Nefesh Hachaim

The Nefesh Hachaim test, the bottom paragraph. Yadua shehakruvim, it's well known that the two Keruvim, ha'echad, one of the two, רמז עליו יתברך שמו, represents, signifies HaKadosh Baruch Hu, and vehashaini, the second of the twin Keruvim represents al Yisrael segulaso, Bnei Yisrael his treasure. וכפי שיעור התקרבותם ודבקותם של ישראל אליו יתברך שמו, and to whatever degree the Jewish people, Klal Yisrael, bring themselves close and cling to HaKadosh Baruch Hu, או להיפך חס ושלום, or in the opposite direction chas veshalom, haya nikar hakol, it was all discernible be'inyan amidas hakruvim, in the positioning of the Keruvim, derech nes vafela, miraculously it could be discerned what our approach to HaKadosh Baruch Hu was. אם פניהם ישר יחזו אליו יתברך שמו, if their, meaning the Jewish people's, face is directed directly to HaKadosh Baruch Hu, thus serving HaKadosh Baruch Hu sincerely, גם הכרובים עמדו אז פניהם איש אל אחיו, then the Keruvim also stood facing each other directly. או אם הפכו פניהם מעט ומצדדי צדדי, but if Bnei Yisrael turned their faces somewhat, they were somewhat angled away from HaKadosh Baruch Hu, meaning not chas veshalom completely rejecting Torah and rejecting HaKadosh Baruch Hu, but not not not they're not adhering, they're not complying, they're not preoccupied to the degree they should be, כן היה ניכר העניין תיכף בהכרובים, so too this was discernible immediately in the Keruvim. או אם חס ושלום הפנו עורף, they turned their backs to HaKadosh Baruch Hu, gam hakruvim keraga, so instantaneously the Keruvim moved, hifnu, they turned, והפכו פניהם איש מאל אחיו לגמרי חס ושלום, and they didn't face each other at all chas veshalom. Uke'inyan she'amru, this is what Chazal say be'yoma, in the Gemara in Maseches Yoma, שהיו מגללין הפרוכת, that they would, lashon gelila, right, they would roll roll the parochet, l'olei regalim, for the olei regalim, to to enable them to see ומראים להם הכרובים שהיו מעורים זה בזה, and they would show them the two Keruvim שהיו מעורים זה בזה, that they were in a state of being embraced, they were embracing each other, they were interlocked, ve'omrim lahem, and I guess the Kohanim, whoever would tell the olei regalim, ראו חיבתכם לפני המקום, see how dear you are before HaKadosh Baruch Hu that it's reflected in the positioning of the Keruvim. Now he's got, the Gemara needs to define who these people who are megalglin and tell Bnei Yisrael are. I assume it’s the Kohanim, but I’m not sure, I think it’s the Kohanim but I’m not sure. U'bezohar Teruma קנ״ב ב׳, now he just quotes three passages from the Zohar, all of which also just corroborate this point that the relationship between Klal Yisrael and HaKadosh Baruch Hu, which was determined by the behavior of Klal Yisrael, was reflected in the positioning of the Keruvim. U'bezohar Teruma קנ״ב ב׳, let's see in the brackets the translation, masai hi berachamim, when is the kisei, I think that’s the antecedent there of the hee, when is the kisei kavyachol, the throne of HaKadosh Baruch Hu, when is it on a foundation of rachamim, אמר ליה בשעה שהכרובים מחזירים ומסתכלים פנים בפנים, when the Keruvim turn and are facing each other directly. כיון שהם הכרובים מסתכלים panim bepanim, when the kruvim are looking directly at each other, so then, then that tells us az kol hagevonim mistaknem. Gevonim means the different facets or the different strands, here it means the facets or strands of how Hakadosh Baruch Hu is conducting the world, that all these are in optimal, in their optimal state, because we know that that's the case when we see that the kruvim are facing each other. And again, the fact that this is determined by our initiative, by our behavior, כמו שמסדרים ישראל תיקוניהם על הקדוש ברוך הוא, to the degree that we perfect our avoda to Hakadosh Baruch Hu, כך עומד הכל וכך מסתדר. So to that same degree, so things in the world in terms of the hanhagas haolam is also perfected. So the kruvim basically like a thermometer towards Klal Yisrael. Exactly. Exactly. They it registered how our, that's what the Gemara says, that at the time of the churban, so then they were not facing each other at all. It registered what our, so that was its purpose, its sole purpose was to be a barometer towards Klal Yisrael? I don't know if that's its sole purpose, but it did that as well. But it registered. Right. That's where our behavior registered. This is in Bayis Rishon we're talking. Well, he's going to be, well in Perek Tes he's going to, in Perek Tes he's then going to tie it back into the Mishkan versus Bayis Rishon. I think we should get there shortly.

ובפרשת אחרי מות שבת אחים, כי בשעה שהיו מסתכלים זה בזה פנים בפנים כתוב מה טוב ומה נעים.

When the two kruvim would be looking at each other face to face, so that state of affairs the pasuk describes as הנה מה טוב ומה נעים שבת אחים גם יחד. However, of the kruvim, one is referred to as, one is zochar, one is nekeiva, right? The zochar represents Hakadosh Baruch Hu, the nekeiva Klal Yisrael. However, וכשהזכר מחזיר פניו מן הנקבה, but if the two kruvim are not looking at each other, the zochar is, right, like we say in English, you give someone the cold shoulder, right? That's the same idea with the kruvim, it's the same symbolism. וכשהזכר מחזיר פניו מן הנקבה, but when the zochar turns his face away from the nekeiva, meaning that that represents Hakadosh Baruch Hu, rachmana litzlan, turning away from us, oy l'olam. Woe to the world. And finally, the last citation again of this idea, a double idea, A: that our relationship, the state of affairs in our relationship with Hakadosh Baruch Hu registered and was discernible in the kruvim, A, B: and that depended upon us. Right? And we were the ones who determined that course of affairs. ובזוהר חדש סוף פרשת תרומה. Okay, in the brackets: בכל זמן שהיו ישראל זכאיים, whenever Klal Yisrael were meritorious, so then הכרובים היו דבוקים בדביקות פנים בפנים. So then they were face to face. Again, representing an embrace. וכיון שהיו חוטאים, but when Bnei Yisrael would sin, so then היו מחזירים פניהם זה מזה. Then the kruvim would turn away from each other.

ועל כן הכרובים באותו זמן שהיו ישראל זכאיים היו פנים בפנים.

Again, when Klal Yisrael were preoccupied with Torah and mitzvos the way they should be, so then that was indicated in the kruvim facing each other. ועל סודות אלו היו, and through the secret of how the kruvim were... positioned, hayu yodim, everyone could know אם ישראל הם זכאים או לא. You could tell whether or not the Jewish people had merit or not. Kasuv

עבדו את השם בשמחה, שמחתם של שני הכרובים, כיוון ששרה עליהם חוזר להיות בשמחה והעולם חוזר להיות ברחמים.

If we serve Hashem besimcha, so then the simcha registers on both Kruvim and if the simcha registers on both Kruvim, so that means that kaveyachol Hakadosh Baruch Hu then conducts the world with simcha, with rachamim, with compassion. Ayin sham ba'orech. Okay, now he's going to tie this back into the question he had raised in Perek Ches about the machlokes as to how the Kruvim were initially positioned during Bayis Rishon and then ultimately we'll come back to what we were doing in Perek Zayin in terms of why he, why Rav Chaim Volozhiner began this whole discussion of the Kruvim at all. Is there a distinction between והעולם חוזר להיות ברחמים and to Am Yisrael? Is there some, is it one and the same or is there two different levels of the representation of the Kruvim? It seems on the one hand it's Klal Yisrael between each other and here that the whole world is mashpia on the Kruvim. You know, is the Kruvim a barometer of the whole world or just Am Yisrael? The Kruvim is only a barometer of Am Yisrael but the ripple effect or the repercussions of what Am Yisrael Am Yisrael does are cosmic. So they're not only limited to us but they affect the entire world. Okay, Perek Tes on page lamed aleph. והנה דור המדבר שזכו להיות מאוכלי שולחן גבוה, right, the generation of the Midbar, right, literally it means that they merited to be regular guests at Hakadosh Baruch Hu's table. Meaning that they lived in a way that was lemala min hateva. Right? They ate lechem min hashamayim, bread which came down from shamayim, devar yom beyomo, their daily allotment. ושמלתם לא בלתה מעליהם and their clothes didn't become worn out, right, the pasuk in Parshas Eikev. ולא היו צריכים לשום עסק פרנסה בעולם כלל. And they had no need, they certainly had no need to pursue a livelihood whatsoever. Ledivrei hakol that's why Rav Chaim Volozhiner says that there was no dispute that לא מיקרו עושים רצונו של מקום in those idyllic circumstances they could only be considered עושים רצונו של מקום doing the will of Hakadosh Baruch Hu אלא אם כן היו מסתכלים כלפי מעלה ויושר גמור. Only if they were totally preoccupied, literally constantly looking, their gaze constantly focused on shamayim. ומשעבדים את ליבם רק לתורה ועבודה and they the the all the yoke they had was only to Torah and only to avodah, Veyiraso yisbarech shemo, and having a sense of awe before Hakadosh Baruch Hu. יומם ולילה לא ימוש מפיהם continuously day and night divrei Torah, divrei yira should not leave their lips. Devarim kechasavam mamash. Right? Again earlier we saw that Rav Chaim Volozhiner had quoted the Gemara in Berachos where Rabbi Yishmael and Rabbi Shimon Bar Yochai had disputed the pasuk of לא ימוש ספר התורה הזה מפיך whether or not it should be understood devarim kechesavam, it should be understood at face value, very literally or not. So the Nefesh Hachaim says that certainly in the Midbar there was no disagreement. Everyone agrees that it was devarim kechasavam mamash, that it should be understood, the mandate of לא ימוש ספר התורה הזה מפיך should be understood literally at face value. אף שעה קלה לעסק פרנסה, even, even for a small amount of time to be involved with pursuing a livelihood. Uchemamaram zal and as Chazal say, לא ניתנה תורה אלא לאוכלי המן, Torah was given, again, to ochlei haman in these idyllic circumstances. Lachen, consequently, he'emidu et hakeruvim according to what - לפי מה שהיו עושים רצונו של מקום. Again, the initial positioning of the keruvim reflect when we're doing what we should be doing. So what should we be doing then? פניהם איש אל אחיו ממש, no angling at all, because in the midbar, under those circumstances, so we were supposed to be totally preoccupied, even according to Rebbi Yishmael, totally preoccupied with Torah, with avodah, with yirah, without having to juggle and balance that with parnassah. Leharot, and again, and why were the keruvim positioned head-on, facing each other? To show, to manifest, כי ישר יחזו פנימו יתברך, again, that kaveiyachol, we were, we were looking at Hashem straight, straight on. פנים בפנים עם עם קדוש, and He, reciprocally, kaveiyachol, was looking at us panim bepanim, face to face. Omnam, how does this deal with Bnei Gad and Bnei Reuven's parnassah while they were still in the midbar with all the flocks that they had? I guess that's a good question. I guess the answer is that they said that in anticipation of life in Eretz Yisrael. I mean, this description was in the midbar, right? Of in the midbar it was meshulchan gavoah kachazhu. But once they entered in Eretz Yisrael, so then they transitioned. They had sown, but I don't know whether they were - well, it doesn't say in the pesukim that they were ro'ei tzon at that point, does it? I don't think it says that in the pesukim. Wouldn't it be followed by the rov am anyway? I'm sorry? No, I think what he's saying in this paragraph is that in the midbar there was no dispute between Rebbi Yishmael and רבי שמעון בר יוחאי, and that everyone agrees that it was devarim kichtavam mamash of לא ימוש ספר התורה הזה מפיך. But I suspect that what it means is that they were looking forward to the style of life that they would have to have in Eretz Yisrael when the tekufah of the midbar would come to an end, and under those circumstances they said, well look, we've accumulated a lot of tzon, right now it sort of takes care of itself, but we know that once we're settled in Eretz Yisrael, so then we're going to have to fend for ourselves on that. So we'd like to stay here where the land is fertile for grazing. Omnam in the second paragraph here in daf lamed aleph,

אמנם בימי שלמה ובימי בית ראשון שהיו כלל המון ישראל צריכים ומוכרחים לנטות מעט אל הצד לעסק הפרנסה,

when, again, the overwhelming majority of Jews, it was necessary for them to be inclined somewhat away from this all-consuming preoccupation with Torah for involvement with parnassah, על כל פנים כדי חיי נפש, at least to hold body and soul together. And recall, says Rebbi Chaim of Volozhin from what we learned in the previous perek,

שזה עיקר אמיתת רצונו יתברך לדעת רבי ישמעאל דסבר דרבים טפי אורח למיעבד הכי,

that this is, this is the ultimate and highest form of ratzon Hashem for the general populace. Uchemo she'amru be'avot and as Chazal say in Pirkei Avot, יפה תלמוד תורה עם דרך ארץ. Right, the contrary to the meaning which has become with which it’s become associated because of Shimshon Raphael Hirsch, but the pshuto shel mishna of תלמוד תורה עם דרך ארץ it means parnassa, it means a job whereby one supports oneself. That’s the pshuto shel mishna. Kemo she'amru b'Avos, יפה תלמוד תורה עם דרך ארץ. And similarly Chazal say וכל תורה שאין עמה מלאכה סופה בטלה וגוררת עון. So we see that that is the type of balance and integration which most people are supposed to have. And says Reb Chaim Volozhiner, don't think that what יפה תלמוד תורה עם דרך ארץ or וכל תורה שאין עמה מלאכה is addressing some kind of bedi'eved less than optimal situation. כל מילי דאבות מילי דחסידותא נינהו. Right, the Gemara says if one wants to be a chasid, he should be mekayem milei d'Avos. That's what he's alluding to here. So whatever's in Pirkei Avos represents the highest; it doesn't represent any kind of compromise. Rak, again repeating, reinforcing what he said in the previous perek, that even according to Rabbi Yishmael,

שגם בעת עסקם בפרנסה יהא לבם נוהג בחכמה בהרהור דברי תורה.

Right, remember we learned the last couple of times how Reb Chaim Volozhiner has this remarkable challenge which he says Rabbi Yishmael extends to us all, that even during times of parnassa, to the best of our ability, a person is supposed to be simultaneously engaged. He’s supposed to have another gear which is engaged also thinking about divrei Torah. But again, since there wasn't this constant exclusive preoccupation with divrei Torah, lachen, according to this opinion, that's why העמידו אז בתחילה את הכרובים. That's why the keruvim they initially positioned לפי מה שיהיו עושים רצונו של מקום in terms of what would be the optimal way of their doing Hashem's will, i.e., pneihem mitsudadin me'at, that they are slightly angled. Instead of the two keruvim looking again directly flush at each other, there was slightly angled. V'im kol zeh, the fact that they were slightly angled didn't detract from the fact that היו מעורים כמער איש וליות. Again, me'urim means that they were intertwined, they were in an embrace, kime'ar like the embrace ish of a man v'loyos and his companion and his wife, b'panim shel chiba, with a look of love להראות חיבתו יתברך אצלנו to demonstrate, to manifest Hakadosh Baruch Hu's love for us שזה עיקר רצונו יתברך. Because again, according to this approach, the fact that bimei Shlomo Hamelech people were holding down jobs, that didn't represent any kind of compromise. It didn't mean that they had at all diverged from the ideal. This was the ideal. And he makes clear v'soveir k'Rabbi Yishmael, and this opinion that again that the kruvei Shlomo were slightly angled follows the view of Rabbi Yishmael. Uman d'amar, and the other opinion which he had quoted back, where was it, in the beginning of perek chet from the Gemara, the other opinion that says

שגם בכרובי שלמה שהעמידו תחילה לפי מה שיהיו עושים רצונו של מקום פניהם איש אל אחיו ממש

according to the opinion that even in the time of bayis rishon, as it had been in the time of the mishkan in the midbar, the initial position of the keruvim was that they were facing each other directly without any angling whatsoever, סובר כרבי שמעון בר יוחאי who says no that the highest highest form of עושים רצונו של מקום. When מלאכה נעשית על ידי אחרים and people's sole preoccupation is with Divrei Torah. Now Velichora, now if you remember back in Perek Zayin, maybe we'll just take a quick look because he's about to link it up now. Back in Perek Zayin, if you take a look on page Kaf Vav for a moment, on the second paragraph, so Rav Chaim Volozhin had quoted the Pasuk in Tehillim and then in the subsequent paragraph he quoted the Midrash where Chazal darshen the Pasuk that Dovid HaMelech compares Hakadosh Baruch Hu to one's shadow. ה' צלך על יד ימינך. So what's the idea that Hakadosh Baruch Hu is our shadow? So the idea is that Hakadosh Baruch Hu, that the same way whatever you do, your shadow does. You lift your arm, you lift your right arm, so then your shadow lifts its right arm. You lower your arm, the shadow lowers the arm. So too that Hakadosh Baruch Hu responds in kind to the way we act. And then he had said in the last paragraph on Perek Zayin on the top of page Kaf Zayin, he had said this idea again of Hakadosh Baruch Hu responding in kind, of Hakadosh Baruch Hu as it were taking his cue from us. He says Vehu Inyan HaKruvim. And it's this idea which underlies and which was represented in the Kruvim. And now he's finally finally tying that together here now as we approach the end of Perek Tes. Velichora, still at first glance, אכתי למה הוצרכו להעמיד ב' הכרובים מצודדים. Why was it so good? According to Rabbi Yishmael, so optimally what were we supposed to be doing Biymei Bayis Rishon or now, a person was supposed to be involved in Parnassa to the degree that he would be able to satisfy basic needs. Again, albeit again striving to meet that challenge of simultaneously having one's mind also simultaneously in Divrei Torah, in Yiras Shamayim. So good, so we sort of had a balance. We were Metzudadei Itzdadei. But Hakadosh Baruch Hu could have been depicted as looking directly at us, right? So why is Hakadosh Baruch Hu, why is the Kruv representing Hakadosh Baruch Hu, why was that also slightly angled? Akati, still Lama Hutzrechu, why was it necessary for them להעמיד ב' הכרובים מצודדים, to position both Kruvim slightly angled? הלא הכרוב האחד שרמז עליו יתברך שמו. But the Kruv which represents Hakadosh Baruch Hu, that היו צריכים להעמידו ישר ממש. Shouldn't that one have been positioned as straight? Hakadosh Baruch Hu wasn't doing this balancing act of well we're quote slightly neglecting Torah to be also involved in Parnassa. Hakadosh Baruch Hu wasn't slightly neglecting anything. Hakadosh Baruch Hu again should have been positioned. On the contrary, Hakadosh Baruch Hu, we're being עושה רצון של מקום, so he's with us one hundred percent. אמנם הענין כמו שכתבנו, that this is the idea in Perek Zayin which I told you Rav Chaim Volozhin says we would discover, we would learn would be represented within the Kruvim, שהתחברותו יתברך כביכול להעולמות, that Hakadosh Baruch Hu's connection to the world, והכחות כולם וכל סדריהם והתקשרותם, and all forces in the world and the whole arrangement, וכן כל סדרי הנהגתו יתברך עמנו, and the way Hakadosh Baruch Hu's divine providence is arranged, everything is כפי שיעור התנועה והתעוררות המגיע אליהם ממעשינו למטה. Everything depends upon what we do and our initiative. Vikifi Zeh HaShiur, to the degree again that we're focused on Hakadosh Baruch Hu, so then Mishtalshel, to that degree again it unfolds ונמשך גם אלינו למטה פנים שוחקות ומאירות, right? To the extent that we're Samei'ach BaHashem, so to that extent, so then we're shown that same face with a Simcha. Ulachen, and that's what the idea is that Gam HaKruv SheRamaz. גם הכרוב שרמז עליו יתברך שמו that the k'ruv which represents Hashem היו גם כן צריכים להעמידו מצודות מעט. They also had to position it slightly angled according to the same angle של הכרוב שרומז עלינו מזאת הטעם because that way the k'ruvim again embodied this idea of how everything is reciprocal. Everything Hakadosh Baruch Hu does is directly reciprocal to our actions down here. Maybe let's try to finish the perek without the Hagah. If we have time, we'll come back to the Hagah. So does Rabbi Yishmael hold it's lechatchila or bedieved? Rabbi Yishmael? Yeah. Totally lechatchila. So then why would he even be... why would he according to his shita, why would he say that the k'ruv would have to be an angle? Because the k'ruv being an angle represented the fact that we're not as it were looking at Hakadosh Baruch Hu. When you're looking straight at someone, it means you're looking at nothing else. You're focused 100, 1000% solely on that person where you're looking, right? If you're looking slightly to the side, so it means there's more in terms of your periphery. So that's what according to Rabbi Yishmael, again, that's not any kind of critique, but that represents the fact that at certain times during the day we're supposed to not be focused solely on Hakadosh Baruch Hu, but are supposed to simultaneously also be focused on the parnassah. Lechatchila. Lechatchila according to Rabbi Yishmael. With the exception, even that's what we learned back in Perek Ches, that even Rabbi Yishmael agrees that if you have the occasional ben aliyah, so for that ben aliyah, even Rabbi Yishmael agrees that he should follow רבי שמעון בר יוחאי's shita. Is his machlokes with Rabbi Yishmael also machlokes in metzius of the k'ruvim? I mean... Well, that's what Rav Chaim Volozhiner is saying. That the two shitos in the Gemara in Bava Basra as to how the k'ruvim were positioned during Bayis Rishon reflected this machlokes of Rabbi Yishmael and רבי שמעון בר יוחאי. According to Rabbi Yishmael, if it's a mitzvah to be doing the parnassah, why is that considered not totally concentrating on the Ribbono shel Olam? Because what it means is... because practically, it doesn't mean that because it's not representing whether or not a person is עושה רצונו של מקום. It is עושה רצונו של מקום. But in terms of where one's thoughts are, so according to Rabbi Yishmael, during the times that one is osek b'parnassah, so his thoughts are not as fully with Hakadosh Baruch Hu as they are at other times. And that's represented with the angling. Ulachen, here the bottom paragraph on page lamed-beis,

בעת קריעת ים סוף, אמר הוא יתברך למשה מה תצעק אלי דבר אל בני ישראל ויסעו.

Right, Hakadosh Baruch Hu says to Moshe Rabbeinu, what are you calling out to me in tefillah? Just tell Bnei Yisrael to travel towards the sea. Retzono lomar... de'be'yadeihu talya milta, Hakadosh Baruch Hu was saying that things are up to them, right? Ma titzak elai? So what do you mean, ma titzak elai? Well, obviously, I mean, who are we supposed to call out to? What do you mean, ma titzak elai? So Rav Chaim Volozhiner is explaining that what Hakadosh Baruch Hu is saying is that the tefillah itself only k'tefillah is not going to do it because, as it were, it's not up to me. It's only שאם המה יהיו בתוקף האמונה והביטחון. If they will have again the full force of faith and trust in me and they'll charge headfirst towards the sea, סמוך לבם לא יירא, their hearts are relying on me and they'll have no fear because of the force of their bitachon of their trust, shevadai yikara lifneihem, that the sea will split before them,

אז יגרמו על ידי זה התעוררות למעלה שיעשה להם הנס ויקרע לפניהם.

Right? And that's the idea is that if they have the bitachon, if they have the bitachon that the sea will be split, so then it's that again, remember with that that effect of how what we do registers in the worlds above and then comes back down and... and has that effect on the world, so in fact, that result will be effected. Vezehu. And this is what the posuk means when it says לסוסתי ברכבי פרעה דמיתיך רעייתי, right? Hakadosh Baruch Hu says that I compare you, my rayah, my beloved, to the horse of Pharaoh's riders. Rotze lomar, so what is that analogy? כמו בסוסי פרעה שהיה היפך מנהגו של עולם. When the Egyptians were riding into the sea, so it was the opposite of the way things would ordinarily conduct themselves. Ordinarily, sheharochev manhig lassus, right? It's the rider is the one who's dictating to the horse where it goes. Uvepharaoh vecheilo, but with Pharaoh and his people, הסוס הנהיג את רכבו. On the contrary, they couldn't control the horse, but it was rather the horse was controlling them. כמו שאמרו רבותינו זכרונם לברכה, as Chazal said. Kein, similarly, dimisich, that's what I compare you to, vehimsahltich, and that's what I draw the analogy, rayasi, על זה האופן ממש, right? That you're like the horse, meaning even though bederech hateva it was the rider who should have been controlling the horse, but in that situation it was the horse controlling the rider. So too, I'm telling you, שאף שאני רוכב ערבות, even though I'm the rider, right? Kavyachol Hakadosh Baruch Hu straddles the world, right? I'm the rider, im kol zeh, when I compare you to the sus b'richvei pharaoh, so what I'm saying is, kavyachol, as it were, at manhiga osi, right? At lashon nekeiva, the rayah, representing Bnei Yisrael, you lead me. Al yedei ma'asayich, you lead me through your actions. Why? שעניין התחברותי כביכול לעולמות, that my connection to the world, הוא רק כפי עניין ההתעוררות מעשי התחתונים. It depends solely on what arousal there is from your actions, to where your actions are inclined. Vezehu she'amar hakosuv, rochev shamayim b'ezrecha, that Hakadosh Baruch Hu, again, rochev shamayim, literally he rides the heavens and b'ezrecha, I think, I'm not sure, but I think according to Rav Chaim Volozhiner the b'ezrecha means not to give you help but with your help, right? That it's with your help that Hakadosh Baruch Hu is rochev shamayim b'ezrecha. וכן מה שאמרו רבותינו זכרונם לברכה, and this is the Gemara has here in the parentheses, it gives the places where we find this phrase, right? A seemingly paradoxical concept of avoda tzorach gavoah. That avoda is kavyachol we're doing it for Hakadosh Baruch Hu's sake. He needs it. What does he need it? He needs it because again he wants, as it were, Hakadosh Baruch Hu wants to be manhig the world in a certain way, and he can only do that through our avoda. And that's the idea that avoda tzorach gavoah. That's an excellent question. So I think the answer is that he would say that we can always sort of in general אין סומכין על הנס means that the bitachon we're supposed to have is sort of a bitachon that Hakadosh Baruch Hu will save us through some natural channel. And that אין סומכין על הנס means that we're not supposed to sort of train and focus that bitachon that Hakadosh Baruch Hu will overturn the natural order. And what was you're right so what's right. What no I'm saying what's distinctive in no what I'm trying to explain is that the idea that through our bitachon, right, so that can And again elicit the response that we'll be saved because of this dynamic, so that's true at all times, even, and that's entirely consistent with אין סומכין על הנס. At certain points, so then when this rule of אין סומכין על הנס doesn't apply, when in at that period with all the miracles of the makkos, and so then the rule didn't apply. But the point is that the principle is the same. So the principle may be that the bitachon isn't for something which is a nes, but the bitachon will be that, you know, eich shehu, through some natural channel Hakadosh Baruch Hu is going to see to it that Eretz Yisrael is safe and Eretz Yisrael is secure, but it's the same principle.