Part of the series: Divrei Hashkafa by Rav Mayer Twersky
Transcript
AI-generated transcript. May contain errors.
Good morning rabosai I hope you are all well. I think yesterday we had begun michtav chaf daled so continuing in os beis. And os beis
ובעות ב היטיב לכתוב כל מעלתו מה ששמע לעשות הגוף המכוון במה שאמר הקדוש ברוך הוא נעשה אדם אי אפשר בלי תריג מצוות שהם נגד תריג פרטי הגוף.
To create, to elevate the guf to that level which was intended in the briya when hakadosh baruch hu created, taryag mitzvos are indispensable. So the sho'el wrote as follows:
גם כן לא הבנתי שחזינן שאדם הראשון היה כדאי במצווה אחת.
The impression one has is that hakadosh baruch hu clearly provided adam harishon with what he needed for shleimus and adam harishon had just one mitzva. הנה מאמר נעשה אדם, so here comes a vort of the Zans' answer.
הנה מאמר נעשה אדם בוודאי שקאי על גופו של אדם ממש שהוא בן רמח ושסא.
Again na'aseh adam is referring to the physical creation of adam mamash.
והדברים שנאמרו לא נאמרו אלא על פי הדרך העמוקה לשורשם של דברים.
Now here comes a remarkable ha'ara, really remarkable ha'ara: שכשם שגופו של אדם משונה מגופם של שאר הנבראים. Just as the guf of adam is distinctive from that of all other everything else that was created.
שלפני שנברא גופו בפועל ממש קדמה ההחלטה בדעת לבריאה זו.
Fascinating right? By everything else in ma'aseh bereishis so we just find
ויאמר אלוהים יהי אור. ויאמר אלוהים יהי רקיע בתוך המים.
We don't find that hakadosh baruch hu as it were first articulating the plan or first articulating the decision of nivra or or evresa or or es ha'or or את רקיע בתוך השמים or evra me'oros. No you just find yehi or, yehi rakiya. And by adam, by the briya of adam, so first you have hakadosh baruch hu again the expression of the da'as, the intent of na'aseh adam. So what's the significance of that?
קדמה ההחלטה בדעת לבריאה זו כמו כן בבניין אדם דקדושה שהוא אדם דתריג מצוות צריכה בריאה זו להימצא קודם בדעת.
So the Hutner suggests something fascinating that hakadosh baruch hu in terms of how the briya of adam well it could be that this is being said too superficially the first part of it but we learn from how the briya of adam is described we learn how when we are supposed to look to develop our potential and build ourselves what what in Rav Hutner's terminology what he's referring to as adam dekidusha that the way we build ourselves the way we in a sense create ourselves should be modeled on the description the Torah provides for how hakadosh baruch hu created adam initially. And when Hakadosh Baruch Hu created Adam initially, so it doesn't just say ויעש אלקים את האדם or vayitzer. It says first there's a na'aseh. First there's a deliberate thought out plan which translates into a sense of resolve and then and only then can you have the implementation. Gevaldige ha'ara. Gevaldige ha'ara. And then he says and then you see something fascinating. And here he's alluding to something which if you'll have access to it, you'll go back to the previous letter that we haven't read together, you'll go back to Michtav Chaf-Gimmel. He spoke about this a little bit more. We don't find by the שבע מצוות בני נח that Hakadosh Baruch Hu asked, be it Adam HaRishon who according to the Ba'alei HaTosfos already received all seven, according to the Rambam he received six and eiver min hachai was nitosef to Noach, but at neither stage do we find אם שמוע תשמעו בקולי ושמרתם את בריתי. We don't find Hakadosh Baruch Hu asking for a kabbalah. Hakadosh Baruch Hu imposes the שבע מצוות בני נח. But by Taryag Mitzvos Hakadosh Baruch Hu does not impose. Taryag Mitzvos is ועתה אם שמוע תשמעו, im, im, if, it's up to you. You have to be mekabel. You have to want to be mekabel. So what's the pshat in that? Because the pshat in that is again, because the Taryag Mitzvos are the way again for the person to build himself, for the person to perfect himself. The same way in brias ha'adam initially Hakadosh Baruch Hu doesn't as it were just plunge into the project of creating Adam, but again first there's this deliberate well-thought-out plan and resolve and determination and kabbalah to do so and then you have the implementation. First comes the na'aseh adam and then you can have asiyas ha'adam. So that's reflected also in Mattan Torah which again provides us with the Taryag Mitzvos for again to build ourselves, again what the Nefesh HaChaim calls the adam dekudsha to recognize and realize that potential to elevate ourselves from just being natural physical beings to being spiritual beings, also you require that prior hachlata bedaas. Fascinating ha'ara. Then he says ומה שכתב כבוד מעלתו כי הלא לאדם הראשון. So in terms of again just one more just to flesh out this point, so clearly once there was Ma'amad Har Sinai so a person doesn't have to have that hachlata bedaas, doesn't have to have that kabbalah in order to be chayav in Taryag Mitzvos. We're chayav in Taryag Mitzvos because we're the same Klal Yisrael who were mekabel Torah initially. It's not that we're descendants, no, Klal Yisrael itself is an eternal metaphysical entity and we're part of Klal Yisrael. So mimmela the kabbalah of Klal Yisrael is our kabbalah. It's not an ancestral kabbalah, it's our kabbalah. So in that sense obviously we don't need the kabbalah, but we do need the kabbalah in the sense that to not just do the mitzvos, not just discharge the obligation, but to be able to take advantage of the mitzvos, to be able to capitalize on the mitzvos, again to build oneself, to create that adam dekudsha, so then that remains a din ledoros. That it's not just that a person does, but but that the doing, the implementation, has to be preceded by this na'aseh adam, by this deliberate determination, this resolve, this acceptance to do. On the heels of that, so then the implementation can successfully create the Odom.
ומה שכתב קודם מעלתו כי הלא לאדם הראשון היה אלא מצוה אחת תמהני שהרי להדיא שנו רבותינו דמה שנכתב בתורה שניתן אדם הראשון בגן עדן לעבדה ולשמרה לעבדה היינו רמ"ח עשין ולשמרה היינו שס"ה לאוין.
Now Chazal say that on some level Adam HaRishon had Taryag Mitzvos also.
ומה שלא נתפרש בתורה אלא מצוה יחידה של עץ הדעת היינו משום שמצוה זו כלולה בתוכה את כל השיעור קומה וכל התרי"ג מצות של אדם הראשון היו כלולות בה.
Somehow or other, if Odom is about to say, we don't really understand what this means, but somehow or other, all of Adam HaRishon's Taryag Mitzvos were compressed within, were encapsulated within the one mitzvah of the Eitz HaDaas.
ודאי שאין לנו שום ציור ומושג במהות מצות עץ הדעת לאדם הראשון ולא במהותם של התרי"ג דאדם הראשון.
So we don't really understand what it's about. Did Adam HaRishon, does it really mean that he went to his local Judaica store in the northeast corner of Gan Eden and bought himself a pair of Tefillin and bought himself a Tallis? So lav davka. If he did, mistama there wasn't too much of a line. But lav davka that's what it means. He says but lemaiseh you do find that Chazal takeh are saying that on some level Adam HaRishon had to have Taryag because it's only Taryag, it's only through Taryag that a person again can really fully recognize the potential within Odom and that's the significance of the correspondence of Ramach Mitzvos Aseh and שס"ה מצות לא תעשה with the Ramach Eivarim and Shasoh Gidim. That it's davka through Taryag that perfection of and shleimus haadam can be attained. וזוהי חובתנו לספוג לתוכנו it's our obligation to absorb within ourselves
את הענינים הללו כפי המציאות שנמצא לנו בתורה ואף על פי שאין זה ביכולתנו לצייר מהות הדבר.
At the end of the day, says we don't really understand what Adam HaRishon's Taryag Mitzvos are, but אף על פי כן we need to understand and appreciate the fact that Chazal are telling us that on some level he had this minyan Taryag. Okay, we'll stop here. Okay, thank you rabbosai, have a good productive morning. Be well, be safe.