough, doesn't really drink enough, doesn't really sleep enough. So that's not being mema'et the Gashmiyus. Aderaba, if the person's going to have a headache because he's because he's undernourished, because he's malnourished and because of that he can't he can't think at at maximum capacity, so that's heightening the Gufaniyus also, in a different way than than my fourth slice of pizza heightens the Gufaniyus, admittedly, but but it's also accentuating Gufaniyus. The way Gufaniyus is limited is by by one's involvement being what the Rambam says memutza, being balanced and and moderate. When when the person is is eating too much, so that's accentuating Gufaniyus. When a person eats too little, it equally, albeit in a different way, but it equally accentuates the the Gufaniyus, because it interferes with his functioning. It interferes with his functioning. The way a person limits the Gufaniyus, the way a person devotes himself to Avodas Hashem, to the Sichliyus, is by having that balance in in physical, in physical matters. So the extreme devotion translates into the moderate behavior. It doesn't translate into into extreme behavior. You you unfortunately, very tragically, one one sees this yesod. You know, when when you have a if you have a microscope, so something you you blow up the image, you magnify it a hundred times, a thousand times, ten thousand times, so then you you see what in other context is is more subtle and is harder to see and appreciate and understand. So a magnified, very tragic manifestation of this idea that that deprivation actually accentuates Gufaniyus, you see with On the one hand, the people who rachmana litzlan suffer from that, so they deprive themselves, they don't eat enough ad kdei kach that it mamash mamash literally, literally, literally becomes, can become sakanas nefashos, and yet they're obsessed with food. The gufnius, the fact that they're depriving themselves is not mema'et the gufnius. The fact that they're depriving themselves accentuates the gufnius. They're preoccupied with food in a way that a person who isn't, who bechasdei Hashem is not suffering from that, can't begin to, can't begin to maseig. Ve'inyan zeh, the Rambam continues, לא נודע מאת הנביאים בלבד. This is not only something which we know through nevuah. So this is not only supernatural knowledge, metaphysical knowledge.

אלא חכמי האומות הקדמונים ואלה שלא ראו את הנביאים ולא שמעו דברי חכמתם כבר ידעו זאת גם כן שאין האדם אדם שלם אלא אם נכללו בו החכמה והמעשה. ודי לך דברי הבולט שבפילוסופים,

the one who is most prominent amongst the philosophers, Aristotle, המטרה הרצויה שהשם בנו shenihyeh nevonim vetovim. Again, nevonim representing the sichliyus, the intellectual, and tovim representing the ma'aseh. That a person lives in a way that reflects chochmah and that is conducive to chochmah. But why is the Rambam emphasizing so much that לא ראו את הנביאים ולא שמעו דברי חכמתם? So the Rambam's emphasizing that this is something which is natural. It's not, as it were, gezeiras hakasuv that we accept but don't relate to, but isn't something... no, this is something natural, that you need to have this blending of chochmah and ma'aseh. The other reason, of course, that, I mean, part of the same reason, but that the Rambam needs to emphasize this, that לא ראו את הנביאים ולא שמעו דברי חכמתם, is the Rambam says, the Ramban has such an idea also, that a lot of the chochmah bagoyim they got originally from us, that through galus, so then a lot of the chochmas hagoyim originally came from us. So the Rambam is saying, no, I'm telling you this is natural, and natural in the sense that you should know, it's not that ultimately even though you find it bagoyim, really its source was benevuah. No, this idea is something which sechel hayashar and sevarah yesharah dictate, שאם היה האדם חכם נבון מבקש תאוות. Maybe he's very bright and maybe he's very discerning and he's מבין דבר מתוך דבר, but he's megushamdig, he's mevakesh ta'avos, eino chacham be'emes. Chochmah which doesn't translate into the behavior again of living but be'ofen memutza, living this balanced, moderate life, so it's a tartei desasrei,

כי ראשית חכמה שלא ייסור מן התענוגים הגשמיים אלא כל שיש בו קיום הגוף. ובפירושינו

maseches avos

נשלמה עניין זה נתבאר שהאיש ההוא כראוי וכן מדרש. וכחכמת הנביא שהוכיח את מי שטען שהוא חכם והיה עובר על מצוות התורה מבקש תאוות נפשו, הוא אמר איך תאמרו חכמים אנחנו ותורת השם איתנו. וכמו כן אם היה האדם עובד השם ופרוש ומרחיק התענוגים זולת מה שיש בו קיום הגוף, הולך בהנהגות הטבעיות כולן בדרך האמצעיות.

And so the parush again, the parush is not an ascetic. The parush is someone who's disciplined to accommodate his physicality as opposed to catering to it, to sustaining himself as opposed to indulging himself.

הולך בהנהגות הטבעיות כולן בדרך האמצעיות וכבר רכש את כל המידות הטובות אלא שאין בו חכמה הרי זה גם כן חסר שלמות אלא שהוא שלם יותר מן הראשון.

And that's an amazing, I mean superficially when you think about it it's obviously very compelling, but an amazing hierarchy that the Rambam has. Says the person who ostensibly is a chacham venavon but megushamdig, as opposed to the person who has that proper balance in life but doesn't really have the chochmah, the latter, hagam that obviously there's something crucial, crucial, crucial missing, but the latter is closer to shleimus and more of a shalem than the former. Why is it that's missing?

כי מעשי האלה אינם מצד האמת ולא מידיעה בתוכם. ולכן אמרו חכמים עליהם השלום אין בור ירא חטא כמו שביארנו, ומי שאמר עם הארץ שהוא חסיד אינו אלא מכחיש דברי חכמים שקבעו בזה קביעה מוחלטת.

It can't be. והוא גם כן מכחיש השכל. Again that's that same point that the Rambam says that you find it amongst the philosophers independently, without their having access to the revelation of the Torah, because it's something which sechel hayashar, svara yeshara dictates. The Rambam's always interested in knowing whether something is only known to us and only a function of Ma'amad Har Sinai, of revelation, or whether it's also something which is known to us mikoach hasechel and mikoach svara yeshara. And the reason for that is the Rambam tells us in Shmonah Perakim that when something is only supernatural, that's the source of knowledge, it's not something that a person would know naturally מכוח השכל מכוח הסברה, so then that doesn't mean that a person is supposed to be able to internalize that, that it's supposed to be his natural orientation.

אל תאמר אפשר לאכול בשר חזיר אלא אפשר ואפשר ומה אעשה ואבי שבשמיים גזר עליי.

A person is not supposed to say that then it's embedded in my character that I wouldn't eat ma'achalos assuros. No, it's not. If there was no mitzvah in the Torah, so we would be inclined to eat ma'achalos assuros. Lema'aseh we have an instinct because we know it's assur. The Rambam is not the disapproving of that. But the Rambam's saying it shouldn't be sort of an instinct to the machalos themselves independent of... Mashe'ein kein is נפש רשע אוותה רע, but when it comes to ch'veiss stealing, when it comes to rachmana litzlan shefichos damim, when it comes to things like that, so a person's not supposed to say that really אפשר ואפשר ומה אעשה אבי שבשמיים גזר עליי. No, so then that's where the person... A person is supposed to, it's supposed to be something which is internalized within the person. So it's always crucial to know whether something is only mikoach hagiluy of Ma'amad Har Sinai or whether it's something which we also know מכוח השכל מכוח הסברה. What's only mikoach hagiluy at Ma'amad Har Sinai, so then the mitzvah is that a person should comply with the mitzvot of the Torah, but it's not something that's, it's not, it's not a directive as to how a person is supposed to mold his character, what a person's natural impulses are supposed to be. But when something is also known מכוח השכל מכוח סברה ישרה, so then that's supposed to be something which a person not only practically complies with, practically conforms, but then that's something that a person is supposed to, is supposed to be internalized, that a person is supposed to mold his personality that way, he's supposed to build, build his his character that way. I liked the idea that Rebbe said I think on Shabbos that morality through that doesn't exist outside of Hashem, that's God-given. What's the relevance? My sechel happens to be because Hashem happens to be very... Does it understand? Your sechel, if you're thinking straight and not thinking crooked, is God-given. That's its significance. It's also something that I don't understand. Why is it fundamentally different? If I understand it or not, either way it's from Hashem, either way it's what he said... 100%, but 100%. Again, so Hakadosh Baruch Hu gave mitzvot. Some mitzvot resonate with us naturally, mishpatim. Some mitzvot don't resonate with us naturally, chukim. So what's the significance of that of that distinction, of that differentiation? So that's what the Rambam says the omek of that is, not to make mishpatim easier for us because I really know I shouldn't steal, so so it makes it easier for me not not to steal. No, the omek of that distinction is that Hakadosh Baruch Hu says those mitzvot for which I gave you an intuition, if you if you're thinking with the sechel I gave you, if you're thinking with אשר עשה האלהים את האדם ישר, if you're thinking with that sechel hayashar I gave you, so the fact that it's intuitive to you means that that's supposed to be that it's something natural. The fact that it's something natural tips you off that it's not just that you have to act with rachmanus, but you have to be a rachman. It's not just that you have to act with chaninah, but you have to be a chanun. And that's the significance of the fact that Hakadosh Baruch Hu made it something which is natural for us. And when Hakadosh Baruch Hu gave us other mitzvot which are not natural for us, he gave us a mitzvah that, doch, you shouldn't have shaatnez, tzemer upishtim yachdav. So that's not, that's not something which sort of resonates naturally with us. Ein hachi nami, it's not that I'm supposed to, that my character is oh, I can't imagine ever wearing wool and linen. No, I can, but מה אעשה ואבי שבשמים גזר עלי. But your question is is very important in that it highlights the significance of sechel is that it's from Hakadosh Baruch Hu. There's no otherwise, there's no, you know, if a person were not a ma'amin and and he tells you that his sechel says that that he shouldn't steal. So lema'aseh, I wouldn't tell him until I was safely away from his being able to pickpocket me, but at a certain point you tell him that that's shtus because because for that person his sechel is not a source of of knowledge or or truth. He happens to to like apples and not like oranges, and he happens to like not stealing. It's of no more significance than that. Sechel is a source of truth if if it's a honing instinct and intuition that Hakadosh Baruch Hu gave us. I think maybe we, I wonder if we've ever commented on this but I think we did, but if you look in the beginning of Hilchos De'os you see something quite remarkable. Perek Aleph of Hilchos De'os is where the Rambam has this mitzvah about the derech habeinonit, the way that's memutza. Memutza the same shoresh as emtza, as middle. So ultimately the Rambam tells us the pasuk which serves as the source in Chumash for this mitzvah at the end of Perek Aleph Halacha Heh

ומצווין אנו ללכת בדרכים אלו הבינונים והם הדרכים הטובים והישרים שנאמר והלכת בדרכיו כך למדו בפירוש מצוה זו מה הוא נקרא חנון אף אתה היה חנון מה הוא נקרא רחום אף אתה היה רחום.

Earlier in Halacha Dalet so the Rambam writes as follows, you'll take a look at this, rebbosai, it's mamash an amazing, an amazing thing

הדרך הישרה היא מדה בינונית שבכל דעה ודעה מכל דעות שיש לאדם והיא הדעה שהיא רחוקה משני הקצוות ריחוק שוה ואינה קרובה לא לזו ולא לזו.

So the right thing again is not a person shouldn't be looking to get rich. A person shouldn't take a vow of poverty. A person should be looking to have enough money to live a proper Torah-dik life. And again, vekayotzei bazeh in all, in all areas. So

הדרך הישרה היא מדה בינונית שבכל דעה ודעה מכל דעות שיש לאדם והיא הדעה שהיא רחוקה משני הקצוות ריחוק שוה ואינה קרובה לא לזו ולא לזו ולפיכך ציוו חכמים הראשונים שיהיה אדם שם דעותיו תמיד

lashon shuma, right? Appraisal. שיהיה אדם שם דעותיו תמיד ומשער אותן, he should be calibrating them, umechaven otan and directing them בדרך האמצעית כדי שיהיה שלם. So it's an amazing thing. I don't know if there are any other examples of this. I don't know, you'd have to, I don't know, learn through Rambam and see if there are other examples of this, but too many you zecher won't find if there are any other examples. The Rambam has a din d'rabbanan before he told you the din d'Oraisa. How can you do such a thing? It's like telling you there's a din of yayin for kiddush before telling you there's a mitzvah of kiddush. A pele. Well, the tzivuy chachamim, the din d'rabbanan that a person should constantly be engaged in introspection as to whether amidos mukvanot or not. So that chiyuv d'rabbanan is to implement, to help implement, to help facilitate the kiyum d'Oraisa vehalachta bidrachav. So how in the world can you quote the din d'rabbanan before you quote the din d'Oraisa? Mamash a whole thing that it's written l'mafrei'a, this perek is written l'mafrei'a. Mamash a pele. Ela mai? No, heim heim hadevarim, that's what we're talking about. That's what the Rambam is telling us here in the hakdama also to the Perush Hamishnayos that the chiyuv to go bederech hayashara, the chiyuv to live b'ofen memutza is not only a chiyuv that we know supernaturally from Ma'amad Har Sinai but it's also a chiyuv that one knows naturally mitzad haseichel hayashar that Hakadosh Baruch Hu implanted in us. And that's also a mechayeyv. So you have the chiyuv d'Oraisa even before you know the pasuk. And the Rambam wants us to know that and that's why he bedavka, bechavana, quotes the din d'rabbanan before he tells you the pasuk, because it's already a din d'Oraisa. It's already a koach of a din d'Oraisa and it's already, it's already binding the same way a d'Oraisa is binding even, even before you find out that it's a pasuk in Chumash. And again, l'mai nafka mina is what we spoke about is the fact whether or not it's supposed to, the fact that it's dictated by haseichel hayashar means that a person is supposed to work on himself that it should be something natural to him as opposed to something that he just practically conforms with, that he practically complies with. ולכן תמצא הציווי בכל התורה ulimadtem otam ulimadtem. Halimud kodem lemaaseh כי בלימוד יגיע אל המעשה. Meaning limud can tell a person that he has to live be'ofen memutza. Limud can be meivi lidei maaseh. However המעשה אינו מביא לידי לימוד. The fact that a person does have good middos and the fact that his middos are very balanced is not going to give him any yedi'ah per se. That's not going to if he doesn't go to the seforim sale he's still not going to know anything even with all the even with all the the wonderful middos.

כי בלימוד יגיע אל המעשה והמעשה אינו מביא ללימוד. וזהו אמר עליהם השלום שהתלמוד מביא לידי מעשה. ונשארה כאן שאלה אחת והיא כי יש לומר למה אתם הרי סברתם שהחכמה האלוקית לא המציאה דבר לריק.

Larek. Hakadosh Baruch Hu didn't create anything in vain without a purpose. You find this in Chazal also. Chazal say that when Channah is davening to Hakadosh Baruch Hu that He should give her should give her a chance, Channah says every every organ every part of the human body has its function. And then she says didn't you give me didn't you give me breast then I should be able to nurse nurse nurse a child. So you see that also that idea that again the Rambam is talking about here that החכמה האלוקית לא המציאה דבר לריק. Now obviously it's שחנה הטיחה דברים כלפי מעלה. It's obviously not a teshuvah to that rachmana litzlan that there are that there are couples who rachmana litzlan are childless but but Channah is is expressing this this same yesod. The yesod is true in a in a general and and generic sense and she's taining make it be true in a in a very personal and and particular sense for for me as an individual. ושכל הנבראים שתחת גלגל הירח הנכבד שבהם הוא האדם. So Hakadosh Baruch Hu didn't create anything in vain, everything has its purpose. So the purpose of everything in in our world is adam and the purpose of adam is to be oved Hashem is yedi'at Hashem. Ve'im kein that has not accounted for an awful lot of humanity right?

ואם כן למה המציא השם את כל בני האדם שאינם משיגים מושכל? ואנחנו מוצאים שרוב בני האדם ריקים מן החכמה מבקשי תאוות.

Most people are at that extreme and way all the way to the other extreme Baruch Hashem there are people who are who are not like that but way way way all the way to the other extreme

ואילו האדם החכם הפרוש בודד ומופלא אינו נמצא אלא יחיד בדור מן הדורות. התשובה שמציאות כל ההמון משתי סיבות.

What the the people who are mevakshei taivos reikim min hachochmah the the raison d'etre there is

האחת לשמש את אותו היחיד שאילו היו כל בני האדם מבקשי חכמה ומתפלספים היה עולם כלה ואובד.

If everyone learned with the hasmadah of Rav Elyashiv the world wouldn't couldn't function.

שאילו היו כל בני האדם מבקשי חכמה ומתפלספים היה עולם כלה ואובד.

Kaleh lashon vayechulu.

והיה נכרת מין האדם ממנו בזמן מועט כי האדם חסר מאוד וזקוק לדברים רבים.

A person needs food. והיה צריך ללמוד חרישה קצירה דישה טחינה בישול. A person needs clothing. A person needs kelim.

ועשיית הכלים וכל זה כדי להתקין המזון כראוי. וכמו כן היה צריך ללמוד טוויה ואריגה כדי לארוג מה שילבש. ובנייה כדי שיבנה מקום להסתופף בו ועשיית הכלים וכל זה ולא יספיקו חיי מתושלח ללמוד מלאכות אלו שאדם זקוק לקיומו לכולן בהכרח. ומתי היה קונה אדם זה החכמה ורוכש ידיעות? ולזה הומצאו כאלה כדי שעל ידם יתקיימו כל העבודות הללו שצריכים אותם במדינה. והחכם מוצא לעצמו בתשיעית הארץ והחכמה תימצא.

So they're osek beyishuv ha'aretz.

כמה נאה מאמר האומר לולא המשוגעים היה חרב העולם שהרי איזה שיגעון שאין כדוגמתו הוא שאדם שהוא חלוש הנפש ורפוי בתכונת גופו נוסע מתחילת האקלים השני עד תחילת השישי ועובר בימים בזמן החורף ובמדברות בחרוני הקיץ וחושף עצמו לחיות ולעופות הטרף אולי ירויח דינר. וכאשר קיבץ מאותן הדינרים אשר מסר עליהם את כל נפשו ורכושו ובא לחלקם לאומנים כדי לבנות לו יסוד איתן בתוך האדמה בסיד ואבנים כדי להעמיד עליו כותל שיתקיים מאות בשנים. והוא יודע היטב שלא נשא בחייו כדי לבלות כותל של גומא היש שטות גדולה מזו? וכך כל תענוגי העולם ותאוותיו שטות גמורה בשביל יישוב העולם. ועל כן קראו החכמים עליהם השלום מי שלא נתחכם עם הארץ כלומר שהם הומצאו ליישוב הארץ ולכן יוחסו אותם אליה.

Veshema tomar maybe you'll refute what I'm saying as follows:

הלא אנו והלא אנו רואים סכל טיפש והוא בשלווה בעולם ואינו יגע בה.

You have someone who is an heir or an heiress to a fortune.

ואדם זולתו משרת אותו ועוסק במלאכתו ויש שעוסק במלאכתו הוא איש חכם.

Ein hadavar kefi how does that, how does one sort of view that metzius? Says the Rambam, אין הדבר כפי שחושב החושב. Vebnam.

כי משעה עוסק סכל בשלווה לפי שגם הוא משרת לאדם שהוא מהתורה הרצויה של הבורא לפי שבשלוותו וברוב הונו או בשליטתו יצוה את עבדיו שיבנו ארמון רם ונישא או שיטעו כרם גדול כפי שעושים המלכים המדומים למלכים ויהיה אותו הארמון מזומן לחסיד שיבוא ביום מן הימים בעתיד לחסות בצל קירותיו מכותלי אותו הארמון.

I think they said, I don't remember the details, I don't remember the details, that when the Mir Yeshiva during the during the Second World War was for an extended tekufah in in Japan before they were able to make their way either to Eretz Yisrael or to here, so the question was where were they where were they going to be accommodated? And punkt, there was this this I forget what the building had been built for, and whatever whatever its original supposed use was supposed to be, there was a building which was punkt exactly accommodated the the number of of of Mirrer who who were there. Mamash what what the Rambam is is taki talking about. That people who are cultivating olam hazeh for their own purposes, they don't know what what it's really being prepared for, what its real and and ultimate use is is supposed to be. Okay, so maybe we'll stop here and try to finish be-ezrat Hashem next time. If you have a chance look ahead and try to figure out at the end of the day, again all this the Rambam is is saying pshat, he's giving us an example how to learn pshat in aggadata. What the aggadata in Berachos means that

אין לו להקדוש ברוך הוא בעולמו אלא ארבע אמות של הלכה בלבד.

Try try to see it's not clear at the end of the day how what the Rambam says is is explaining the words and answering his original questions. So maybe maybe think about it a little bit over Shabbos.