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Sample translations submitted: 5
Hebrew to English: Restrictions of Departing on a Sea Journey prior to Sabbath General field: Law/Patents Detailed field: Religion
Source text - Hebrew שבת דף יט
בענין אין מפליגין בספינה
- א -
כמה דרכים בראשונים בטעם האיסור
Translation - English
Shabbos Daf Yud Tess
Restrictions of Departing on a Sea Journey prior to Shabbos (Sabbath)
-א-
Reasons from the Rishonim for this prohibition
The prohibition of sailing in a river / …of leaving the techum / Annulling the enjoyment of Shabbos / Bringing oneself to Chillul Shabbos to save one’s life / Instructing a non-Jew to do melachah for us
-תוספות, טור, רי"ף רמב"ם, בעל המאור, רמב"ן-
1. This prohibition to depart on a sea journey less than three days before Shabbos is explained in five distinct ways among the Rishonim. Accordingly, there are various laws that follow from each of these reasons, as will be explained. The Mechaber in Shulchan Aruch brings three of these opinions, as we shall mention:
a) The prohibition of sailing. Tosfos wrote that this is because of the prohibition to sail on Shabbos. Tosfos in Eiruvin explains that Chazal prohibited a person to be on a ship on Shabbos, as this is similar to sailing on a river, which is prohibited because of a gezeirah (a rabbinical decree) that one should not come to construct a raft, or steer the ship himself, which is as if he led it four amos in a karmelis (an area which is neither a public nor a private domain, in which one may not carry the distance of four amos). Tosfos proves from the Gemara later on that this is forbidden in all rivers.
The Tur writes in the name of the R”Y that the prohibition is because he is floating on the water on Shabbos, and therefore, one may not go on a boat in any river. The Beis Yosef comments that we need to explain why it is prohibited to set sail within three days before Shabbos, but not beforehand. He writes that even though essentially Chazal prohibited being on a boat, even if he was on it before Shabbos, nevertheless, they allowed him to get on more than three days before Shabbos, as their prohibition to do so within three days of Shabbos acts as a reminder, that he will not come to make a raft or guide the boat himself.
The Tur writes that according to the reason of the R”Y, this prohibition applies to all rivers and seas, and there are none of the differences that apply to the other reasons that are given.
b) The prohibition of leaving the techum. The Rif begins by saying that there is an opinion that the reason for not departing on a sea journey less than three days before Shabbos, is because of the prohibition to leave the techum.
Accordingly, we must be talking specifically about a ship that is in shallow water of less than ten tefachim, but if it is above ten tefachim, that is permitted, as there is no law of techumim above ten tefachim. Therefore, he writes, people are accustomed to sail in the ocean, since a big ship it will not sail in shallow water.
However, the Rif rejects this explanation, since if it would be true, the braysa should specify that it is talking about a small boat, which is below ten tefachim, and not just to write, not to set sail in a ship, which implies both large and small. Additionally, he asks, if this is so, what is different about less than three days before Shabbos? Even earlier should also be forbidden? Moreover, why is it permitted to set sail for a mitzvah, did not Chazal establish their decrees, even when it comes in conflict with a mitzvah?
c) Annulling the enjoyment of Shabbos. The Rif, there, concludes that the reason why one must not depart on a sea journey less than three days before Shabbos, is because one is annulling the mitzvah of enjoying Shabbos. This is because during the first three days of travel a person is getting used to the movement of the ship, as it is written , “They were frightened and staggered like a drunkard,” and one cannot enjoy the Shabbos. However, after three days he is able to rest and fulfil the mitzvah of enjoying Shabbos.
And therefore, one is allowed to depart on a sea journey for a mitzvah less than three days before Shabbos, since when he goes to do a mitzvah he is exempt from the mitzvah of oneg Shabbos, as we learnt in Sukkah , one who is involved in the performance of a mitzvah is exempt from another.
The Rambam writes, one may not lay siege on gentile towns less than three days before Shabbos, so that the soldiers who are fighting can become used to it, and will not be scared or overwhelmed on Shabbos. And therefore, one does not depart on a sea journey less than three days before Shabbos, so that he may become used to it before Shabbos, and not have unnecessary discomfort…
The Maggid Mishnah there writes in the name of the Teshuvos Rambam, since the reason for the prohibition is because of annulling the enjoyment of Shabbos, this will only apply to salt-water seas in which people experience discomfort, but on rivers it will be permitted. The Tur also writes that according to the Rif’s reason, one may allow rivers, as there is no discomfort.
The Shulchan Shlomo adds that even in saltwater seas, this only applies to those who have a tendency to seasickness, such as nausea and dizziness, but one who does not suffer from such symptoms may depart on a sea journey even into the ocean (less than three days before Shabbos), as this will not eliminate any enjoyment of Shabbos.
d) Planning to desecrate Shabbos in a situation of danger. The Baal HaMaor says that the reason why one may not depart on a sea journey less than three days before Shabbos, is because the sea is potentially a place of danger, and all three days preceding Shabbos are referred to as “the days before Shabbos.” Thus, if one departs then on a sea journey, it looks as though he is planning to defer the laws of Shabbos, since one is allowed to do anything to save life. He writes that this is also the reason why they wrote that one may not lay siege then on gentile towns, or depart on a journey through the desert, or any other place of danger, where a person may well have to desecrate the Shabbos for the purpose of preserving life. Nevertheless, for a mitzvah one may depart on such a journey.
The Teshuvos Rivash explains that on Sunday, Monday and Tuesday, one may depart on a sea journey or to the desert, as these three days are connected to the previous week, and are called “after Shabbos,” as mentioned in Gittin . Therefore, there is no need to refrain from leaving then on a journey, because of the following Shabbos, since if he will be in danger then, and will need to desecrate it to save life, he will be allowed to, and it will not be called a desecration. But, leaving civilization on Wednesday, Thursday or Friday is forbidden as these relate to the following Shabbos, and are referred to as “before Shabbos.” As such, it looks as if he is purposely entering a place of danger, so as to be able to desecrate the Shabbos.
e) Instructing a non-Jew to do melachah for us. The Beis Yosef there cites the Ran who wrote in the name of the Ramban an additional reason for not departing on a sea journey three days before Shabbos, as it seems that he is requesting a non-Jew to desecrate Shabbos for him, since a non-Jew will be steering the ship, and tying various knots when adjusting the sails. Therefore, the prohibition only applies if the ship would not be travelling if not for the Jewish passengers, as then the melachos are being done on their behalf. And therefore, one may depart more than three days before Shabbos, as then we say that the non-Jew is involved in his work, and it does not look as if he is an emissary of the Jew, as he is doing his contractual job.
In practice, the Rishonim agree to one another
2. The Beis Yosef says in the name of the Rivash that even according to the Rif and Rambam, who explain the reason for not departing on a sea journey is because it eliminates his oneg Shabbos, nevertheless, they agree to the law of the Baal HaMaor, that one may not bring himself into a situation which may be life-threatening, within three days before Shabbos. And certainly, they agree with those who hold that it is forbidden to embark on a sea journey that involves a prohibition of techumin.
And so it is explained in the Shulchan Aruch , that the reason for not departing on a sea journey less than three days before Shabbos is because of eliminating oneg Shabbos. Therefore, he writes, the prohibition only applies to saltwater seas, but rivers where there is no discomfort, one may embark even on Erev Shabbos.
However, one is only allowed to embark on a journey along rivers, if it is unknown that they will be passing through very shallow waters that are less than ten tefachim high. But, if they know that they will be passing through shallow waters, such that there will be less than ten tefachim from the base of the ship to the river bed, one may not go out of the techum, as he will be subject to the prohibition of techumin. Therefore, he mentions the reason of the Rif (because of oneg Shabbos) as an alternative opinion, even though he does not explain the Gemara that way. A]
The Rema adds that if the ship is such that the Jew knows that he will need to do melachah on Shabbos, he may not embark in it within three days of Shabbos, even if it is a freshwater river and above ten tefachim. He adds the reason of the Baal HaMaor that one should not bring himself into a situation of danger. B]
The Shulchan Aruch there writes like the Baal HaMaor, concerning those departing on a caravan into the desert, who know that they may need to desecrate Shabbos, because it is too dangerous to stay back by oneself in the desert on Shabbos, they may not leave within three days of Shabbos. However, they may embark on Sunday, Monday or Tuesday, and if they come into a situation of danger for which they need to desecrate Shabbos, it is permissible, and is not considered desecration.
He writes there, that one who leaving for Eretz Yisrael, if a caravan becomes available even on Erev Shabbos, he may join them, since it is a mitzvah. He should arrange with them that they will stay in one place for Shabbos. But, if afterwards they do not want to stay with him, he may continue with them. See there more details about this.
-ב-
Performing one mitzvah that cancels the chance to do another
Doing one mitzvah exempts him from another, since being involved in one mitzvah exempts one from another / Doing corrective surgery on the leg of a baby that was born with a deformity will make it unable to have a bris on the eighth day / Departing on a sea journey before Sukkos which will make it impossible for him to perform the mitzvah of Sukkah
-אבני נזר, דברי מלכיאל, דבר יהושע-
3. As we explained, the opinion of the Rif, Rambam and Shulchan Aruch is that the reason why it is prohibited to embark on a sea journey less than three days before Shabbos is because it eliminates oneg Shabbos (the enjoyment of Shabbos), as on the first three days one will not be able to enjoy Shabbos. However, when embarking for a mitzvah one is exempt from oneg Shabbos, as one who is already involved in one mitzvah is exempt from another. And so, one who travels to do a mitzvah will be allowed to embark, even if this will eliminate the chance to do the mitzvah of enjoying Shabbos.
Thus, we see that one may not do something that will eliminate the chance to do a mitzvah when its time comes. However, if one’s doing a mitzvah now will eliminate the chance to do another mitzvah in the future, that is permissible, as one who is involved in a mitzvah is exempt from doing another.
This point is discussed in Sukkah in the sugya of “one who is involved in a mitzvah is exempt from another.” It explains that this is learnt from the braysa about the people who were temai mes (impure from a corpse) when it came time to bring the korban Pesach in the second year after yetzias mitzrayim. They were those who carried the coffin of Yosef. Rashi there explains that the fact that they allowed themselves to be impure from the corpse seven days before Pesach, even though this impurity would prevent them eating the korban Pesach, shows that one who is involved in a mitzvah is exempt from another.
In the Teshuvos Avnei Nezer he was asked about a baby that was born with a twisted foot, and required surgery immediately to correct it, before the foot would get set in the wrong position. However, doing this operation would prevent them being able to perform a bris mila on the child on the eighth day. Are they allowed to go ahead with the operation, even though it would delay the bris milah? He answered that they are allowed to go ahead with it, even though the bris would have to be pushed off, since the obligation to do bris milah only comes on the eighth day, and now, he is not yet obligated. And so, he may do a lesser mitzvah even though it will mean delaying the more severe mitzvah, as we see in Sukkah , see there. It emerges that only because this medical procedure was also a mitzvah, was he allowed to do it, even though it would delay the mitzvah of milah, since presently he was not yet obligated to do milah.
In the Teshuvos Divrei Malkiel he was also asked the aforementioned question. He allowed it, because, as he proved from several places, before the time of a mitzvah arrives, one is allowed to get into a situation that will prevent him performing the mitzvah, because of danger to life. This is also evident from Shulchan Aruch that for the purpose of a mitzvah one may go even on Erev Shabbos to a place where he will need to desecrate Shabbos because of danger to life.
In Teshuvos Dvar Yehoshua , he was asked about one who wanted to embark on a sea journey just before Sukkos, and would therefore be prevented from doing the mitzvah of Sukkah on the first night of Sukkos. He wrote, if he is travelling to do a mitzvah, he may do so, just as we see that one may embark on a sea journey even less than three days before Shabbos, if it is for a mitzvah. However, if he is going for a mundane reason, he may not leave if it will prevent him performing the mitzvah of Sukkah. See there, that if it is to make a living, it is considered a mitzvah.
-ג-
Doing something that puts one in a situation of danger
The difference between putting oneself in a situation of oness or one of danger / If because life-saving is allowed on Shabbos / Having an operation less than three days before Shabbos / If the hot water was spilt after doing a bris milah on Shabbos
-שו"ת אבני נזר, קובץ הערות, שולחן שלמה להגרשז"א-
4. As explained, the Baal HaMaor says the reason why one may not embark on a sea journey less than three days before Shabbos, is because it is a situation of potential danger, and all three days preceding Shabbos relate to that Shabbos. And so, it looks as though he is planning to defer Shabbos, since nothing stands in the way of preserving life. Nevertheless, when travelling for mitzvah, it is permitted. The Mechaber cites the law of the Baal HaMaor.
The Teshuvos Avnei Nezer says that we see the following from the Baal HaMaor: Essentially, a person may do something before Shabbos, even though it will mean that he will have to desecrate Shabbos to preserve life, since then he will be allowed to do the melachah, due to law of preserving life, and he will not be transgressing the Torah. This is unlike one who is lax in performing a mitzvah when its time arrives, and allows himself to be in a situation where he is unable to perform the mitzvah. Then, he will be obligated to do the mitzvah, but will be unable to do it. However, if he is allowed to do something due to life preservation, he is keeping the law of the Torah.
Accordingly, it comes out that the prohibition to embark on a sea journey less than three days before Shabbos is only miderabanan, to upkeep the honor of Shabbos, and is therefore permitted for the purpose of fulfilling a mitzvah. But essentially, even without it being needed for a mitzvah, one is permitted to embark less than three days before Shabbos. C]
The Kovetz He’aros writes, from the fact that they allowed one to embark for the sake of a mitzvah, it shows that the prohibition of putting oneself into a situation that requires preservation of life, is only miderabanan, as therefore, it was allowed for the sake of a mitzvah. He explains that the Baal HaMaor holds that preserving life causes the doing of melachah on Shabbos to be completely permissible – hutrah (as opposed to its prohibition being deferred just for what is absolutely necessary – dechuyah) as is the view of Rabeinu Meir cited in the Rosh in Yuma . Therefore, essentially, one may put oneself into a situation that requires life preservation. [However, from the Avnei Nezer we can see that he does not make it depend on whether melachah is permitted or its prohibition just deferred, but since what he will do to preserve life is permissible, and now, the time of the mitzvah has not yet arrived, strictly speaking, he may put himself in that situation.] D]
Accordingly, writes the sefer Shulchan Shlomo , that someone who requires an non-urgent operation should fix it to be done on a Sunday, Monday or Tuesday, but not on a Wednesday, Thursday or Friday, so that they will not have to desecrate the Shabbos. However, if there is a specialist who only works on those days (Wed, Thurs or Fri), or if the patient is in pain, as then it is considered a mitzvah, one may schedule the operation for the second part of the week. E]
Hebrew to English: Derashah On Tefillin General field: Law/Patents Detailed field: Religion
Source text - Hebrew הדרוש שחנני ה' וגמל עלי בטובו וזיכני להכין לבני מחמדי אברהם כאמל הי"ו לאומרו ביום מלאת לו י"ג שנים. פה ירושלים ת"ו יום שנכפל בו כי טוב, י"ד לחדש טבת שנת כן נפשי ת'ע'ר'ו'ג' (תרע"ט) אליך אלהים לגדל בני לתורה ולחכמה אמן כן יהי רצון.
נאמר במדרש קהלת רבה על הפסוקים (פרק א פסוקים יג יד) טוב ילד מסכן וחכם ממלך זקן וכסיל אשר לא ידע להזהר עוד: כי מבית הסורים יצא למלוך כי גם במלכותו נולד רש:
טוב ילד מסכן וחכם זהו יצר טוב. ולמה מכנהו הכתוב בשם ילד? משום שאינו מתחבר לאדם רק כאשר הוא מגיע לגיל שלש עשרה. ולמה מכנהו בשם מסכן? מפני שאין כולם שומעים לו. ולמה מכנהו בשם חכם? מפני שהוא מלמד את הבריות לללכת בדרך ישרה.
ממלך זקן וכסיל, זהו היצר הרע. ולמה מכנה אותו הכתוב בשם מלך? מפני שכולם שומעים לו. ולמה מכנהו בשם זקן? מפני שהוא מתחבר לאדם מרגע שנולד ועד שמזקין. ולמה מכנהו בשם כסיל? מפני שהוא מלמד לאדם ללכת בדרך רעה.
אשר לא ידע להזהר עוד. שאין האדם יודע כמה צער וכמה יסורין באין עליו מפני עצתו של היצר הרע, והוא אינו נזהר מהם.
כי מבית הסורים יצא למלוך. שבני האדם מאמינים ליצר הרע משום שהוא מרעיש ובא בפרסום והמולה ונדמה לבני אדם כאילו יש בו ממש, כמו שעושים אותם ביני סורייתה דהיינו שערות הקוצים הדקות שהם מרעישים הרבה כשהם נשרפות ונדמה כאילו יש בהם ממש (המדרש מפרש את המילה סורים - קוצים). כי גם במלכותו נולד רש. הוא טעם נוסף להצלחתו של היצר הרע, מפני שהיצר הרע הוא השולט מתחילה באדם ורק באמצע מלכותו נולד היצר הטוב. עד כאן דברי המדרש.
הרי המשיל הכתוב את ב' היצרים, לילד מסכן ומלך זקן ששניהם אוחזים באדם ולא זזים ממנו, זה אומר כולו שלי וזה אומר כולו שלי, וכל אחד מהם טוען ואומר אני אמלוך. ועל כן ראוי לדון בדינם, להעלות במאזני השכל חקירות ושאלות, להתבונן ולדרוש, ולהכריע מי הוא שטענותיו צודקות.
ראשית כל יש להבין דעת בראשית הויית האדם. כי הודיעונו חכמינו ז"ל שנשמת האדם חוצבה מתחת כסא כבודו של הקב"ה, ושם, טרם חוצבה, היתה משרתת את ה' כמלאך אלהים וה' ית' היה מתעטר בה ומשתעשע בה. ואנו אין בנו כח לשער גודל ערכה וכוחה של הנשמה בהיותה אחוזה שם בשרשה.
ואף אחר שחוצבה הנשמה, ונלקחה ממקומה להכנס בגוף העובר, אמרו חז"ל שנר דלוק על ראשו ובא מלאך ומלמדו כל התורה. וטרם שיצא העובר ממעי אמו משביעים אותו ביום הולדתו, תהי צדיק ואל תהי רשע, ואל תאמין בעצמך שאתה בטוח מן היצר הרע אפילו אם כל העולם אומרים לך צדיק אתה.
אך ברגע שנולד האדם בא מלאך ומכה בו ומשכחו כל מה למד. ובאותה שעה שוכב היצר הרע בפתח הרחם ואורב לרך הנולד, ומיד כשיוצא העובר לאויר העולם נלכד הוא ברשתו. וכך מאבד האדם את מעלתו, ורוח היצר מלבישה אותו בטפשות ובתאוות מגונות, ומושכת אותו להוסיף על חסרונו חבילות של עבירות.
וכך נוהג הילד כל הזמן, עד היום שנהיה בו בר מצוה, שאז קונה הנער יראת שמים ולומד ללכת בדרך ישרה, להבין ולהורות בחוקי התורה ומשפטיה, וכך משתלט עליו היצר הטוב ומדריכו להתרחק מן הרעות ולדחות מעליו את היצר הרע. וכמו שפירשו חז"ל את הפסוק אם רעב שונאך האכילהו לחם ואם צמא השקהו מים כי גחלים אתה חותה על ראשו (משלי כה כא). אם רעב שונאך זהו היצר הרע שרעב לדבר עבירה, האכילהו לחם זוהי מלחמתה של תורה, והשקהו מים אלו מימיה של תורה, שעל ידי כך כביכול אתה מפזר גחלים על ראשו ושורפו. אשרי הנער ששומע בעצת היצר הטוב ודוחה את היצר הרע מכל וכל, שכך הוא זוכה לעבוד את ה' בשני יצריו והם מתאחדים ומתקדשים יחדיו.
אכן יש כאן מקום לשאול שאלה גדולה, כי לכאורה יפלא, והרי הדין הוא שיש להעמיד ממון על חזקתו, ומי הוא שהחזיק בילד מתחילה, הלא היצר הרע שהחזיק בילד ע"י כל דרכי הקניינים שנאמרו בקנין חזקה – נעל גדר ופרץ והשתמש בו כדרך תשמישו. שכן פרץ היצר הרע פרצות בנפש הילד ובנה בה כמה בנינים רעים, והשתמש בילד כרצונו, שהחטיאו וגרם לו לעבור על דעת בוראו. וא"כ איך יכול היצר הטוב לעקור את חזקת היצר הרע מן הנער?
אמנם לכשנעיין באמת מיד תתברר התשובה, כי חזקתו של היצר הרע הבל, וכל מעשיו אין בהם תועלת, ואדרבה, חזקת היצר הטוב שרירה וקיימת.
וזה משני טעמים ברורים ותשובות ניצחות נכונות אליבא דהלכתא שביררם הרב חיד"א בספרו מדבר קדמות.
הטעם הראשון, כי היצר הרע החובל והמזיק אינו נחשב מחזיק בילד, רק גזלן התוקף בחוזק יד. כי היצר הטוב החזיק בילד תחילה בהיותו במעי אמו, כאשר היה המלאך מלמדו תורה, והיצר הרע הוא אשר ארב לילד בשעת הלידה ולכדו בלא זכות, רק בכוח הזרוע. ואשר על כן ודאי הדין נותן להשיב את זכות היצר הטוב על כנה, יחזור הילד המסכן לביתו וימלט את העיר בחכמתו, יאסור את מלכה הזקן והכסיל באזיקים יגרשו ויוציאו חוץ למחיצתו.
ועוד טעם שני להצדיק היצר הטוב בדינו, כי היצר הרע החזיק בנכסי קטן שלא ידע להזהר, והלכה מפורסמת היא 'אין מחזיקים בנכסי קטן'.
עתה עלי לשיר ולהודות בשמחה להי"ת על שהחייני וקיימני ולזמן הזה הגיעני, לחבוש פארו (אלו התפילין) על ראשי. היום יצאתי והיום נכנסתי - בישועת ה' יצאתי מרשות היצר הרע ונכנסתי ברשות הקדושה, ועתה ראוי אני להשראת השכינה.
יצא ממני מנחם תנחומי הבל ומבלבל, ונכנס בי בעל שם טוב כשמן הטוב אשר הוא מפרנסני חכמה ועצה ישרה וחפץ להטיב לי באמת.
אני אברך, ולי ראוי לברך, את שאהבה נפשי והוא כבודי ומרים ראשי - אבי ואמי שהפליאו עלי חסד והורוני ויישרו רגלי ללכת בדרכי יושר. אתה ה' תשמרם ובסבר פניך הקיפם, בגדי ישע תלבישם, וברכות על ראשם תיתן.
כמו כן אברך את אחי, אלו הנמצאים פה ואלו הנמצאים בעיר אחרת, ישמרם ה' ויחיים. וגם את דודי שלמה הי"ו, ה' יהיה בעזרו. וכל מורי ורבותי, יאריכו ימים ושנים עד העולם.
וכי ישאל השואל איך זה יגבה לב הנער הקטן הזה ויפתח את פיו לפני הרבנים הקדושים, הלא לפי ערכו ודאי ראויה לו השתיקה.
על זה אשיב, ודאי ידעתי מיעוט ערכי, שאין בידי לחדש חידושים. ולפיכך אין לי אלא ללקט מדברי חכמים המאירים ומזהירים, דברים שאין בהם מחלוקת ופלפול, רק לסדר לגירסא בעלמא, שכן חובתי, וכן הצריכו חכמים אור ונר בערב י"ד בניסן, ורמזו בזה לנער שנכנס בשנתו הי"ד שהוא צריך הדרכה בתורה ומצוות.
ועדיין אני ירא, כי מי אנכי לדבר דברי תורה ולהכניס את ידי במקום שנזרקים ניצוצות אש מפי החכמים, וירא אני שמא אשרף בהבל פיהם.
ובפרט ירא אני מלדבר אפילו מעט בפני המנורות הטהורות מורי ורבותי הרבנים המקובלים המלאים כבוד ה', כל אחד בשמו ומעלתו ה' עליהם יחיו, אתה ה' תאיר נרם ותציץ נזרם, אלהי אברהם יהיה בעזרם.
אמנם אבקש סליחה ממעלתם, ואבקש מהם להתפלל בעדי שיטע הי"ת תורתו בקרבי ויכתבנה על לבי, ובה אהגה מקומי עד שכבי, וחפץ ה' יצליח בידי. ואנא מכבודכם שתקחו ברצון את דברי אשר אדבר לפניכם, ויהיה זה לאות על רצונכם בהצלחתי.
וטרם שאדבר, הנה אבי מבקש ממעלתכם שלא תאשימוהו על שמפרש את הפסוקים כפי שעולה בלבו, כי כוונתו לשמים, ואף אם שגגה היא שיוצאת מאבא, על זה דרשו חז"ל 'ודגלו עלי אהבה - דילוגו עלי אהבה', שאף הקורא בתורה ובקריאת שמע בדלוג וחיסור אותיות, אם כוונתו לשמים הרי קריאתו אהובה לה'. כי אין לאבי שיג ושיח כדרך החכמים הראשונים הנושאים ונותנים בענייני היום והלכותיו, אולם ישן הוא בתלמוד ובפוסקים, ורק הקיץ עצמו בעל כרחו ואסף לי מאמרים מזוהר הרשב"י ז"ל המדברים מענייני יום הבר מצוה, ולא נגע בהם, וכבוד המאמרים במקומו מונח. אלא שאגב עיונו במאמר המדרש הנזכר פירש כמה הפסוקים, וסמך על מורנו ורבנו החריף ובקי מחבר הספר 'מעין מים' זצ"ל שכתב בהקדמת ספרו כי אי אפשר לקיים 'ודגלו עלי אהבה' כלשון המקרא, דהיינו לרומם את שמו של הקב"ה, עד שמתקיים 'ודילוגו עלי אהבה', שעל ידי שכותבים חדושי תורה ולא חוששים מן הטעות המצויה, בזה מתרומם שמו של הקב"ה. וכן אמרו חז"ל, אין אדם עומד על אמיתת דברי התורה אלא אם כן נכשל בהם תחילה. ואף על פי שדברי הרב הנזכר דברי קודש הם ואינם צריכים חיזוק, מצאתי להם שורש בדברי חז"ל על הפסוק 'אלה מועדי ה' אשר תקראו אותם', 'תקראו אתם' כתיב, אתם אפילו שוגגים, אתם אפילו מוטעים. הרי שאף על פי שקבעו בית דין ראש חודש בטעות הקב"ה שמח בהם וקורא על המועדים שבאותו החודש 'מועדי השם'. כי לא ניתנה תורה למלאכי השרת אלא לבני אדם, וכן דרכו של אדם שהוא עלול לשגגה וטעות.
ונמצא בספר תקוני הזוהר תקון עשרים ושש, אחר שפירש רשב"י עניין אחד כפי דעתו אמר לו הצדיק שנגלה אליו מעולם העליון, רבי רבי אל תפרש כך אלא אחרת. ואחר זה שאלה לו עוד, רבי רבי איך פירשת אתה את עניין יבום וחליצה, כי אני קבלתי סוד עניין זה בברור, והשיב לה רשב"י, מה ששמעת תגידי. הרי שאף על פי שרשב"י לא שמע את בירור העניין, בכל אופן פירש אותו כפי סברתו.
וכמו כן באלו העניינים שאני עומד לדבר בהם, אפילו אם הם דברי טעות מכל מקום רצויים ומקובלים הם לפני ה' ומתכבד בהם. והיות ששמחת יום הבר מצוה גרמה לאבא להכנס בדברים, הוצרך לסמוך על הנזכר לדבר כפי דעתו, וגם כן סמך על ההתנצלות שהתנצל מתחילה. ולבד מכך, שכל הדברים שאוֹמַר הם בדרך אפשר ולא בדרך ודאי, ורק אם יוכשר בעיני השומעים מורי ורבותי.
אמרו בספר זוהר חדש, שכאשר נעשה האדם בן שלש עשרה שנה, אם הוא זכאי וראוי נותנים לו נשמה עליונה החצובה מכסא הכבוד. וסיפרו שם, שכאשר נעשה רבי אלעזר בנו של רשב"י בן שלש עשרה שנה עשה רשב"י סעודה גדולה לכל התנאים, וקישט את ביתו בבגדים יקרים, וישבו החכמים בצד אחד ורשב"י ובנו בצד שני, והיה רשב"י שמח מאוד. וכששאלו ממנו מדוע הוא שמח ביום זה כל כך, השיב שהיום יורדת נשמה קדושה עליונה להכנס ברבי אלעזר בנו. הושיב רשב"י את רבי אלעזר אצלו ואמר לו, שב בני, שהיום אתה נעשה קדוש ויש לך חלק בין הקדושים. אח"כ דיבר רשב"י בדברי תורה, ירדה אש וסבבה בבית, והחכמים שהיו בתוך הבית יצאו, וראו עשן שעולה מן הבית כל אותו היום. בא לשם רבי יוסי בן רבי שמעון בן לקוניא ומצא את החכמים כשהם תמהים ועומדים בחוץ, שאל אותם, למה? אמרו לו תראה את העשן הזה שהוא מאש שמן השמים, שעכשיו מכתירים את רבי אלעזר בכתר קדוש. המתין רבי יוסי עד שהלכה האש, נכנס לפני רשב"י, ונתן את בתו לרבי אלעזר לאשה.
הנה מצאנו בספר הזוהר כמה מדרשים חלוקים בעניין התפילין, על איזו מידה של הקב"ה הם מורים, שיש מקומות שאמרו כי הם מורים על מידה אחת, ובמקומות אחרים פירשו על מידות אחרות. והעיקר הוא, שהתפילין בפרטי עניינם כלולים מכל המידות העליונות. וכן מבואר בזוהר פרשת בא דף מג, יעויין שם מה שפירש הזוהר בפסוק 'וראו כל עמי הארץ כי שם יהו"ה נקרא עליך ויראו ממך', שזה נאמר על מי שמניח תפילין.
ואגב דרכי אעיר בזה, שאם פירוש הפסוק כפשוטו, שהמניח תפילין הכל יראים ממנו, קשה, שהרי אנו רואים כמה וכמה שלובשים תפילין, ולא לבד שאין שום בריה יראה מהם, אלא אפילו הם עצמם יראים מבריות קטנות.
והנראה לעניות דעתי לתרץ זה עם מה שפירשתי בפסוק 'כי נר מצוה ותורה אור ודרך חיים תוכחות מוסר', כי השגחת ה' על ישראל להנהיגם ולגלות עליהם את כבודו היא כמו 'נר' לעומת ה'אור', דהיינו מידותיו של הקב"ה עצמם ורחמיו, שהם כמו האור הדולק ומאיר בתוך הנר. והנה מה שגורם לתיקון ההשגחה, שהקב"ה ישמח בעמו וינהיגם ויגלה את כבודו עליהם, הם מעשי המצוות כאשר הם נעשים בכוונה ראויה, לעשות את רצונו של הקב"ה. וזהו פירוש 'כי נר מצוה', שהנר, דהיינו השגחתו ית' המתגלה בעולם, נתקן על ידי המצוה.
אולם תיקון ה'אור', דהיינו מה שגורם שהקב"ה יתנהג עם עמו בדרך של רחמים ורצון, זה נעשה על ידי לימוד התורה כאשר היא נלמדת בכוונה הראויה לה, לעשות נחת רוח לקב"ה. וזהו פירוש 'ותורה אור', שהאור, שהם מידותיו של הקב"ה נתקנות על ידי לימוד התורה.
והנה שפע הקדושה שיורד לעולם, הוא מתחיל בעולמות העליונים, מכסא הכבוד אל מלאכי השרת, וממלאכי השרת למלאכים שתחתם במדרגה, וכך יורד ממדרגה למדרגה עד העולם הגשמי שאנו נמצאים בו.
והנה מי שאינו מקיים את המצוות על מנת לקיים את רצון הי"ת ולעשות נחת רוח לפניו, אלא שמקיימם מתוך שהוא ירא מן העונש שלא יענישו אותו מן השמים, אדם כזה אין מעשיו מגיעים כל כך, לתקן את השגחת ה' והנהגתו אבל מעשיו מועילים לתקן תיקונים בעולמות של הנבראים הרוחניים הנזכרים, להעמיד אותם במצב מתוקן וראוי לקבל את שפע הקדושה העליון.
וזהו פירוש 'ודרך חיים תוכחות מוסר', כי דרך החיים, דהיינו השבילים שדרכם יורדת ההשפעה העליונה שנקראת 'חיים', היא נתקנת על ידי 'תוכחות מוסר', דהיינו מי שלומד תורה ומקיים מצוות מפני תוכחת העונש הנקרא 'מוסר'.
הרי שהשגחת ה' ומידותיו הם נתקנים על ידי למוד התורה ועשיית המצוות כראוי לשמם, ובפרט על ידי מצוות תפילין שהיא כוללת את כל מידותיו ית', כאמור. וזהו כוונת הפסוק 'וראו כל עמי הארץ כי שם יהו"ה נקרא עליך', כי 'שם השם' הוא גילוי כבוד ה' והנהגתו בעולם, וכשיראו כל עמי הארץ כי שם השם נקרא והתפרסם עליך, פירוש, על ידך ובזכותך, שאתה לומד תורה ומקיים מצות תפילין על מנת לעשות את רצון ה', אז יראו ממך.
עוד אפשר לפרש, וראו כל עמי הארץ כי 'שם', אלו תפילין של יד הרומזות להשגחת ה' וכבודו, 'השם' אלו תפילין של ראש הרומזות לכלל מידותיו ית', וכשתלבש שניהם יחד, ותכוון לגרום תיקונים בהנהגתו ית' כדי שיתרומם ויתעלה כבוד ה', אז ויראו ממך.
וזהו שאמרו בגמרא, וראו כל עמי הארץ כי השם נקרא עליך, אלו תפילין שבראש. פירוש, שכאשר תלבש גם תפילין של ראש אז יתקיים בך ויראו ממך. ולכן אמרו אלו תפילין שבראש, לשון רבים, לכלול גם תפילין של יד עמהם.
ועל הדרך הזאת אפשר לפרש כוונת הפסוק 'הנני מוסיף להפליא את העם הזה הפלא ופלא ואבדה חכמת חכמיו ובינת נבוניו תסתתר', שרצונו לומר שהמציא הקב"ה תרופה לעם ישראל להפליא, דהיינו להפריש וליחד, את העם הזה משאר האומות, על ידי שלובשים הפלא ופלא, אלו תפלה של יד ותפלה של ראש, שעל ידי זה ואבדה חכמת חכמיו, היינו חכמי האומות המתחכמים ויועצים עלינו רעה, כמו שכתוב 'הבה נתחכמה לו', ובינת נבוניו תסתתר, כמו שכתוב 'עוצו עצה ותופר דברו דבר ולא יקום כי עמנו אל'.
עוד אפשר לפרש הפסוק הנזכר, 'כי נר מצוה ותורה אור ודרך חיים תוכחות מוסר', כי על ידי המצוות מתקן האדם את הנבראים הרוחניים הקדושים והשגחתו ית' בהם, שכולם נחשבים לנר שאור ה' מאיר בתוכו. וזהו 'כי נר מצוה'. ועל ידי לימוד התורה גורם האדם לתיקון מידותיו ית' עצמם הנקראים אור, כמו שנתבאר למעלה. וזהו 'ותורה אור'.
אמנם את 'דרך החיים', דהיינו גוף האדם שהוא חול ולא קודש, ושורש הגוף בעולמות הרוחניים, שאלו הם כמו דרך ושביל להכנס בו החיים, דהיינו אור הקדושה, שבא בתוך הגוף ושורשו ומקדשו. דרך זו נתקנת על ידי 'תוכחות מוסר'. פירוש, קבלת התוכחות והייסורים בשמחה. שמי שמקבל עליו ייסורים בשמחה הוא נוטל את כוחו של היצר הרע, כי אז במקום שיזיק היצר הרע לנשמה הוא מזיק רק לגוף ולתאוותיו ואינו יכול לשלוט על הנשמה. וכמו שאמר ה' לשטן בעניין איוב, 'הנו בידך, וגע אל עצמו ואל בשרו, רק את נפשו שמור'.
ובזה אשוב אל מאמר המדרש הנזכר בתחילת הדרוש 'טוב ילד מסכן וחכם זה היצר הטוב, ממלך זקן וכסיל זה היצר הרע'. כי הנה יש כאן קושיה הניצבת מאליה, שהרי ודאי אי אפשר להעריך שני דברים ולומר כי אחד מהם טוב מן השני, אלא במקום ששניהם מסוג אחד, ושניהם טובים, ורק שאחד טוב מן השני. כמו מי שלוקח בידו שתי מרגליות והולך אצל האומן ומבקש ממנו שיברר לו איזו מרגלית טובה יותר. שאז ראוי לאומן שיאמר לו זאת טובה מחברתה. אבל מי שאוחז בידו מרגלית אחת וחתיכת חרס, האם יוכל להעריך את שניהם ולומר לחברו דע לך שזאת המרגלית היא טובה מחתיכת החרס? ואם כן כיצד ניתן כלל להעריך יחדיו את היצר הטוב עם היצר הרע ולומר זה טוב מזה.
ועוד, מה ביקש שלמה המלך להודיענו, אחר שהדבר הוא ברור לכל שהיצר הטוב הוא הטוב והיצר הרע הוא הרע, שהרי על כן זה נקרא טוב וזה נקרא רע.
אבל העניין יובן עם מה שנמצא בזוהר פרשת תרומה, כל מה שעשה הקב"ה בעולמות העליונים ובעולמות התחתונים, הכל הוא להראות את כבודו, והכל עשוי לעבודתו ית', וא"כ איך יתכן שאחד מעבדי המלך, הוא השטן והיצר הרע, נעשה מקטרג ומפריע לרצונו? שהרי ודאי רצונו של הקב"ה הוא שבני האדם יעבדו אותו תמיד, ואילו היצר הרע מפתה את בני האדם ודוח אותם מהדרך הטובה לדרך הרעה? אלא השובה היא שוודאי היצר הרע עושה את רצון ה'. ואיך אפשר לומר כך? משל למה הדבר דומה. למלך שהיה לו בן יחיד והיה אוהב אותו תמיד, ומתוך אהבתו צווה המלך את בנו שלא יתקרב לאשה רעה, שכן כל מי שמתקרב לאשה רעה אינו ראוי להיכנס בהיכל המלך, והסכים הבן באהבתו לאביו לעשות את רצונו ולא להתקרב לאשה רעה. לאחר זמן רצה המלך לראות את אהבת בנו אליו, מה עשה? מחוץ לבית המלך הייתה נמצאת אישה זונה אחת יפת תואר, וציווה עליה המלך שתנסה לפתות את בנו. הלכה אותה זונה אחרי בן המלך והתחילה לחבק אותו ולנשק אותו ולפתות אותו בכמה פיתויים. אם אותו הבן שומר את מצות אביו וגוער בה ולא מקשיב לה, ודוחה אותה ממנו, אז רואה המלך את אהבת בנו אליו, ועל ידי כך הוא מכניס את בנו לחדרי משכיותיו ונותן לו מתנות וכבוד גדול. נמצא שמי גרם לבן המלך את כל הכבוד הזה? אותה הזונה. ונמצא שאף את אותה הזונה ראוי לשבח, משני פנים. אחד, שהרי עשתה את מצות המלך. ועוד, שגרמה לבן המלך את כל הכבוד הזה. ועל זה נאמר 'וירא אלהים את כל אשר עשה והנה טוב מאוד' ודרשו חכמים טוב זהו היצר הטוב, מאוד זהו היצר הרע, שהוא ודאי טוב מאוד לגבי מי שמציית למצוות ה' ולא מתפתה אחרי היצר הרע.
הרי ראינו שגם היצר הטוב וגם היצר הרע, שניהם כאחד טובים, ואדרבה, היצר הרע גורם טובה יותר גדולה לאדם מן היצר הטוב. ולכן בא שלמה המלך ולימדנו, שאין היצר הרע נקרא טוב אלא למי שיודע להזהר ממנו ולכבוש אותו, אבל למי שאין בו כח להתגבר על יצרו, טוב ילד מסכן וחכם זה יצר הטוב, ממלך זקן וכסיל שהוא היצר הרע, משום שאינו יודע להזהר ממנו. ואף על פי שזה האדם מפסיד את שכרו אם לא ישלוט בו היצר הרע, כי אין מי שיפתנו לעבור על המצוות, בכל אופן כך עדיף לו, בשביל שלא יעבור על מצוות התורה ויכעיס את בוראו ח"ו.
עוד אפשר לפרש את הפסוק באופן אחר, על פי דברי הזוהר הנזכר, שהפסוק מדבר באותו אדם שיודע לכבוש את יצרו הרע, ועל זה אמר, יותר טובה ורצויה עבודת ה' הנעשית על ידי עצתו של הילד המסכן - היצר הטוב, דווקא כאשר היא נגרמת על ידי מלך זקן וכסיל.
עוד אפשר לפרש את הפסוק באופן אחר, כי אין כ"כ שבח לילד שעושה טוב אחר שנכנס בו היצר הטוב כמו לילד שעושה טוב אף בזמן שהוא תחת רשותו של היצר הרע הנקרא מלך זקן וכסיל, וילד כזה ראוי לקרוא לו ילד טוב. וזהו שאמר הפסוק מתי ילד מסכן וחכם נקרא טוב, כאשר היה טוב גם בימי מלך זקן וכסיל.
עוד אפשר לפרש את הפסוק באופן אחר, על פי מה שאמרו בגמרא, 'בכה רבי ואמר יש קונה עולמו בשעה אחת ויש קונה עולמו בכמה שנים'. וזהו שאמר הפסוק 'טוב ילד', הוא האדם שהלך אחר תאוות לבו כל ימיו, והתענג בתענוגות העולם הזה, ובסוף ימיו הזדמן לו לקיים מצווה גדולה כל כך, שיכולה להגן עליו, ובשעה שמת היה צדיק. וזה נקרא ילד, משום שקרוב למיתתו הוא נעשה אדם חדש כקטן שנולד. והוא טוב יותר ממי שהיה צדיק כל ימיו ולא נהנה מן העולם הזה, הוא נהנה משני עולמות, עולם הזה ועולם הבא, וזה שהיה צדיק כל ימו אינו נהנה אלא מהעולם הבא לבד. וזהו 'ממלך' – כמו שאמרו חז"ל 'מאן מלכי רבנן' (מי הם הראויים להקרא מלכים? רבותינו החכמים), 'זקן' - נוטריקון זה שקנה חכמה, 'וכסיל' – שהוא בוטח בה', מלשון 'אשר שמתי זהב כסלי (בטחוני)'.
עוד אפשר לפרש באופן אחר, שהפסוק מדבר בשני בני אדם, אחד שהיה רשע גמור כל ימיו ולבסוף עשה תשובה גמורה והתכפרו עוונותיו, אך לא הספיק לעשות מצוות ומעשים טובים. ונודע שאחר מיתת האדם מתלבשת נשמתו בלבוש רוחני הנעשה מן המצוות ומעשים טובים שעשה בימי חייו, ונמצא שזה הרשע שעשה תשובה, אף על פי שעתה הוא צדיק גמור והתכפרו עוונותיו, אבל הוא בא בבושת פנים לעולם העליון, ערום מלבוש המצוות. מה עושה הקב"ה? יש אדם שהיה צדיק גמור כל ימיו, ובסוף ימיו כפר בעיקר והתחרט על קיום המצוות שעשה. והקב"ה לוקח את המצוות מן הרשע הזה ועושה מהם לבוש לבעל התשובה.
וזהו שאמר הפסוק 'טוב ילד מסכן וחכם' הוא זה שהיה רשע מתחילה ושב בתשובה, ונקרא ילד כאמור, שהוא כקטן שנולד, והוא מסכן דהיינו עני מן המצוות, ובכל זאת יש לו שכר טוב. ואיך זה? מן המצוות שלוקח הקב"ה ממלך זקן וכסיל, זהו אותו אדם שהיה צדיק מתחילה, והיה נקרא מלך זקן כאמור, שהחכמים נקראים מלכים וזקנים, ועתה כפר בעיקר ונעשה כסיל.
ועל הפסוקים 'בראשית ברא אלהים את השמים ואת הארץ, והארץ היתה תהו ובהו וגו' ויאמר אלהים יהי אור ויהיה אור' יש לרמוז את מה שביארנו למעלה. בראשית, היינו בתחילת ימי האדם, אז ברא אלהים, כמו קרא אלהים. (כי ניתן לדרוש את הפסוקים ע"י החלפת אותיות בדרכים רבות. ויש דרך אחת שנקראת אי"ק בכ"ר, דהיינו שהאותיות א' י' וק' מתחלפות זה בזה וכן אותיות בכ"ר וכו'. ויש דרך שנקראת אותיות רצופות, דהיינו שא' וב' מתחלפים זה בזה וכן ב' עם ג' וג' עם ד' וכו'. ואם נחליף ב' בא' מצד שהם רצופות תוכל הב' להתחלף אח"כ בק' מצד חילוף אי"ק בכ"ר). ואז קרא אלהים ליצר הטוב שמים, שהם עליונים וקדושים, ויצר הרע קרא ארץ, שהיא חומרית וחשוכה. ולמה אז נקרא היצר הרע ארץ? מפני שהארץ היתה תהו ובהו, שהיצר הרע היה מפתה את האדם לדרך רעה והיה עושה בו כרצונו, שהרי עדיין לא נכנס היצר הטוב באדם. אבל אח"כ כשנעשה האדם בר מצוה והחל לעבוד את ה' ולהניח תפילין הרמוזים במילים 'רוח אלהים', ולעסוק בתורה שנמשלה למים, והוא כובש תחתיו את היצר הרע. אז, כמו ש'ויאמר אלהים ליצר הטוב יהי אור', גם כן 'ויהי היצר הרע אור'. שהיצר הרע עצמו נעשה טוב מאוד כנזכר.
העולה מכל האמור, שהיצר הרע הוא טוב למי שיכול להתגבר עליו ולכבוש אותו, שעל ידי היצר הרע נמצא שכר האדם כפול. גם מצד מה ששמע לעצת היצר הטוב, וגם מצד מה שלא שמע בעצת היצר הרע. והיצר הרע עצמו יש לו שבח משני פנים, כנזכר למעלה בשם הזוהר, שקיים את מצות ה' לפתות את האדם, וגם שעל ידו נגרם לאדם שכר וכבוד גדול.
ועניין זה רמוז בפסוקי התהילים צוֹפֶ֣ה רָ֭שָׁע לַצַּדִּ֑יק וּ֝מְבַקֵּ֗שׁ לַהֲמִיתֽוֹ: יְ֭קֹוָק לֹא־יַעַזְבֶ֣נּוּ בְיָד֑וֹ וְלֹ֥א יַ֝רְשִׁיעֶ֗נּוּ בְּהִשָּׁפְטֽוֹ: קַוֵּ֤ה אֶל־ה' וּשְׁמֹ֬ר דַּרְכּ֗וֹ וִֽירוֹמִמְךָ לָרֶ֣שֶׁת אָ֑רֶץ בְּהִכָּרֵ֖ת רְשָׁעִ֣ים תִּרְאֶֽה: רָ֭אִיתִי רָשָׁ֣ע עָרִ֑יץ וּ֝מִתְעָרֶ֗ה כְּאֶזְרָ֥ח רַעֲנָֽן: וַ֭יַּֽעֲבֹר וְהִנֵּ֣ה אֵינֶ֑נּוּ וָֽאֲבַקְשֵׁ֗הוּ וְלֹ֣א נִמְצָֽא: צופה רשע, הוא היצר הרע האורב לצדיק ומבקש לפתות אותו לעבור עברות ולהמיתו. אבל זה הצדיק, מפני שהוא מתגבר על היצר וכובש אותו, גם מן השמים מסייעים אותו שלא יפול ברשת היצר הרע כלל, וכמו שאמרו חז"ל, 'הבא ליטהר מסייעים אותו'. וזהו, ה' לא יעזבנו בידו. אבל בכל זאת, ולא ירשיענו בהשפטו, שהקב"ה אינו מחייב את היצר הרע ומעניש אותו על זה שהוא מפתה את האדם לעבירה, שהרי ה' צווה עליו לפתות את האדם, כדי שבסוף יקבל הצדיק שכר גדול.
ואם תשאל. אם כן מהו זה שמצאנו בדברי חז"ל שעתיד הקב"ה לשחוט את היצר הרע? התשובה, מפני שהיצר הרע מפתה את האדם יותר ממה שצווה אותו ה' לפתות. שהקב"ה ציווה את האדם שלא לעבור על מצוות לא תעשה, כמו לא תנאף לא תגנוב לא תונו איש את עמיתו, לא תשיך לאחיך וכו', וכן לקיים מצוות עשה, כמו להתפלל, לאהוב את ה', לתת צדקה, להתעטף בטלית, להניח תפילין, לעשות סוכה וכו', וציווה הקב"ה את היצר הרע לפתות את האדם שיעבור על מצוות לא תעשה, לנאוף ולגנוב וכו', ושלא לקיים מצוות עשה, שלא להתפלל ושלא לתת צדקה ושלא להניח תפילין ולהתעטף בציצית, ושלא ללמוד תורה ושלא לתת שכר שכיר ביומו וכו'. ורק זה הוא מה שצוה ה' את היצר הרע לעשות, וכנזכר במשל המובא למעלה, מהמלך שציווה על הזונה לפתות את בנו לשכב עימה.
אבל היצר הרע מוסיף עוד לפתות את האדם, שגם כאשר האדם נמנע מלעבור על מצוות לא תעשה, ואינו נואף וגונב ומצער את חבריו וכו', אז מפתה אותו היצר הרע שלא ימנע בגלל מצוות ה' שציווה אותו שלא לעבור, רק שימנע בגלל סיבות אחרות, כמו שלא יתבזה, או כדי שישבחו אותו בני אדם. ואותו הדבר כאשר האדם מקיים מצוות עשה, שהוא מניח תפילין ומתפלל וכו', אז מפתה אותו היצר הרע על דרך זו, שלא יקיים את המצוות בגלל מצוות ה' שציווה אותו לעשות, רק שישמור את המצוות בשביל שלא יתבזה או שישבחו אותו בני האדם.
והנה על ידי פיתוי זה מאבד היצר הרע את האדם לגמרי. ופיתוי זה ודאי לא ציווה ה' את היצר הרע שיעשה. וכמו שכתוב 'מפי עליון לא תצא הרעות והטוב', והפירוש, שמפי עליון לא הצטווה היצר הרע לפתות את האדם שיעשה את הטובות והרעות ביחד, דהיינו שיערב כוונה רעה ודברים רעים בתוך המעשים הטובים.
נמצא, שעל מה שהיצר הרע מפתה את האדם לעבור על איסור ביחד עם קיום המצוות. כמו שידבר דברים בטלים באמצע התפילה, או כאשר הוא יושב בבית הכנסת, או בזמן קריאת התורה. וכן כאשר האדם עוסק בסחורה מפתה אותו היצר לגנוב את דעתו של חברו ולהרוויח ממון שלא ביושר, או ללוות ולשלם בדרכים שאסרו אותם חכמים מפני שהם דומים לאיסור ריבית. על כל זה ודאי הדין נותן להעניש את היצר הרע, ומשפט ה' שיגזור לשחוט את היצר הרע הוא משפט אמת ונכון, כי ה' רצה וציווה בפיתוי מועט, והיצר הרע הוסיף מדעתו ומרצונו ופיתה פיתוי רב.
אבל על הפיתוי שמפתה היצר הרע לבטל את המצווה לגמרי, שלא לעשותה כלל, בזה ודאי אין על היצר אשמה, כי בזה הוא עושה את רצון המלך, וכמו שנזכר למעלה מן המשל שבספר הזוהר, שכתב במפורש שלאותה הזונה יש שבח משני פנים. וזהו שאמר דוד המלך ע"ה, כי מצד מה שצופה רשע לצדיק ורוצה לבטל ממנו את המצווה לגמרי, מצד זה ה' לא ירשיענו בהשפטו, ואם תאמר, אם כן איך לעתיד לבוא 'בהכרת רשעים תראה', פירוש, שתראה בשחיטתו של היצר הרע? על זה השיב דוד המלך, 'ראיתי רשע עריץ', כי היצר הרע מתחזק בפיתוי שהוא מפתה הרבה יותר ממה שהצטווה עליו. ולכן 'ויעבור והנה איננו ואבקשהו ולא נמצא'.
וכשם שראינו כי עיקר עונשו של היצר הרע הוא מפני הפיתוי שהוא מפתה לעבור עבירה בשעת עשיית המצווה, כמו כן אפשר לומר שעיקר עונשו של האדם הוא על העבירות שעושה בשעת המצווה, ועל עשייתו מצווה מתוך עבירה. אך במה ששומע לעצת היצר הרע ואינו מקיים את המצווה כלל, בזה נראה לומר שאין עליו עונש, שהרי יכול הוא לטעון טענת אונס לפני הקב"ה, ולומר לו כי היצר הרע הוא מלאך מאש, ואילו אני בשר ודם, ולכן איני יכול להתגבר עליו. אבל מתי שהאדם מתגבר על יצרו, ומקיים את המצווה, ובשעת קיום המצווה שומע האדם לעצת היצר הרע ומקיים את המצווה בעבירה, אז מתחייב האדם בעונש על עבירתו. כי מתוך שראינו שהוא יכל להתגבר על יצרו, וכבר הלך לקיים המצווה, נמצא שאינו יכול לטעון טענת אונס על אותה עבירה שעשה בשעת קיום המצווה.
ודבר זה ניתן ללמוד משכר המצוות, שכן עיקר השכר הוא על קיום המצוות בשמחה ובלב טוב. שהרי על עצם קיום המצווה היה מן הדין שלא נקבל שכר, שהרי אנחנו על כרחינו חייבים בכבודו של הקב"ה, שהוא אבינו ובוראינו. ובפרט, שעל כל המצוות שאנו מקיימים כבר הקדים הקב"ה להיטיב לנו. וכמו שאמרו חכמים על הפסוק 'מי הקדימני ואשלם', אמר הקב"ה, מי שיבח אותי בלי שאני נתתי לו נשמה שיכולה לדבר, מי קיים מצוות מילה קודם שנתתי לו בן זכר, מי קיים מצוות מזוזה לפני שנתתי לו בית וכו'. הרי שעל עצם קיום המצווה אין ראוי לקבל שכר כלל. אבל במה שאנחנו מוסיפים על מצוות ה', ומקיימים אותם מתוך שמחה ולב טוב, על זה נוכל לבקש ולקבל שכר טוב. והנה ידוע שהקב"ה משלם שכר במידה מרובה מאוד, ועונש במידה מועטת. ואם כן ודאי הוא שנוכל להקיש ולומר, שכשם שעל עצם המצוות אין ראוי לקבל שכר, רק על התוספת שמוסיפים על המצוות, קל וחומר שכך הוא בעניין העבירות, שעל עצם העבירות אין ראוי לקבל עונש, רק על התוספת שמוסיפים על עצם העבירות בזה שמקיימים את המצוות מתוך עבירה.
הקב"ה יעזרנו, למען כבוד שמו ית', שלא נקבל ולא נשמע את עצת היצר הרע, וננהג בו כמו שציוותה התורה לעשות למי שמסית בני אדם לעבוד עבודה זרה: 'לֹא־תֹאבֶ֣ה ל֔וֹ וְלֹ֥א תִשְׁמַ֖ע אֵלָ֑יו וְלֹא־תָח֤וֹס עֵֽינְךָ֙ עָלָ֔יו וְלֹֽא־תַחְמֹ֥ל וְלֹֽא־תְכַסֶּ֖ה עָלָֽיו'. אלא ידינו תהיה בו מתחילה להמיתו, ויד ה' תעזור לנו אחרי כן, ונבער את הרע מתוכנו. אמן כן יהי רצון.
וכדי שלא להטריח את החכמים, הרי אני שב לנושא שפתחנו בו. הַמַּלְאָךְ֩ הַגֹּאֵ֨ל אֹתִ֜י מִכָּל־רָ֗ע יְבָרֵךְ֘ אֶת־הַנְּעָרִים֒ וְיִקָּרֵ֤א בָהֶם֙ שְׁמִ֔י וְשֵׁ֥ם אֲבֹתַ֖י אַבְרָהָ֣ם וְיִצְחָ֑ק וְיִדְגּ֥וּ לָרֹ֖ב בְּקֶ֥רֶב הָאָֽרֶץ: המלאך הגואל אותי מכל רע, היא השכינה הקדושה שפדתה אותי משליטת היצר הרע ששלט בי בשנות ילדותי. יברך את הנערים, הם מורי ורבותי החכמים, שהם נקראים נערים מפני שאינם זזים מאהלה של תורה, וכמו שכתוב על יהושע 'ויהושע בן נון נער לא ימיש מתוך האהל'. וגם כל הנמצאים אתי כאן בשמחתי, יברך אותם ה' ויקרא בהם שמי ושם אבותי אברהם ויצחק, שתמיד יהיו במדרגת 'אב' ובמדרגת 'רם', וגם 'יצחק' - שיהיו בשמחה כל ימיהם. וידגו לרוב, שיאריכו ימים ויראו בנים לבניהם. ויזכו להכניס את אלו הבנים לעבודת ה', תחת כנפי השכינה. וכל אחד ואחד ממכם יהיה רק גילה ורנה בביתו, ששון ושמחה, ובקרב הארץ, היא אשתו שנקראת ארץ, יבלו יחד בטוב ימיהם, ושנותיהם בנעימים.
עוד יש לפרש באופן אחר, המלאך הגואל אותי מכל רע, הם שתי מידות של הקב"ה, האחת היא מידת השגחת הי"ת על ישראל להנהיגם ולפרנסם כראוי. והאדם זוכה שיתנהג עמו הקב"ה בזו המידה על ידי תפילין של יד. והמידה השניה היא מה שהקב"ה מקבל את התשובה, ועובר על מידותיו, ומכפר על העוונות, ומקדש את ישראל. והאדם זוכה שיתנהג עמו הקב"ה בזו המידה על ידי תפילין של ראש. ובמידות אלו הקב"ה יגאל אותי מכל רע, זה היצר הרע.
יברך את הנערים, הם מור אבי ועטרת ראשי ומרת אמי ועטרת ראשי, שהם נקראים היום 'נערים', מלשון נעור וריק, כי עד היום היו מחויבים בעונש העוונות שלי, והיום הם ננערים ונפטרים מעונשי. ויקרא בהם שמי, שגלגול נפשי שאני נמצא בו עתה יקרא על שמם, כי אני בנם בגלגול הזה. וגם יקרא על שמם שם אבותי, אלו גלגולים שלי הקודמים שהם נקראים אבות, ואבי ואמי זיכו לאותם הגלגולים, שהם הכניסו אותי תחת כנפי השכינה.
וגם יקרא באבי ואמי שם אברהם ויצחק, מור אבי יקרא אברהם – אב רם, ומרת אמי תקרא יצחק, כמו שרה שאמרה על לידת בנה 'כל השומע יצחק לי'.
וידגו לרוב, שלא תשלוט בזרעם - אלו אחי ואחיותי הנמצאים אתי פה ואלו שבעיר אחרת – שלא תשלוט בהם עין רעה, כדגים שבים שאין עין הרע שולטת בהם.
וכולנו יחדיו נבלה בטוב ימינו ושנותינו בנעימים בקרב הארץ, היא ארצנו הקדושה ירושלים הבנויה, אמן כן יהי רצון.
ופירוש זה אשר פירשתי - כי המלאך הגואל מדבר בשתי המידות של הקב"ה, מידת ההשגחה ומידת קבלת התשובה, ובמידות אלו נגאל האדם מן היצר הרע – זה נרמז בפסוק הנזכר למעלה, וַיִּגְדַּ֣ל הַיֶּ֗לֶד וַתְּבִאֵ֙הוּ֙ לְבַת־פַּרְעֹ֔ה וַֽיְהִי־לָ֖הּ לְבֵ֑ן וַתִּקְרָ֤א שְׁמוֹ֙ מֹשֶׁ֔ה וַתֹּ֕אמֶר כִּ֥י מִן־הַמַּ֖יִם מְשִׁיתִֽהוּ. ויגדל הילד, עד שנהיה בן שלש עשרה שנים, ויביאוהו אביו ואמו לבת פרעה, שהכניסו אותו תחת השגחת ה' הנקראת בת של מידת 'פרעה', מלשון פריעה וגילוי, היא מידת התשובה שעל ידה מתגלים ומאירים כל מידותיו של הקב"ה. ויהי לה הילד לבן, כמו שכתוב 'ה' אמר אלי בני אתה'. ותקרא שמו משה, ות אמר כי מן המים, אלו כוחות הטומאה והיצר הרע הנקראים 'מים הזידונים', משיתיהו.
Translation - English Derashah On Tefillin
– 1 –
This discourse I merited preparing with G-d’s help for my dear son,
Avraham Kamel, on the occasion of his reaching thirteen years of age, here, in
Yerushalayim (may it be speedily rebuilt), Tuesday, the day of Creation about
which the Torah wrote twice “that it was good”, the 14th of Tevet 5679. May I
merit raising my son to understand Torah and its wisdom. Amen, and so may
it be His will.
(Bereshit 48:16) ”May the angel who redeemed me from all evil, bless the
youths, and may they be called in my name and my fathers’ name, Avraham
and Yitzchak, and multiply greatly in the midst of the land.”
(Shemot 2:10) ”And when the lad grew up, she brought him to the daughter
of Pharaoh, as a son to her, and she called him Moshe, for I drew him out of
the water.”
The Two Inclinations
It says in the Medrash Rabbah on Kohelet on the following verses (4:13-14)
“A wise but pitiful child is better off than an old but foolish king, who no
longer knows how to be wary. He came out of prison to become a ruler, and
even during his reign a pauper was born:”
A wise but pitiful child—refers to the Yetzer Hatov—the good inclination.
Why is he referred to as “a child”?—because he only becomes part of a person
when he is thirteen years old. Why is he referred to as “pitiful”?—because
not everyone listens to him. Why is he termed “wise”?—because he teaches
people to go on the straight path.
Vayizra Yitzchak 43
An old but foolish king—refers to the Yetzer Hara—the evil inclination.
Why is he referred to as “a king”?—because everyone listens to him. And
why “old”?—because he is part of a person from the time he is born until he
dies. And why is he termed “foolish”?—because he teaches people to go on
a bad path.
Who no longer knows how to be wary—a person does not realize how
much pain and suffering he will have to endure if he follows the advice of the
Yetzer Hara, and hence, is not wary of him.
He came out of prison to become a ruler—people tend to believe the Yetzer
Hara because he makes a lot of tumult and fuss, appearing to be genuine and
having content, just as certain thorns that produce loud noises when they are
burnt, as if there is more to them.
Even during his reign a pauper was born—an additional reason for the
Yetzer Hara‘s success, is because he rules from a person’s beginning, while
the Yetzer Hatov is only born in the middle of his reign.
The verse compares the two inclinations within a person to “a pitiful child”
and “an old king”, both which hold onto a person and do not let go. Each one
claims, “He is all mine”, and each one says, “I will dominate him.” Therefore,
it is appropriate to investigate the matter intellectually, to decide whose
claims are correct.
Man’s Origins
Firstly, we must understand man’s origins. Our Sages tell us that man’s soul
is taken from under G-d’s Throne of Glory. Before its removal from there, it
serves G-d like one of the angels, and He takes pride in it and enjoys it, as
it were. We cannot imagine the value and power of the soul, while it is still
connected to its source.
Even after the soul is taken from its place to enter a fetus, Chazal tell us that
it has a spiritual light on its head, and an angel comes and teaches it all the
Torah. Just before birth, the fetus is made to swear to be a tzaddik – righteous
and not a rasha – wicked, and not to rely on its immunity to the Yetzer Hara,
even if everyone says that he is righteous.
44 Vayizra Yitzchak
The moment a baby is born an angel comes and strikes it on the mouth,
making it forget all the Torah that it learnt. At that moment, the Yetzer Hara
lies in wait for the newly-born, and immediately it falls into the control of the
Yetzer Hara. Thus, man loses his elevated state, and is enveloped in an aura
of stupidity and base desires, causing him, to his detriment, to do a lot of
transgressions.
This situation will govern the child’s actions until he becomes bar-mitzvah,
when he acquires the fear of G-d, and learns to go on the straight path,
understanding and deciding the statutes of the Torah and its social laws. Then,
the Yetzer Hatov takes over, guiding him to avoid evil and deflect the Yetzer
Hara, as our Sages explain in the following verse (Mishlei 25:21-22): “If your
enemy is hungry, feed him bread, and if he is thirsty, give him water to drink.
For you are drawing coals to place on his head...” If your enemy is hungry –
the Yetzer Hara that is hungry for sin, feed him bread – )לחם )the battle )מלחמתו)
of Torah study, give him water to drink – the waters of Torah. By doing so,
it is as if you are scattering coals on his head and burning him. Fortunate is
the youth who takes the advice of his Yetzer Hatov, and disregards his Yetzer
Hara completely, thereby meriting to serve Hashem with his two inclinations,
unifying and sanctifying them together.
Who Acquired the Child?
We may ask a major question, though. Does not the law dictate that
property remains with the one who acquired it? Who acquired the child
originally, if not the Yetzer Hara, employing various methods of acquisition,
such as breaching, building and using? He made breaches in the child’s soul,
constructed negative forms of behavior, and used the child as he wished,
causing him to sin and transgress his Creator’s wishes. If so, how may the
Yetzer Hatov just uproot the Yetzer Hara‘s acquisition of the child?
However, after re-examining the issue, it becomes self-evident that the
Yetzer Hara‘s acquisition is invalid, and all his actions are meaningless. On
the contrary, the Yetzer Hatov’s acquisition is valid and lasting. There are two
clear and convincing reasons for this, as explained by HaRav HaChida in his
Sefer Midbar Kedemot:
Vayizra Yitzchak 45
Firstly, the harmful and detrimental Yetzer Hara is not considered to have
acquired the child properly, but is merely a rogue who took it by force. In
fact, the Yetzer Hatov took charge of the child already when it was in its
mother’s womb, while the angel was teaching it Torah. The Yetzer Hara, on
the other hand, lay in wait when the child was being born and overpowered
it unrightfully, with brute force. Hence, it is certainly correct to restore the
Yetzer Hatov’s rights to what they were. Let “the pitiful child” return home
and rescue the city with his wisdom. Let “the old and foolish king” be bound
in chains and banished.
Secondly, the Yetzer Hara took possession of the child when it didn’t know
how to be wary, and it is a well-known law, that “one may not take possession
of the property of minors.”
Thanksgiving of the Bar-Mitzvah Boy
Now, I must sing G-d’s praises for giving me life, sustaining me, and enabling
me to reach this day, on which I may adorn His splendor (i.e. tefillin) on my
head. Today I left and today I have entered – with G‑d’s help I left the domain
of the Yetzer Hara, and have entered the holy domain of the Yetzer Hatov, such
that I am now fitting for the Divine Presence to rest upon me. The one, who
would give me meaningless and confusing consolation, has left me, and the
one with a good name, who nurtures me with wisdom and straightforward
advice, and truly wants to my benefit, has entered me.
I would like to bless, and appropriately so, those that I love and honor – my
parents, who have performed extraordinary kindness with me, guided me,
and caused me to follow straight paths. Hashem, protect them and surround
them with Your good grace, give them salvation, and endow them with
blessing.
Similarly, I would like to bless my brothers, those who were able to join us
now, and those who live in other cities, may Hashem protect and sustain them.
And my uncle Shlomo, may Hashem help him, and my rabbis and teachers,
may they live long and productive lives.
46 Vayizra Yitzchak
Disclaimer Before the Drashah
And if one were to ask, how can this young lad dare to open his mouth
before these holy rabbis, it would certainly be more appropriate for him to
remain silent? I will answer, that I certainly am aware of my low stature, and
that I am not able to introduce new ideas. I, therefore, am only quoting the
illuminating words of our Sages, on topics which have no disagreement or
intricacies, only citing them verbatim, as that is my duty. Our Sages required
us to search our homes by the light of a candle on the night of the fourteenth
of Nissan, alluding to a youth entering his fourteenth year, who requires
guidance in Torah and mitzvot.
I am still hesitant, though, for who am I to express Torah thoughts before
my teachers and rabbis, who are Kabbalists ex, each one with his own unique
reputation and expertise, may You, Hashem, illuminate them and make their
crowns shine, and may the G-d of Avraham be their helper!
I, therefore, request your pardon, and ask you to pray for me, that Hashem
implant His Torah within me, and inscribe it on my heart, that I should think
about it from the time I get up until I go to sleep, and that, G-d be willing, I
should succeed in it. Please accept my words favorably, and may this be a sign
that you want me to succeed.
Before I speak, my father requests from the honorable rabbis, not to blame
him for interpreting the verses as he understood them, as he did so for the
sake of Heaven. And even if he erred, did our Sages not deduce from the verse
“His flag )ודגלו )is placed upon me with love”– “his omission )ודילוגו )is accepted
by Me with love” – even if one were to read the Torah or keriyat shema and
omitted words or letters, if his intention was for Heaven, then his reading is
beloved to Hashem. My father does not have the dialogue of the earlier Sages
who discussed current topics and their laws, but he is well-versed in Talmud
and Poskim. He selected sayings from the Zohar of Rashbi z”l, concerning
the day when one becomes bar-mitzvah, without altering them at all. While
examining the Midrash, he explained a few of the verses, and relied upon our
teacher and guide, the author ztz”l of the sefer Ma’ayan Mayim, who wrote
in his preface, that one cannot fulfill the above-mentioned verse to exalt the
name of Hashem, until he fulfills the deduction, by writing new ideas in Torah
Vayizra Yitzchak 47
without worrying about the possibility of error, as thus the name of G-d is
exalted. In fact, our Sages also said, that a person will not be able to arrive
at the truth in the words of Torah, unless he errs in them initially. And even
though the words of this author are full of sanctity, and do not require any
support, I nevertheless, found a source for them in the words of Chazal on the
verse “These are the festivals of Hashem that you shall announce ”)אותם תקראו ,)
which is written as if to say “you shall announce them – ”)אתם תקראו )you, even
if mistaken or negligent. Even if Bet Din established Rosh Chodesh on the
wrong day, Hashem is happy with them, and all the festivals that month are
still called “festivals of G-d”. The Torah was not given to angels but to human
beings, and man’s way is prone to mistake and even negligence.
Additionally, it says in the sefer Tikunei HaZohar (Tikun 26), after Rashbi
explained a certain matter according to his understanding, the tzaddik, who
appeared to him from the Upper World, said, “Rebbi, Rebbi, don’t explain it
like this, but rather, like this.” Then, the tzaddik asked him, “Rebbi, Rebbi,
how do you explain the concept of Yibbum and Chalitsah, because I received
the secret understanding of this matter in a clear way?” Rashbi answered him,
“Tell me what you heard.” We see from here, that even though Rashbi did not
hear the clear cut understanding of the matter, he nevertheless formulated
his own view, from what seemed logical to him. Similarly, the matters that I
will discuss now, even if they may be erroneous, are nevertheless acceptable
and pleasing to Hashem, and He is honored through them. And since it was
the occasion of my bar-mitzvah that caused my father to get into this topic,
he will rely on the above-mentioned absolutions to be allowed to speak out
his opinion, besides the fact that all his suppositions are only expressed as
possibilities, not the ultimate truth, and will only be deemed acceptable if the
present teachers and rabbis consider them so.
The Bar-Mitzvah of Rashbi’s Son
It is written in the sefer Zohar Chadash, that when a man becomes thirteen
years of age, if he is worthy and merits it, he is given an elevated soul from
under the Throne of Glory. It says there, that when Rebbi Elazar, the son of
Rashbi turned thirteen, Rashbi made a large feast for all the Tannaim, and
decorated the house with expensive drapes. The sages came and sat on one
48 Vayizra Yitzchak
side, while Rashbi and his son sat on the other side, and Rashbi was very joyous.
When they asked him what made him so happy today, he answered that
today an elevated and holy soul is going to enter his son Elazar. Rashbi placed
his son next to him and said to him, “Sit, my son, for today you will become
holy, and have a portion among the holy ones.” Afterwards, as Rashbi spoke
words of Torah a supernatural fire came down and surrounded the house.
The sages in the house exited and watched as smoke rose from the house the
entire day. Rabi Yosi ben Rabi Shimon ben Lakunya arrived, and upon finding
the sages standing outside the house dumbfounded, asked them what was
going on. They answered that the smoke came from a Heavenly fire, as now
Rebbi Elazar was being crowned with a holy crown. Rabi Yosi waited until the
fire subsided, and then entered before Rashbi, offering his daughter to Rebbi
Elazar as a wife.
Symbolism of Tefillin
We find various Midrashim in the Sefer Zohar concerning which trait of
Hashem is symbolized by the tefillin. It transpires that tefillin contain all the
elevated traits within them. See the Zohar parashat Bo Pg. 43 on this topic,
and how to explain the verse “And all the nations of the Earth shall see that
the name of G-d declared upon you, and shall fear you”, concerning one who
places tefillin upon himself.
En passant, I would like to point out that this verse cannot be understood
simply as saying that one who places tefillin upon himself will be feared by
everyone, as we see for ourselves those who lay tefillin and not only does noone fear them, but even they themselves are scared of small creatures.
I would like to explain this with the following verse: “For a mitzvah is a
candle, and Torah is light, and moral chastisement is the path to life” –
Hashem’s supervision of Yisrael, guiding them and revealing His glory upon
them, which are the actual traits of G-d and His mercy, are like the light of
a candle. The performance of mitzvot, with the appropriate intention of
fulfilling G‑d’s will, causes this supervision to be improved, so that G‑d rejoices
over His people, guides them and reveals His glory upon them. “For a mitzvah
is a candle” tells us that the candle, Hashem’s manifestation in the world, is
improved through the performance of a mitzvah. And, the improvement of
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the light – the guidance of His people in merciful and pleasant ways, comes
through the study of Torah, when done with the correct intention, i.e. to give
pleasure to G-d. Thus, “And Torah is light” tells us that the light, Hashem’s
traits, are brought out through the study of Torah.
The abundance of holiness that descends to this world begins in the upper
worlds, from the Throne of Glory to the administering angels, and from them
to the lesser angels, until finally it reaches the physical world in which we live.
Someone who does not fulfill the mitzvot to fulfill G‑d’s will and give Him
pleasure, but rather, because he is afraid of being punished by Heaven for
not doing so, will not manage to elevate G-d’s supervision and disposition
towards the physical world, but will effect changes in the spiritual worlds,
making them fitting to receive an abundance of elevated holiness.
“And moral chastisement is the path to life” – the path to life, i.e. the paths
through which the abundance from above, “life”, comes down, are improved
through “moral chastisement”, i.e. one who learns Torah and keeps mitzvot
because of the threat of punishment, which is called “chastisement”.
“And All the Nations Shall See…”
Thus, Hashem’s supervision and conduct towards us are enhanced through
the study of Torah and performance of mitzvot for their sake, especially the
mitzvah of tefillin which includes all His traits, as mentioned. This is what is
meant by the verse “And all the nations of the Earth shall see that the name
of G-d declared upon you”, “the name of G-d” being the revelation of G-d’s
glory and His conduct towards the world. So, when the nations see that
name of G‑d is declared and glorified, due to your meritorious actions, that
you study Torah and perform the mitzvah of tefillin in order to fulfill G‑d’s will,
then they shall fear you!
One could also explain as follows: And all the nations of the Earth shall see,
that the “name” – the tefillin of the hand, which symbolize the supervision
of G‑d and His glory, “of G‑d” – the tefillin of the head, which symbolize all
His traits, when a person wears them together and intends that they should
improve Hashem’s supervision of the world, thereby elevating and increasing
the glory of G-d, then they will fear you. Thus, when the Gemara says about
50 Vayizra Yitzchak
the verse, “And all the nations of the Earth shall see that the name of G-d
declared upon you – these refer to the tefillin of the head,” that means to say,
that when you wear both tefillin of the head and the hand, then the nations
will fear you.
We may also explain the following verse as referring to tefillin, “I shall
continue to make this people stand out in an extraordinary way, it will lose the
wisdom of its sages, and the understanding of its astute ones will be hidden.”
Hashem has found a way to make the Jewish People unique among all other
nations – by wearing tefillin (which has the same root as ‘extraordinary’ in
Hebrew). As a result, the masterminds of the nations who try to devise evil
plans against us, as they did in Egypt, will lose their wisdom, and their astute
ones will lose their perception, as it says, “They will give counsel and it will
be annulled, they shall speak and it will come to nothing, for G-d is with us.”
We may explain the aforementioned verse as follows: For a mitzvah is a
candle – by performing mitzvot a person can improve the holy spiritual beings
and Hashem’s supervision of them, as they are like a candle in which G-d’s light
shines. And Torah is light – through the study of Torah a person elevates the
traits of Hashem, which is known as light. The path to life – referring to man’s
body, which is mundane and unholy, and whose roots in the upper worlds
serve as a route for life, i.e. the light of holiness, to enter him and sanctify
him. This path may be prepared through moral chastisement, i.e. accepting
rebuke and suffering with happiness, for one who accepts suffering gladly
removes the strength of the Yetzer Hara, as then, instead of the Yetzer Hara
damaging his soul, he will only be able to affect his body and his desires, but
not dominate his soul, as Hashem said to the Satan concerning Iyov “Behold,
he is in your hands, go for his bone and flesh, just protect his soul.”
Comparing Yetzer Hatov and Yetzer Hara
Returning to the Midrash that I mentioned at the beginning of this discourse:
A wise but pitiful child – the Yetzer Hatov, is better off than an old but foolish
king – the Yetzer Hara. There is a difficulty here, how can one compare two
things and decide that one is better, unless they are both of the same type
and are both good, just that one is better than the other. For example, one
may take two precious stones to a dealer and ask him to determine which one
Vayizra Yitzchak 51
is better. But to take a precious stone and a broken piece of earthenware to
a dealer, and ask him to compare them, what is the question? So, how can we
compare the Yetzer Hatov to the Yetzer Hara, to see which one is better, when
it obviously the Yetzer Hatov is better than the Yetzer Hara? And therefore,
what is Shelomoh Hamelech trying to tell us?
It says in the Zohar Hakadosh Parashat Terumah: All that Hashem created
in the higher and lower worlds are for the sake of His glory and His service.
In which case, how could one of His servants, namely the Satan or the Yetzer
Hara, oppose or disobey His will? Certainly it is His will that people serve Him
constantly, so how could the Yetzer Hara be allowed to entice people and
try to push them off the straight path to do the wrong thing? The answer
is that, in fact, the Yetzer Hara is doing Hashem‘s will, as can be explained
through the following parable. A king had a single son who he loved very
much, and because of his love for him he instructed him not to have anything
to do with bad women, since anyone who does so is not fit to enter the royal
palace. The son agreed, out of love for his father, and decided not to have
anything to do with bad women. Sometime later, the king wanted to test his
son’s love for him. What did he do? Outside the palace lived a woman of illrepute, who was very good-looking. The king instructed her to try and seduce
his son. She went after the prince and began hugging and kissing him and
trying to seduce him in all sorts of ways. If the son would follow his father’s
instructions, and push her away and not listen to her, then his love for his
father would be affirmed. The king would bring him into his inner chambers,
and give him gifts and great honor. Who would be the cause of this honor
to the prince?—the harlot. She is therefore commendable on two accounts,
firstly, for following the king’s instructions, and secondly, for bringing honor
to the prince. Concerning this the verse writes: “And G-d saw everything that
He had made, and it was very good”, which our Sages explain as follows:
good—the Yetzer Hatov, very (good)—the Yetzer Hara. The Yetzer Hara is
certainly very good for someone who obeys the mitzvot of Hashem and is not
tempted by it. Were it not for the Yetzer Hara the righteous would not receive
as much reward in Olam Haba—the world to come.
So we see that both the Yetzer Hatov and the Yetzer Hara are good, and
on the contrary, the Yetzer Hara brings more benefit to a person than the
Yetzer Hatov. Therefore, Shlomo Hamelech had to come along and tell us
52 Vayizra Yitzchak
that the Yetzer Hara is only called good for someone who knows how to be
wary of him and keep him under control, but for someone who is not able
to overcome him, the pitiful wise child - the Yetzer Hatov, is preferable to
the old and foolish king - the Yetzer Hara, as he is not able to avoid him. And
even though this person will miss out on the reward for not letting the Yetzer
Hara dominate him, as no one else will entice him to transgress the mitzvot,
nevertheless, it is better for him this way, so that he will not transgress one of
the Torah’s commandments and anger his Creator (chas Veshalom).
An alternative explanation of the verse, acc. to the previously mentioned
Zohar, may be as follows: The verse says – referring to one who knows how to
conquer his Yetzer Hara – his service under the guidance of the Yetzer Hatov is
more praiseworthy, specifically when it is caused by the old and foolish king.
Alternatively, we may explain the verse as follows: The child who performs
good actions after the Yetzer Hatov has entered him is not as praiseworthy as
a child who does so even under the jurisdiction of the Yetzer Hara, otherwise
known as “the old and foolish king”– he can truly be called “a good child.”
Thus, the verse is saying that when is “the pitiful and wise child” called “good”
– when he was good even during the period of “the old and foolish king.”
Acquiring Olam Haba in One Moment
We can also explain the verse according to the Gemara that reported that
Rebi wept, saying, “There are those who acquire their portion in the World
to Come in one moment, while for others it takes years.” Thus, our verse is
saying that “a child… is better off…” – a person who followed his desires all
his life, enjoying the pleasures of this world, and at the end of his life gets the
chance to do a mitzvah that is great enough to protect him, and when he dies
he is a tzaddik – righteous. He is referred to as “a child,” as close to his death
he became a new person, like a new-born. He is better off than one who was
righteous all his life, and did not benefit from this world, as he benefits from
both worlds, this one and the next, while the life-long tzaddik only benefits
from the World to Come. When the verse says “than a king”, it refers to what
our Sages say, “who are worthy of being referred to as kings? – our teachers,
the sages.” Old – zaken, is an acronym for ‘zeh shekanah chachmah’ – one who
Vayizra Yitzchak 53
acquired wisdom. Kesil refers to one who trusts in G-d, as it says “I placed my
trust in gold”, using the word kesil.
A Garment of Mitzvot
Another way of interpreting the verse is that it refers to two people,
one, who was wicked his whole life until in the end he repented completely
and atoned for all his sins. However, he did not manage to perform many
mitzvot or good deeds. It is known that when a person passes away, his soul
is enveloped in a spiritual garment composed of the mitzvot and good deeds
that he performed during his life, and thus, he enters the World to Come.
So, this previously-wicked person who repented, even though now he is
completely righteous and his sins are atoned for, is nevertheless ashamed to
come to the Upper World without a garment of mitzvot. What does G‑d do?
There may be a person who was completely righteous all of his life and at the
end denied G-d and regretted performing all the mitzvot that he did. Hashem
takes the mitzvot of this rasha, and makes a garment out of them, to clothe
the baal teshuvah, so that he may enter olam haba in a respectable manner!
Thus, the “pitiful but wise child” refers to one who was initially wicked but
then repented, as he is like a new-born child, yet he is pitiful because he
lacks mitzvot. Even so, he receives a nice reward. How? From the mitzvot
that Hashem took from the “old but foolish king”– the man who was initially
righteous – an old king (our sages are referred to as kings and elders) who
then foolishly became a denier.
From the Beginning of the Torah
The verses, “In the beginning, G-d created the Heavens and the Earth.
The Earth was desolate and empty… And G-d said, let there be light, and
there was light.” allude to what we explained previously, as follows: In the
beginning – at the onset of a person’s days, G-d created – G‑d called (by way
of switching letters within certain three-letter-groups of Hebrew, )ר"בכ ק"אי)
the Yetzer Hatov, the Heavens, as they are elevated and holy, and the Yetzer
Hara He called the Earth, as it is materialistic and dark. And at that point the
Earth was desolate and empty –- the Yetzer Hara was able to entice the person
to do bad, and could do with him as he wished, as the Yetzer Hatov had not
54 Vayizra Yitzchak
yet entered him. However, afterwards, when he becomes bar-mitzvah, and
begins to serve Hashem and to lay tefillin, alluded to by the words the spirit of
G-d, and to involve himself with Torah which is compared to water, then he is
able to conquer his Yetzer Hara. Then, just as G-d said to the Yetzer Hatov let
there be light, so, there was light – the Yetzer Hara also became light, as the
Yetzer Hara became very good, as mentioned previously.
It comes out that the Yetzer Hara is good for one who is able to overcome
and vanquish it, as through it a person may end up receiving double reward,
for listening to the Yetzer Hatov, and for not listening to the Yetzer Hara. The
Yetzer Hara itself has two good points, as mentioned previously, that it fulfills
G-d’s command to try and entice a person, and secondly, that through it a
person’s reward and honor are increased greatly.
This is hinted to in the following verses of Tehillim: “The wicked person
gazes towards the righteous person and seeks to kill him. G-d will not
abandon him in his hands, nor proclaim him guilty in court. Place your hope
in G-d and guard His way, and he shall elevate you to inherit the land and
to see the demise of the wicked. I saw a wicked person at the height of
his strength and rooted like a fertile tree. Yet he passed away and is not
here, I seek him but he is nowhere to be found.”—Even though the wicked
person—the Yetzer Hara, who lies in wait, and gazes towards the righteous
person, and seeks to entice him to sin, and thereby to kill him, as punishment
for his sin. This righteous person however, since he overcomes his inclination,
will receive Divine help not to fall prey to the Yetzer Hara at all, as our Sages
said, “One who comes to purify himself, will receive help doing so”. This
is what the verse means when it says that G-d will not abandon him in his
hands. Nevertheless, Hashem will not proclaim him—the Yetzer Hara guilty in
court, since He instructed him to entice the person, so that the righteous will
receive a large reward.
The Yetzer Hara’s Ultimate Punishment
According to what we have said, though, how could it be that our Sages
say that “at the end of days” G-d will execute the Yetzer Hara, if he has only
been following orders? The answer is that the Yetzer Hara entices a person
more than he was commanded to do. G-d commanded a person not to
Vayizra Yitzchak 55
transgress the negative commandments, such as adultery, stealing, hurting
someone else’s feelings, taking interest etc. He commanded us to perform
positive commandments such as praying, loving Hashem, giving charity,
wrapping oneself in a Tallit, laying tefillin, making a succah, learning Torah,
paying one’s worker on the same day, etc. The Yetzer Hara was commanded
to entice a person to transgress the negative commandments, and not to
fulfill the positive ones, as we mentioned before, with the parable of the king
who commanded a harlot to try and seduce his son.
Different Enticements by the Yetzer Hara
However, the Yetzer Hara goes further than that, and when a person does
not transgress a negative commandment, such as adultery, stealing, or
causing anguish to his friends, he tries to entice him not to refrain because
G-d instructed him not to do so, but rather, for other reasons, e.g., not to
be disgraced, or so that people will praise him. Similarly, when he performs
positive commandments, like laying tefillin, the Yetzer Hara entices him to do
it only so that he will not be disgraced or so that others will praise him, but
not because Hashem commanded him to do so. Through this enticement the
Yetzer Hara destroys a person’s service of Hashem, and this, certainly, was not
what the Yetzer Hara was commanded to do by Hashem, as it says “Evil and
good does not emanate from the mouth of the One on High” – Hashem never
commanded the Yetzer Hara to entice people to do good and evil together,
i.e. to combine evil intentions together with positive actions.
Similarly, when the Yetzer Hara entices one to transgress a prohibition as
he is fulfilling another mitzvah, for instance, chatting during prayers, or when
sitting in synagogue or when the Torah is being read out. Or, when a person
is doing business, to entice him to mislead his colleague, to make profits
illegally, or to borrow money and repay in ways that are forbidden, because
of its similarity to the prohibition against taking interest. For all of these, the
Yetzer Hara is certainly liable for punishment, and G-d’s decision to slaughter
the Yetzer Hara is justified and correct, as He instructed him to entice a bit,
and the Yetzer Hara, of his accord, decided to entice majorly.
However, the Yetzer Hara is not guilty for enticing a person just not to follow
a commandment, as this is G-d’s will, as mentioned in the parable from the
56 Vayizra Yitzchak
sefer HaZohar. This is what David Hamelech says in Tehillim, “Even though the
wicked person gazes towards the righteous person and seeks to entice him,
causing him to annul the commandment completely. Nevertheless, Hashem
will not proclaim him—the Yetzer Hara, guilty in court, since He instructed
him to do so. And if so, how could it be that at the end of days you will see the
demise of the wicked, as our Sages said that in the future G-d will execute the
Yetzer Hara? David Hamelech answers that I saw a wicked person at the height
of his strength—the Yetzer Hara exerting himself to entice people more than
he was instructed to do. Therefore, he passed away and is not here, I seek
him but he is nowhere to be found.”
Punishment, for Which Averot
Additionally, just as we see that the main punishment of the Yetzer Hara
is for enticing people to transgress prohibitions while doing a mitzvah, so,
one may say that the main punishment for a person will be for transgressions
done while performing a mitzvah, or for performing a mitzvah from an
averah. However, if a person listened to the Yetzer Hara not to do a mitzvah
at all, it would appear that he is not punishable, as he could claim that that
he was forced by the Yetzer Hara, who is a malach of fire, and he was unable
to overcome him, as he is merely flesh and blood. However, if he is already
overcoming his inclination not to perform a mitzvah, and while he performs
the mitzvah, he listens to the Yetzer Hara’s enticement and transgresses,
then he will be liable for punishment. Since we have seen that he is able to
overcome his inclination, and is already doing the mitzvah, he cannot claim
that he was forced to transgress and is unable to overcome it.
The Reward for Mitzvot
We see a similar idea regarding the reward of mitzvot, where the main
reward is for performing them wholeheartedly and with joy. One does not
really deserve of any reward for the actual performance of a mitzvah, since
we are obligated to honor G-d, our Father and Creator. Additionally, since for
each mitzvah that we do, Hashem has already done us a good turn, we owe it
to Him to follow His instructions. Our Sages say regarding the verse, “Who will
precede Me and I will pay?” – Hashem says, who praised Me before I gave him
Vayizra Yitzchak 57
a soul with which to speak? Who performed the mitzvah of brit milah before
I gave him a son? Who performed the mitzvah of mezuzah before I gave him
a house to live in? …etc. Hence, for the basic performance of a mitzvah, we
are not deserving of any reward. However, by adding to or beautifying the
mitzvot, by doing them joyfully and wholeheartedly, for that we may claim
reward. We know that Hashem gives reward very generously and punishes
sparingly. We may, therefore, compare the two concepts, and deduce that
just as there is no reward for the basic performance of a mitzvah, but only
for the additions that we make to it. So surely, concerning averot, the basic
action of the transgression should not be punishable, but only for additions
made to it, like performing mitzvot from the averah, etc.
Conclusion and Blessings
May G-d help us, for His honor’s sake, not to accept the advice of the Yetzer
Hara, and to conduct ourselves with him as the Torah commanded us to act
with one who incites others to serve idols: ”Do not be agreeable to him, nor
listen to him, have pity on him or cover up for him.” Rather, we should be
the first to kill him, and Hashem should help us afterwards, to rid ourselves of
all the evil from our midst, Amen, and so may He will it.
And so, not to inconvenience the sages, I shall return to the beginning
topic. ”May the angel who redeemed me from all evil, bless the youths, and
may they be called in my name and my fathers’ name…and multiply greatly
in the midst of the land.” The angel who redeemed me from all evil – the
Divine Presence that redeemed me from the dominion of the Yetzer Hara that
ruled over me when I was a child. May he bless the youths – my guides and
teachers. The Sages are referred to as youths, because they never leave the
tent of the Torah, as it says concerning Yehoshua, “And Yehoshua, the youth,
did not move from within the tent.” Also, all those who have joined here now
to join in my celebration, may Hashem bless them, “and may they be called in
my name and my fathers’ names, Avraham and Yitzchak,” that they should
always be on the level of “Av” – father, and “Ram” – high, and “Yitzchak”
– happy throughout their lives. And multiply greatly – have long lives and
live to see their grandchildren. May they merit bringing these children to the
service of G-d, under the protection of the Divine Presence. May each one
58 Vayizra Yitzchak
of you experience only rejoicing and gladness in your homes, happiness and
delight.
In the midst of the land – with his wife, who is referred to as “the land”,
may they enjoy their lives and share pleasant times together.
Additionally, the angel who redeemed me from all evil – refers to the
two attributes of G-d, one, of G-d’s supervision of His people Yisrael, guiding
them and sustaining them appropriately. A person will merit this attribute
due to the tefillin of the hand. The second attribute, is of G-d’s acceptance of
repentance, foregoing what is owed to Him, atoning for sins, and sanctifying
Israel. A person will merit this attribute due to the tefillin of the head. Through
these attributes may Hashem redeem me from all evil - the Yetzer Hara.
May He bless the youths – my dear parents, the crowns of my head, who
are referred to as youths, since the word youth in Hebrew )נער )is similar
to that of “emptied out” )נעור .)Till today they were responsible for all my
transgressions, but today they are being released from this. May they be
called in my name – my present reincarnation should be called in their name,
as I am their son in this reincarnation. And my fathers’ name – also my previous
reincarnations, which are referred to as ancestors, should also be called by
their name, because my parents merited to them, as they brought me under
the Divine Protection. Additionally, may the names of Avraham and Yitzchak
be used to refer to my parents, my dear father – Av Ram, an exalted father,
and my dear mother – Yitzchak, as Sara said after her son was born “All who
hear will laugh for me.” And multiply greatly – that no evil eye should rest
upon any of their offspring – my brothers and sisters who are here now, or in
another city. They should be like fish of the sea, upon whom no evil eye rests.
And together, may we all spend pleasant years together in the midst of the
land – our holy land, and Yerushalayim rebuilt, Amen, and so may it be His will.
This explanation of mine that the angel who redeemed me from all evil
refers to the two attributes of Hashem, the attribute of Divine supervision,
and the trait of accepting repentance, and through these two traits a person
can be redeemed from his Yetzer Hara, is hinted to in the following verse: And
the lad grew up, and she brought him to the daughter of Pharaoh as a son
to her, and she called him Moshe, for I drew him out of the water. And when
the lad grew up – until he reaches thirteen years, and she brought him – his
Vayizra Yitzchak 59
father and mother, to the daughter of Pharaoh – they brought him under the
supervision of Hashem, who is called the daughter of the attribute of Pharaoh,
an expression of exposure, which is symbolic of repentance, through which
the traits of Hashem are revealed and shine. And he became a son to her as
the verse says: G-d said to me, “you are My son.” And she called him Moshe,
for I drew him out of the water – these forces of impurity and Yetzer Hara
which are referred to as “treacherous waters”.
Hebrew to English: Fear of Heaven and Its Acquisition through Torah General field: Other Detailed field: Religion
Translation - English Fear of Heaven and Its Acquisition through Torah
[An exposition given to my students, on Shabbat Parashat Yitro, 18th Shevat 5674.]
“And now, if you will surely listen to My voice, and guard My covenant, then you will become a treasure to Me above all other nations, for I own the entire earth” (Exodus 19:5).
Calmness and Serenity
For a person’s life to be calm and serene, he needs to be sure about two things. Firstly, that he is basically safe and protected from any opponent, or anyone who may wish to kill him. Secondly, that his hard-earned money is not vulnerable to theft or fraud. If, however, his life is constantly threatened, or he has no way to protect his assets, then even if he has “millions,” he will not be able to enjoy what he has, since he is constantly in trepidation and knows no peace.
Law Enforcement
If we try to think what might “put a person’s mind at rest” about these two worries, we might say that a functional government could allay one’s concerns. Its judicial system and police force can certainly keep criminal activity to a minimum, enabling one to live relatively peacefully. If not for them, crime, larceny and general havoc would be rampant, and whoever is more powerful would do what he likes. So, thanks to national law enforcement, it would appear that citizens of a country could hope to live in relative peace and safety. In fact, this would seem to concur with the Mishnah (Ethics of the Fathers 3:2) that states that we must pray for the welfare of one’s sovereignty, for if not for fear of being caught and punished by the authorities, its citizens would “eat each other alive.”
However, thinking about it a bit more, one realizes that law enforcement bodies alone cannot provide one with full security. There are things that they just cannot prevent, and sometimes, even if the perpetrators are caught, the judicial system can help only if there is sufficient evidence against them. Hence, a person cannot rely on the national law enforcement to enable him to live in peace and serenity.
The Best Form of Security
So then, what is the best form of security? We must conclude that it is when people have fear of Heaven. If people fear God, they will not willfully harm anyone, and everyone can live peacefully with one another. We find this when King Abimelech demanded to know from Abraham why he had told him that Sarah was his sister, when in fact she was his wife. Abraham explained (Genesis 20:11) as follows: “I said to myself that there is no fear of God here, and they will kill me on account of my wife.” Really, it is very surprising that Abraham should speak to Abimelech, the local ruler, in this manner. Was it not insulting to say to the local ruler that he was unable to protect him, and was therefore forced to lie about his wife? Furthermore, why did Abimelech take it so well, and not berate Abraham for his offensive remarks? We must conclude that the reason why Abimelech let that comment pass was that he knew that he was unable to protect Abraham from all harm, and that real security can only be achieved through fear of God.
King David’s Piety
Likewise, we can learn from King David that the security of body and soul depends on fear of Heaven. He had two opportunities to kill King Saul, when Saul was pursuing him in order to kill him. The first opportunity was when they were together in a cave, and David managed to cut off the corner of Saul’s coat without him knowing. The second, was when David raided the camp at night, and managed to remove Saul’s spear and water-container from right under his head. Yet, on both occasions David did not kill Saul, saying: “Heaven forbid that I should raise my hand against God’s anointed one!” Now, I ask you, what was stopping him from doing so? He had nothing to be afraid of, and legally he was allowed to kill someone threatening his life. So, why did he spare Saul?—because of his piety and fear of Heaven.
Resisting Sin - Joseph
Concerning resisting the sin of adultery, Joseph is the best proof that one’s only recourse is fear of Heaven. However much his master’s wife tried to persuade and seduce him, he would not listen to her, even though he was not worried that his master or the other household members would find out. If he had been worried, he would have tried “putting her off” by mentioning this concern. In fact, when we look at how the verse relates the conversation between Joseph and his master’s wife, it becomes abundantly clear that there was really nothing holding Joseph back, other than his fear of God!
The verse begins by saying that his master’s wife raised her eyes towards Joseph, alluding to the intellect, which is sometimes referred to as “eyes.” As the verse says (Ecclesiastes 2:14), “A wise man’s eyes are in his head.” His master’s wife focused and contemplated on the best way to convince Joseph, so that he would have no excuse to resist her. Having covered all possible bases, she then invited him to join her, saying: “Let us do it, there is no reason not to!” To this he countered: “It is true there is nothing for me to worry about, since I have the highest position here and my master trusts me implicitly; he will never suspect me. Concerning the other members of the household – I have nothing to worry about them either. However, your arguments hold true only concerning the fear of detection by other human beings, and their consequent disdain. You have not considered, however, what a grave sin I will have committed against God, before Whom nothing is hidden, even in the most concealed place! ”
Similarly, in circumstances where no government or individual person can prevent a destructive act from taking place, a person’s fear of God will nevertheless make him resist temptation.
Restraint by Boaz
Another example of this phenomenon occurred with Boaz, who awoke in the middle of the night to find a woman lying by his feet. Upon questioning her, he found it to be Ruth asking him to marry her, an eligible young woman who had prepared herself suitably for this. Furthermore, it would be a Mitzvah for him to do so, as he was officially her redeemer. Yet, his fear of God made him consider that there might be a redeemer who preceded him, and despite the strong feelings of desire that he undoubtedly felt for her, he swore to her that she must wait until the morning, so that he could clarify the matter properly. Fearing God can give a person the strength and fortitude to resist committing even the slightest infraction, something that fear of humans would not accomplish.
Right of Use
Concerning monetary matters as well, many cases have been cited in rabbinic literature, whereby pious people who were inadvertently given money returned it immediately, because of the slight chance of dishonesty in receiving it. They retained the stance of the pious person (as described in Ethics of the Fathers 5:10), that what belongs to others is solely for their own use and not ours, while what belongs to us is also for the use of others.
Thus, the only true security for a person’s life and wealth is what results from fear of God. Even governments will readily admit that fear of lying before God is the grounds for accepting oaths made in court as a matter of truth. Its power is such that the admission of a defendant under oath is equivalent to the testimony of a hundred witnesses.
Advantage of Heavenly Fear
The reason why the fear of Heaven is more powerful than the fear of government is because the latter suppress the crime only as long as a threat of retribution exists. When this threat disappears, the evildoers suddenly reappear and do what they want. Fear of Heaven, however, uproots the desire to do evil from a person’s heart, until not only does the heart become devoid of the desire, but it also despises it. One of the places where the Jewish People sinned in the wilderness was called “Graves of desire” (Numbers 11:34), as many died there in punishment for their sin. Yet, this name also alludes to the death of their desire to sin, as a result of the increased fear of Heaven propagated by the retribution.
Hating Evil
This is what King Solomon meant when he wrote (Proverbs 8:13): “Fear of God is hatred of evil”—unlike the fear of sovereignty which merely subdues evil desires, the fear of God can cause a person to hate evil and not want it at all. “I hate [the exhibition of] pride and arrogance, following evil paths, and mouths that invert the truth” (ibid) —government officials who indict others for crimes that they themselves perpetrate, and chastise them hypocritically, are hated by God, and as such would never be found among those who fear God. I heard a story about a government official who was caught pilfering public funds and put on trial. The judge presiding over the case was a government minister, whom the official knew was guilty of the same offense. At the trial, after the judge had finished berating the defendant, he asked him, “What do you have to say for yourself?” The defendant answered, “I have nothing to say, neither for myself, nor for others.” The judge understood the implication, and acquitted the defendant.
Divine Help
The verse continues: “Advice and ingenuity may be found with Me” (ibid 8:14). When evil desires seek to confuse a person, and get him to act rashly, without properly considering the outcome of his actions, the verse announces: I can provide sound advice about whether or not plans are worthwhile, and ingenuity, in how to actually carry them out.
“I can provide understanding” (ibid) —if a person is interested in doing something bad, I can provide him with the insight to realize that it is not in his interests to do so.
”Strength may be found with Me,” (ibid) —I give a person the strength and fortitude to withstand temptation, and subjugate it to his intellect. This is in contrast to those who subjugate their intellect to their desires, about whom it says (Sotah 3a): “A person will not come to sin unless a spirit of foolishness enters him.”
True Sovereignty
“With Me, kings will reign successfully, and princes will establish righteous laws” (ibid 8:15) —those who follow My word are worthy of being called kings and rulers. This is in contrast to those who rule over others, but cannot control their own whims. They are really slaves to their own wants, and do not befit the title of ruler. Those, however, who place Me above their desires are true kings, as the verse (ibid 16:32) says: Better is one who is slow to anger than a mighty warrior, and one who controls his spirit than one who conquers a city. It is for this reason that our Sages are called kings (see Gittin 62a), as there can be no greater sovereignty than one who subjugates his desires to his intellect and to the fear of Heaven, which requires considerable strength of character. Concerning this, the Mishnah states (Ethics of the Fathers 6:5) that one who learns Torah for its own sake acquires sovereignty and dominion.
God’s Reciprocation
Furthermore, it says: “I love those who love Me, and those who seek Me shall find Me” (ibid 8:17). This is in contrast to ministers who profess their love of their benefactors, but do not help their benefactors in case of need, because their love is contrived. I truly love those who love Me, says God, and will help them in their time of want, as My love for them is not contingent on anything. It is genuine love, untainted by the want of gifts. On the contrary, I benefit them, as it is written, “I have riches and honor, great wealth and charity” (ibid 8:18). Malbim deduces from this expression that the Torah’s wealth is not like the mundane wealth of this world, which cannot be transferred to the World to Come. Rather, God’s spiritual wealth may even be taken to the World to Come.
Integral Possessions
“My fruit is better than fine gold, and my produce, better than choice silver” (ibid 8:19) — Maimonides (Guide for the Perplexed) explains that all physical possessions are illusory, in that a person thinks that he owns them. However, in reality they are not his, they are extraneous to him and not integral to his body, as he could lose them in a moment. Spiritual possessions, on the other hand, such as one’s study of Torah, service and fear of God, are integral possessions which will never leave a person. They become part of him, and because of them God will fill his spiritual storehouses with eternal reward, as the verse says: “I have much to give as inheritance to those who love Me, and I shall fill their storehouses with it” (ibid 8:21).
Returning to our main point, a person can only feel truly secure about his life and assets in a place whose citizens have “fear of God”, since Divine fear has more power and dominion over a person’s behavior than any law-enforcement authority.
Acquiring Fear of Heaven
If you ask, given so, how can I acquire such a fear of God? I will answer you — by studying Torah! There are many verses that connect the concept of “wisdom,” which generally refers to wisdom of the Torah, and the fearing of God. For example, (Job 28:28) “Fear of God is wisdom,” and (Psalms 111:10)”The beginning of wisdom is fear of God.” Additionally, the Mishnah (Ethics of the Fathers 3:17) says: “Without wisdom there cannot be fear of God,” and “A boorish person cannot fear sin” (ibid 2:5). Anyone who claims that one can fear God without knowledge of the Torah is mistaken. Thus, a gentile’s claim that he fears God is dubious.
Exactly how does knowledge of the Torah contribute to a person’s fear of Heaven?
Knowledge of God’s Reality
Experience shows that studying Torah provides a person with real knowledge and good character traits. Real knowledge includes knowing that there is a God Who exists in the world, and that He is One. He created all the heavens and everything upon earth, with amazing wisdom. He is Omnipotent and cannot be told what to do. He oversees the way of each person, and rewards each one appropriately. No-one can hide from Him, and all is clear before Him.
Proper Traits
Good traits include not murdering, committing adultery, stealing or coveting the possessions of others. Additionally, it includes the commandments mentioned in the Torah portion of Kedoshim, such as refraining from lying, denying charges, cheating, delaying payment of wages, cursing anyone, misleading people, perverting justice, favoring the poor or the rich in judgment. To judge one’s fellow man favorably, not to tale-bear or stand by idly when one’s friend is in danger, not to hate another Jew in one’s heart, take revenge or bear a grudge. To reprimand wrongdoers, love another Jew as yourself, be honest in business, be in awe of one’s parents, rise before the elderly, honor sages, etc. Adherence to all these upright traits will contribute greatly to the formation of a decent and honorable society that observes the Mitzvot, which are both correct and pleasant.
Desisting from Evil
A person with real knowledge and good traits will desist from any evil, due to the mere awareness that there is a Higher Authority watching and recording him constantly, Who has commanded him how to behave and Who will reward him accordingly. He will certainly try to keep to the path that is good and straight in the eyes of God and man. This is what is meant by “fear of God!”
Additional Lessons: Joseph and his Brothers
Not only do the commandments of the Torah teach good traits and upright practices, but many of the stories mentioned in the book of Genesis, and in other places, do so as well. Look at Joseph’s brothers who were jealous of him and hated him, and consequently sold him as a slave to Egypt, so that he would never rule over them. Eventually, they came before him and bowed down on the ground in subservience. The power of Heavenly destiny is such that no-one can ever contemplate changing it, and moreover, any attempt to deflect it will only serve to bring it closer. The verse says (Ecclesiastes 10:8), “One who digs a ditch (to trap his friend) will end up falling into it himself,” and (Proverbs 26:27) “One who rolls a stone (against another person) will receive its rebound.” Similarly, the very act of Joseph’s brothers selling him as a slave is what brought him to become the ruler of Egypt, the scenario they most wanted to avoid!
Pharaoh and the Jewish Babies
We observe a similar phenomenon when Pharaoh decreed that all baby boys be cast into the Nile River, so as to kill the savior of the Jewish People. It turned out that Pharaoh’s own daughter saved Moses from the river and raised him in the palace, having Pharaoh play with him on his knees. This all goes to show God’s power in running the world, and the futility of trying to thwart His plans.
Basic Rules of Conduct
Even the most basic rules of conduct can be learned from stories in the Torah, such as when Abraham arranged to find a wife for his son, Isaac. The verse relates that only after a wife had been found for his son, did Abraham go and remarry. The Talmud deduces from this, that when a person has children of marriageable age, he must first marry them off, before tending to his own marital needs.
Endless lessons can be culled from the stories of the Torah. One need just look into commentaries, such as Ralbag, to get an example of this.
Hidden Deductions
Not only can we learn from the stories of the Torah, but even from seemingly trivial passages we can learn unbelievably deep concepts. Take, for example, the passage in the book of Genesis (36:31-39) that relates about the kings who reigned in Edom, their names, and the cities they came from. Who would imagine that Rabbi Shimon Bar Yochai would deduce concepts from those verses, and that according to the Ari, of blessed memory, these verses form a basis for the entire wisdom of Kabbalah?!
Understanding the Message
Furthermore, if people make deductions and inferences from statements made by heads-of-state and politicians, surely the words written by our living King, the Almighty, are worthy of contemplation, to find all that is contained within them. As Maimonides wrote: the verse of “And the sister of Lotan was Timna” (Genesis 36:22) is of equal standing to that of “Hear, O Israel” (Deuteronomy 6:4)!
Natural Sciences
Besides real knowledge and good traits, the Torah also contains information about all the natural sciences by way of allusion, for those who can deduce it that way. In fact, the Talmud writes (see Ta’anit 9a): There is nothing that is not hinted at in the Torah! Proof of this comes from King Solomon, about whom the verse writes (Kings I 5:11): “And he (Solomon) was wiser than all men”—there was no wisdom that he did not know, as it says (ibid 5:13) that he spoke about the whole spectrum of plant life, and of the animal kingdom. He knew absolutely everything about them, and it all emanated from his contemplation of the Torah. Nachmanides, in the preface to his commentary on the Torah, writes that Solomon knew everything about such diverse subjects as astronomy, agriculture and witchcraft. All this he culled from the explanations on the Torah, its letters, and even the scriptural markings on its letters. The verse says in Song of Songs (1:4): “The King brought me into His inner chambers”—alluding to the inner meanings of the Torah, from which everything can be learnt.
Revealing the Torah’s Secrets
If you were to ask, “where are all the secrets of the Torah – I do not seem to be able to reveal any of them?” You should know that the Torah’s secrets are revealed only to those who work and toil to understand it for the sake of Heaven, as the Mishnah says (Ethics of the Fathers 6:1): “R. Meir says, all who delve into the Torah for its own sake will merit many things … and the secrets of the Torah are revealed to him, as the verse states (Proverbs 8:17),’ those who seek Me shall find Me’.” However, one who does not toil in the study of Torah will see nothing, as is expounded from the verse (Deuteronomy 32:47): “It is not an empty matter for you”—if any part of the Torah seems to be devoid of meaning, it is because you have not invested enough effort to understand it!
Pregnancy of Snakes
An example of how wisdom can be learnt from the Torah is quoted in Midrash Rabbah on Genesis (Ch.4): A philosopher in Rome once caught some snakes that were mating and kept them to see how long it would take till they gave birth. Sometime later, when a delegation of Jewish sages arrived in Rome, they were asked, “How long is the pregnancy of snakes?” R. Joshua answered, “Seven years!” When he was asked how he knew this, he replied that the verse relates (Genesis 3:14) about the curse of the original snake, that it would be cursed more than all domesticated animals and all undomesticated ones. It is known that a dog (which is considered to be undomesticated) gives birth after 50 days, and that a domesticated animal gives birth after 12 months—approximately seven times as much as 50 days. We see, therefore, that a domesticated animal is cursed seven times more than an undomesticated one. Hence, the snake, which is cursed seven times more than the domesticated animal, as implied by the verse, will have a pregnancy seven times as long—seven years! The philosopher was present, and when he heard this correct answer, he beat his head on the wall, saying, “This fellow told me in one minute what I discovered through seven years of work, caring for a snake!”
Mother of all Wisdoms
I find it most surprising that in our generation all interest and energy seems to be focused on secular subjects, praising those who make advances in them, while the wisdom of the Torah is despised, and considered to be both empty and antiquated, Heaven forbid. How obtuse can they be, not to realize that, on the contrary, the Torah is the mother of all wisdoms, the well from which all derive their knowledge, and all other subjects are only subordinate to it!
Subjects Understood from Laws of the Torah
• Planting and agricultural crossbreeding, from the laws of Kilayim.
• Medicine – from the laws of Treifot one may discern anatomic blemishes that render animals unsuitable for ritual slaughter and consumption. From the laws of Niddah—complicated menstrual cycles. From the laws of Zav and Zava—disorders of the reproductive organs. From the laws of Nega’im—acute skin disorders.
• Trigonometry—from various sources in the Talmud that discuss the area, circumference and relative size of triangles, squares and circles.
• Astronomy, from the laws of Declaration of the New Month—when to announce the new Jewish month, based on the lunar size, shape and position.
• Zoology, ecology and hygiene, from the laws of Forbidden Foods—animals and fish that are forbidden to eat, and from the requirements of food preparation.
• Geography, from the layout and division of Land of Israel.
• Strategies of war, from the encampment and travel system of the Jewish People in the wilderness.
• Music, from the instrumental accompaniment of the Levites in the Temple.
Fate of Those Who Despise the Torah
Yet, those who have no appreciation for the Torah’s treasures have only themselves to blame, as they despised the laws of God, and looked instead to the wisdom of the nations. Their punishment is that they lose the sweetness of the Torah, and become unaware of the pleasantness of its ways.
Their absurdity is comparable to a person who has perfect vision, and yet covers his eyes and puts his hand on the shoulder of a blind person to guide him. All the secular scientists grope in the dark, basing their theories on backward-deductions and assumptions, hoping that that their suppositions will not turn out to be false. The ways of the Torah, in contrast, are straightforward and well-trodden, and offer security and confidence to those who follow them.
Signs of Kosher Animals
An example of the light of the Torah’s wisdom is the two signs that identify animals that we may eat, namely, “chewing the cud” and “completely split hoofs.” Our Sages (Niddah 51b) heard by direct tradition from Moses, that any animal that has horns will also have split hoofs (but not opposite; pigs have split hoofs but no horns). They also heard (Hullin 59a) that any animal that has no teeth in its upper jaw or fleshy protrusions in its upper gums (or canine teeth) is kosher—suitable to eat. (Beware of camels that only get fleshy protrusions when they mature.) Rabbi Joseph Karo, of blessed memory, in Yoreh De’ah 79:1 writes: Any animal that chews the cud will have cloven hoofs, except for the camel, rabbit and rock badger, which chew the cud but have no cloven hoofs. One need not worry about (mistakenly using) these as they all have teeth or protrusions in the upper jaw.
Alternative signs to Identify Kosher Animals
Therefore, if one finds an animal in the wild, even if its feet are amputated, if one sees that it has no teeth or protrusions in the upper jaw, then this type is suitable for food purposes, as long as it is not a baby camel. (If it has horns, then, it is not a baby camel.) Alternatively, any animal that has cloven hoofs will chew the cud, except for a pig. So, if you find an animal with its mouth cut such that you cannot check it, if its feet are cloven then it is kosher, unless it is a pig. If it has horns, it cannot be a pig, and it is kosher. Additionally, there is no non-kosher animal whose rump flesh runs in a crisscross fashion, except for the wild donkey. So, if one found an animal whose mouth and hooves were not checkable, one could examine the rump flesh after it is slaughtered. If it is crisscross then the animal is kosher, as long as it is not a wild donkey.
Divine Set of Rules
Now, tell me, if someone travelled through all the different terrains and climates of the world, observing the thousands of species of wildlife that populate them, would they be able to come up with such specific signs that never fail to fit the above-mentioned rules?! Did Moses go around inspecting the mouths and hooves of every specie of the animal world?! The world’s Creator knew all these signs, and He instructed Moses, His faithful servant, concerning them. Does there exist among all the sciences a foolproof set of rules such as these?
Kosher Fish
Should you claim that, still, there is no proof that these laws are Divinely-given and not man-made, as it could be that these facts were collated over many years. What about the signs of kosher fish, however, about which the verse states (Deuteronomy 14:9), “all that have fins and scales may be eaten,” and our Sages received by tradition from Moses (Niddah 51b) that any fish that has scales also has fins. Now, who could have inspected all the thousands of species of sea and fresh-water life, to be able to make such an observation, and a rule that has not been proven wrong for the past three thousand years, and will never be proven wrong? It must be their Creator, Who alone understood where “fish scales” fit into the order of the world’s components, and He instructed us accordingly.
Superiority of the Torah
Now, we can infer that all of the Torah’s directives are straightforward and reliable, as they are all the words of the Almighty, Who created everything and knows their natures and temperaments. In fact, He is the only one in the position to give instructions and make statements that are clear and eternally true, in contrast to other disciplines that fumble through trial and error. So, why are the youth of our generation pursuing the external wisdoms and spurning the wisdom of the Torah, like someone who has a spring of delicious, fresh water in his back-yard, and goes to a neighbor to ask for a cup of stale water from his broken barrel?!
Advantages of Acquiring One’s Wisdom from the Torah
Concerning this, King Solomon wrote (Proverbs 5:15): “Drink water from your own cistern, and liquids from your well”—drink your “waters of wisdom,” i.e. the Torah, and do not seek external wisdoms, which are anyway derived from the Torah - the mother of all wisdom. Why leave your mother, to nurse from alien bodies?!
Malbim explains that the wisdom of Torah is first referred to as a cistern, and then as a spring, because when a person begins to learn from his teachers, he is comparable to a cistern that contains just what is placed in it. However, as a person continues to grow in Torah, he eventually begins to develop his own thoughts of Torah. Then, he is like a well that constantly produces water, giving over to others, teaching many students and benefiting them, his reputation going far and wide. Thus, the following verses describe his ensuing success: “Your water sources shall burst forth; they will be like torrents of water in the streets” (ibid 5:16).
“They will be solely yours, and no one else’s.” (ibid 5:17)—unlike material possessions that you will have to leave for others, these possessions will remain eternally yours, and will never be given to anyone else. Furthermore, your portion in Torah is uniquely yours, as everyone derives their portion from the depths of their soul, as they received it at Mount Sinai.
“May your source be blessed” (ibid 5:18)—when you teach your students, do not worry that you will lose the wisdom that you impart to them, as the more you teach others, the more this will add to your own wisdom, as it says in Ta’anit 7a, “… and from my students, I learnt the most.”
”… and rejoice with the wife of your youth.” (ibid) —delve into Torah, “the wife of your youth”, with happiness and good feeling. This contentment is an essential goal when studying Torah, as King David says (Psalms 119:162), “I rejoice over your sayings, like one who finds a great treasure.” The Ari, of blessed memory, said about himself that he only merited gaining such wisdom due to his contentment in learning Torah.
“A beloved female deer who elicits favor…” (ibid 5:19) —remember that Torah is your beloved companion that will always elicit your favor. Not only that, but whenever you review it, you will attain a new level of understanding, comparable to an infant that nurses from its mother, and receives a new taste each time.
“In her love you will grow constantly” (ibid) —be continually thrilled with the Torah like the day you received it at Sinai, because every day you will have the chance to understand and appreciate it more. Build up your love for it every day!
And if so, “My son, why err with the foreign one, embrace the bosom of the gentile?” (ibid 5:20) —if you err with the foreign wisdoms, you may end up embracing the gentile, leading to nonbelief and heresy.
So, if all wisdom and knowledge are to be found in the Torah, why resort to defective sources? Is it not better to embrace the wellsprings of Torah, which are both sweet for one’s soul and healing for one’s body? Fortunate is one who merits understanding its concepts and whose intellect develops to uncover its secrets, as King David writes (Psalms 119:18), “Enlighten my eyes to see the amazing and hidden matters of your Torah.”
Attaining Fear of God for Working People
But if so, what is the person who needs to go out and earn a living meant to do? If, for most of his day, he is occupied with the pursuit of income, how will he come to fear God and do His service?
For this reason our Sages said (Ethics of the Fathers 1:2), “Raise many students”, so that there will be more rabbis who will be able to teach the general populace, instructing them how to conduct their affairs according to the Torah. This way, the entire congregation will actively fear God, and the sages will act as beacons of light, helping the public avoid pitfalls of sin. This is equivalent to them all being involved in learning, as the purpose of learning is to do the correct actions. Accordingly, each generation requires sages, just as a person needs eyes to see where he is going, and what he is doing. The Torah (Numbers 15:24) refers to the Sanhedrin as “the eyes of the congregation,” as they enlighten the eyes of the people, instructing them which path to take. Because of the sages, God considers it as if everyone is involved in Torah, which is referred to as a light.
English: Refined Speech General field: Other Detailed field: Religion
Source text - English Jewish Values
Parashat Noach
Refined Speech
Ten generations after creation of man, the world reached a terrible level of corruption. There was one personality, Noach, who was righteous and G-d announced to him his plan to destroy mankind that he had created, except for him and his family. He instructed Noach to build an ark and take all the different species of animals and birds into it in order to preserve the continuation of nature. He was told to take seven male and seven female kosher animals and one of each non-kosher animals.
What is interesting is that when being told what animals to take, he was told (Noach 7:8) from the pure (as in kosher) animals take fourteen, and from those which were not pure (non-kosher) take two. Our Sages derive from here that the Torah could have written the command much shorter. Instead of writing the non-pure (tameh) animals, it is using another eight letters in writing of the animals which are not pure. We know that no single letter in the Torah is superfluous, every letter is written to derive sometimes many, many laws therefrom, and here the Torah goes out of its way to write an extra eight letters, just to impress upon us the importance of refined speech. The difference between saying tameh, impure, and taharah (not pure) shows the finely tuned level of character. The more a person is particular on his choice of words when commanding, expressing, praising or rebuking, very much reflects the level of his refinement. Our Sages teach us about the person who was highly particular with his words will surely end up as a halachic authority in Torah. This is in order to reach the real understanding of the depth of Torah, demands great levels of sensitivity of thought and its processing. The one who has such a command on his speech testifies to his internal purity of heart and sensitivity, and will enable to reach the true understanding of Torah.
If the Torah finds it correct to expend extra words in order to say the same command, just in a finer form. This is for us to learn a lesson and act accordingly. Regarding Noach, although no-one was commanded as of that time to eat kosher, however, non-kosher animals were still forbidden to be used as a sacrifice, and the Torah was still particular. All the more so, now that certain animals are not edible for us should we be careful in picking our words. (The exception for this is if we need to explicitly say such a word in order to teach). Furthermore, without thinking one can easily offend, hurt, undermine, or pull down someone else. It goes without saying hat one who has no control of his speech will end up slandering, cursing, swearing falsely and cheating others.
When the famed Chazon Ish heard a person saying “you are telling lies”, he rebuked him “we don’t talk like that, rather we say, you are not telling the truth”. For five minutes a day, let us be conscious of our tone, choice, and sensitivity of words and help ourselves become even more refined.
Translation - English Jewish Values
Parashat Noach
Refined Speech
Ten generations after the creation of man, moral deterioration in the world reached a critical level. There was one righteous personality left, by the name of Noach, to whom G-d announced His plan. Unless the people would improve their ways, He would bring a flood to destroy all of mankind, except for Noach and his family. He instructed Noach to build an ark and bring all the different species of animals and birds into it, to preserve the continuation of nature. Noach was told to take seven males and females of the each kosher animal, and one male and female of each non-kosher animal.
When the verse (Noach 7:2) describes the quantity of animals he should take, it writes, fourteen from each pure (kosher) species, and two from each species that is not pure (non-kosher). Our Sages take note that the Torah could have written this command more concisely. Instead of writing “the impure (tameh) animals,” it uses an additional eight letters to write “the animals which are not pure.” We know that no letter in the Torah is superfluous, and that sometimes many laws can be derived from a single letter. So, why here did the Torah write an extra eight letters, if not to impress upon us the importance of refined speech. The difference between saying tame’ah (impure) and lo tehorah (not pure) lies in the level of refinement of one’s character. The more a person is particular to choose his words, when commanding, praising or rebuking, reflects on a higher level of refinement. Our Sages teach us that a Torah student who is particular with his words will be able to end up as a halachic authority in Torah. This is because to reach an understanding of Torah in depth, requires great levels of sensitivity in thought and morals. Having such a command of one’s speech testifies to his purity of heart and sensitivity to moral issues, which will enable him to reach a true understanding of Torah.
If the Torah sees fit to expend extra words to express a command in a more refined way, it is for us to learn from and act accordingly. At Noach’s time, although non-kosher animals were unsuitable to be used as sacrifices, no-one was commanded yet to only eat kosher, and nonetheless, the Torah was still particular to use only the refined terms – lo tehorah. All the more so, nowadays, that certain animals are forbidden for us to eat, we should be careful to describe them only in a refined way. (The exception to this is when teaching, one may use explicit words for purposes of accuracy and brevity). Additionally, it goes without saying that one who does not exercise control on his choice of words, may end up offending, undermining, or putting down someone else.
When the famed Chazon Ish heard someone say, “you are lying”, he rebuked him saying, “We don’t speak like that. We say, ‘you are not telling the truth!’” Let us try, for five minutes a day, to be more aware of our choice of words, helping ourselves to show more refinement and sensitivity
English: Smiling at Others General field: Other Detailed field: Religion
Source text - English Jewish Values
Parshat Vayechi
Smiling
In this closing parashah of the book of Bereshit we are taught about Yaakov blessing his sons before departing from this world. In the blessing that he bestowed upon Yehudah, he said (Vayechi 49:12) “red eyed from wine, and white toothed from milk”.
Our Sages (Gemara Ketubot 1:16) expound on the verse. Rebi Yochanan explains this to mean, better is the one who shows white teeth i.e. be similar to his friend more than providing his milk (which is white). Our holy Torah puts a big stress on the way our behaviour should be. The Torah that we learn and the mitzvot that we do are there to refine our character traits by internalising their messages. Such a stress is put on how we should treat, look after, and care for a fellow Jew. We must ensure to uplift the spirit and encourage those who cross our paths. So much so, the halachah is ruled ( Y.D. 249:3) that when giving charity one must give it with a smile emulating the happiness and goodness of one’s heart. One must speak words of encouragement and comfort to make the recipient feel good. If one gives charity with a sour face, one loses one’s merit. This we learned from the above verse. It is better to give white teeth i.e. a warm, heartfelt smile and words of encouragement, listening to the down-trodden’s heart, one is more than giving his milk. To give money/food/drink in a begrudging way or unhappily, is the opposite of the concept of charity so much so our Sages teach us that to give money to the poor is rewarded with six blessings. However, to give a smile and words to strengthen and uplift the person feeling down, one receives eleven blessings.
When greeting someone with a smile, it shows the receiver that someone cares for him. More than all the presents in the world, is a warm smile. If one receives all the presents in the world, it will not do anything for him, if he does not feel warmth and love of the giver. Conversely, if one receives no presents, rather caring, warm greeting smile, it is worth more than all the presents in the world.
So many people are walking around, whether with permanent or temporary difficult baggage. No-one knows what is going on behind anyone else’s front door. How much perseverance and pressure one’s friend may be experiencing maybe a very difficult burden. First and foremost, give the person eye contact and smile to him. One has no ide how much warmth and care i.e.is imparted through such an action. It does not cost the giver anything more than a little feeling for someone else. Even more, spend a few minutes, listen to him unburden. Even if one does not have any solutions, a burden shared is a burden halved. When another heart carries part of someone else’s yoke, one comes through much easier.
The Gemara relates that nobody could beat Rabi Yochanan in being the first to great every human being in the street. Let us remember, our faces are a public domain not even seen by ourselves, rather they are there to smile and uplift others.
Translation - English
Jewish Values
Parashat Vayechi
Smiling at Others
In the closing parashah of the book of Bereshit, Yaakov Avinu blesses his sons before departing from this world. During his blessing to Yehudah, he wishes him to be (Vayechi 49:12) “red-eyed from wine, and white-toothed from milk.”
Rabi Yochanan (Gemara Ketubot 111b) expounds this verse, and explains it to mean, “Better is one who shows white teeth, i.e., who smiles at his friend, than one who provides him with milk (which is white).” Our holy Torah puts great emphasis on the way we behave towards others. The Torah that we learn and the mitzvot that we do refine our character traits, through our internalising their messages. A lot of importance is attributed to how we treat and take care of our fellow Jew. When we come in contact with them, we must ensure to encourage them and raise their spirits. This is so important that the halachah (Yora De’ah 249:3) states that when we give charity, we must give it with a smile, cheerfully and from the goodness of our heart. We must say words of encouragement and comfort, to make the recipient feel good. If one gives charity with a sour face, he loses his merit. This can be learnt from the above verse, where it says that it is better to show white teeth, i.e., give a warm, heartfelt smile, say words of encouragement, and listen to the downtrodden person’s woes, than to give him milk. To give money, food or drink in an unhappy or begrudging way, is the antithesis of charity. Our Sages teach us that the singular act of giving money to the poor is rewarded with six blessings, while giving with a smile and offering encouraging words to strengthen and uplift him, will be rewarded with eleven blessings.
When we greet someone with a smile, it shows the receiver that someone cares about him. A warm smile is worth more than all the presents in the world. Receiving all the presents in the world will not do anything for one, if he does not feel warmth and love of the giver. Conversely, if one does not receive any presents, but only a caring, warm and friendly smile, that is worth more than all the presents in the world.
Why is it so important to smile at everyone? We not be aware of this, but so many people are walking around with temporary difficulties or even permanent ones. No-one knows what is going on in other people’s lives, and what problems, pressures or burdens they may be experiencing. First and foremost, we must try to give every person eye-contact and smile at them. One has no idea how much warmth and care is imparted through such an action. It does not cost one anything to show a little feeling to someone else. Even better than that is to spend a few minutes listening to them unburden their woes. Even if one does not have any solutions to offer, a burden shared is a burden halved. When another heart carries part of someone’s yoke, that person comes through much more easily.
The Gemara relates that nobody could beat Rabi Yochanan in greeting them first as he walked down the street. Let us remember that our faces are a public domain. They cannot even be seen by us, rather they are there to smile and uplift others.
In the closing parashah of the book of Bereshit, Yaakov Avinu blesses his sons before departing from this world. During his blessing to Yehudah, he wishes him to be (Vayechi 49:12) “red-eyed from wine, and white-toothed from milk.”
Rabi Yochanan (Gemara Ketubot 111b) expounds this verse, and explains it to mean, “Better is one who shows white teeth, i.e., who smiles at his friend, than one who provides him with milk (which is white).” Our holy Torah puts great emphasis on the way we behave towards others. The Torah that we learn and the mitzvot that we do refine our character traits, through our internalising their messages. A lot of importance is attributed to how we treat and take care of our fellow Jew. When we come in contact with them, we must ensure to encourage them and raise their spirits. This is so important that the halachah (Yora De’ah 249:3) states that when we give charity, we must give it with a smile, cheerfully and from the goodness of our heart. We must say words of encouragement and comfort, to make the recipient feel good. If one gives charity with a sour face, he loses his merit. This can be learnt from the above verse, where it says that it is better to show white teeth, i.e., give a warm, heartfelt smile, say words of encouragement, and listen to the downtrodden person’s woes, than to give him milk. To give money, food or drink in an unhappy or begrudging way, is the antithesis of charity. Our Sages teach us that the singular act of giving money to the poor is rewarded with six blessings, while giving with a smile and offering encouraging words to strengthen and uplift him, will be rewarded with eleven blessings.
When we greet someone with a smile, it shows the receiver that someone cares about him. A warm smile is worth more than all the presents in the world. Receiving all the presents in the world will not do anything for one, if he does not feel warmth and love of the giver. Conversely, if one does not receive any presents, but only a caring, warm and friendly smile, that is worth more than all the presents in the world.
Why is it so important to smile at everyone? We not be aware of this, but so many people are walking around with temporary difficulties or even permanent ones. No-one knows what is going on in other people’s lives, and what problems, pressures or burdens they may be experiencing. First and foremost, we must try to give every person eye-contact and smile at them. One has no idea how much warmth and care is imparted through such an action. It does not cost one anything to show a little feeling to someone else. Even better than that is to spend a few minutes listening to them unburden their woes. Even if one does not have any solutions to offer, a burden shared is a burden halved. When another heart carries part of someone’s yoke, that person comes through much more easily.
The Gemara relates that nobody could beat Rabi Yochanan in greeting them first as he walked down the street. Let us remember that our faces are a public domain. They cannot even be seen by us, rather they are there to smile and uplift others.
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Years of experience: 10. Registered at ProZ.com: Aug 2020.
I was born and educated in London UK. As a religious Jew I have always had an interest in Jewish Law and Philosophy. So, after completing my BSC in Computing Science, which I found very interesting, I went for a year or two to Israel, to do Talmudical Research before commencing work in computers. My interest in the research grew, and I ended up staying on, to become a lecturer in contemporary Jewish Law.
About seven years ago, one of my colleagues showed me some essays on Jewish thought that he was preparing for publication. I saw that the content was great, but the style was poor. I said, "let me try editing this, so that people will want to read it." Anyway, four years and hundreds of essays later, I decided to branch out into translating Hebrew texts into English. Again, this was after seeing so many "bad" or unreadable translations, which I felt was a real shame.
My motto is "succinct, readable and engaging," and I hope to help supply the public with material on important topics, presented in a readable and interesting way.
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