Hil. Deos Perek 2-4

The Rambam gives the two exceptions to the derech habeinonit. So the first of the two I think we discussed ka'as last time. I don't think we discussed the first one yet.

ויש דעות שאסור לו לאדם לנהוג בהן בבינונית אלא יתרחק מן הקצה האחד עד הקצה האחר והוא גובה הלב שאין הדרך הטובה שיהיה אדם ענו בלבד אלא שיהיה שפל רוח ותהיה רוחו נמוכה למאוד. ולפיכך נאמר במשה רבינו ענו מאד ולא נאמר ענו בלבד. ולפיכך ציוו חכמים מאד מאד הוי שפל רוח. ועוד אמרו שכל המגביה לבו כפר בעיקר שנאמר ורם לבבך ושכחת את השם אלקיך. ועוד אמרו בשמתא דאית ביה גסות הרוח ואפילו מקצתה.

Okay, what one question again which we didn't... which we're not tackling the question that there's a long Lechem Mishneh about it back in Perek Alef, the stirah again both in terms of anava as well as ka'as between Perek Bet and Perek Alef. In Perek Alef the Rambam mentions both of these as illustrations of the general principle and here he says that they're exceptions. So that's a major, major question. But just let's take פרק ב הלכה ג kshe'le'atzmo.

ועוד אמרו שכל המגביה לבו כפר בעיקר שנאמר ורם לבבך ושכחת את השם אלקיך.

So this is a Gemara in Sotah, but we don't quite have it the way the Rambam has it. That is, we have it is kekofer ba'ikar. And the Rambam doesn't have that kaf hadimyon—she'kol hamagbi'ah libo is mamash kofer ba'ikar. But when you think about it, it's one of the most amazing, amazing statements. Magbi'ah libo is mamash kofer ba'ikar, mamash kofer ba'ikar. So what does it mean? Yitachen as follows:

יסוד היסודות ועמוד החכמות לידע שיש שם מצוי ראשון והוא ממציא כל נמצא וכל הנמצאים משמים וארץ ומה שביניהם לא נמצאו אלא מאמיתת המצאו.

So the Rambam says Hakadosh Baruch Hu is the source of all existence, mamtsi kol nimtsa. The Rav zecher tzadik livracha used to underscore the fact that the Rambam writes in present tense: והוא ממציא כל נמצא. Not שהוא המציא כל נמצא, but שהוא ממציא כל נמצא. What's the pshat? So the pshat is like the Nefesh HaChaim explains in the beginning of Nefesh HaChaim. That unlike when a basar vadam creates something, so he says when someone who has a construction company builds a house, so the cranes don't have to remain in place and he doesn't have to stand there to support the walls in order for the building to remain standing. Even with hussal kocho mimenu it remains standing. But Hakadosh Baruch Hu's relationship to the beriah is different. That Hakadosh Baruch Hu unless there's a constant... unless Hakadosh Baruch Hu constantly gives a shifat or into the beriah, unless Hakadosh Baruch Hu is constantly willing the beriah to continue to exist, or better yet, to be mechadesh every... every moment, every instant, so then everything would be... everything would revert back to efes vatohu, efes vatohu. Emes is it's really... the Rambam goes on, he's discussing something which So the vort is that it's not it's not that we have a historical debt to the Ribono Shel Olam for pressing the button 5770 years ago. But a person's existence isn't his own. A person exists from Hakadosh Baruch Hu, because of Hakadosh Baruch Hu, through Hakadosh Baruch Hu. His existence isn't isn't his own, isn't his own. Lema'aseh, what's the what delineates a ba'al ga'avah from a person who's an anav? So Rav Zachs zecher tzaddik livracha once commented, he says, we think that a ba'al ga'avah is someone who knows a few blatt Gemara and thinks he's a baki b'shas. And he says, he's not a ba'al ga'avah, he's a meturaf, he's a he's a meshugene, he's out of touch with reality. That hasn't to do with ga'avah, that has to do with being delusional. It's not ga'avah, it's it's delusional. And an anav doesn't have to be unaware of what he knows. None of the Gedolim, none of the ba'alei hora'ah, none of the chachmei hamesorah would have ever said anything if they were unaware of what they knew and who and who they were. So ella mai, so what's the difference? The difference is that a ba'al ga'avah thinks kochi v'otzem yadi. And an anav realizes that hishtadlus, yegi'ah, amal notwithstanding and and without diminishing the the importance or the or the obligatory nature of it, lema'aseh, everything comes from Hakadosh Baruch Hu. Lema'aseh, everything comes from Hakadosh Baruch Hu. Our very existence, our very existence, to say nothing of opportunities, abilities, everything that we make hishtadlus and yegi'ah amal with, everything comes from is through Hakadosh Baruch Hu. So what's pshat that a person's going to be misga'eh? So if a person is misga'eh, if a person is misga'eh, if a person does have a sense of kochi v'otzem yadi, I I was so successful in business because I'm so smart, I said such a good shiur because I'm so smart, I I did this because I'm so this, so that, so the Rambam says כל המגביה לבו ככופר בעיקר. It's not ke'ilu kofei b'ikar, on a level, it's mamash kofei b'ikar. Agav, just in terms of how the Rambam learned Chumash, what well how Chazal according to the Rambam learned Chumash, in the pasuk of ורם לבבך ושכחת את ה' אלקיך, so it's not a sequence, right? You could have understood the pasuk v'ram levavecha and then sequentially that's going to be conducive to ורם לבבך ושכחת את ה' אלקיך. And the Rambam is saying no, according to Chazal, according to the Rambam, Chazal say v'ram levavecha and that already means, entails ורם לבבך ושכחת את ה' אלקיך. The very fact of v'ram levavecha, it's not it's not will lead someday to ורם לבבך ושכחת את ה' אלקיך. That in and of itself bespeaks a ורם לבבך ושכחת את ה' אלקיך. Al derech hachiddud, what we're discussing now perhaps would would be an explanation, the famous, one of the most fascinating passages is the Smag writes in the hakdama to the Smag and then he writes it in his minyan hamitzvos, he writes how he he authored the entire sefer, the Sefer Mitzvos Gadol, and and then he had a dream. And the and and he was told in the dream, shkoach, very nice, fine nice sefer, but ikar shachachta. Ikar shachachta. There's a little bit of a pun there. Ikar shachachta, where's the issur ga'avah? You have you have a whole a whole minyan hamitzvos and and there's no issur ga'avah. So the Smag says he he woke up in the morning and obviously remembered the dream and and so he started chozer-ing, and then sure enough, reminds himself of the Gemara in Sotah, then obviously he has to go figure out which of this... 613 he already counted needs to be needs to be omitted and then he inserts it in minyan hamitzvos. And the Smag takeh has in minyan hamitzvos the issur gaiva is in minyan hamitzvos. The Rambam doesn't have it. So al derech hachidush al derech hachidush the answer is that for the Rambam it's bikhlal

ורם לבבך ושכחת את ה' אלוקיך כל מגביה לבו כפירה בעיקר.

So the issur gaiva is is contained within within Anochi Hashem Elokecha. In halachos daled v'hei the Rambam talks about the shtika. Halacha daled, perek beis halacha daled.

לעולם ירבה אדם בשתיקה ולא ידבר אלא או בדבר חכמה או בדברים שצריך להם לחיי גופו.

The Chofetz Chaim writes that that some people he also talks about talks about shtika saying it's the best preventive measure against lashon hara and aveiros devarim asurim. If you're not talking you're not as likely to talk lashon hara although you can with facial expressions and and the like one can but it's certainly less prone to less prone to it. But then then the Chofetz Chaim concedes he says some people their temperament is such that shtika is not not good for them. That temperamentally some some people need to be more I don't know if it's part of being gregarious or or what exactly what personality type how how exactly we would define the type the Chofetz Chaim is talking about but he says that some people beteiva if you're gonna tell them if you're gonna tell them you have to be a shaskan it's gonna create atzvus which is obviously no good. So he says so they takeh should talk more but they just for them the hanhaga should be they shouldn't talk about people. Talk about other things not not not people. Okay the Rambam doesn't have it.

אמרו על רב תלמיד רבינו הקדוש לא שח שיחה בטלה כל ימיו וזוהי שיחת רוב כל אדם ואפילו בצורכי הגוף לא ירבה אדם דברים ועל זה ציוו חכמים ואמרו כל המרבה דברים מביא חטא ואמרו לא מצאתי לגוף טוב אלא שתיקה וכן בדברי תורה ובדברי חכמה יהיו דברי החכם מעטים וענייניהם מרובים והוא שציוו חכמים ואמרו לעולם ישנה אדם לתלמידו דרך קצרה.

That's interesting. So the Rambam learns the pshat in in the maimar of לעולם ישנה אדם לתלמידו דרך קצרה that it's part of a general a general hanhaga of shtika. And the chidush being that I would have thought that no when you're talking about דברים שהגוף צריך להן when you're talking or על אחת כמה וכמה millei d'alma so then there a person has to be mema'et. There a person has to measure every word. You're saying a shtikel Torah so keivan shehutar hutar so then already there you should be able to you should have harchavas pi kirtzono. No even right? So the pshat in in the maimar chazal is even when learning even when a person is being mishaneh to talmido it should be derech katzara. I think Rashi in Pesachim learns pshat no this has nothing to do with a general hanhaga of shtika. I'm not that the Rashi thinks you should talk all the time but Rashi says that this maimar has got nothing to do with a hanhaga of shtika but rather that because again because b'yimei chazal I guess even now to the extent that that we can in theory so Torah sheba'al peh has to be memorized. So the the more compact the formulation is so the easier it's gonna be for talmidim to remember it ba'al peh and and the more verbose the formulation is then the harder it's going to be for talmidim to remember it ba'al peh. So according to according to Rashi this maimar chazal is a din in in mesiras hatorah in in in teaching in teaching Torah. And according to the Rambam it shows to what extent to what degree the general hanhaga of shtika extends.

אבל אם היו הדברים מרובים ועניין מועט הרי זו סכלות ועל זה נאמר כי בא החלום ברוב עניין וקול כסיל ברוב דברים.

Now says the Rambam seyag lachochma shtika.

לפיכך לא ימהר להשיב ולא ירבה לדבר וילמד לתלמידים בישוב ובנחת בלא צעקה ובלא אריכות לשון.

So it's kind of ironic, you know, it seems to be repetitious. Here the Rambam just said that כל המרבה דברים מביא חטא, right? He quoted from Chazal. So that quite clearly means that it's a syag to to be a shaskan. And he said that ולעולם ישנה אדם לתלמידו דרך קצרה means belo arichos lashon. There's too much overlap between the two halachos. So I found the Zichrono Livracha said a very, very beautiful pshat in the two halachos in the Rambam. That in Halacha Daled, the Rambam is emphasizing shtika as a syag in the sense that we generally understand it, which is a preventive, precautionary measure. Again, the same way the Ra'avad quotes, the Gemara says in Kol Hakaylim, the more things we carry and move around on Shabbos, the more likely we are to be over Issur Hotza'ah. So therefore Chazal imposed Issur Muktzah and איסור כלי שמלאכתו לאיסור etc. So so too, the more we talk, the more likely we are to say something, something that shouldn't be said. It's a simple calculus. So that's that's the type of syag which the Rambam was talking about in Halacha Daled. In Halacha Hey, the Rambam is saying a different type of syag, a syag which isn't so much just intended to prevent damage, to prevent aveira, but it's a syag which which enhances or which empowers what you do. And what the Rambam is saying is, to make speech powerful, a person has to use it selectively. That's way different. Not just if you want to avoid saying devarim asurim, so don't don't run off at the mouth. That's syag in the general sense that we usually think of it. Here the Rambam is saying a different thing. The Rambam is saying you want to be able to convey something as clearly and effectively as possible, so then you have to choose your words. You talk around and around and around, so then the idea gets gets fuzzy, it gets blurred, it gets lost in all the in all the verbiage. But if a person is אינו ממהר להשיב אינו מדבר אינו מרבה לדבר and without arichos lashon, just says the tamtzis, so then that makes the speech more powerful. It's a different type of syag, sort of a proactive syag in the sense again not just of preventing damage but of of enhancing the speech. In Halacha Zayin the Rambam talks about a person has to speak the truth. אסור לאדם להנהיג עצמו בדברי חלקות ופיתוי. mila achas at the end of the Halacha,

שפיתוי ושל גניבת הדעת אסור אלא שפת אמת ורוח נכון ולב טהור מכל עמל והויות.

The peshatus is in this context as in other contexts that the emphasis here is on being emesdik. Meaning that it's no more acceptable to be disingenuous bichsav than bal peh. The same way the Chofetz Chaim writes in terms of Issur Lashon Hara. Issur Lashon Hara doesn't have to be oral. Issur Lashon Hara can be electronic, it can be it can be written as well. There too it's the communication which is asur. It's not a din of speech, it's not a din of akimas sefasayim, it's a din of of what's being communicated. Here too it's the emphasis is on the emes. And that's why it's not clear. People like to be mepalpel. People like to be mepalpel, well if you cheat on your taxes so is that... the same heter as hafka'as halvah. But you have to when you when you file your taxes, you have to sign that everything that it says in this tax return to the best of your knowledge is true. So you can't even if you even if you read up on the mekoros and you find those who would classify it as hafka'as halvah rather than and assuming that one had a crystal ball and could guarantee that there's no chilul Hashem which is going to result, but you have to lie. To cheat in your taxes, you have to lie. There's no two ways about it because you have to sign that everything here is true. But you know it's not true. So that's not svas emes, lechora it isn't. Okay, Perek Gimmel, Halacha Aleph, the Rambam finishes the presentation of derech habeinonis, saying even when it comes to taiva and kavod, which Chazal say is מוציא את האדם מן העולם, so even there a person is supposed to go bederech habeinonis. Then Halacha Beis, the Rambam begins a new topic.

צריך אדם שיכוין כל מעשיו כולם כדי לידע את השם ברוך הוא בלבד ויהיה שבתו וקומו ודבורו הכל לעומת זה הדבר. כיצד כשיישא וייתן או יעשה מלאכה ליטול שכר לא יהיה בלבו קיבוץ ממון בלבד אלא יעשה דברים האלו כדי שימצא דברים שהגוף צריך להם מאכילה ושתייה וישיבת בית ונשיאת אישה. וכן כשיוכל וישתה ויבעול לא ישים על ליבו לעשות דברים הללו כדי ליהנות בלבד עד שנמצא שאינו אוכל ושותה אלא המתוק לחיך ויבעול כדי ליהנות אלא ישים על ליבו שיאכל וישתה כדי להברות גופו ואיבריו בלבד

etcetera. נמצא המהלך בדרך זו, Halacha Gimmel,

כל ימיו כולם כל ימיו כולם עובד את השם תמיד. ועל עניין זה ציוו חכמים ואמרו וכל מעשיך יהיו לשם שמים והוא שאמר שלמה בחכמתו בכל דרכיך דעהו והוא יישר אורחותיך.

Okay, fine. So lemaise, a person should orient, should gear, should gear everything he's doing leidas Hashem, leidas Hashem. Okay. No nothing to quibble about here, nothing not too much controversial here. Just a couple of he'aros. First of all, what's absolutely, absolutely remarkable, you take a look in the beginning of Perek Hey in Hilchos Deios. So the Rambam writes in the beginning of Perek Hey, Hilchos Deios:

כשם שהחכם ניכר בחכמתו ובדעותיו והוא מובדל בהן משאר העם כך צריך שיהיה ניכר במעשיו במאכלו ובמשקהו ובבעילתו ובעשיית צרכיו ובדבורו ובהילוכו ובמלבושו ובכלכול דבריו ובמשאו ובמתנו ויהיו כל המעשים האלו נאים ומתוקנים ביותר.

Halacha Zayin.

תלמיד חכם לא יהיה צועק וצורח בשעת דיבורו כבהמות וכחיות ולא יגביה קולו ביותר אלא דיבורו בנחת עם כל הבריות וכשידבר בנחת ייזהר שלא יתרחק עד שייראה כדברי גסי הרוח ומקדים לשלום כל האדם כדי שתהא רוחן נוחה הימנו ודן כל אדם לכף זכות ומספר בשבח חברו ואין מספר בגנותו כלל אוהב שלום ורודף שלום

etcetera. Right, so we recognize here a little bit of Pirkei Avos. דן כל אדם לכף זכות, ohev shalom, rodef shalom. So the Rambam apparently learned pshat that not every hanhaga mentioned in Pirkei Avos is necessarily geared towards everyone and there's some things that the Rambam just quotes under the higher standard of of Talmidei Chachamim. That being the case, so l'ichora if we would have been consulted, where should you quote the mishna וכל מעשיך לשם שמים? It's a vadai in perek hey once you already make the breakthrough that not everything in Pirkei Avos is necessarily shoveh l'chol nefesh. If there's anything which isn't shoveh l'chol nefesh, it's it's this, it's וכל מעשיך לשם שמים. Halo davar hu? Rambam says no, וכל מעשיך לשם שמים is something every single one of us is supposed to be working towards, every single one ולא יצא מן הכלל, despite the fact that that that perek hey doesn't apply to us. What that translates into minute by minute over the course of a twenty-four hour day, how much time a person spends learning, how much time he spends davening, how much time he spends chessed, how much time he spends on hishtadlus l'parnassah, etcetera etcetera is gonna differ from person to person ba'asher hu adam. But l'mayseh, the goal that everything should be decided upon and then calibrated towards la'das Hashem is something we're all supposed to work towards. Why did the Rambam, if the Rambam is finished with talking about the derech habeinonus, so why does he punk in the middle of a perek here? He has one halacha left. What? Perek beis was done. You can't have a perek in Mishneh Torah with more than seven halachos, so he couldn't shtup in a halacha ches at the end of the end of perek beis. So he should have halacha aleph of perek gimel should be relabeled halacha ches perek beis and then perek gimel should begin with וכל מעשיך לשם שמים, v'chol d'rachecha da'eihu. So ella mai, ella mai, l'chora the pshat in the Rambam is the following. Everything he's been talking about for two plus prakim is all fine and good. All fine and good. When it comes to acquiring money, so what does it have to be? Derech habeinonus. Very good. When it comes to eating, so what does it have to be? The derech habeinonus. Very good. Very good. When it comes to here in halacha zayin also, a person's mood, his his state of mind, everything should be derech habeinonus. Very good. Very good. But what does all that mean l'mayseh? So that's all that's all fine and good, but what does it mean halacha l'mayseh? Halacha l'mayseh I hold, I hold, this is my shitta, that ten million dollars a year is a derech habeinonus. Beneath that is mamash extreme, is the poverty line. And to insist on earning twenty million dollars a year, that's already the katzah ha'acharon. So who's to say? And and that's and that's mamash consistent with everything we've been talking about. The Rambam never said he didn't translate into dollars and cents and and I also hold that for instance lunch is a minimum five slices of pizza. If you get a better price for a whole pie, so then it's negotiable. We can we can up it a little bit. So maybe that's also, how do you know that that's not a kiyum in in in the Rambam? So how do you taka decide what's a derech habeinonus? What what is the the derech habeinonus? So the peshatus is... I don't know, do I need one car or do I need two cars? Which is a, how do you decide what what the halacha l'mayseh? So how does one implement the derech habeinonus? So the peshatus is that the Rambam's not segueing to a different topic, that the reason the Rambam has this smichas haparshiyos between the derech habeinonus and the וכל מעשיך לשם שמים is because it's the וכל מעשיך לשם שמים which answers this question. What's the derech habeinonus in terms of money? What you need l'shem shamayim. What you need l'shem shamayim. There's a din that a person is... a person is not supposed to be misparneis min hatzedakah. Okay, so a person has to he has to earn enough money to pay his bills. That's that's that's leshem shamayim. That that a person has to have other things. Okay, so so Chazal say adirah na'ah again ultimately there is some some judgment and discretion and it's devarim hamasurim lalev because because as with all of Torah, the Torah can't fill in every detail for us but lemaiseh this is the way a person is koveia what the derech habeinenis is al pi וכל מעשיך יהיו לשם שמים. And that's koveia the derech habeinenis. And the emes is the Rambam says it meforaish. Here he implies it through the smichas haparsheyos in Perush Hamishnayos he says it meforaish. In Perek Daled of Shmona Prokim is where he has the equivalent of these first two plus prakim in Hilchos Dayos for the derech habeinenis and and he finishes ve'echzor le'inyoni this is the last perek in Perek Daled of Shmona Prokim

אם היה אדם שוקל את מעשיו תמיד ומתכוין אל הממוצע הרי יהיה במעלה הרמה ביותר ממעלות האדם וכבר הזכירו חכמים ז"ל ענין זה ובזה לשונם בו אמרו כל השם אורחיו זוכה ורואה בישועתו של הקדוש ברוך הוא שנאמר ושם דרך אראנו בישע אלהים אל תקרי ושם אלא ושם דרך ושמו הוא השיעור וההערכה וזהו ענין שביארנו בכל הפרק הזה זהו מה שראינו בענין זה.

Shoy. Derech habeinenis. Perek Hei of Shmona Prokim.

ראוי לאדם לשבר כל כוחות נפשו על פי המחשבה כפי שהקדמנו בפרק שלפני זה.

Again a person has to be

משבר כל כוחות הנפש על פי המחשבה כפי שהקדמנו בפרק שלפני זה

meaning everything has to be the derech hamemu'atza

וישים נגד עיניו תכלית אחת והיא השגת השם יתעלה ויתרומם כפי יכולת האדם כל מה שידע אותו וישים כל פעולותיו ותנועותיו ותנוחותיו וכל דבריו מובילים אל התכלית הזו.

So lacho'ra right here the Rambam says it. The Rambam says it says it meforaish. Smu'chim lekach. Again I don't need Yehuda ve'od likra. But the emes is that lacho'ra and lacho'ra the discussion of vechol derachecha da'ehu of וכל מעשיך יהיו לשם שמים the Rambam should have appended to his discussion of ahavas hashem. That's where it really belongs. Okay so in in which of the two places where it talks about ahavas hashem it belongs more in Perek Yud of Hilchos Teshuva. That's where he should have held off for.

כיצד היא האהבה הראויה הוא שיאהב את השם אהבה גדולה יתירה רבה עזה עד מאוד עד שתהא נפשו קשורה באהבת השם ונמצא שוגה בה תמיד כאלו חולי האהבה שאין דעתם פנויה מאהבת אותה אשה שהוא שוגה בה תמיד בין בשבתו בין בקומו בין בשעה שהוא אוכל ושותה יתירה מזה תהיה אהבת השם בלב אוהביו.

So this is where the Rambam should have had vechol derachecha da'ehu. So why did he jump the gun? Ela mai mah? And and what's more the Rambam says meforaish here in Perek Hei when he's talking about

וכל מעשיך יהיו לשם שמים. דע שהדרגה הזו היא דרגה גבוהה מאוד וקשה ולא ישיגוה אלא מעטים ואחרי הכשרה רבה מאוד ואם יזדמן מציאות אדם שאלו הם תואריו איני חושב שהוא פחות מהנביאים.

What a compliment from the Rambam.

כלומר שמפעיל כל כוחות נפשו ועושה מטרתם השם יתעלה לבד

right

וכל מעשיך יהיו לשם שמים ולא יעשה פעולה גדולה וקטנה ולא יבטל שום מלה אלא אם אותה הפעולה או אותה המלה מביאה לידי מעלה או לדבר מביא לידי מעלה והוא מתבונן וחושב בכל פעולה ותנועה ורואה אם היא מביאה לאותה התכלית או אינה מביאה ואחר כך יעשנה.

So what's he talking about? He's talking about וכל מעשיך יהיו לשם שמים right?

וזהו מה דרש יתעלה ממנו שתהא זו מטרתנו באמרו ואהבת את השם אלהיך בכל לבבך.

and it's in the ahavas Hashem that he is going to define and tell us about perek daled of Hilchos Teshuva. So what did he what did he jump the gun? So the teretz is no hem hem hadevarim because without וכל מעשיך יהיו לשם שמים so too much of the derech habeinonis just remains amorphous. It's up in the air in terms of what the derech habeinonis is. No but once you know וכל מעשיך יהיו לשם שמים so that's what koveia what the derech habeinonis is. Rambam in in perek daled has has his his medical regimen and then in halacha chaf so the Rambam says

כל המנהיג עצמו בדרכים אלו שהורינו אני ערב לו שאינו בא לידי חולי כל ימיו עד שיזקין הרבה וימות ואינו צריך לרופא ושיהיה גופו שלם ועומד על בריו כל ימיו אלא אם כן היה גופו רע מתחלת ברייתו.

I found I found it zechuso I don't think it was on it I think he said someone had said it to him. Kaya'dua the same shaileh here or more of a shaileh than than whatever let's say the same shaileh in terms of refuos in general Chazal so someone once commented but at the end of the day habrachah of the Rambam is what it is. The Rambam says ani arev lo the Rambam says I'm giving you a bracha he says I give you a bracha you do this you're going to be so worse than that it's not. Okay binatayim we'll continue. Okay so we just we've mentioned the whole bechol drachecha da'ehu twice once by the ahavas Hashem and also by the to answer up the question of how do we do derech habeinonis. You should have done it twice. No I'm saying is that what he I'm saying are we saying that he no no he basically did it once but what was saying that as a sort of further corroboration of our understanding of why it's in halacha beis of perek gimmel because we said it's indispensable for understanding or implementing the first two perakim is that basically it should have been in Hilchos Teshuva but because we need it so much here meaning because of that we may have to wait a couple of minutes here I'm not sure if it's hazman already or it's another couple of minutes. But we're saying because if we didn't put it here we would we wouldn't answer up how do you implement derech habeinonis. What is derech habeinonis? It's relevant to halacha lema'aseh. What is derech habeinonis? It's a million dollars. That's what derech habeinonis is. Just go tell me that's not true. So.