with a select treasury of commentaries on all levels of Torah interpretation
Chapter 3 Mishna 1
with select commentaries
Commentaries used in this translation:
Rashi Commentary (1040-1105)
Rambam Commentary (1135-1204)
Rabbi Ovadiah of Bartenura Commentary (1445-1515)
Tiferet Yisrael commentary (1782–1860)
Rabeinu Yonah (1180-1263)
Derech Chaim - Maharal of Prague (1525-1609) (hebrewbooks.org/14193)
Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Rabbi Avraham Azoulai commentary - (1570-1643)
Rabbi Chayim Yosef David Azoulai (Chida) commentary - (1724-1806)
Chatam Sofer commentary - (1762-1839), along with Ktav Sofer, and others
Ben Ish Chai commentary - (1835-1909)
and many more..
Commentary Level:
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- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, Maharal of Prague.
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Chapter 3 Mishna 1פרק ג משנה א
| Akavia ben Mahalalel would say: "Reflect upon three things and you will not come to the hands of sin: Know from where you came, where you are going, and before Whom you are destined to give a judgment and accounting. From where you came - From a putrid drop. Where are you going - to a place of dirt, worms, and maggots. Before Whom are you destined give a judgment and accounting? Before the supreme King of kings, the Holy One, blessed be He. | עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא. |
(huge number of commentaries here)
Rambam - this reflection brings to humility, [namely,] when he reflects from where he came. And when he reflects on his end, this will bring him to belittle matters of this world, while reflecting on the greatness of the mitzvah will bring him to hurry to hearken to G-d's commandments. And when he attains these three things, he will not sin at all.
Rabeinu Yonah - "know from where you came" - when you look where you come from, the thought will cause you to be humble of spirit (shefal ruach) and you will be saved from the trait of arrogance, as written: "all proud of heart are an abomination to G-d" (Mishlei 16:5).
Rabeinu Avraham Pritzel on Avot - Where you are going - in order to despise his material ambitions. For he is going to the grave, a place of worms and maggots. With this contemplation, he will be disgusted with his physical side and complain to himself of the future day when all his physical powers will be annulled and he will not trust in his (continued) life [in this world].
Alshich Devarim 17 - three things cause one to remove from oneself the yoke of Heaven and destroy himself. One, going after the lusts of the body such as relations and unnecessary eating. Two, conducting oneself with arrogance. Three, not conducting oneself with Temimut (innocence), but rather with cunning and deceipt (mezimut v'chikrei lev).
He exhorted on all three. Corresponding to the first he said: "know from where you came - a putrid drop". Thus, if you pursue the physical, you will be no better qualitatively than that which the physical is made from (a putrid drop). For every thing returns to its root.
Corresponding to the second, he said: "where you are going, to a place of worms.." Thus, how can you pride yourself and not be exceedingly lowly of spirit?
Regarding the third he said: "before Whom you are destined to give a judgment and accounting, etc." who knows your [true] motives.
Rabbi Avraham Azoulai - Ahava b'Taanugim - "where you are going" - he did not say "where you will go", to teach that every hour, every second, a man goes and draws closer to death. Thus he used present tense and not future tense.
Tosfot Yom Tov - "where you are going" - for a man goes towards his final abode and gets closer and closer to death. Because the day of death is from the day of birth since from the day he is born, he goes and approaches towards death. Thus, he used present tense (going) and not future tense (will go).
Sforno - it is proper for you to contemplate the beginning and end of your existence for your physical part and your spiritual (sichli) part. For the physical part, both its beginning and its end is putrid and disgusting. Therefore, one should not make excessive efforts on its behalf. But for the spiritual part, its matter will be good or bad. According to your efforts on its behalf will be the judgment on it before the Holy King. Therefore, it is proper for you to strive on its success so that its judgment will be meritorious and to guard from its detriments.
Through this contemplation, you will not come to sin. For you will not increase efforts on attaining physical lusts. Rather you will strive for the success of the spiritual part in order to be meritorious on the day of reckoning.
Bartenura - "putrid drop" - even though at the time of pregnancy it is not rotten. For it rots only after three days in the woman's womb. But nevertheless, he called it a putrid drop. For it is liable to (dry out and) rot immediately when outside the innards of a woman.
One who reflects that he comes from a putrid drop will be saved from arrogance. And one who reflects that he is destined to go to a place of dirt, worms, and maggots, is saved from lust (for physical pleasures) and desire for money. And one who reflects that he is destined to give a judgment and accounting separates from sin and does not stumble in transgression.
Binyan Avot - "where you are going" - for many stages pass over a man. Once a man reaches growth of his beard, this is a first sign that he is going to the way of the land. When he starts to have white hairs in his beard, this is a second sign. When his beard is full of white hairs, this is an even greater sign. When his strength wanes and his flesh sags - he is standing on the edge of the pit. Thus, all his days, he is going to a place of dirt worms and maggots.
Meorei Ohr - when a man thinks of the day of his reckoning always, and he does not have the ability to extend his days for even one tiny second, and his situation and standing in the grave, how the shine of his face and the light in his eyes also leave him. His flesh blackens and rots with maggots over it. His body becomes as one who never washed or rinsed with water... With this thought it is proper for you to call vain the pleasures of this world and to not seek luxuries and to distance from all bad traits and draw close to all good that accompanies him in the grave and testifies good on him before G-d, blessed be He...
It is proper to look always with one's mind's eye and reflect on the day of his standing before his Creator. The book is open and all one's deeds are written in it, whether good or bad. He will not be able to deny them, as written: "For every deed G-d will bring to judgment-for every hidden thing, whether good or bad" (Kohelet 12:14), and "G-d will judge the righteous and the wicked, for there is a time for every matter and for every deed there" (Kohelet 3:17).
When one reflects on this, he will be careful that most of his deeds be good and just so that the testimony written by the finger of G-d will be good.
And Rav Yisrael wrote: "it is proper for every person to weigh his deeds before they are weighed against him. For it is impossible to escape. He will be asked on all his deeds, big or small, the revealed ones and the concealed ones. If so, how will one stand before his Maker? What will he answer when he is asked, as written: "then what will I do when G-d arises and when He visits what will I answer Him?" (Iyov 31:14). Woe to that shame, woe to that humiliation...
Ruach Chaim - "where you are going" - .. free will is in a man's hands. If he wishes, he can transform the gross physical to become spiritual, or the opposite, ch'v, he can corrupt the ruach (spirit) until it becomes [coarse physical] like his flesh. The generation of the flood committed evil. They corrupted the spirit (ruach) until it became like flesh. On this the verse says: "Let My spirit not quarrel (yidon) forever concerning man, because he is also flesh, and his days shall be a hundred and twenty years" (Gen.6:3), "nadan" means container, ie the ruach wil no longer be in the body, "for he is also flesh" it transformed to gross physical.... with this we will understand the matter of reward and punishment whereby the ruach and neshama feel (the pain of the body)...
Rabeinu Avraham Pritzel on Avot - "a place of worms" - it says only a "place" of dirt,etc. ie a place where there is dirt. For in truth some people do not become dust in the grave. But these are very few. One needs to be a very great tzadik for this.. Even in our times in Brisk, we have heard that they dug up graves and found two men whole. But this is rare. In truth though for simple people, it is a great kindness for them to becme dust. For through this, their soul ascends to its place. Without this, the soul would have no tranquility as brought in the holy books. In any case this contemplation arouses lowliness (shiflut, humility).
Merkavat Hamishna R. Y. Elashkar - the mussar masters told of a king who had a young brother who was used to laughter and pleasures. One day the king invited him to eat by him.
The king hung a sharp sword over his head hanging by a thin string. When he was eating he lifted his eyes upwards and saw the sword over his head. His heart shuddered and he was unable to eat anything.
The king asked him: "what is wrong that you are not in a mood to eat?" The young man answered: "how coud I rejoice in this feast when a sword is hanging over my head?"
Then the king rebuked him on his evil ways saying to him: "how can you wonder on the sword and forget the joy when it is only a doubt whether or not the sword will fall on you, yet you don't wonder on the natural death which is certainly your destiny without any doubt whatsoever and which is liable to befall you every second and every hour?"
Chasdei David - "where you are going" - it seems the Tana is comparing man's life in this world to a person who is walking on the road. For man's life is like a long road which begins when he comes into the world and ends when he reaches old age..
It is known that the Chafetz Chaim lived in great poverty. I heard from one who learned by him that he did not have even a stone floor in his home. In honor of the Sabbath, the Rebbitzen would disperse sand on the floor to cover it.
I also heard from his grandson, Rabbi Avraham Gershon Zachs, Rosh Yeshiva Chafetz Chaim in Monsey, that there were no chairs in the house, only long benches..
One time a guest came to visit him and wondered greatly on the greatness of his poverty. He asked the Chafetz Chaim: "where is your furniture?" The Chafetz Chaim answered him with a question: "and where is your furniture?"
The man replied: "I am only travelling, but in my house there is furniture". The Chafetz Chaim answered him: "I am also in the middle of the road and my furniture is prepared for me in my true home in the world which is all good".
The Tanna wanted to hint to us that throughout life man is on the road and his primary purpose is to reach the world which is all good. Therefore, he should not waste his life on acquiring material possessions. Rather, his primary occupation should be to prepare himself for Olam Haba.
Ruach Chaim - "look.." - look before it comes to your hand. Think always and then it will help. Do not say: "I will wait until arrogance and pride enters my heart, and then I will reflect that I am dust and won't be proud. Likewise for every sin, if it comes to my hand, I won't do it".
Thus he said that without preparation beforehand, it is unlikely that you will guard from it. For the evil inclination lies in ambush always on all his ways and steps, as Shlomo said: "like a robber she lies in ambush" (Mishlei 23:28).
And without a doubt, at the time of action, it is difficult to separate from the sin and he will get caught in the trap. Rather one must be always like a warrior on guard ready to wage war against the slave who rebels against the king.. (see there for more).
Ramchal - Path of the Just, ch.23 - for in truth, all these thoughts are counter to arrogance and they foster humility, because when a man looks at the lowliness of his physicality and the baseness of his origin, he will have no reason whatsoever to be haughty but only to feel shame and humiliation.
To what is this similar? To a pig-herder who rose to become the king. As long as he remembers his early days, it will be impossible for him to become arrogant. Likewise, when one considers that at the end of all his greatness, he will return to the earth to be food for maggots, all the more so will his pride be submitted and his roaring arrogance quieted. For what is his good and his greatness if his end is shame and dishonor?
And when he contemplates further and pictures in his mind the moment he enters before the great Beit Din of the heavenly host, when he finds himself before the King of kings, the Holy One, blessed be He, who is absolutely pure and holy, in the midst of the assembly of holy ones, mighty servants, strong in power, obeying His word, without any blemish whatsoever, and he stands before them, base, lowly, and petty in and of himself, defiled and polluted due to his deeds. Will he then raise his head? Will he have what to answer? And when they ask him: "where has your mouth gone? Where is the pride and honor which you assumed in your world?"
What will he answer? What will he reply to this rebuke? Behold, certainly if for one moment, a person were to visualize in his mind this truth with a true and strong picture, all of his arrogance would blast off in flight, never to return.
Rashi - our sages expounded all these from the verse: "remember your Creator (Borecha)" (Kohelet 12:1). "Borecha" - this is the Holy One, blessed be He, that you will give a judgment and accounting before Him. Read it also: "Be'erecha" (your source) - that you remember your origin, a putrid drop. Also read it: "Bor'echa" (your pit) - that you remember your grave, that you are going to a place of dirt, worms, and maggots.
Vilna Gaon - as written in Kohelet 12:1 "remember your Creator (Borecha).." Rabbi Akiva expounds this (Midrash Vayikra 18) - be'ercha - this is putrid liquid, bor-echa - this is worms and maggots, Borecha - this is the King of kings, the Holy One, blessed be He. see there. And our sages said in Sotah, the writing, dirt, and water (which comprises the Sotah water) corresponds to these three things. Water - from where you came. Dirt - where you are going. Writing (with G-d's Name) - before Whom...
Zechor Miriam, Chafetz Chaim, ch.13 - "from where you came, where you are going... from where you came, where you are going - double expression. the first is going on the soul.. to contemplate on his primary existence - from where did he come and for what need (purpose) did he come to this world.
"and where are you going" - ie that you will be forced to return to your original place. Therefore be careful not to sin so you won't fall from your level.
Now he speaks on the physical side which is lowly and petty and certainly from this aspect it is not proper to become arrogant and sin. Thus he repeats...
where are you going? - present tense. For every day your vitality decreases and through this your hair turns white and your strength diminishes.. if so, with what should you be proud? With your physical side? It is dust and will return to dust.
Rabbi Avraham Azoulai - Ahava b'Taanugim - "know where you came from... where you came from" - Why did he say two times: "know where you came from"?
Some explain the Tanna's intent is on three other things that one must also take [to heart] in order to not come to sin. These other three were said on the soul and one also needs to look at them in order not to sin.
On this he first said plainly look on three things, ie three hidden things. Namely, from where comes your soul? From the Throne of Glory, it is a portion of G-dliness and it is not befitting for a portion of G-dliness to sin.
"Where are you going?" - to the place where your soul comes from. Thus it is not proper to withold this good from your soul. For due to sin, the soul will not be able to ascend to its place.
"before Whom you will give a judgment and accounting" - even the holy soul needs to give a judgment and accounting in order to ascend to a higher level than where it was before. Look at these three things and do not withold the great good your soul will attain and you will not come to sin. And three more things corresponding to the body..
Rabeinu Yosef ben Shushan - "where you come from" - when a man puts this to heart, he will not become proud and he will be "lowly in his eyes" (Tehilim 16:4) and be saved from the illness of arrogance, the head of all ailments of the soul which weaken it...
"where you are going" - when a man puts this to heart, it will lessen in his eyes the enchantments of this world and all its many benefits of wealth, property, and honor, imaginary honor which in truth is shame. All who chase these things, the lust will kill him. For they turn away from truth and righteousness to do their mistaken wishes.
And when the intelligent man looks at these two things, man's beginning is a humiliation and his end is worms, then he will consider in his heart with knowledge and understanding: "if so, with what is man more honorable than other living creatures? With what is his great strength that he rules over all the animals and they are his slaves, as written: "have dominion over the fish of the sea and the birds of the air, etc." (Gen.1:28).
The intelligent man will investigate the difference between man and animal to know what is all this. He will see that man speaks and has understanding and knowledge of G-d.. while the animals are devoid of sense and only slightly more elevated than plants.
Then the intelligent man will say:
Now I understand. The superiority of man over the animals is from the aspect of knowledge, not of body and possessions.
For through understanding he distinguishes between life and death, good and evil.
And since he has this quality and perception, G-d who granted this to him, wanted him to use it to study torah and mitzvot, to despise evil, namely, the body and its possessions, and to choose good, namely, knowledge of G-d's torah and good deeds.
If he aligns his deeds according to the torah, he is a Kohen (priest) of G-d. But if he has intent to increase flesh and wealth, he will descend below.. And on these two things G-d observes and judges.
Therefore, look "before Whom..". For who can tell Him what to do? And you have no escape and refuge from His judgments other than to do His will.
Now son of man look at these three things calmly, carefully and with great understanding and you will not come to sin.
Tiferet Yisrael - "you will not come to the hands of sin" - ie to the cause that brings to sin. It is like the handle of a vessel used to hold it with.
There are three causes that cause man to sin:
One, arrogance and lust after imaginary honor. Namely, he is embarrassed to act against the simple minded people who mock the service of the Creator.
Two, due to lust after earthly pleasures such as eating, drinking, and relations. Or love of bribes which blinds his eyes.
Three, because he was struck with the blindness of heresy and thinks there is no knowledge and justice in the grave.
All these three causes stem from a single root, namely, he thinks and acts as if he is in an eternal world which he will never leave. He forgets that his entire life is like a dream which flies in time that is divided into past, present, and future.
Thus, if the log of arrogance is kindled in his heart, the Tanna reminds him of the past: "from where you came? from a putrid drop".
If your entire being is founded on boiling excrement (tzoah rotachat), how can you be proud?
If you say: "but all human beings are equal in this. All of them were created from a similar filth".
But nevertheless, it is enough of a disgrace and embarrassment. The king and the lowlife are equal, both of their existences came out from filth. How then could worms like this be proud?
And if the fire of bodily lust burns in you, or preoccupation with the present causes this strange fire within you, look where you yourself are going. Down below like lead, to a place of worms and maggots. For running after these lusts is what will shorten your life. Your only gain is to fill the pit of your grave with even more crawling creatures of all sizes.
If the poisonous waters of heresy entered you, look into the future, that you will give an accounting..
Perhaps you err in your view and you willingly lose all this great success.
He said: "before the King of kings", and not "before the Holy One, blesed be He. For one who is found guilty in a human court can still appeal the judge's sentence and plea to the king or the emperor and ask him for mercy. If that does not help, he can plee to Heaven. For if there is no judgment in the land, it is permitted to say [to G-d] "see and judge".
However, all this is for judgment in the land. But then in the heavenly court before the King of kings sitting in judgment over you and He is holy. We are unable to express this word the way we will feel it inside ourselves then. It is the absolute truth in the spiritual and it is impossible to escape from this in any way.
Rabbi Avraham Azoulai - Ahava b'Taanugim - "hands of sin" - some explain one needs to look at all three together. Then it will help that he won't sin. Thus, he said: "look at three things", and he specified the count. Through this you will not come to sin. He did not say "sin will not come to your hand", to teach that not only this looking will help that you will not go looking for a sin to do, but even if an opportunity to sin comes to your hand, you will not go to its hand, namely, you will have the power to conquer your evil inclination.
Some explain: "to the hand of sin", for from the sin itself an angel of destruction is created in order to take revenge from man. On this he said: "look at three things and you won't come to the hands of sin", ie you will not fall in the hands of sin who would take revenge on you.
Some explain "the hands of sin" to mean the little things that people trample with their heels. They are the "handles" to take the sin and from them one is drawn to sin. For from the light things he is pulled to the severe things. On this he said if you look at these three things not only will you not come to sin itself but even for the handles of sin, the light things which are handles of sin - you will not come to them...
Divrei Yoel, Hoshana Raba - "to the hands of sin" - there is to infer from his words "to the hands of sin". For he could have said just "to sin".
It is known that when a man sins, he creates a Mazik (destructive spiritual being). And as our sages said: "one who commits a sin acquires a prosecutor" (Avot 4:11). The word "acquires" is from the term: "Who acquires Heaven and Earth" (Gen.14:19) (G-d acquired them through creating them).
Here too ["one who commits a sin acquires a prosecutor"] means he creates a Malach (spiritual being, see Ohr HaChaim beginning of parsha Tissa). Then this Mazik rules over him and controls him.
This is what the Tanna exhorts: "look at three things and you won't come to the hands of sin". Namely, you won't be delivered "in the hands" of the destructive Malach (spiritual being) you created through the sin. For through sins, a man is no longer under control of himself.
This is as our sages said: "the righteous' hearts are in their domains, while the wicked are in the domain of their hearts" (Ber.Rabba 34:10). That is to say, they are not in control of themselves. Rather, they are in the hands of these destructive beings which they created through their sins. We can see this tangibly how people are prisoners in the hands of their sins. For every Jew has holy sparks and wants to be a good Jew and not waste his days on emptiness. But he is not in control of himself. For he is conquered under the hands of all the Mazikim created through his sins and there is no other advice or healing than to remove them from the world so that they no longer rule over him.
Ohr Yechezkel, darkei avodah 288 - let one contemplate to himself and remind himself that all of his existence is only a putrid drop. And from this drop, an entire world of infinite wisdom emerged. Is it conceivable that such a vast creation emerged from such a tiny thing? This is none other than the hand of Creator of the world and everything in it who did this.
This thought is so obvious. Just lack of thinking power (chisaron koach hamachshava) prevents us from recognizing all this. For when one thinks a bit in this, it will be impossible for him to refute it. Every person realizes that nothing forms by itself. How much more so that such an important creature like this did not form by itself.
(Translator: G-d does this in such a way that even the scientists cannot point to a miracle anywhere. Yet at the same time, things happen too fast and too complex for them to grasp the totality of all that happens. It is in this realm beyond human inquiry where G-d operates to maintain free will.)
Kerem Tuvia, Tazria - "from a putrid drop" - who cares about the past? Right now he is a big and great man. Behold is not this said also on a man on the level of Moshe Rabeinu? Rather, the intent is that reminding oneself of the beginning of his formation and his nothingness results in feelings of gratitude and submission towards the Creator, blessed be He who benefited him from then until now.
When one contemplates the immense good the Creator did for him, namely, that He formed him completely from a putrid drop, then how can he come to sin?
For example, if some human being did him a tremendous favor, how could he afterwards have the heart to wrong him or go against his wish? Would one even consider doing such a thing?
Therefore, first and foremost, a man must put to heart the good that he was created. And specifically because he became a great and important [creature] that he must give a judgment and accounting before the Holy One, blessed be He...
"where are you going" - another thing to look at in this mishna is where you are going. For after rotting of the body, after he has been purified by the decomposition of the flesh, he will arise in the [future] resurrection of the dead.
As the Talmud says: "the dead of Beitar received atonement after decomposition of their flesh" (Sanhedrin 46a). This is a purification of the body.
After he has become pure and clean, he will be resurrected in a new body, like the prophecy of Yechezkel with the dry bones which grew flesh and sinews. Namely, from those dry bones, the previous body was reformed: "He revives the dead with great mercy" (Amidah prayer).
When a man looks and contemplates all this good that G-d did to him in the past, present, and future, how is it possible to sin? - and he will not come to sin.
Siftei Daat on Avot (Daas Torah III, pg.194) - "you won't come to sin.." - from where does this certain promise come from that merely through looking at these three things already he won't come to sin? Another wonder, every man knows these three things already and nevertheless man sins. The explanation is that we are not talking about merely looking. Rather, it is a work on man to enter and stand himself into a situation of these three things...
"putrid drop" - that a man looks and contemplates always on the lowliness of man..
Our sages said (Ber.Rabba 17:5) that Adam called himself by this name to remind himsef that he was created from the ground (adama=ground). This is a wonder. The ministering angels sought to say Shira (song) before him thinking he was some sort of divinity. For they saw his divine image of G-d and he was in an immensely elevated state before the sin.. But Adam did not ever mistake himself.. He deemed it more proper to call himself on the aspect of his coming from the ground and to call himself this name always in order to remember always that he is dust and not forget it for one second..
This is a great proof on the study of mussar which obligates one to remember and contemplate always the lowliness of man. This is what we learned: "look at three thing.."
Chachma u'Mussar II:231 - "know.." - the question is well known. This knowledge is not concealed from the eyes of every man. Even if he realizes that the Almighty is the Judge of the land. But nevertheless, his will overpowers his mind and it is difficult for him to conquer his lusts.
The explanation is that all the while this knowledge has not taken root in his heart tangibly like a physical sense (kemo b'chush), he is unable to conquer his yetzer. For the will overpowers the intellect. Only if the intellect becomes tangible (chush).
This is the meaning of: "And you shall know this day and set it in your heart [that the L-rd He is G-d in Heaven above, and upon the earth below; there is none else]" (Devarim 4:39). Namely, the knowledge of G-d needs to be set in the heart until it is tangible. This is the meaning of "know", ie that the knowledge be by him tangibly (b'chush). This is the primary work of man - to bring emunah (faith) and yirah (fear) to the tangible.
Shaarei Ohr 41:4 (Rabbi Yitzchak Blazer) - "look (histakel) on three things" - see Shulchan Aruch Orach Chaim 229: "one who sees a rainbow says... and it is forbidden to look with great depth (asur l'histakel bo beyoter). And in the biur haGra: "the term "look" (histakulot) means with great depth (iyun harbeh)."
Thus that which the Tanna said: "look on three things..", this means with great depth and much contemplation in these three things. For mere knowledge of them will not affect a man in the least..
Without a doubt it is not through one or two times, one or two days, will it make a mark in man's soul, to fear G-d and to not come to sin. And especially for one whose heart is a stone heart, hard as a boulder. Rather, let one look daily at these three things. Every person should increase or decrease according to his makeup, occupation, and traits (techunato, v'isko, u'midotav).
Kochvei Ohr 41:1 - it is clear from the mishna that the foundation of fear of G-d stems only from the power to see what is born (re'iah hanolad, ie the future). Namely, through this that a man contemplates and sees what will be with him in the end of days. To worry to spare his soul from the pit (she'ol) and to inherit eternal blissful life. This power to see the nolad (future) is from the realm of wisdom, as our sages said: "who is wise? he who sees what is born" (Tamid 32a). The Mefaresh explains: "he who understands in his heart what future events will be and he guards from it".
This is what Shlomo said in his wisdom: "the wise man fears and turns from evil" (Mishlei 14:16). For there is no wisdom like the fear of G-d. This is what scripture says: "hen, fear of G-d - it is wisdom" (Iyov 28:28). For fear of G-d is the ultimate wisdom.
Siftei Daat on Avot (R.Yerucham Levovitz) - our sages teach: "no man sins unless a spirit of folly rests on him" (Sotah 3a). This is the order of the matter. The root of all sins is from the enticements of the heart (pituy halev). Similar to: "lest your heart be enticed" (Devarim 11:16).
This enticement can only occur when the physical, which is the body, possesses free will, according to his view. Namely, he imagines to himself that he has freedom to do what his heart desires. Who can protest against him? Then he is immediately seduced by all sorts of enticements and does not wish to forego on any of his wants in the least. Once he is enticed, his outlooks change. For his want thinks for him. He sees everything according to his wishes which deceive him and which adduce proofs which are sound and wise according to his wants.
Thus, he continues until "and you sway and serve other gods" (Devarim 11:16). According to his view, everything proceeds in the just path. At this point, there is no advice. All the wisdoms, thoughts and contemplations will not help him. Not even 48 prophets. There is no remedy except: "And the wrath of the L-rd will be kindled against you" (Devarim 11:17). For then the fear breaks him and he loses free will and the enticements disappear.
This is what our sages said: "the body is tough (kashei), but fright breaks it" (Bava Batra 10a).
This is an awesome point. Our sages revealed to us that there is no advice and no remedy before him all the time he is in his stiff state except to break him, and with what? with fright (pachad) that shatters him into pieces. This is his nature.
And then when he is afraid, he loses his imaginary free will and realizes that he is not as free and able to do as he wishes. Rather, he is very much forced in his deeds.
Through this, all the things he trusted fall down. Namely, all the wisdoms and ideologies he built and erected crumble down and disappear like smoke. Immediately then, his intellect will strengthen on its guard and shine its light and he will recognize the truth.
This is what we learned: "look at three things and you won't come to sin, etc.". For through these three things, the body loses its sense of freedom and free will. And there is no other advice for the body to be assured of not coming to sin except for looking at these three things. For through them, he loses all his free will and wants, and becomes greatly forced. Fortunate is the man who has reached this.
The Saba of Kelm would say on this matter of "forced and free will" of man that this is all of a man's wisdom (haskalato) - to recognize the future as if it is the present. For a man does not know his time. He does not know when is the day he will have to give a judgment and accounting before the King of kings, the Holy One, blessed be He. For through this, he wil be forced in his deeds and there is no greater forcing than this.
But to our dismay, man does the opposite. Instead of being forced, he makes freedom and will. For he distances his end from himself. Thus, in his view, he chooses his deeds and it is as if it is his permission to do whatever is good in his eyes. For the day is still long.
Now we will understand and contemplate the greatest success in mussar study. All its foundation is to make a man forced in his deeds. Without mussar study, by nature man is easily led to become a chooser. What hope is there for him? This is what our sages said: "therefore the rulers of their evil inclination said: 'come let us consider the accounting of the word'". For through this he wil become forced in his deeds and not a person of free choice. (Daat Chochma Umussar III:26,28)
Ben Ish Chai - Chasdei Avot - "look at three things.." - with this looking, you will be saved from the evil trait of jealousy. For when a man sees by his fellow wealth or prestige, he becomes jealous of him and desires the wealth and prestige of this man also for himself.
In truth, if man's lifetime in this word were eternal and the wealth and prestige were continual, then he has a reason to be jealous on this.
But since his life is short and considered as a passing shadow, as written: "our days in the land are as a passing shadow", and "a man's days are but vanity, like a passing shadow", and at death, he leaves his wealth and prestige to others.
And in the fixed place where he dwells many years, namely, the grave, there every one is equal together, whether in prestige or clothing or wealth.
Therefore, on what is there to be jealous of and on what is he chasing to attain? For it does not endure. And whatever is standing to be lost is as if it is lost already.
Rabeinu Yonah - "where you are going" - And when you think where you are going, you will not desire the [physical] pleasures and luxuries. For why should you toil for naught. Likewise you will call all wealth, honor, and [material] good as useless vanity. For "everything is vanity and vexation of spirit" (Kohelet 1:14). On this Shlomo wrote the book of Kohelet (Ecclesiastes) and began: "everything is vanity, says Kohelet" - to call vanity all good and all precious things [of this world]. And after he called everything vain, he ended and concluded: "The end of the matter, everything having been heard, fear G-d and keep His commandments, for this is all of man" (Kohelet 12:13).
Every man and every creation was created only to fear G-d, blessed be He. For how could a man sin when he thinks before Whom he is destined to give a judgment? Besides the punishments and troubles for his sins, he will feel a tremendous shame without equal. It is analogous to a man before a flesh and blood king. If he will be caught deceiving or lying, will he not be tremendously humiliated? How much more so before the King of kings, the Holy One, blessed be He. Furthermore, when the soul is naked without the body, the feeling of shame is multiplied over many times than when it is in the body. For the nature of the body is to forget. If a man does something disgraceful and becomes humiliated before others, after a year or two, the matter wil be forgotten and the shame will subside.. For the nature of the body to forget mixes with the soul's nature and causes it to be forgotten or go stale. But when the soul is alone, without body, there is no forgetting. For the soul is pure and clear, completely free of physical nature. And when it is ashamed before the King of kings, the Holy One, blessed be He, the humiliation wil remain forever and ever like that time. Thus it will stand humiliated eternally. This is what our sages said: "woe to that shame! woe to that humiliation!" (Bava Batra 75a).
Therefore, one who puts to heart these things wil never come to sin.
Chida - Devarim Achadim, Drosh 9 - "judgment and accounting" - this is a great general principle - to place between his eyes that he is destined to give a judgment and accounting before G-d who knows his hidden things, as written: "I, the L-rd, search the heart, test the reins, to give everyone according to his ways, according to the fruit of his deeds" (Yirmiyahu 17:10).. Let one have between his eyes always that he is destined to give a judgment and accounting before the King of kings, the Holy One, blessed be He, and through this he will align his thoughts properly.
Binyan Avot - "The Holy One, blessed be He" - you are going before the King of kings, the Holy One, blessed be He, who does not forget nor show special favor (masoh panim) nor accept bribes. And no one can protest to Him and tell Him: "what are You doing?" (Kohelet 8:4).
He said: "the Holy One, blessed be He". For due to the power of His extreme Holiness, He is meticulous with a man and does not overlook when man profanes himself even with a light word..
There's a true story of two women who were conversing on this matter of judgment and accounting that one needs to give on all his deeds. One woman said jokingly: "when I get to the Heavenly court on my day of judgment and they ask me: 'why did you do such and such'? I will make myself like a mute who is unable to speak."
Only a few days passed and the woman became mute until her last day. Thus you see that even for just light words jokingly she became a mute until the day of her death.
Another story about a young man who died suddenly before his time. After 12 months, he came to one of his relatives in a dream. His relative asked him: "what happens to you in that world?" He answered: "every day I am judged for not being careful on the blessings on bread (hamotzi), fruit, and grace after meals (birkat hamazon) with intent (kavana) of heart.
Those appointed to judge (punish) me say: "you ate for your own pleasure" (l'hanatcha achalta).
I asked him: "didn't we learn that the wicked are punished in Gehinom for 12 months? Twelve months already passed from your day of death. Why are they still judging you after twelve months?"
He answered: "they are not judging me in Gehinom severe judgments. Rather they are judging me outside Gehinom with light judgments and they say that it is for your good, so that I merit Gan Eden and takes my portion in full. end quote.
The general principle is that on everything man does, it is imprinted above and on every thing there is reward and punishment. Fortunate is the man who comes out of the Heavenly Beit Din meritorious.
Chida - Chederei Beten, Vayigash 9-11 - "judgment and accounting" - he should have said "accounting and judgment". The Alshich explained that first the sinner is taught the sins and their punishment and afterwards he is reminded how he transgressed them and then punished. Thus, he first says judgment and then accounting.
Thus, first he is taught. For example, if he had relations with a goya - he bowed to another god and she is tied to him like a dog. If he had relations with a niddah, he is tamei (impure) and made the land tamei (impure), he brought harsh decrees [to the word] and is obligated on everything [that resulted]. If he gave her something by hand, he transgressed a negative commandment: "do not draw near.." (Vayikra 18:19).
If he desecrated the Sabbath - he incurs stoning. If he spoke in the synagogue - he made light (zilzel) of the Shechina and it is like he has no portion in the G-d of Israel. If he was masiach daat from Tefilin - he made light of the honor of G-d and of fear of Him. If he did not check the Tzitzit and they were lacking, he blessed a blessing in vain and annulled a positive commandment.
If he benefited from this world without a blessing- he is like Yeravam, he steals from G-d and profanes (ma'al). If he honored himself by putting someone down - he has no portion in the world to come. Letzanut (scoffing), Lashon Hara (slander), Sheker (lying), Chanufa (flattery) - he is pogem (defiles) the four letters of G-d's Name and does not receive the Shechina (Divine presence).
Anger - he worshiped idols and offered a sacrifice to idols. Parties and strolls - ma'al (profanes) the life which the Holy One, blessed be He, gave him.
He ate worms (in fruit) - on each one five sets of lashes.
He shaved his beard with a razor - five sets of lashes for each time. If he drank stam yeynam - he transgressed "do not sway [from what they tell you]", and does not merit Gan Eden. If he degraded a talmid chacham - he made light of the fear of G-d and there is no remedy for his wound. If he did not answer amen - they shut the gates of Gan Eden on him. If he became arrogant - kafar b'ikar (denied G-d). If he interrupted his study with idle talk - he is force fed hot coals, etc. etc.
He is first taught all the laws and afterwards he gives an accounting.
We may say this is also the meaning of (the double expression): "woe to us on the day of judgment, woe to us on the day of rebuke" (Ber.Rabba 93).
For on every judgment he is taught, he shudders and fears since he recognizes his sin. This is "woe to us on the day of Din (judgment)".
Afterwards from the day of rebuke, when they rebuke him on his deeds.
Ben Ish Chai - Chasdei Avot - "judgment and accounting" - it seems both are the same thing. Why the double expression? It seems to me to explain that if a man stole several times from his fellow and was caught and brought to justice. The human judge will decree on him to pay back double. This is Din. Afterwards, he will make an accounting (cheshbon) with him. For this theft, he must pay such and such. For that theft such and such. Likewise if he stole from many people. All this is possible to do only when he has enough money to pay for everything.
But if the thief does not have the money to pay, the accounting is lost. Likewise, for capital cases. If he murdered one man, he is executed. But if he murdered ten people, the accounting is lost. For it is only possible to execute him once for one person. The human beit din will not be able to pay him back for the other nine people he murdered.
However, G-d will make a Din (judgment) for the murderer to pay back with his life and He will also make an accounting with him for the other people he murdered through a gilgul (reincarnation) or the like.
Likewise if he incurred four death penalties due to committing four capital sins, the human court cannot pay him back for everything but rather they can only execute him for one of them.
But, the Holy One, blessed be He, will pay him back everything, one at a time, through some set up He will do for him..
Daat Zekenim on Pirkei Avot, writings of Rabeinu Yerucham haLevi of Mir - it is clear what judgment (din) means. But for calculation (cheshbon), we will explain it according to the words of the Saba of Kelm (Chochma u'Mussar 1:1) in his explanation of the Midrash on the verse "Rachel was jealous of her sister" (Ber.Rabba 33:4):
"woe to the wicked who transform the attribute of mercy to the attribute of justice.. fortunate are the righteous who transform the attribute of justice to the attribute of mercy".
The explanation is that when a man is judged, all his deeds are brought together. One deed will be brought to clarify a second one.
For example, for one who annulled torah study, he will justify himself saying that he was not healthy and thus was not permitted to put himself in danger.
Then a different deed of this world will be brought which he did toil very much more and he was not concerned for his health. Thus, the second deed proves the first deed that this was nothing but laziness and laxness in the sin of bitul torah.
Another example, one who does not give tzedaka like he should. He claims he is not permitted because he has debts and he needs to guard his money to pay off his debts.
A different deed will be brought where he spent a large sum of money for his own honor and was not concerned for this. Likewise many more countless examples like this.
This is the meaning of "the wicked transform the attribute of mercy to the attribute of justice". Ie for their claim of having good intent l'Shem Shamayim (for G-d), a different deed will come and clarify the falsehood in the first deed and they will be punished on both of them.
But for the righteous it is the opposite. Even if they have deeds that appear bad such as: "Rachel was jealous of her sister". It seemed like this was the evil trait of jealousy. But a different deed is brought where she conquered her desire to justify herself and transmitted it (the signs) to her sister. Thus, this proves that she did not have the evil trait of jealousy.
Rather she only had the "jealousy of scholars" on her sister's good deeds (which is good and beneficial). Thus, the attribute of justice transformed to the attribute of mercy.
This is the meaning of "judgment and accounting" (din v'cheshbon). Namely, an accounting of all the deeds together. This is what scripture says: "He Who forms their hearts together, Who understands all their deeds" (Tehilim 33:15).
Maharal - Akavia ben Mehallel came to teach a man to remove the cause of sin. For as long as the cause of sin has not been removed, he will come to sin. The cause which brings man to sin is the Yetzer Hara which G-d placed in man..
Even if a man thinks and knows that he is destined to give a judgment and accounting before the King of kings, but nevertheless when his evil inclination strengthens over him, he sins and is not concerned on what will be in the future.
Therefore, a man must remove the power of the Yetzer Hara which is the cause of sin.
The yetzer hara strengthens in a man through the power of arrogance of the heart (gavhut halev). All lust, all jealousy, etc., of the things which cause man to come to sin, stem from the power of arrogance of the heart.
This is because the Yetzer Hara entices a man until he brings man to destruction. Therefore, there is instigating and enticement only when man thinks himself to be on a very high level. Then the Yetzer Hara entices him until it topples him and destroys him completely.
But when man's heart is broken inside him, then there is no Yetzer Hara to entice him to topple and destroy him. For he does not have an important existence in his eyes and he is of no substance (hu davar sh'ein mamash).
These things are clear.
Our sages hinted in many places that the Yetzer Hara is only from the power of this trait. For example, in Nedarim 9b:Rabbi Shimon HaTzaddik said: In all my days as a priest, I never ate the guilt-offering of a ritually impure nazirite except for one occasion. One time, a particular man who was a nazirite came from the South and I saw that he had beautiful eyes and was good looking, and the fringes of his hair were arranged in curls. I said to him: My son, what did you see that made you decide to destroy this beautiful hair of yours.Thus, when he saw himself handsome and nice, immediately, the Yetzer Hara would strengthen over him.
He said to me: I was a shepherd for my father in my city, and I went to draw water from the spring, and I looked at my reflection in the water and my evil inclination quickly overcame me and sought to expel me from the world. I said to myself: Wicked one! Why do you pride yourself in a world that is not yours? Why are you proud of someone who will eventually be food in the grave for worms and maggots? I swear by the Temple service that I shall shave you for the sake of Heaven.
I immediately arose and kissed him on his head. I said to him: My son, may there be more who take vows of naziriteship like you among the Jewish people.
And he said this strengthening of the Yetzer was in order to drive him out of the world. For this is the matter of the Yetzer Hara - it seeks to destroy that which is built, not that which is demolished. For then destruction does not apply... (see there)
Thus the primary Yetzer Hara which causes man to sin is in order to drive him out of the world. But when man has the day of death before his eyes, the Yetzer Hara departs from him.
For we have already explained that the Yetzer Hara is the Satan who is the Angel of Death. He entices a man to bring him to inexistence.
Therefore, if a man reminds himself of the day of death as if he already received inexistence, then man no longer has any power and through this the Yetzer Hara who is the Satan and the Angel of Death departs from him...
This is what was said here: "look at three things and you won't come to sin". For when one looks from where he came, a putrid drop, namely, that from the aspect of the beginning of man, he is considered as nothing.
And from where he is going, namely, from the aspect of his end, he is likewise as nothing. For he is going to a place of dirt, worms, and maggots. Thus when from the aspect of his beginning and end, man is not important - then he annuls his arrogance (gavhut) completely, as if he is nothing.
For if his beginning were important but his end were not or vice versa, then he would have some importance.
But when he is considered as nothing both from the aspect of his beginning and also from his end - it is as if he is completely nothing.
Due to this, the Yetzer Hara departs completely. For the Yetzer Hara is in man only when he considers himself an important creature. But when man does not consider himself anything, the yetzer hara does not rule over him.
Do not ask: "but if one thinks of himself as a putrid drop, then he will abandon hope of doing good?"
This is not so. Due to being created from a putrid drop, he will not abandon doing mitzvot. On the contrary, he will do mitzvot and through this he will become an important supernal creature.. He will acquire qualities and will not remain in his lowliness (of the body)...
"before Whom you are destined to give a judgment and accounting" - even though there is no yetzer hara, but nevertheless, one will sin if there were: "no judge and no justice" (Vayikra Rabba 28:1). For why shouldn't he sin?
Corresponding to this, he said: "before Whom...". When he knows all these things together, he will certainly not come to sin.
We can also explain this as follows. "before Whom..." is teaching that man is not important from three aspects: from: one, from the aspect of his beginning. On this it says: "from where do you come?".
Two, from the aspect of his end. On this he said: "where you are going"?
Three, from the aspect of himself. For When he exists, he is not considered as anything. On this he said: "before Whom..".
That is to say, for all the deeds a man does while he is alive,he must give a justice and accounting, and "it is better for him if he were not created" (Eiruvin 13b).
Due to this, he is considered as nothing from all sides..
Furthermore, and this is the main explanation, know that man is an effect and G-d is his cause. When man thinks he is an effect, he has an attachment to the Cause and will not come to sin.
For sin and the yetzer hara are found only when man strays from the Cause and does not consider himself an effect of the Cause.
Therefore he said: "look at three things and you won't come to sin", which means straying from G-d. Thus, "know where you came from..,etc.". All the things as we said, namely, man is not at all important independently on his own.. When he is considered as nothing both from the aspect of his beginning and his end - in this he is completely an "effect"..
If he does not look that he has a Cause, he does not enter under the domain of the Cause. But when he accepts on himself G-d as a Cause, namely, that he knows that he is destined to give a judgment and accounting before Him, then man knows that G-d is the Cause and man is completely an effect.
Through all these things, man enters under the domain of the Cause and does not come to sin, namely, straying from G-d who is the Cause. And then the Yetzer Hara does not rule over him.
This is a correct explanation and it is primary.
When you understand words of truth, that through looking at these three things, one does not stray from G-d, not to the right nor to the left. And he becomes connected to G-d and through this he won't come to sin.
Understand these things very well.
This is what our sages brought in a Midrash (Kohelet Raba 12:1):"Remember your Creator (Borecha)" (Kohelet 12:1). "Borecha" - this is the Holy One, blessed be He, that you will give a judgment and accounting before Him. Read it also: "Be'erecha" (your source) - that you remember your origin, a putrid drop. Also read it: "Bor'echa" (your pit) - that you remember your grave, that you are going to a place of dirt, worms, and maggots.You will understand this from what we explained here. For everything is hinted in what was written.. For since man has a Cause, namely, G-d, thus man is an effect and an effect has a beginning from nothing. Otherwise it is not an effect from the aspect of its beginning.
This is "be'erecha" (your source).
Likewise, from the aspect that man has a Cause and he is an effect, he has an end and disintegration. For otherwise, he is not an effect completely. Since he would be similar to the Cause from this aspect of no end.
Thus, the verse says: "remember your Creator", as if it says: "remember G-d who created you and He is your Cause"...
"look at three things.." - he did not say "know where you come from". What relevance is this language of "look"?..
We explained earlier that we find a difference in man's creation to the other creatures - he walks completely upright. This matter is not a coincidence.
Rather, since man is liable to sin, as they said: "would that it were that the fear of Heaven be upon him like the fear of flesh and blood" (Berachot 28b).
For man does not have the fear of the Shechina (Divine presence). Therefore, he said look at how G-d created man in order to distance him from sin.
G-d created man in such a way that he can look from where he came. For the thing from which man came, namely, the male organ from which comes out the putrid drop, is opposite him.
You will not find this in any other creature like it is by man. Namely, the thing from which comes out the putrid drop is opposite man. All this is so he looks from where man came.
Likewise man looks down also to know where he is going and also man looks above to know before Whom he will give a judgment and accounting.
Thus he said that man should look at these three things as G-d created him for this. And when he looks thus, he will not come to sin.
(Rabbi Hartman - the intent is not for a man to look at his milah, as he wrote in Be'er Hagolah 5:123.. and likewise in the Talmud: "Rabbi Yossi said: 'All my days, I never looked at my mila." (Rashi: due to great tzniut modesty). And in Netiv Haperishut ch.2 "that which he never looked at his milah, this was a matter of holiness. For the eye is the power of the soul. And he would distance from the lowly due to his soul". Rather, his intent here is that man was formed in such a way that his male organ is opposite him. Through this he should contemplate from where man comes.)