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by Rabbi Moshe Chaim Luzzato zt'l
Chapter 11 - Particulars of Cleanliness
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Abbreviations used in this translation:
SR - Rabbi Yechezkel Sarna (1890–1969) (from hebrewbooks.org/41769)
ER - Rabbi Avraham Erlinger (from hebrewbooks.org/52042) (with author's permission)
SP - Rabbi Yosef Spinner (from hebrewbooks.org/51471) (with author's permission)
CS - Rabbi Moshe Chaim Shalenger (with author's permission)
MB - Mesilas Yesharim im Biruim (with author's permission)
NE - Netiv Eliezer by Rabbi Eliezer Lopian (with author's permission)
NH - Nefesh HaMesilah (with author's permission)
OG - Oros Genuzim by Rabbi Dovid Tzvi Hoffman (with author's permission) download
SO - Shaarei Orah, Vaadim by Rabbi Avigdor Miller (excerpts with book author's permission)
LS - Leket Sichot Mussar by Rabbi Yitzchak Isaac Sher (1875–1952) (Vol.2, Kuntras Mesilat Yesharim, with permission of Slabodka Rosh Yeshiva (R.Shmuel Zacks), Bnei Brak. download hebrew original)
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, including mystical excerpts from the Orot Genuzim commentary (Sod).
- Max+ - (level 4) more commentaries for those familiar with the text.
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*** CHAPTER 11 - PARTICULARS OF CLEANLINESS ***פרק 11 - בפרטי מדת הנקיות
- Theft
- Forbidden Relations
- Forbidden Food
- Words that Hurt
- Misleading Advice
- Slander
- Hatred and Vengeance
- Oaths
- Lying
- Profaning G-d's Name
- Sabbath
- Character Traits
- Arrogance
- Anger
- Jealousy
- Lust for Wealth and Honor
- Final Words
| The particulars of the trait of Cleanliness are very numerous. They are as all the particulars of all the 365 negative commandments. For I already mentioned that the matter of cleanliness is to be clean of all branches of the various sins. | פרטי מדת הנקיות, רבים הם מאד, והנם ככל הפרטים שבכל השס"ה מצות לא תעשה. כי אמנם ענין המדה כבר אמרתי, שהוא להיות נקי מכל ענפי העבירות. |
SP - in this chapter the author limits himself to sins which people tend to stumble in. Due to desiring these things, people seek to rationalize that it is permitted to do them.
NE - if one worked and cleansed himself completely of one Mitzva, he is counted in the group of "G-d's servants". On him the Rambam says at the end of Makot: "whoever does a mitzva properly merits all the good things mentioned there". This is an answer to the lazy people and those who give up.
MB - "the particulars of the trait of Cleanliness" - Rabeinu already explained in chapter 10 that Cleanliness is to be clean of all [even] small details of sin. Thus the particulars of this trait are the details of all the Mitzvot. Even though in Watchfulness he could also have explained the details of the Mitzvot. For the particulars of Watchfulness are all things forbidden to do. But it is obvious that there is no benefit to this, because Watchfulness is for things that are well known and clear. Unlike Cleanliness which is on things not so clear. In them, there is a big opening for the Yetzer. Thus there is benefit to list and clarify all the areas where the Yetzer can enter in. Through this we diminish his strength from the beginning.
| Even though the Yetzer HaRah (evil inclination) strives to cause one to sin on every sin, nevertheless there are certain ones which a person's nature desires more. In those the Evil Inclination presents to him more rationalizations why it is permitted. Therefore one needs to especially strengthen himself in these to a greater extent in order to vanquish his evil inclination and cleanse himself from sin. On this our sages said: "theft and forbidden relations are sins which a person's soul desires and lusts for" (Chagigah 11b). | ואולם אף על פי שבכל העבירות משתדל היצר הרע להחטיא את האדם, כבר יש מהם שהטבע מחמדן יותר ובהן מראה לו יותר היתרים, אשר על כן יצטרך בהן יותר חיזוק לנצח את יצרו ולהנקות מן החטא. וכן אמרו ז"ל (חגיגה יא): גזל ועריות, נפשו של אדם מחמדתן ומתאוה להן. |
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CLEANLINESS FROM THEFT We can observe that even though most people are not blatant thieves, literally taking with their hands the possession of their fellow and putting it in their own possessions, nevertheless, most people experience a taste of theft in their business dealings by rationalizing permission to profit through their fellow's loss. They may tell themselves: "Business is different". |
והנה אנחנו רואים, שאף על פי שלא רוב בני האדם גנבים בגלוי הם, דהיינו שישלחו יד ממש בממון חבריהם לקחת ולשום בכליהם, אף על פי כן, רובם טועמים טעם גניבה במשאם ומתנם במה שיורו היתר לעצמם להשתכר איש בהפסידו של חבירו ויאמרו, להרויח שאני. |
| Many negative commandments refer to theft such as "you shall not steal" (Shemot 20:13, "you shall not rob" Vayikra (19:13), "you shall not oppress" (ibid); "nor deny nor lie one to another" (Vayikra 19:11), "you shall not oppress one another" (Vayikra 25:14), "You shall not push back your neighbor's boundary" (Devarim 19:14). All these are divisions of the laws of theft which apply to many common business transactions and each one includes many prohibitions under it. | ואולם לאוים הרבה נאמרו בגזל: לא תעשוק, לא תגזול, לא תגנבו ולא תכחשו ולא תשקרו איש בעמיתו, לא תונו איש את אחיו, לא תשיג גבול רעך. הן כל אלה חילוקי דינים שבגזל, כוללים מעשים רבים מן המעשים הנעשים בכלל המשא והמתן המדיני, ובכולם איסורים רבים. |
CS - "you shall not steal" - prohibition to take fellow's possession without his knowledge.
"do not rob" - prohibition to take fellow's possession by force.
"do not oppress" - withold money owed to your fellow such as wages of worker, or loan due, etc.
"do not deny" - prohibition to deny money owed to your fellow.
"do not lie" - prohibition of false oath on a monetary claim.
"do not oppress" - prohibition of deceit in sales whether in price, amount or quality.
"do not push back boundary" - prohibition to not move the boundaries of properties to expand one's field at the expense of another.
| For it is not only the explicit and well known deed of theft or oppression which is forbidden but rather anything which may eventually lead to such a deed and cause it is included in the prohibition. On this our sages of blessed memory said (Sanhedrin 81a): "'he did not defile the wife of his fellow' (Yechezkel 18:6) - that he did not encroach upon his fellow's trade". | כי לא המעשה הניכר ומפורסם בעושק ובגזל הוא לבדו האסור. אלא כל שסוף סוף יגיע אליו ויגרום אותו, כבר הוא בכלל האיסור. ועל ענין זה אמרו ז"ל (סנהדרין פא): ואת אשת רעהו לא טימא (יחזקאל יח): שלא ירד לאומנות חבירו. |
CS - "not encroach" - to not open a store or workshop in the same place where your fellow preceded you in that same trade (see Rambam Shechenim 6:8, Choshen Mishpat 156:5).
CS - Hence, not only the act of stealing is prohibited, but one must also guard from deeds which do not themselves inflict financial loss to one's fellow, but nevertheless they create a situation which is liable to lead to this. He brings two examples: 1) encroaching in the trade of your fellow. 2) distributing nuts [to attract customers]. Their act does not inflict financial loss but they are liable to lead to this.
OG - "is included in the prohibition" - the Ramchal states in his usual style of extremely clear words: "most people experience a taste of theft in their business dealings". In other words, we are not talking about some hidur or chumra (extra stringency) not to steal but really according to Jewish law it is permitted and not theft. But rather, it is a taste of theft, actual theft which "is included in the prohibition" of "you shall not steal"... All this is not Perishus (extra piety) but Cleanliness which every Jew is obligated in...
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Rabbi Yehuda forbade a shopkeeper to distribute roasted grain and nuts to children in order to accustom them to frequent his shop. The other Sages only permitted it because his competitors could do likewise (Bava Metzia 60a). Our Sages of blessed memory also said: "stealing from another person is worse than stealing from Temple property, for in the former, the word 'sin' precedes the word 'betrayal' [and the opposite in the latter]..." They likewise exempted hired workers from reciting the (Hamotzi) blessing over bread and from the last blessing of the grace after meals (Birkat Hamazon). And even in the case of reciting the Shema, they required them to pause from their work only for the first chapter (Berachoth 16b). How much more so for things that are optional. And if he transgresses this, he is considered a thief. |
וכבר היה רבי יהודה אוסר לחנוני, שלא יחלק קליות ואגוזים לתינוקות להרגילן שיבואו אצלו. ולא התירו חכמים, אלא מפני שגם חבירו יכול לעשות כן (בבא מציעא ס).
ואמרו ז"ל (בבא בתרא פח): קשה גזל הדיוט מגזל גבוה, שזה הקדים חטא למעילה וכו'. וכבר פטרו את הפועלים העושים אצל בעל הבית מברכת המוציא ומברכות אחרונות דברכת המזון. ואפילו בקריאת שמע, לא חייבום לבטל ממלאכתן אלא בפרשה ראשונה בלבד (ברכות טז). קל וחומר בן בנו של קל וחומר לדברי הרשות, שכל שכיר יום אסור בהן שלא לבטל מלאכתו של בעל הבית. ואם עבר, הרי זה גזלן. |
CS - "last blessing" - in the Shulchan Aruch O.C. 191:2 "today we say all 4 blessings since in our times people are not so demanding (makpid).
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Aba Chilkiya did not even return the greetings of Torah scholars in order to not be idle from the work he was doing for another (Taanit 23b). Yaakov, our forefather, peace be unto him, states explicitly, "in the day heat consumed me, and the frost by night, and my sleep departed from my eyes" (Bereishis 31:40). What will they answer then, those who occupied themselves in their own pleasures and idled from work during the time they were hired out? Or if they occupied themselves with their own affairs, each person to his own gain? |
הנה אבא חלקיה, אפילו שלום לא השיב לתלמידי חכמים שנתנו לו שלום, שלא ליבטל ממלאכת רעהו (תענית כג). ויעקב אבינו עליו השלום מבאר בפיו ואומר (בראשית לא): הייתי ביום אכלני חורב וקרח בלילה ותדד שנתי מעיני.
מה יענו איפוא העוסקים בהנאותיהם בשעת מלאכה ובטלים ממנה, או כי יעסקו בחפציהם איש לבצעו. |
| The summary of the matter: one who is hired out to his fellow for any kind of work, behold, all of his hours are sold to his employer for the workday as the Sages stated: "to hire oneself out is to sell oneself for the day" (Bava Metzia 56b). Whatever time he takes for his own pleasure, whatever it may be, is completely guilty of stealing. And if his employer does not forgive him, he is not forgiven. For the Sages already stated: "sins between man and his fellow are not atoned for on Yom Kippur until he has pacified his fellow" (Yoma 85b). | כללו של דבר: השכור אצל חבירו לאיזה מלאכה שתהיה, הנה כל שעותיו מכורות הן לו ליומו, כענין שאמרו ז"ל (ב"מ נ"ו): שכירות מכירה ליומיה. וכל מה שיקח מהן להנאת עצמו באיזה אופן שיהיה , אינו אלא גזל גמור. ואם לא מחלו, אינו מחול, שכבר אמרו רבותינו ז"ל (יומא פו): עבירות שבין אדם לחברו, אין יום הכפורים מכפר עד שירצה את חברו. |
CS - "he is not forgiven" - not even through G-d since "sins between man..."
MB - "all of his hours are sold" - this is the primary point. Do not think a worker is for a specific task. Rather, the time itself is sold and it isn't at all yours. (see Bava Metzia 10a on the found objects of a worker).
ER - here is an open rebuke to the "rationalized permission" (horat heter) common even to Torah scholars and schoolteachers who are hired out and do not fulfill the time incumbent on them. They come late, leave early, and interrupt for every thing. How much more so, if through this, the students or peers will waste time from their study...
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Not only that but even if one does a Mitzva (good deed) during the time of his work, it will not be considered a merit but rather a sin in his hand. For a sin cannot be considered a Mitzva. And scripture states: "[I am G-d who loves justice and] hates theft in an offering" (Isaiah 61:8). In relation to this, our Sages of blessed memory said: "one who steals a measure of wheat, mills it, bakes it, and recites a blessing over it, is not blessing but rather blaspheming as written 'and the robber who blesses blasphemes G-d' (Tehilim 10:3)". Similarly, it was said: "woe to this person whose defense attorney has become his prosecutor" (Vayikra Raba 30). And like our sages of blessed memory said regarding a stolen Lulav. |
ולא עוד אלא שאפילו אם עשה מצוה בזמן מלאכתו, לא לצדקה תחשב לו, אלא עבירה היא בידו, שאין עבירה מצוה, וקרא כתיב (ישעיה סא): שונא גזל בעולה, וכענין זה אמרו ז"ל (בבא קמא צד): הרי שגזל סאה חטים וטחנה ואפאה ומברך, אין זה מברך אלא מנאץ, דכתיב (תהלים י): ובוצע ברך נאץ ה'.
ועל כיוצא בזה נאמר (ויקרא רבה): אוי לו לזה שנעשה סניגורו קטיגורו. וכמאמרם ז"ל (ירושלמי סוכה פ"ג): בענין לולב הגזול. |
MB - "a sin cannot be considered a Mitzva" - it's not that the sin overweighs and annuls the mitzva. Rather the Mitzvah itself is lacking, since it is a sin. For it is not a mitzvah but a sin. Thus a prosecutor cannot be a defense attorney.
Midrash there: "thus a man takes a Lulav to gain merit through it but if it was stolen it (the spiritual being created by the mitzva) goes before the Holy One, blessed be He, and screams "I am stolen! I am robbed!". And the ministering angels proclaim: 'woe to this person whose defense attorney has become his prosecutor'"
| This is logical for stealing an object is theft and stealing time is theft. Just like when one steals an object and does a mitzva with it, his defense attorney becomes his prosecutor. So too he who steals time and does a mitzva with it, his defense attorney also becomes his prosecutor. | והדין נותן, כי הרי גזל חפץ גזל, וגזל זמן גזל: מה גוזל את החפץ ועושה בו מצוה נעשה סניגורו קטיגורו, אף גוזל את הזמן ועושה בו מצוה, נעשה סניגורו קטיגורו. |
NE - "stealing time is theft" - and since the matter is not revealed to the eye, many stumble; for example to cut someone in line or to waste his time with useless talk.
| The Holy One blessed be He desires only faithfulness (honesty). In regard to this scripture states: "G-d guards those who are faithful" (Tehilim 31:24), and "Open the gates and let the righteous people that keep faith enter in" (Isaiah 26:2), and "My eyes shall be on the faithful of the land so that they may dwell with Me" (Tehilim 101:6), and "are Your eyes not to faithfulness?" (Jeremiah 5:3). | ואין הקדוש ברוך הוא חפץ אלא באמונה, וכן הוא אומר (תהלים לא): אמונים נוצר ה'. ואומר (ישעיה כו): פתחו שערים ויבוא גוי צדיק שומר אמונים. ואומר (תהלים קא): עיני בנאמני ארץ לשבת עמדי. ואומר (ירמיה ה): עיניך הלא לאמונה. |
OG - "desires only faithfulness" - the intent is to whole uprightness and complete removal of all forms of falsehood.
Lev Eliyahu 2:93 - "Aba Chilkiya - it is proper to contemplate that our sages sent specifically a man like this to beseech mercy for rain since he had closeness to G-d. For G-d desires this type of people, as written: "My eyes shall be on the faithful of the land so that they may dwell with Me" (Tehilim 101:6). Behold they did not mention here that Aba Chilkiyahu said over sharp pilpulim (talmudic insights), etc. but rather that he was outstanding in cleanliness of hands, uprightness and innocence, faithfulness and humility. For such a man, it is promised that if he asks for rain, he is listened to. G-d listens to him and hearkens to his prayer. He has siyata d'shmaya (divine help) in mundane and spiritual matters for the Shechina dwells with him.
| Even Job testified on himself: "if my step has turned aside from the path and my heart has gone after my eyes, and if any speck has stuck to my palms" (Job 31:7). Consider this beautiful analogy in which he compared unseen theft to something which tends to stick to a person's hand (ex. flour when kneading). For even though one does not intend to go and take it and by itself it sticks to his hands, nevertheless, it remains in his hands. So too here, even though one does not go out to actually steal, it is difficult for his hands to be completely empty of theft. | ואף איוב העיד על עצמו ואמר (איוב לא): אם תטה אשורי מני הדרך ואחר עיני הלך לבי ובכפי דבק מאום. והבט יופי המשל הזה, כי דימה הגזל הבלתי נגלה כדבר המתדבק ביד האדם, שאף על פי שאין האדם הולך לכתחילה לטול אותו ונשאר דבק מאליו, סוף סוף בידו הוא כן הדבר הזה, שאף שלא יהיה האדם הולך וגוזל ממש, קשה הוא שיהיו ידיו ריקניות ממנו לגמרי. |
| In truth, all this is due to his eyes drawing his heart instead of his heart ruling over his eyes thereby not allowing them to see as pleasing the things belonging to other people. Thus the eyes draw the heart to seek to rationalize permissions (heterim) for what seems attractive and desirable to them. Therefore Job said he did not do so. His heart did not go after his eyes. Thus, no speck had stuck to his hands. | אמנם, באמת, כל זה נמשך ממה שתחת היות הלב מושל בעינים שלא יניח להיות נעים להם את של אחרים, העינים מושכים את הלב לבקש היתרים על מה שנראה להם יפה ונחמד, על כן אמר איוב, שהוא לא כן עשה ולא הלך לבו אחר עיניו, על כן לא דבק בכפיו מאום. |
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Consider the prohibition of Onaah (fraud/deceit). How easy it is for a person to be enticed (to find permits - SP) and to stumble in it (actual sin - SP). For it appears to him proper to strive to make his merchandise appear appealing to the eyes of people in order to make a profit from the toil of his hands; to try to speak to the prospective customer's heart in order to convince him (salesman talk). He will justify to himself on all this citing: "some are industrious and profit" (Pesachim 50b) or "the hand of the diligent prospers" (Mishlei 10:4). But if he does not meticulously examine his deeds very carefully, thorns will sprout instead of wheat. For he will transgress and stumble in the sin of Onaah (fraud) which we were warned against: "And you shall not oppress one another" (Vayikra 25:17) and our sages of blessed memory said: "even to deceive a non-Jew is forbidden" (Chulin 94a). And scripture states: "the remnant of Israel shall not do iniquity nor speak lies, neither shall a deceitful tongue be found in their mouths" (Tzefania 3:13). Similarly the sages said: "one may not embellish old merchandise so that it appears new" (Bava Metzia 60b). |
ראה נא בענין ההונאה, כמה נקל הוא לאדם להתפתות וליכשל כאשר לכאורה יראה לו שראוי הוא להשתדל ליפות סחורתו בעיני האנשים ולהשתכר ביגיע כפיו, לדבר על לב הקונה למען יתרצה לו, ויאמרו על כל זה, יש זריז ונשכר, ויד חרוצים תעשיר.
אמנם אם לא ידקדק וישקול מעשיו הרבה, הנה תחת חטה יצא חוח (איוב לא): כי יעבור בעון ההונאה אשר הוזהרנו עליה (ויקרא כה): ולא תונו איש את עמיתו. ואמרו ז"ל (חולין צד): אפילו לרמות את הגוי, אסור, וקרא כתיב (צפניה ג): שארית ישראל לא יעשו עולה ולא ידברו כזב ולא ימצא בפיהם לשון תרמית. וכן אמרו (בבא מציעא ס): אין מפרכסין את הכלים הישנים שיראו כחדשים. |
CS - "embellish" - so that they appear better than they truly are.
Pele Yoetz, Gezel - "even to deceive a non-Jew is forbidden" - it is known that stealing from a gentile is more severe than stealing from a Jew for it carries with it the severe sin of Chillul Ha-shem (profanation of G-d's Name). The Kabalists wrote that when a Jew steals from a gentile, he causes that the Malach of the goy in heaven steals the flow (shefa) of holiness flowing to the Jewish people and diverts it to the klipot. Granted we hold the error of a goy is permitted (Choshen Mishpat 348:2), but it is forbidden to cause him to err. Even to sell him an animal carcass telling him it is ritually slaughtered or to give him counterfeit money or mix them with good money - it is all forbidden and considered complete theft.
| And in (Sifri Devarim 25:16): "It is forbidden to mix fruits from another field, even if the latter are just as fresh as the former, and even if it is sold at a price of one Seah per Dinar and the mixture is worth a Dinar and a Tarsit. Even so, it is forbidden to mix them and sell the mixture for a Seah per Dinar. 'Anyone who does all these things, who commits iniquity' (Devarim 25:16) - five designations have been attributed to such people, 'unjust', 'hated', 'abominable', 'condemned', 'abhorrent'". | אין מערבים פירות בפירות אפילו חדשים בחדשים, אפילו סאה בדינר. ואפילו יפה דינר וטריסית, לא יערב וימכרם סאה בדינר. כל עושה אלה כל עושה עול (דברים כה), וקרוי חמשה שמות: עול, שנאוי, משוקץ (מתועב), חרם, תועבה. |
CS - one should not mix new fruits with old fruits because the old are drier and are better for milling into flour. And the Beraitha continues, even if the new ones are better and more valuable such as when the old ones are sold for only a Dinar per Seah while the new ones are sold for a Dinar and Tarsit per Seah and he will sell the mixture at the cheaper price, namely, one Dinar per Seah, nevertheless it is forbidden to mix them if the buyer is requesting the old ones.
ER - "five terms" - all these terms are to make known to us the greatness of the sin of one who steals the money of his fellow. He is distant and disgusting to G-d and men..
| The Sages also stated: "if one steals from his fellow even the worth of a peruta (small coin), it is as if he takes his life from him" (Bava Kama 119a). This teaching reveals to us, the graveness of this sin even for a small amount. They further said: "the rains are withheld only because of the sin of theft" (Taanit 7b). And "for a basketful of sins, which sin prosecutes at the head of all of them? - theft" (Vayikra Raba 33:3). And "the generation of the flood had their fate sealed only because of the sin of theft" (Sanhedrin 108a). | עוד אמרו ז"ל (בבא קמא קיט): כל הגוזל את חבירו אפילו שוה פרוטה, כאילו נוטל נפשו ממנו. הרי לך חומר העון הזה אפילו בשיעור מועט. ואמרו עוד (תענית ז): אין הגשמים נעצרים אלא בעון גזל. ועוד אמרו (ויקרא רבה לג): קופה מלאה עונות, מי מקטרג בראש כולם? גזל. ודור המבול לא נחתם גזר דינם אלא על הגזל (סנהדרין קח). |
Yad Ketana - on the verses (Mishlei 1:17-19): "For the net is scattered without cause in the eyes of all winged fowl; but they lie in wait for their blood; they hide for their lives; So are the ways of everyone who commits robbery; it will take away the life of its owner". Shlomo warns us to be very very careful not to touch the peruta of another. For it seems to be like a nice find in his hand, but in truth it is the destruction of his soul. Why should he take a vain benefit and a fleeting pleasure of a second?
Maarchei Lev 1:265 - "even the worth of a peruta" - the blemish done by a sin to one's fellow is not just to the soul of the sinner. Rather it is also in the soul of he who he sinned against. "if one steals from his fellow even the worth of a peruta (small coin), it is as if he takes his life from him". How is his soul dragged by a mere peruta?
Every peruta of a man contains within it the purpose of service of G-d. Yaakov our forefather put his life in danger for small vessels (Chullin 91a). For he knew the purpose of every "small vessel" given in his possession. For everything placed in a man's hands is only to do a kiddush Ha-shem with it, and for every peruta given to his hands, he is destined to give an accounting whether he indeed sanctified the Name of Heaven with it. Therefore "one who takes a peruta from his fellow is as if he took his life". He takes from him the power of kiddush Ha-shem. The power of teshuva can only rectify the one who sins and repents. But since the soul of he who he sinned against remains blemished through the blemish of his soul in lacking of the peruta, how can his repentance help?
Our sages taught us "the righteous cherish their money more than their own bodies and why is this? Because they do not stretch out their hands to [engage in] theft" (Chulin 91a). The intent is not merely that they don't steal from others. For certainly there is no question that the Tzadikim (righteous) do not steal the property of others. Rather, the intent is that they don't steal the property of the world from the blessed Creator. For they know and fully recognize that all the money that comes to their hand is a gift for them from their Father in Heaven. Therefore, this gift is cherished in their eyes, not because of cherishing the money itself, G-d forbid, but rather because of cherishing the Giver. Because of this, they guard their money with self-sacrifice. For since G-d wanted to give them the money as a gift, then it is the will of G-d that they guard the gift allocated for them and given to them and that they will not need the gifts of other humans.
| If you ask yourself, "how is it possible for us in our business dealings to not try to convince a prospective buyer towards purchasing the merchandise and its value?" | ואם תאמר בלבבך: ואיך אפשר לנו שלא להשתדל במשאנו ובמתננו לרצות את חבירנו על המקח ועל שוויו? |
| There is a great distinction in the matter. For whatever is in order to show the prospective buyer the true value and quality of the merchandise is good and upright. But anything which is to conceal its defects is fraud (Onaah) and forbidden. This is a general principle in faithful business dealings. | חילוק גדול יש בדבר, כי כל מה שהוא להראות את הקונים אמיתת טוב החפץ ויפיו, הנה ההשתדלות ההוא טוב וישר. אך מה שהוא לכסות מומי חפצו, אינו אלא אונאה ואסור. וזה כלל גדול באמונת המשא והמתן. |
| I will not speak with respect to deception in the area of measurements for scripture explicitly states: "the abomination of the L-ord your G-d are all who do these" (Devarim 25:16). They further stated: "the punishment for dishonest weights and measures is worse than the punishment for illicit relations" (Bava Basra 88b) and "a wholesale dealer must wipe his measures clean once in thirty days..." (ibid 88a). Why all this? So that they do not unknowingly diminish in measure and he is not punished [for stealing from his customers due to negligence]. | לא אומר מענין המדות, שהרי בפירוש כתוב בהם, תועבת ה' אלהיך כל עושה אלה. ואמרו ז"ל (בבא בתרא פח): קשה עונשן של מדות מעונשן של עריות וכו'. ואמרו (שם): הסיטון מקנח מדותיו אחת לשלשים יום. וכל כך למה? כדי שלא יחסרו בלא דעת ולא יענש. |
| How much more so for the sin of taking interest, which is considered as great as denying the G-d of Israel, G-d forbid. Our sages of blessed memory commented on the verse: "he has loaned on interest; and has taken increase; shall he then live? He shall not live! [He has done all these abominations; he shall surely die; his blood shall be on him]" (Yechezkel 18:13) - '"he shall not live" refers to living in the time of the resurrection of the dead for he and his dust are abominable and detestable in the eyes of G-d' (Shemot Raba 31:6). I do not see a need to elaborate on this for its dread is already imprinted on every man of Israel. | כל שכן עון הריבית, שגדול הוא, ככופר באלקי ישראל חס וחלילה (ב"מ עא). ואמרו ז"ל (שמו"ר לא) על הפסוק: בנשך נתן ותרבית לקח חיה לא יחיה (יחזקאל יח), שאינו חי לתחית המתים, כי הוא ואבק שלו משוקץ ומתועב בעיני ה'. ואיני רואה צורך להאריך בזה, שכבר אימתו מוטלת על כל איש ישראל. |
| The general principle of what has been said - just like desire for money is very great so too its stumbling blocks are very numerous. Great analysis and meticulous investigation is required in order for a person to be truly clean from them. If he has cleansed himself of them, he should know that he has already reached a high level. | אמנם כללו של דבר, כמו שחמדת הממון רבה, כן מכשלותיו רבים. וכדי שיהיה האדם נקי מהם באמת, עיון גדול ודקדוק רב צריך לו. ואם נקה ממנו ידע שהגיע כבר למדריגה גדולה, |
ER - "he should know" - what is the need to tell us this? It is enough that we know it's obligation. It seems that Rabeinu is coming to strengthen the person who has toiled to attain wholeness in this Cleanliness. He is rousing him that even though there is difficulty, he should know that this is a great achievement and a great wealth of a level.
| For many have reached piety in various branches of piety but in the matter of hating bribes (i.e. dishonest gains), they are unable to reach the place of Shelemut (wholeness/perfection). This is what Tzofar HaNaamati told Job: "if iniquity be in your hand, put it far away, and do not permit injustice to dwell in your tents; surely then you shall lift up your face without a blemish; you shall be steadfast and shall not fear;" (Job 11:14-15). | כי רבים יתחסדו בענפים רבים מענפי החסידות, ובענין שנאת הבצע לא יכלו להגיע אל מחוז השלימות. הוא מה שאמר צופר הנעמתי לאיוב (איוב יא): אם און בידך הרחיקהו ואל תשכן באהליך עולה, כי אז תשא פניך ממום והיית מוצק ולא תירא. |
OG - "you shall be steadfast and shall not fear" - one who merits to complete cleanliness even in one area, such as to be clean of theft and all its branches, will immediately feel an elevation and a sense of security. He will not fear any trouble nor enemy. The explanation is that when he acquires complete righteousness in the area of fleeing from theft, he merits to cling to G-d through the Sefirot of Netzach, Hod and Yesod as we already explained. And he who clings to the Holy One blessed be He, G-d also returns to him great help and closeness and rests His Shechina (divine presence) on him. The consequence is that all those who see him honor him and his enemies fear him as written: "all the nations of the world will see that the Name of G-d is called on you and will fear you" (Devarim 28:10).
| I have spoken up to now on some of the details of one of the Mitzvot. There is no doubt that each and every mitzva also has divisions and details in a similar way. However, I will discuss only those that the majority of people habitually stumble in. | והנה דברתי עד הנה מפרטי מצוה אחת מן המצות, וכפרטי חלוקים אלה, ודאי שנמצאים בכל מצוה ומצוה. אמנם אינני מזכיר אלא אותם שרגילים רוב בני האדם להכשל בהם. |
ER - "majority of people habitually stumble in" - Rabeinu saw that the things which he dedicated this chapter to are things which most people stumble in. If so, this is a great warning for each person to examine himself thoroughly. For he should be concerned that he also is in this majority. And even if he does not see this according to his first impression, let him mefashfesh (examine) his deeds, words, and thoughts, to see if he is truly clean, and he should strive to strengthen himself in these matters. For even if he finds himself to be clean, behold he can, G-d forbid, be influenced by most of the world.
"a minority of illicit relations" - i.e. the actual act. But for branches of this sin as will be explained, most people stumble. Likewise he wrote earlier: "I will discuss only those that the majority of people habitually stumble in" - Translator
SR - "they are second to theft" - i.e. in the degree of the heart's enticement to rationalize permissions.
ER - although it ends there "but all are guilty of evil speech" (Bava Basra 165a). Perhaps, it does not rank together (with theft and illicit relations) because it is referring to the "dust of evil speech" which is only a Rabinnic prohibition. This is implied in the language there as they wrote: "majority are guilty of theft, a minority in illicit relations" and then only afterwards "all of evil speech", i.e. they did not mention evil speech first.
| He who wants to become completely clean of this sin will also require a laboring which is not small. For included in the prohibition is not only the act itself but even all that draws one close to it. This is explicitly stated in scripture: "do not draw near to uncover nakedness" (Vayikra 18:6). | והנה מי שירצה להנקות לגמרי מזה החטא, גם לו תצטרך מלאכה לא מועטת. כי אין בכלל האסור גופו של מעשה בלבד, אלא כל הקרוב אליו. ומקרא מלא הוא (ויקרא יח): לא תקרבו לגלות ערוה. |
Ohr Yechezkel 4:60 - "included in the prohibition is not only the act itself but even all that draws one close to it" - this is explained in the words of king David: "come sons, hearken to me...[guard your tongue from evil...] turn away from evil and do good" (Tehilim 34:13). The intent is not that one should not speak evil speech. For this does not require [special] fear of G-d. Rather the intent is to guard your tongue from all things that draw close to evil speech and distance from any closeness to evil speech. "Turn away from evil and do good". He did not say "do not commit evil", but rather "turn away from evil". The intent is to flee and distance very much from evil and anything near it. Only in this manner of making fences and fleeing from evil does a person have hope to merit life and see good..
| And our Sages said: "Says the Holy One, blessed be He, 'do not say since it is forbidden for me to have intercourse with a woman, I will embrace her and be free of sin, I will caress her and be free of sin, I will kiss her and be free of sin'. Says the Holy One, blessed be He, - 'just like when a Nazir makes a vow not to drink wine, he is also forbidden to eat grapes or raisins, diluted grape juice, or anything derived from the grape vine, so too, for a woman who is not your wife, you are forbidden to touch her in any way. Anyone who touches a woman other than his wife brings death to himself...' " (Shemot Raba 16:2). | ואמרו ז"ל (ש"ר פ' טז): אמר הקדוש ברוך הוא, אל תאמר הואיל ואסור לי להשתמש באשה, הריני תופשה ואין לי עון, הריני מגפפה ואין לי עון, או שאני נושקה ואין לי עון. אמר הקדוש ברוך הוא, כשם שאם נדר נזיר שלא לשתות יין, אסור לאכול ענבים לחים ויבשים ומשרת ענבים וכל היוצא מגפן היין, אף אשה שאינה שלך, אסור ליגע בה כל עקר. וכל מי שנוגע באשה שאינה שלו, מביא מיתה לעצמו וכו'. |
| Consider how wondrous are the words of this Midrash. For it likens this prohibition with that of the Nazir which even though the primary prohibition of Nazir is only on wine, nevertheless, the Torah forbids him all that is connected to wine. This was a lesson the Torah taught to the Sages how they should "make a fence around the Torah" so that they may use the authority granted to them to enact protections to the Torah. | והבט מה נפלאו דברי המאמר הזה, כי המשיל את האיסור הזה לנזיר, אשר אף על פי שעיקר האסור אינו אלא שתיית יין, הנה אסרה לו תורה כל מה שיש לו שייכות עם היין. והיה זה לימוד שלימדה תורה לחכמים איך יעשו הם הסייג לתורה במשמרת שנמסר בידם לעשות למשמרתה. |
| For they could learn from the Nazir to prohibit all that is connected to the primary prohibition. Thus, the Torah did for this prohibition of Nazir an example of what it authorized the Sages to do for all the other Mitzvot in order to teach that this is G-d's will. So that when G-d prohibits for us some matter, we can deduce the unexplained from the explained (Nazir) to also prohibit all that draws close to the specified prohibition. | כי ילמדו מן הנזיר לאסור בעבור העקר גם כל דדמי לה. ונמצא, שעשתה התורה במצוה זאת של נזיר מה שמסרה לחכמים שיעשו בשאר כל המצות, למען דעת שזה רצונו של מקום. וכשאוסר לנו אחד מן האסורין, ילמד סתום מן המפורש לאסור כל הקרוב לו. |
| In this manner, the Sages prohibited on the matter of forbidden relations all that resembles and draws a person close to forbidden relations, however way that may be, namely, whether it be in deed, in sight, in speech, in hearing or even in thought. I will now bring you some proofs on all this from the words of the Sages of blessed memory. | ועל זה הדרך אסרו בענין זה של העריות כל מה שהוא ממינו של הזנות, או הקרוב אליו, יהיה באיזה חוש שיהיה, דהיינו, בין במעשה, בין בראיה, בין בדבור, בין בשמיעה, ואפילו במחשבה. ועתה אביא לך ראיות על כל אלה מדבריהם ז"ל. |
OG - Rambam in Isurei Biah 21:1 "Whoever shares physical intimacy with one of the arayot (forbidden relations) without actually committing sexual relations or embraces and kisses [one of them] in a lustful manner and derives pleasure from the physical contact incurs lashes according to Biblical Law". Likewise, the Ramchal who brings the Nazir as proof for the arayot intends to say that the prohibition of hugging and kissing an Erva (forbidden relation) is a Biblical prohibition just like everything derived from the grape vine, even though it is not wine, incurs lashes according to Biblical law.
ER - the Rambam in Isurei Bia 21:1 writes: "or embraces and kisses [one of them] in a lustful manner and derives pleasure from the physical contact incurs lashes according to Biblical Law, as written 'not to commit any of the abominable practices' (Vayikra 18:30) and 'do not draw near to uncover nakedness' (Vayikra 18:6)", i.e. do not draw near to things which bring to forbidden relations. See also Sefer HaMitzvot L.T.353, and according to the Ramban it is a Rabbinical prohibition. The Shulchan Aruch rules (Even HaEzer 20:1) like the Rambam. Hence, every Jewish woman from the age of 12 is considered an Erva, for she is a Nida, and whether he is a relative or if he is a chatan (groom), any affectionate touching is forbidden (by Torah), and likewise for one's Nida wife. And all this is included in "yehareg v'al yaavor" according to the ruling of the Rama in Yoreh Deah 157:1, and in the Shach there s''k 10, namely in a lustful way.
OG - the Ramchal teaches us a great principle from this Midrash in Shemot Raba. The Holy One, blessed be He, commanded one who made a vow against wine only, that from this moment on he is forbidden not only from drinking wine but he is also prohibited by Biblical law to eat grapes, grape juice, and anything else derived from the grape vine. Where did all these prohibitions come from?? This man only vowed to not drink wine! Rather, the Torah is teaching us that if the Nazir does not guard himself from everything that comes out of wine such as grapes and raisins, in the end he will eventually stumble in drinking the wine itself which he prohibited on himself by his vow. Thus perforce, the Torah forbade him also all that is connected to wine so that he is properly guarded from the prohibition. Our sages teach us in the Midrash that so too for a woman who is not your wife for the Torah prohibited her on you a prohibition of Erva (forbidden relation). It is not enough to just prohibit the actual act of intercourse with her, rather do not touch her at all, even on her small finger. Hence, the Midrash taught us three things:
1. embracing and kissing of an Erva is Biblically prohibited from the verse "do not draw near.." whose explanation is any drawing near which has pleasure as the Rambam above wrote.
2. Any touching of an Erva even if it is not for pleasure is forbidden by Rabbinical decree.
3. In all the Biblical prohibitions, the Sages found a need to erect fences in order to distance a person from the prohibition. Every Jew is under obligation to guard the mitzvot of the Sages. For "one who breaches a fence will be bitten by a snake" (Koheles 10:8) and brings death on himself. This is what the Midrash says "it is forbidden to touch her in any way", i.e. even a touching not for lust, and they added "brings death on himself".....
And the Midrash says "Says the Holy One, blessed be He,.. so too, for a woman other than your wife, it is forbidden to touch her in any way". Which implies even though the Rabbis prohibited this touching, the Holy One blessed be He proclaims that it is a Biblical prohibition from the verse "Do not stray from what they tell you, to the right or to the left" (Devarim 17:11).
Mishna Berura 75:7 - "one who looks at a woman even at her small finger in order to derive pleasure transgresses the negative commandment 'do not stray after your eyes' (Bamidbar 15:39). The sages said that even if one has Torah and good deeds [like Moshe Rabeinu] he will not be clean of the judgment of Gehinom. A casual looking (reiyah b'alma lefi tumo) without deriving pleasure is permitted if not for the aspect of mussar. In the book Minchas Shmuel, he proves that an important person should be heedful in all situations. The Pri Megadim writes that for areas which are normally covered [such as arms or other parts of the body] even casual looking is forbidden."
ER - the Talmud in Berachot 61a says even if he has Torah and good deeds like Moshe Rabeinu he will not be clean of the judgment of Gehinom. Hence, even enormously great and numerous [Mitzvot] and a very lofty level of light of Torah, all this does not have the power to erase the Pegam (blemish) in his soul and does not exempt him from the severe sufferings of Gehinom, as long as he did not do complete repentance on the sin. And even if he only sinned once, the sufferings of this world will not suffice [to clean him] without Gehinom. And the language of the Beraitha, "whoever counts out money from his hand to the hand of a woman.." implies that this is even if she is not an Erva (i.e. he is permitted to marry her).
Kedushat Einayim, b'shem Toldot Yitzchak, Berachot 61 - "like moshe rabeinu" - is there any way to think just because someone is great that it is permitted for him to sin? Rather the explanation is that even if you are a Tzadik as great as Moshe Rabeinu do not think that you don't need to guard yourself. Thus our sages teach that even a great man like Moshe needs to guard himself in this.
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In deed: namely, touching, hugging, or the like, we have already explained this earlier in the statement we brought (from Shemot Raba 16:2). There is no need to further elaborate. In sight: Our sages, of blessed memory, said: " 'from hand to hand he shall not escape from evil' (Mishlei 11:21), [this teaches] whoever counts out money from his hand to the hand of a woman in order to gaze at her, [even if he possesses Torah and good deeds like Moses our teacher,] shall not escape the punishment of Gehinom" (Berachot 61a). And: "why did the Jews of that generation require atonement? Because they fed their eyes with lewdness (Erva)" (Shab. 64b) and "Rabbi Sheshes said: 'Why does scripture enumerate the outward ornaments with the inner ones? To teach you: Whoever looks upon a woman's little finger is as though he gazed upon her private parts" (ibid). |
במעשה, דהיינו הנגיעה או החבוק וכיוצא, כבר נתבאר למעלה במאמר שזכרנו, ואין צריך להאריך.
בראיה, אמרו ז"ל (ברכות יח): "יד ליד לא ינקה רע", כל המרצה מעות מידו לידה כדי להסתכל בה, לא ינקה מדינה של גיהנם. ואמרו עוד (שבת סד): מפני מה הוצרכו ישראל שבאותו הדור כפרה, מפני שזנו עיניהם מן הערוה וכו'. אמר רב ששת מפני מה מנה הכתוב תכשיטין שבחוץ עם תכשיטין שבפנים, לומר לך, שכל המסתכל באצבע קטנה של אשה, כאלו מסתכל במקום התורף (ברכות כד). |
ER - "fed their eyes" - Rashi explains (Bava Basra 64b) "it connotes food (mazon), that they benefited through seeing of the eyes". Hence, the damage done by the pleasure of sight requires an atonement. And what does a man gain by a small pleasure in exchange for damaging his soul and dinei shamayim (heavenly judgment)?
Maalot Hamidot 16:221 - "one should not look intently" - do not say that the Yetzer Hara does not entice a man only when he converses with her with words of levity and foolishness. Rather, even if he speaks with her in other matters in order to look at her, or even to look at her without speaking to her, or even to think about her without seeing her face - the yetzer hara entices him, as written "and Adam knew further his wife" (Gen.4:25). What is meant by further? "lust was increased over his lust". In the past, if he did not see, he would not have lusted. But now whether he sees her or not, he lusts.
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They further taught: " 'you shall keep yourself from every evil thing' (Devarim 23:10) [this teaches] that one should not look intently at a beautiful woman, even if she be unmarried, or at a married woman even if she be ugly" (Avodah Zara 20b). In speech: it was taught explicitly: "one who speaks excessively to a woman brings evil upon himself" (Avot 2:5). |
ואמרו עוד ונשמרת מכל דבר רע (דברים כג): שלא יסתכל אדם באשה נאה ואפילו היא פנויה, באשת איש ואפילו היא מכוערת (ע"ז כ).
בענין הדבור עם האשה, בהדיא שנינו (אבות פ"א): כל המרבה שיחה עם האשה גורם רעה לעצמו. |
ER - "evil upon himself" - he causes the Yetzer to strengthen over him.
| In hearing: it was taught: "a woman's voice is Erva (sexual incitement)" (Berachot 24a). | ובשמיעה אמרו (ברכות כד): קול באשה ערוה. |
CS - "woman's voice" - i.e. voice of singing (Shulchan Aruch O.C. 75:3).
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Furthermore, regarding the matter of lewdness of the mouth and the ear, namely, speaking words of lewdness or listening to them, our sages already "screamed like cranes" saying (on the verse): " 'there shall not be any indecent (Erva) thing among you' (Devarim 23:15) - this refers to lewdness of speech" (Yerushalmi Teruma 1:6). They further said (Shabbat 33a): "Due to the sin of obscene speech, new troubles arise and the young men of Israel die" (Isaiah 9:16) And "whoever utters obscene language, Gehinom is made deep for him [as it is said, A deep pit is for the mouth that speaks perversity] (Mishlei 22:14) And further: "All know for what purpose a bride enters the bridal canopy, yet against whoever speaks obscenely thereof, even if a decree of seventy years of good had been sealed for him, it is reversed for evil" (Shabbat 33a). They further said: "Even the light talk between a man and his wife is declared to a person in the time of his Judgment" (Chagigah 5b). |
עוד בענין זנות הפה והאוזן, דהיינו, הדיבור בדברי הזנות או השמיעה לדברים האלה, כבר צווחו ככרוכיא ואמרו (ירושלמי תרומות פ"א): ולא יראה בך ערות דבר (דברים כג): ערות דיבור זה ניבול פה.
ואמרו (שבת לג): בעון נבלות פה צרות מתחדשות ובחורי שונאיהם של ישראל מתים. ואמרו עוד (שם): כל המנבל פיו מעמיקים לו גיהנם. ואמרו עוד (שם): הכל יודעים כלה למה נכנסת לחופה, אלא כל המנבל פיו כו', אפילו גזר דין של שבעים שנה לטובה, הופכים לו לרעה. ואמרו עוד (חגיגה ה): אפילו שיחה קלה שבין איש לאשתו, מגידים לו לאדם בשעת הדין. |
CS - "is declared" - i.e. he is called to judgment (nitba) on this in the Din Shamayim (heavenly justice system).
Nefesh Hachaim 1:13 - due to being in this world, a man does not perceive the building or destruction done above from each word he utters. He may think to himself "how could a casual word have any effect in the world?" But he must know faithfully that every word and every light conversation of his does not go to waste, G-d forbid. Like all that he utters will be done above and he rouses supernal forces.
For a good word, he increases power to the powers of holiness. This is explained in many places, that from each word and hevel (air) of Torah or prayer uttered, many holy angels are created. And the opposite for words that are not good, G-d forbid, he builds firmaments and worlds of falsehood, r"l, and causes demolition and destruction of worlds, the order of the holy chariot reaching the lofties heights of the world. Woe to the people who see but don't know what they are seeing. For there is no word which does not have a place. This is the meaning of "who declares to man what is his speech" (Amos 4:13), i.e. at the time a man will stand in judgment and accounting before G-d, then G-d will show him the secret of what his speech caused above in the upper worlds.
| And regarding listening to obscenities it is likewise taught: "even one who listens and remains silent, as written '[The mouth of strange women is like a deep pit;] the one abhorred by G-d will fall therein'" (Shabbat 33a). | ובענין השמיעה הרעה הזאת גם כן אמרו (שבת לג): אף השומע ושותק, שנאמר (משלי כב): זעום ה' יפול שם. |
OG - "listening" - the intent is not just one who utters obscene language Gehinom is made deep for him and a decree of seventy years of good is reversed, but even one who hearkens to listen to obscene language will fall in that same Gehinom.
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This demonstrates to you that all the senses must be be clean of lewdness and anything related to it. If a man will foolishly claim to you: "that which the sages said regarding obscene language is only in order to frighten and distance a person from sin, and it is meant only for those whose blood is boiling, namely, when he speaks of these things, he becomes aroused to lust. But one who just says it in a joking manner, it is not significant and of no concern." |
הרי לך שכל החושים צריכים להיות נקיים מן הזנות ומעניינו.
ואם לחשך אדם לומר, שמה שאמרו על נבול פה, אינו אלא כדי לאיים ולהרחיק אדם מן העבירה, ובמי שדמו רותח הדברים אמורים, שמדי דברו בא לידי תאוה, אבל מי שאמרו דרך שחוק בעלמא, לאו מילתא הוא ואין לחוש עליו. |
| Answer him that his words are those of the evil inclination. For the Sages brought their proofs from an explicit verse in scripture: "As a punishment for obscenity, troubles multiply, cruel decrees are proclaimed afresh, the youths of Israel die... for every one is a flatterer and slanderer, and every mouth speaks obscenities" (Isaiah 9:16). This verse mentions neither idol worship nor illicit relations nor murder but flattery, slander, and obscene speech. All of which are sins of the mouth in speech. And on these the decree went forth: "the youths of Israel die and the fatherless and widows cry out and are not answered...neither shall He have compassion.." | אף אתה אמור לו, עד כאן דברי יצר הרע. כי מקרא מלא שהביאוהו ז"ל לראיתם (ישעיה ט): על כן על בחוריו לא ישמח ה' וגו' כי כלו חנף ומרע וכל פה דובר נבלה, הנה לא הזכיר הכתוב הזה לא עבודה זרה ולא גלוי עריות ולא שפיכת דמים, אלא חנופה ולשון הרע וניבול פה, כולם מחטאת הפה בדיבור ועליהם יצאה הגזירה. על בחוריו לא ישמח ה' ואת יתומיו ואת אלמנותיו לא ירחם. |
| Rather, the truth is as the words of our sages, of blessed memory, that uttering obscene words is in fact lewdness of speech. It is an aspect of lewdness and falls under the same prohibition as all other matters of lewdness except for the actual act of illicit relations. Even though it does not incur the heavenly punishment of Karet (cutting off of the soul) or death by Beit Din (like the act of illicit relations), but they are nevertheless prohibited in and of themselves. This is besides being things which lead to and draw one to the primary prohibition itself, similar to the case of the Nazir in the Midrash we brought earlier. | אלא האמת הוא כדברי רבותינו זכרונם לברכה, שנבול פה הוא ערותו של הדיבור ממש, ומשום זנות הוא שנאסר ככל שאר עניני הזנות, חוץ מגופו של מעשה, שאף על פי שאין בהם כרת או מיתת בית דין, אסורים הם איסור עצמם, מלבד היותם גם כן גורמים ומביאים אל האיסור הראשיי עצמו. וכענין הנזיר שזכרו במדרש שהבאנו למעלה. |
| Regarding "thought" our Sages already mentioned in the beginning of our Beraitha: " 'you shall keep yourself from every evil thing' (Devarim 23:10) - From here R. Pinchas b. Yair said that a person should not have [impure] thoughts in his heart, and thus bring himself to have impurity at night" (Ketubot 46a). They further said: "thoughts of sin are worse than the sin itself" (Yoma 29a) and scripture says explicitly: "evil thoughts are an abomination to G-d" (Mishlei 15:26). | בענין המחשבה, כבר אמרו בתחלת הברייתא שלנו (ע"ז כ): ונשמרת מכל דבר רע, שלא יהרהר אדם ביום וכו', ואמרו עוד (יומא כט): הרהורי עברה קשים מעבירה, ומקרא מלא הוא (משלי טו): תועבת ה' מחשבות רע. |
SR - "in the beginning of our beraitha" - although the beraitha begins with: "Torah brings to watchfulness.." Nevertheless, the statement " 'you shall guard yourself from all evil'... from here Rabbi Pinchas Yair said..." is referring only to Watchfulness, etc. For all of the levels can be included in the verse 'you shall guard yourself' (Devarim 23:10). They are all included in the duty of guarding that a man is obligated to guard himself, in order to become a Tzadik in his deeds as the Mesilat Yesharim writes. For until and including Cleanliness is required to be a Tzadik. And the levels of Separation and Purity are the "Watchfulness" of the level of Piety. Hence, everything is derived from "you shall guard yourself" except for Torah which does not need a verse since certainly without Torah there is nothing.
OG - "thoughts of sin" - see the Nefesh HaChaim ch.4 who explains the terrible damage that a man can cause in the holy mystical worlds through thoughts of sin. Only a Jewish man effects these worlds whether for good or bad, building or G-d forbid destruction of mystical worlds. But the horrible deeds of Nebuchadnezar and Titus in destroying the Jerusalem temple and defiling it with their dreadful sins were not able to inflict any damage in the upper holy worlds.
Nefesh HaChaim: "the heart of a man corresponds to the holy of holies, and when he turns to think in his heart thoughts which are not pure, in immorality, G-d forbid, behold, he is bringing a harlot, an idol (semel hakina), in the holy of holies on high, in the lofty holy worlds, G-d forbid, and he strengthens the powers of Tuma (impurity) and the Sitra Achra (side of evil) in the holy of holies. He is causing a much, much greater increase in power to the Tuma than what was caused by Titus when he brought a harlot inside the holy of holies in the Temple below..."
ER - ...Thus the damage of thought in the heart is more severe, and brings more Tuma and impurity than the act itself."
Maarchei Lev 2:10 - the Midrash (Genesis Raba 1:2) says " 'darkness [on the face of the deep]' - this refers to the Greek empire". The "darkness" of the Greek exile is the outlook of the Greek empire.
This outlook is familiar today even to the nations who realize it all stems from the Greek era, namely, to make the bodily side of man primary. In our times, one can still find remnants of this outlook whose origin is from the Greeks. Unlike the Torah which sets the wisdom side of man as primary, the Greeks made wisdom secondary and matters of the body, strength, might, adornment and beauty, they elevated like an idol.
The war of Chanuka was about this matter - to depose the primary status of the body and reinstate the body as subordinate and wisdom as primary... This outlook of the Greeks is diametrically opposed to the outlook of the Torah "thoughts of sin..." For the place of thought is the holy of holies of man. Therefore there is no power in bodily sin to cause destruction like the destruction from a sin of thought. (and also that a sin in speech is extremely severe, this is because speech is the completion (hashlama) of thought. This war against the view to elevate the body as primary is the war between darkness and light as the Midrash says " 'darkness' - this refers to the Greek empire".
| We have spoken on two severe sins which people are near to stumble in their branches due to the multitude of these branches and due to the great inclination of a man's heart towards them owing to lusting for them. | והנה דברנו משני גופי עבירות חמורות שבני אדם קרובים ליכשל בענפיהם מפני רובם של הענפים ורוב נטיית לבו של אדם בתאותו אליהם. |
OG - in specifying the details of forbidden foods, the Ramchal brings Biblical prohibitions such as Treifot, meat and milk, chelev, blood, and also Rabbinical prohibitions such as foods cooked by gentiles and their wine. He writes: "cleanliness in them requires great meticulousness and strengthening", for we explained earlier that the trait of Cleanliness is spread over all the 365 negative commandments - to be absolutely clean, whether in the Biblical prohibitions which the masses trample wth their heels (see Rashi Eikev, Devarim 7:12), or whether in the Rabbinical decrees, to distance a person from the primary prohibition...
We already explained that the trait of Cleanliness comes from the lights of the Shefa (flow) of the Sefira of Yesod. Thus it is the sefira which imbues life and holiness. In the first and foundational stage, which consists of the first three traits, Watchfulness, Zeal, and Cleanliness, we called "the Gate of Righteousness". For everything written in these three traits is obligatory on every Jew, including the masses, who are under obligation to guard all the 613 mitzvot including all their branches and meticulous details, and likewise the Rabbinical decrees enacted to safeguard the Biblical prohibitions.
In addition to this, the Sefira of Yesod which collects in it all the Hashpaot (flow) from the eight Sefirot above it, is mashpia (imbues flow) on every Jew, even the greatest Tzadik and holiest Pious man rousing him to be meticulous in all the Mitzvot and their branches...
| Their details are numerous, all being familiar laws which are explained in the books of Halachic rulings. One who is lenient in them when the sages ruled that one must be stringent is only destroying his soul as the sages said in the Sifra (parsha Shmini): " 'do not defile yourselves, becoming Tamei (spiritual contaminated) with them' (Vayikra 11:43) if you defile yourself in them you will in the end become Tamei in them". | ופרטיהם רבים ככל דיניהם הידועים והמבוארים בספרי הפוסקים. והמקיל בהם במקום שאמרו להחמיר, אינו אלא משחית לנפשו. וכך אמרו (בספרא שמיני): לא תטמאו בהם ונטמאתם בם (ויקרא יא), אם מטמאים אתם בם, סופכם לטמא בם. |
ER - see Rashi on Parsha Shmini (Vayikra 11:43): "u-netamtem bam" - if you defile yourself in the land, I will defile you in Olam Haba and in the Yeshiva shel Maala.
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This is because the forbidden foods bring in Tuma (spiritual contamination) in a person's heart and soul so that the holiness of G-d, blessed be He, departs and withdraws from him. This is also what they stated (Yoma 39a): " 'becoming defiled with them' (Vayikra 11:43) - read not ve-nitmetem [that you will be defiled], but ve-nitamtem [that you will become dull-hearted]". For sin dulls a man's heart, causing to depart from him true knowledge and the spirit of wisdom which the Holy One, blessed be He, bestows to the pious, as written "for G-d grants wisdom" (Mishlei 2:6). Thus he is left animal-like and material, sunk in the coarseness of this world. |
והיינו, כי המאכלות האסורות מכניסים טומאה בלבו ובנפשו של אדם עד שקדושתו של המקום ברוך הוא מסתלקת ומתרחקת ממנו. והוא מה שאמרו בש"ס גם כן (יומא לט): ונטמאתם בם, אל תיקרי ונטמאתם, אלא ונטמתם.
שהעבירה מטמטמת לבו של אדם, כי מסלקת ממנו הדיעה האמיתית ורוח השכל שהקדוש ברוך הוא נותן לחסידים, כמו שאמר הכתוב (משלי ב): כי ה' יתן חכמה, והנה הוא נשאר בהמיי וחומרי משוקע בגסות העולם הזה. |
ER - "animal-like and material" - namely his character traits become dull and his lusts for this world intensify. For the nature of the unkosher animal imbues him with an animalistic disposition.
MB - he is left animal-like and material - he brings here an important point. Without the special wisdom added from G-d through holiness, a man is unable to rule over the physical. In truth, this is explained in Daat Tevunot (Ot.78). See there how it limits G-d's light to him and through this his intellect diminishes and all his desires and thoughts are only to the material.
NE - "withdraws from him" - for when the body is not built of pure foundations, it is unable to contain holiness. And even if one already received holiness previously and sins, even unintentionally, he may fall so that the holiness of G-d withdraws from him, and instead of being a sanctuary of holiness, he transforms to becoming a sanctuary of the opposite.
Rabbi Pinchas Winston - (Torah.org - Tazria 5763) - "The answer, of course, is Tuma (spiritual impurity). Tuma is like a veil over a person's mind's eye that blurs their perception of reality. They may view the world physically with 20-20 vision, but depending upon how deeply a person is immersed in Tuma, their intellectual take on the situation will be quite blurry and obscured."
NH - in this piece, the Ramchal presents to us in a clear and sharp manner the outlook of sins in general and that of forbidden foods in particular. He explains that when a man sins (any sin), he damages his soul. The sin dulls his heart. For every sin contains "Tumah", and when he commits the sin, he injects inside his heart and soul the Tumah. This causes the Holy One, blessed be He, to remove His holiness from the man preventing him from attaining true understanding and knowledge. In this, there is a special severity in forbidden foods, for he enters the Tumah in his actual body and the prohibition becomes part of his body and flesh of his flesh.
Sanhedrin 38b, Artscroll commentary, footnote #8 - "the holiness of G-d departs and withdraws from him" - the primary difference between men and animals is that man can conquer his inclination. When a man does so, the animals fear him. But when he submits to his inclination he loses the form (techuna) which distinguishes him from animals. Thus he loses the form of man and becomes like an animal. In such a situation, the animals no longer fear him (see Maharsha and Torat Chaim). But when a man is a Tzadik (righteous), he has a Tzelem Elokim (image of G-d) and then the animals fear him (for they can see it). But the wicked man loses his Tzelem Elokim, and then the animals rule over him (Maharsha Shab.151b, Maharal there). This is the hinted in the verse "And G-d said, 'Let us make man in our image, after our likeness, and they shall rule over the fish of the sea and over the fowl of the heaven and over the animals and over all the earth and over all the creeping things that creep upon the earth'" (Gen. 1:26).
see also Sanhedrin 39a: "The emperor said to Rabbi Tanhum: Come, let us all be one people. Rabbi Tanhum said: Very well. But we, who are circumcised, cannot become uncircumcised as you are; you all circumcise yourselves and become like us. The emperor said to Rabbi Tanhum: In terms of the logic of your statement, you are saying well, but anyone who bests the king in a debate is thrown in the enclosure of wild animals. They threw him in the enclosure but the animals did not eat him. A certain heretic said to the emperor: 'they did not eat him because they are not hungry'. The emperor then had the heretic thrown into the enclosure and the animals ate him".
Translator: - side lesson: watch your words!
Talmud Yomah 87a - "As Rav Huna said in the name of Rav, once a person sins once and repeats it, it becomes permitted for him. What? You mean permitted? No, it appears to him as though it's permitted" (due to the Tumah clouding his mind).
What is Dull Heartedness
Alei Shur 2:167 - "timtum halev" (dull-hearted) - most sins are in the category of "it becomes as permitted", that no thought enters his mind that what he is doing is a sin, whether for theft, or slander, evil thoughts or lack of kavana (intent) in Brachos (blessings). This situation of "it becomes as permitted", our sages called "timtum halev"... this lack of sensitivity is the timtum, it is Tuma (spiritual impurity).
Kedusha (holiness) is sensitivity to the spiritual while tuma is the absence of sensitivity. (Alei Shur 1 pg.239) This timtum spreads further. Not only regarding sins is there no sensation but even for events that occur - a man is not affected at all. Likewise in emunah (faith) and Yira (fear of G-d), there is no feeling, and behold emunah without an inner feeling is not alive. It does not affect him in his prayer and certainly not when going about his affairs... one cannot grow spiritually. There is no choice, one must remove the timtum, and Rabeinu Yisrael Salanter writes (Ohr Yisrael siman 7): "mussar is the Torah for timtum of the heart"...
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The forbidden foods are worse in this regard than all other sins since they literally enter a person's body and become flesh of his flesh. And in order to teach us that it is not only the unkosher animals and creatures that contain this Tuma (spiritual contamination) but rather even the disqualified Kosher animals themselves (Treifot) also. Scripture says: "to distinguish between the impure (Tamei) and the pure (Tahor)" (Vayikra 11:47), and the explanation received by our Rabbis of blessed memory: "It is not necessary to teach us about the distinction between a donkey and a cow. Why then does scripture state: 'between the impure and the pure'? [Answer:] Rather it is referring to between impure to you and pure to you, namely, between a kosher animal whose majority of the windpipe was cut to one where only half of its windpipe was cut. And how much difference is there between a majority and a half? - one hair's breadth" (Sifra Shemini ch.12). The reason they concluded their teaching with the words "and how much difference between a majority, etc." is in order to demonstrate how wondrous is the power of the Mitzva whereby a mere hair's breadth separates between Tuma (impure) and Tahara (pure). |
והמאכלות האסורות יתירות בזה על כל האיסורין, כיוון שהם נכנסים בגופו של האדם ממש ונעשים בשר מבשרו. וכדי להודיענו שלא הבהמות הטמאות או השקצים בלבד הם הטמאים אלא גם הטריפות שבמין הכשר עצמו הם בכלל טומאה, אמר הכתוב (ויקרא יא): להבדיל בין הטמא ובין הטהור.
ובא הפירוש לרבותינו ז"ל (תורת כהנים): אין צריך לומר בין חמור לפרה, למה נאמר בין הטמא ובין הטהור? בין טמאה לך ובין טהורה לך, בין נשחט רובו של קנה, לנשחט חציו. וכמה בין רובו לחציו? מלא השערה, עד כאן לשונם. ואמרו לשון זה בסיום מאמרם: וכמה בין רובו וכו', להראות כמה נפלא כח המצוה, שחוט השערה מבדיל בין טומאה לטהרה ממש. |
OG - the Ramchal is rousing us through this Midrash to how wondrous is the power of this prohibition whereby a mere hair's breadth separates between Tuma and Tahara, between prohibited and permitted.
To illustrate: A person is eating the meat of a kosher animal. In addition to this, a G-d fearing person did the Shechita (ritual slaughter). If so, what is lacking in it? By mistake the Shochet (slaughterer) cut only half of the windpipe, not most of it. What is the difference between most and half? No more than a hair's breadth. Hence, if he had cut a hair's breadth more, all the meat would have been kosher lemehadrin. But if he cut only exactly half, then we have before us a dead animal which was not ritually slaughtered and it contains in every part of its flesh poison to the soul and neshama. Is the human mind capable of understanding this? It is very wondrous and beyond our understanding!
For any food which is poisonous or dangerous to one's health, everyone is careful not to eat it, and are even careful to place it in a sealed and marked container, in order to not accidentally eat of it due to momentarily forgetting. Despite this, many people are not meticulous to bring to their homes food with a good quality Hechsher (kosher certification). This is a wonder. Would they bring to their homes food that may contain poison? The answer to this is that the forbidden foods are literally poison to the heart and soul... till one loses even knowledge and sound intellect..
| Behold, any person with a brain in his head will consider forbidden food as poison or like food which has been mixed with poison. For behold if such a case would present itself would he be lenient on himself and eat from such food? | והנה מי שיש לו מוח בקדקדו, יחשוב איסורי המאכל כמאכלים הארסיים או כמאכל שנתערב בו איזה דבר ארסי. כי הנה אם דבר זה יארע, היקל אדם על עצמו לאכול ממנו? |
ER - i.e. not only one who is a Tzadik (righteous person) and very G-d fearing, but rather anyone who is intelligent, even if he is not very sharp, just that he is not a fool, must understand, feel, and grasp with his intellect this outlook regarding forbidden foods.
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If there were reason to suspect, even the slightest one, would he be lenient? Certainly he would not. And if he were lenient, people would consider him to be a complete fool! The prohibition in the food, as we explained, is literally a poison to the heart and soul. If so, then who among the sensible will be lenient in a situation where there is suspicion of prohibition in the food? On this it is written "and put a knife into your mouth if you are a sensible person" (Mishlei 23:2). |
אם ישאר לו בו איזה בית מיחוש, ואפילו חששא קטנה? ודאי שלא יקל. ואם יקל, לא יהיה נחשב אלא לשוטה גמור.
אף איסור המאכל כבר בארנו, שהוא ארס ממש ללב ולנפש. אם כן מי איפוא יהיה המיקל במקום חששא של איסור אם בעל שכל הוא. ועל דבר זה נאמר (משלי כג): ושמת סכין בלועיך אם בעל נפש אתה. |
NH - the Ramchal is giving us a wondrous advice how to be saved from the enticement of the Yetzer and to not come to be lenient in forbidden foods. This advice stems from deep understanding in the powers of the soul (psychology), namely, he advises us to use the power of imagination - to imagine that the forbidden food is like a poisonous food. So that a man imagines to himself how he would act if he had a doubt whether his food contained poison. After his imagination roused in him a proper feeling how it is proper to be careful of physical danger, he can shift this also to spiritual danger. Even though without a picture, a person's feeling cannot be roused by spiritual dangers like he is by physical dangers.
Ohr Yisrael, Netivot Ohr - one time an important Rabbi came to visit Rabbi Yisrael Salanter. Rabbi Yisrael asked him "perhaps his honor would like to eat something. You can eat for the food is kosher". The Rav wondered to him why he added that it's kosher. Who would suspect that Rabbi Yisrael would feed him treifot?! Rabbi Yisrael answered him "for me it's possible that it is theft (for he feared that people are mistaken about him [thinking he is a tzadik] and gave him this gift in error). But I have already acquired it with a shinui maase (physical change), thus for your honor it is certainly kosher".
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Let us now speak on the common sins which arise from interaction with people and being among them such as oppression of speech, shaming, misleading the blind through [bad] advice, tale-bearing, hating, taking revenge, taking oaths, lying and desecrating G-d's Name. For who can say: "I am clean of them. I have become pure from sinning in them"? For their branches are exceedingly numerous and fine so that guarding from them requires great effort. |
ונדבר עתה על החטאים המצויים הנולדים מחברת בני האדם וקיבוצם, כגון הונאת דברים, הלבנת הפנים, הכשלת העור בעצה, רכילות, שנאה ונקימה, שבועות, דבר שקר וחילול השם, כי מי יאמר נקיתי מהם, טהרתי מאשמה בם, כי ענפיהם רבים ודקים עד מאד אשר ההזהר בם טרח גדול. |
OG - "explicit" - some publishers who did not see the original manuscript of the Mesilas Yesharim erred to change the text from "all the more so if it is explicit", to "all the more so if it is public". But according to the first print the intent of the Ramchal appears to be as follows. Included in the prohibition of Onas Devarim is:
1. to speak to his fellow in private, i.e. between oneself and him, without anyone else present.
2. as he writes later on (next paragraph), all the more so if they (the words he says) are said before many people, that he whitened (paled) his face publicly before other listeners.
Regarding the first (paragraph) which the Ramchal began, "to speak to his fellow alone", he specified 3 cases which are each included in the prohibition of oppression of speech (Onas Devarim):
1. he said something casually not directly referring to his fellow and due to this it is possible that his fellow will be shamed.
2. All the more so if he explicitly says something on his fellow and these words shame him.
3. Or he does an act which causes his fellow to be shamed.
As explained, these three were all referring to the private case where there is no one else listening or seeing the implicit or explicit affront towards his neighbor...
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This is what our sages said: "if he were a Baal Teshuva (penitent), do not say to him 'remember your former deeds...' if sickness befalls him do not say to him in the way the friends of Job said: "Remember, please, who ever perished, being innocent?" (Job 4:7). If traveling merchants ask you for grain, do not tell them 'go to such and such who sells grain', and you know that he never sold grain in his life" (Bava Metzia 58b). Our sages of blessed memory already said "verbal oppression is more severe than monetary oppression..." (ibid). This is even more so, if the shaming is done in public (for the shame is greater - CS) as we learned explicitly: "one who whitens (pales) his neighbor's face publicly has no portion in the World to Come" (Avot 5:11), and Rabbi Chisda taught (Bava Metzia 59a): "all the gates [of prayer] were locked except the gates of [the cries of] verbal oppression". Rabbi Eliezer taught "for every sin, the Holy One, blessed be He, exacts payment through a messenger except for the sin of verbal oppression". |
והוא מה שאמרו בפרק הזהב (ב"מ נח): אם היה בעל תשובה, לא יאמר לו, זכור מעשיך הראשונים וכו'. אם היו חלאים באים עליו, לא יאמר לו כדרך שאמרו חבריו לאיוב (איוב ד): זכר נא מי הוא נקי אבד וגו'. אם היו חמרים מבקשים הימנו תבואה, לא יאמר להם, לכו אצל פלוני שהוא מוכר תבואה, ויודע בו שלא מכר תבואה מימיו.
וכבר אמרו ז"ל (שם): גדול אונאת דברים מאונאת ממון וכו'. וכל שכן אם הוא ברבים, שבהדיא שנינו (אבות פ"ג): המלבין פני חבירו ברבים, אין לו חלק לעולם הבא. ואמר רבי חסדא (ב"מ נט): כל השערים ננעלו, חוץ משערי אונאה. ואמר רבי אלעזר, הכל, הקדוש ברוך הוא נפרע על ידי שליח, חוץ מאונאה. |
MB - "Remember, please, who ever perished, being innocent?" - even though their words are correct, nevertheless, they do not escape the category of verbal oppression because when a man is in pain, it is not a time of rebuke but rather a time for compassion.
CS - The Holy One, blessed be He, did not give this task to a messenger (Rashi). This demonstrates the greatness of the sin in the eyes of G-d that He personally exacts payment.
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And they taught "for three sins the Pargud (heavenly curtain) is never closed..", and one of those is verbal oppression. Even for the sake of performing a mitzva whereby scripture says: "you shall surely rebuke your neighbor" (Vayikra 19:14), and our sages, of blessed memory, said: "One might assume [this to be obligatory] even to the extent that his face whitened, therefore the verse continues: 'but do not bear sin because of him' " (Erchin 16b). From all these statements, you can see just how far the branches of this sin spread out and just how severe is its punishment. |
ואמרו, שלשה אין הפרגוד ננעל בפניהם, ואחד מהם, אונאה. ואפילו לדבר מצוה אמר הכתוב (ויקרא יט): הוכח תוכיח את עמיתך, ואמרו ז"ל (ערכין טז): יכול אפילו פניו משתנות? תלמוד לומר, ולא תשא עליו חטא.
מכל אלה המאמרים תראה עד היכן מתפשטים ענפי האזהרה הזאת וכמה עונשה קשה. |
CS - "just how far the branches" - how many possible scenarios one must guard from oppression of speech such as regarding a Baal Teshuva, a sick person, in rebuking, etc.
Rabbi Chaim Morgenstern - The Sefer Yerei'im (5:180) writes that even showing a sad facial expression is a form of Onaas Devarim. When I was a child there was a song entitled, "When you smile the whole world smiles with you." The opposite is also true - when a person is sad he is liable to make the people around him sad too. Rav Nosson Tzvi Finkel, the Alter of Slabodka, once remarked that a person who walks around with a sad expression on his face is likened to a bor birshus harabbim - a pit in a public domain. Just as a pit causes people to stumble and fall into it, so does a person who projects a sad facial expression cause others to be sad. On the contrary, people should strive to greet others with a cheerful expression as stated in Pirkei Avos (1:15). - from dafyomireview.com/110
Midrash Shmuel (Avot 3:15) - One who is humiliated, his face first turns red, and then turns white, because due to the magnitude of the shame, his soul flies away, as if it wanted to leave the body... Once the blood returns to its source, the face turns white, like someone who has died.
Chovas HaShmira Maalos HaShmira - One must also be exceedingly careful not to come to whitening of the face. The severity of the sin of whitening of the face is well known. It applies even in private. And even when one is obligated to rebuke him, the Torah warned to not speak to him severely till his face changes as they said: " 'you shall surely rebuke' (Vayikra 19:17) - you might think even if his face changes, hence the verse continues 'but you shall not bear sin on it'". And all the more so when it is not a time of rebuke. And especially if it is in public, the sin is exceedingly great as they said (Bava Metzia 108) "whoever whitens (pales) the face of his fellow, it is as if he spilt blood.." See the severity of the punishment as written there "with what were you careful? With whitening of the face of others for Rabbi Chanina said: 'all those who descend to Gehinom eventually come out except three: one who lays with a married woman, one who whitens his friend's face and one who coins a derogatory nickname for someone', [question:] But giving a bad nickname is included in making him blush!".
[answer:] If the person is already used to the name, he does not blush (and he intended to shame him - Rashi). (Even so, he does not leave Gehinom. Kesef Mishneh (Hilchos Teshuvah 3:14) - this includes one who calls him by a name that someone else gave to him.)
They further said there "one who whitens his fellow's face before many has no portion in the world to come", and "better for a person to hurl himself in a fire oven than to whiten the face of his fellow. From where do we know this? From Tamar...".
From all this the sensible person will contemplate how much he must be careful with his words to his fellow so as not to come to whitening of the face which is a Biblical negative commandment, even when in private with him, and especially if he speaks to him publicly. It is very common in groups of people engaged in conversation that one says something to his neighbor in a joking manner and his face whitens. With simple words, it is possible that he loses his world (to come). The wise man whose eyes are on his head, will then anticipate to guard his lips, and when he thinks to utter some humorous words which may possibly cause shame to his fellow, let him put a muzzle to his lips. And in this sort of situation it is written: "and put a knife into your mouth if you are a sensible person" (Mishlei 23:2)
The general principle: to not say to a Jew words that will cause him pain or suffering. It seems that even in writing or hinting also applies the prohibition of Onas Devarim if one's intent is to pain him... - Chovat HaShmira Maalot HaShmira
ER - it needs investigation why is this sin so great till he is cut off from the World to Come due to it? And even though Rabeinu Yona writes (Avot 3:11) that it is a form of spilling blood, and yehareg v'al yaavor (better to die than transgress). Nevertheless this should not cancel him from the World to Come. For Dovid HaMelech said (Bava Metzia 59a): "one who commits adultery incurs the death penalty but he has a share in the World to Come. But one who whitens his neighbor's face publicly has no share in the World to Come". Hence, even though adultery is also yehareg v'al yaavor (nevertheless he has a share in the World to Come). The Maharal writes that it is a form of nullifying the Tzelem Elokim (image of G-d). This needs explanation.
The Rambam (Teshuva 3:14) writes that only one who habitually commits this sin has no share in the World to Come. According to him, it is more understandable for it is a corruption of character traits. Not that he stumbled only once where his yetzer seized him, but rather this is his habitual conduct, that he disrespects others and debases them. Thus, he is a wicked person and of gross spirit. Either way, it is clear in the Ramban and Rabeinu Yona that this is only if he did not repent. But if he repented from his wickedness, he merits Olam Haba for nothing stands before repentance.
Rabbi Binyamin Zimmerman - "no portion in the World to Come" - the Me'iri notes that one who embarrasses others shows an ethical flaw; it is indicative of a grievous lack of basic human decency. G-d has not tolerance for such behavior, and He has no place for such individuals in the World to Come. Similarly, the Tiferet Yisrael (Avot 3:15) explains: "Those who embarrass others accept divine creation, but deny that man was created in the image of G-d. Therefore, they think nothing of embarrassing their fellow man. The entire concept of human dignity is predicated on the belief of a divinely-endowed soul..." - from etzion.org.il
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Hence we learn that whether in a matter where one may possibly have a vested interest or none at all, he is obligated to establish the person coming to him for advice on the pure and clear truth. You can observe that the Torah had a full grasp of the deceivers' thinking. For we are not speaking here of fools whose evil advice is apparent and noticeable. But rather with wise deceivers, who give advice to their neighbor which on the surface appears to truly be beneficial to his neighbor, but in the end of the matter it is not to his benefit but rather to his detriment, benefiting only the advisor. Therefore, they said: "perhaps you will say: 'I am giving him a good advice'.. this is a hidden matter of thought.. ['you shall fear your G-d']". |
נמצאנו למדים, שבין הדבר שיכול להיות נוגע בו, בין בדבר שאינו נוגע בו כלל, חייב אדם להעמיד את הבא להתיעץ בו על האמת הזך והברור.
ותראה שעמדה תורה על סוף דעתם של רמאים, דלאו בשופטני עסקינן, שייעצו עצה שרעתה מפורסמת ונגלית, אלא בחכמים להרע, אשר יתנו עצה לחבריהם שלפי הנגלה בה יש בה מן הריוח אל חבירו באמת, אך סוף הענין אינו לטובתו של חבירו כי אם לרעתו ולהנאתו של המיעץ. על כן אמרו, שמא עצה יפה וכו', והרי הדבר מסור ללב וכו'. |
CS - "perhaps you will say" - i.e. don't think you will be able to escape by claiming your intent was to give him a good advice.
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Oh, to what extent do people stumble in these sins every day, called and impelled by the force of desire for profit! The severity of their punishment has already been revealed in scripture: "cursed be he who misleads a blind man on the road" (Devarim 27:18). The obligation of the upright man when someone comes to him for advice is to counsel him what he himself would have done in a similar situation, without looking at any purpose whatsoever, distant or immediate, other than the benefit of the person asking advice. |
וכמה נכשלים בני האדם באלה החטאים יום יום בהיותם קרואים והולכים לתוקף חמדת הבצע. וכבר התבאר גדל עונשם בכתוב (דברים כז): ארור משגה עור בדרך.
אך זאת היא חובת האדם הישר, כאשר יבוא איש להתיעץ בו, ייעצהו העצה שהיה הוא נוטל לעצמו ממש, מבלי שישקיף בה אלא לטובתו של המתיעץ, לא לשום תכלית אחר, קרוב או רחוק שיהיה. |
ER - "the upright man" - in Shaarei Teshuva ot 13 "a man is obligated to strive to benefit his people, and to expend efforts on the welfare of his fellow whether poor or rich. This is among the most important and most primary things [G-d] requests from a man."
ER - It is common among sellers of merchandise, or shadchanim (matchmakers) or anyone who has a yeshiva and seeks talmidim (students)... in all these things there is a great trial (nisayon) for one who has personal interests to advise according to what is good for himself and his relatives and students... even if his advice is good for the public, and there is a Kidush H-ashem (sanctification of G-d's Name), or kindness to the public - all this is not a permit against this mitzva of "do not put a stumbling block before the blind", whose obligation is to give a beneficial and suitable advice according to the questioner.
| And if it occurs that he anticipates some loss to himself as a result of this advice, then if he is able to admonish the advisee directly, he should do so. Otherwise, he should withdraw from the matter and not give any advice. In any case, he must not give an advice whose purpose is other than the benefit of the advisee, unless the intent of the advisee is evil, in which case it is certainly a mitzva to deceive him. And scripture already said: "but with a crooked one, You deal crookedly" (Tehilim 18:27), and the story of Chushai the Archite demonstrates it. | ואם יארע שיראה הוא היזק לעצמו בעצה ההיא, אם יכול להוכיח אותה על פניו של המתיעץ, יוכיחהו. ואם לאו, יסתלק מן הדבר ולא ייעצהו. אך על כל פנים, אל ייעצהו עצה שתכליתה דבר זולת טובתו של המתיעץ, אם לא שכונת המתיעץ לרעה, שאז ודאי מצוה לרמותו, וכבר נאמר (תהלים יח): ועם עקש תתפתל, וחושי הארכי יוכיח. |
CS - "Chushai" - who gave to Avshalom an advice that was to his harm. Chushai caused Avshalom to stumble and not succeed in his rebellion against David, ultimately causing his downfall (see Shmuel 2 15:32).
OG - (kabalistic) "to establish the person.. on the pure and clear truth" - In this section the Ramchal dedicates lengthy words on "falsehood which is an evil illness". He brings 3 groups of liars in various levels saying here:
"Our sages of blessed memory said: 'the signature of G-d is truth..' How despised is the opposite (i.e. falsehood) before G-d". Falsehood is despised before G-d because truth is the Yesod (foundation) of the world as taught in the Mishna in Pirkei Avot 1:18. From studying the works of the Ramchal it becomes clear just how far this goes...
Here is the place to expand on this topic. As we spoke earlier, the Sefirot are built on three lines.
Right line - Chesed which includes the sefirot: Chochma, Chesed, and Netzach.
Left line - Din which includes the Sefirot: Bina, Gevura, and Hod.
Middle line - which includes the Sefirot: Daat, Tiferet and Yesod.
We explained earlier that our forefathers, Avraham, Yitzchak and Yaakov knew the secret of the Sefirot. Therefore, Avraham made himself into a Merkava (chariot) for the right line of Chesed (kindliness). Yitzchak made himself into a Merkava for the left line of Gevura/Din (justice), and Yaakov, the "perfect man who sits in tents" (Bereishis 25:27), (a reference to Torah study). He studied Torah from his father and his grandfather and made himself into a Merkava for the middle line between Chesed and Din, namely, Rachamim (mercy) and Emet (truth) as written "You give truth to Yaakov, Chesed to Avraham..." (Micha 7:20)....
After Yaakov learned from Avraham that our primary duty in this world is to resemble the Holy One blessed be He, in Chesed, and from Yitzchak his father he learned to serve G-d in Gevura, even if he takes your life, then Yaakov merited to ascend to the third foundation which is greater than the first two, namely, the foundation of Rachamim and Truth.
Chesed and Din, both come from two Sefirot created by the Holy One, blessed be He, for only from the Ein Sof, blessed be He, the world exists and besides Him there is nothing else which is true and eternal. "I am the first and I am the last; besides Me there is no god" (Isaiah 44:6). There is no sefira besides Him for only He created the Sefirot and He alone created the entire creation and sustains it every second like the soul which sustains the body. This is the "truth" given to Yaakov, and with this special truth, he also learned that there exists the trait of Rachamim (mercy) which G-d created, and through it is possible to also sustain the existence of the wicked from the wasteland (Tehom) they are immersed in. Even though, G-d created the (left) line of Justice in the world and this line demands punishment to the wicked, and "whoever says the Holy One blessed be He overlooks things will have his life overlooked" (see ch.4). Nevertheless, the Holy One, blessed be He, is not bound by the attribute of Justice which He Himself created. Rather He has an "Otzar", and He is "full of mercy" to save also the wicked and also the righteous.
The Holy One blessed be He, is holy and beyond all the creation and His Name is holy. Ein Sof (infinite) in all respects. Flesh and blood has no grasp whatsoever of His Unity. The holy ones namely, the Jewish people and also the angels will praise Him forever (od yehalelucha sela). For Yaakov climbed and attained the holiness possible to attain for mortal man, and his descendants, the children of Israel, are also called "holy". For in the merit of the forefathers, they are also able to cling to the attributes of G-d and to become "a nation of priests and a holy nation" (Shemos 19:6).
After we explained that "truth" is solely the truth of the Holy One, blessed be He, and whatever is not eternal truth like this is among the legions of falsehood, then we will understand the teaching "the seal of G-d is truth" (Shab.55a). For the "seal" needs to contain within it a summary of everything that the owner of the seal needs to transfer and relay. And "truth" contains everything within it. According to all this, you will understand well the mishna in Pirkei Avot the Ramchal quoted "Rabbi Shimon ben Gamliel said: 'on three things the world stands - on justice, on truth, and on peace", i.e. on Din (justice), on Truth, and on Chesed (kindliness), which are the 3 foundations mentioned earlier. And according to what we said, "truth" is the most perfect of the three.
Now we will better understand why here, in the matter of giving advice, does the Ramchal define concisely and enigmatically, without explanation, that the giver of advice must establish the receiver of advice on the "pure and clear truth". There is room to ask here: Why does he have to say an additional aspect to just "truth", namely, "pure truth". And further why the additional attribute "clear" [truth]?
The answer is that these attributes are indeed superfluous if not that the Evil Inclination pushes so much till he succeeds in nibbling even into the "truth". If one were only in this framework (of trying to give the truth, not striving for the absolute truth), then he would succeed in enticing the giver of advice to counsel something which is, although sufficiently good, but nevertheless primarily leads to the good of the adviser himself. Thus the evil inclination succeeds in confounding the givers of advice till he gives an advice which appears to most people as good but He who knows hidden things reveals in it something which is not sufficiently clear, and after clarification, will be shown to contain some "small" ulterior benefit to the advisor.
On all these sorts of advice, the Ramchal announces that they are the counsel of Achitofel - evil and false counsels. For truth and falsehood cannot reach a compromise, not even a minuscule amount. The falsehood, in its cunning, succeeded in nibbling even into the truth in order to attain some minute profit, or some honor or power. The Ramchal calls out to every Jew, "you shall fear your G-d", for He is a G-d of truth who much despises falsehood. Therefore guard yourselves to give only a true advice which is also completely pure from any leaning towards falsehood or profit so that it is clear also to the Holy One, blessed be He, who knows the thoughts of human beings. Only an advice like this which He, blessed be He, testifies on it that is a true advice - it is the type that is beloved to G-d. And only it draws the advisor closer to the "truth" of Yaakov our forefather.
In one situation a person can give an advice which is not true. Namely, if one knows that the asker of advice wants to use it for an evil purpose, forbidden by the Torah, then it is a mitzva to trick him. The explanation is obvious according to what we explained, for in this case the divine truth desires to refrain a Jew from committing a sin. Hence, this false advice to refrain him from sinning in his evil plan is certainly considered a great mitzva. For it brings the advisor closer to the divine truth which is absolute and eternal.
CS - "tale-bearing" - this refers to one who collects information and [then] goes from person to person, saying: "This is what so and so said about you", "This is what so and so did to you". Even if the statements are not derogatory, but it causes the listener to be makpid (vexed) and become angry on this person who spoke on him thus. (Rambam Deot 7:2 according to Kesef Mishna).
"evil speech" - Rambam there continues: - "There is a much more serious sin than [tale-bearing], which is also included in this prohibition: lashon horah, i.e., relating derogatory facts about a colleague, even if they are true... [There is no difference] whether one speaks lashon horah about a person in his presence or behind his back. [The statements] of people who relate matters which, when passed from one person to another, will cause harm to a man's person or to his property or will even [merely] annoy him or frighten him are considered as lashon horah."
| They taught (Erchin 15b): "What is [the dust of] slander? [Answer:] For instance to say 'where else should there be fire if not in the house of so-and-so?' (implying that there is always meat and fish there)". Or to praise a person before one who hates him. Likewise for all similar cases, even though they may appear like insignificant words, far removed from tale-bearing, behold, in truth, they are of the "dust" of slander. | ואמרו (ערכין טו): היכי דמי לשון הרע, כגון דאמר היכא משתכח נורא אלא בי פלניא, או שיספר טובתו לפני שונאיו, וכל כיוצא בזה, אף על פי שנראים דברים קלים ורחוקים מן הרכילות, הנה באמת מאבק שלו הם. |
CS - "fire if not in the house of so-and-so" - implying he is rich and fire is always found in his house to cook meals (Rashi there). The intent of the person saying this is to hint disparagingly on that person, that he indulges abundantly in big meals. This intent is recognizable through his tone of voice and gestures (see Chafetz Chaim Chelek 1 Klal 2 end of Seif 4).
"Or to praise a person before those who hate him" - for this causes them to speak disparagingly about him. (Chafetz Chaim 1-9:1).
"even though they may appear like insignificant words" - which cause no loss.
| The general principle is that the evil inclination has many ways. But any words which could potentially lead to damage or shame to one's fellow whether the words are uttered in his presence or not is included in the sin of evil speech, which is hated and despised before G-d, and which the sages said "whoever speaks evil speech is as if he denied G-d" (Erchin 15b) and scripture says: "He who slanders his neighbor in secret, I will cut him down" (Tehilim 101:5). | כללו של דבר, הרבה דרכים ליצר. אבל כל דבר שיוכל להולד ממנו נזק או בזיון לחברו בין בפניו בין שלא בפניו, הרי זה בכלל לשון הרע השנאוי ומתועב לפני המקום, שאמרו עליו (שם): כל המספר לשון הרע כאילו כופר בעיקר, וקרא כתיב (תהלים קא): מלשני בסתר רעהו אותו אצמית. |
CS - "the evil inclination has many ways" - to teach one to rationalize all sorts of false permits.
"But any words" - but one can refute his "teachings" with the knowledge that "anything which could potentially lead to harm... is including in the sin.."
SP - "is included" - i.e. is included in all the severity of lashon hara (evil speech). This is also what he continues "and which the sages said: 'whoever speaks evil speech it is as if he denied G-d'"
ER - "it is as if he denied G-d" - this needs investigation. What is the severity of this sin more than other sins? One can answer according to the Midrash (Taanit 8a) "all the animals gathered around the serpent...etc. ", namely that the slanderer has no benefit or gain and even so he transgresses. If so, he is similar to a mumar l'hakis (one who transgresses to anger G-d). This is also explained in Shaarei Teshuva 3:4.
MB - "it alone is his peace" - the source of the lust for revenge is because only through this can a person quiet his feelings of shame and pain. And all this is because he thinks that through this act, he pays back and punishes the person who slighted him.
CS - "forget the whole incident" - it seems the intent is not to literally forget the wrong that so and so did to him. But rather to remove from his heart the difficult feelings the incident ignites in him.
NE - "mighty and courageous" - as stated explicitly: "one who rules over his spirit [is mightier] than one who conquers a city" (Mishlei 16:32). Even if he conquered the entire fortified city by himself, even so, one who rules over his spirit is mightier still.
| Such forbearance is easy only to the ministering angels who do not have among them these traits, but not to human beings "who dwell in houses of clay, whose foundation is in the dust" (Job 4:19). But it is a decree of the King, and the scriptural verses state in explicit and clear language, requiring no explanation: "you shall not hate your brother in your heart" (Vayikra 19:17), "you shall not take vengeance nor bear a grudge against the members of your people" (Vayikra 19:18). | והוא קל רק למלאכי השרת שאין ביניהם המדות הללו, לא אל שוכני בתי חומר אשר בעפר יסודם. אמנם גזרת מלך היא, והמקראות גלויים באר היטב, אינם צריכים פירוש, (ויקרא יט): לא תשנא את אחיך בלבבך, לא תקום ולא תטור את בני עמך (שם). |
CS - "angels who do not have among them these traits" - i.e. the feelings and pains regarding affronts.
"it is a decree of the King" - i.e. despite the great difficulty in fulfilling these mitzvot, the Torah nevertheless decreed them on us and one must not qualm or complain. We also see from here that we have the ability to fulfill them.
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The explanation of taking vengeance and bearing a grudge is known. Vengeance is to refrain from doing good to someone who kept good from him or who committed wrong to him. Bearing a grudge is to remind the wrongdoer some reminder of the wrong he committed to him while he is doing good to him. |
וענין הנקימה והנטירה ידוע, דהיינו:
נקימה, לימנע מהיטיב למי שלא רצה להטיב לו או שהרע לו כבר. ונטירה, להזכיר בעת שהוא מטיב למי שהרע לו איזה זכרון מן הרעה שעשה לו. |
CS - "to remind" - it seems evident, that it is not just to remind him but even to remind oneself about the wrong, alone to oneself is also forbidden, as he wrote earlier "but rather to forget the whole incident and remove it from his heart as if it never happened".
Translator - to make it easier to bear affronts, perhaps one can tell himself that everything is from G-d and this person is just a messenger. Likewise to repeat what king David said when he was cursed by Shimi: "So let him curse, because G-d has [surely] said to him, 'Curse David'; who then shall [have the right to] say, 'Why have you done so'?" (Shmuel II 16:10).
And in Shaarei Kedusha gate 1 ch.6: "Overlook and forgive all who sin against you and don't feel any pain even in your heart because it is good for you since "whoever overlooks over others' wronging, they (upstairs) overlook his sins (measure for measure, Talmud Rosh Hashana 17a)". And if you had an intelligent eye, you would seek out people who would bother you - because it is like seeking life."
| But the Yetzer (evil inclination) advances and stokes the heart, seeking constantly to leave at least some trace or remembrance of the wrong. If he is unsuccessful in leaving a large remembrance he will attempt to leave a small remembrance. For instance, he will say to a person: "if you want to give this person that which he did not want to give you when you were in need, at least do not give it with a pleasant facial expression". Or "if you do not want to hurt him at least do not do to him a great favor or help him greatly." Or "even if you want to help him greatly, at least do not do so in his presence or do not resume associating with him and continuing your friendship with him. If you forgave him and do not show yourself as an enemy, this is enough". Or, "even if you want to continue being his friend, at least do not show him so much affection as before". | ולפי שהיצר הולך ומרתיח את הלב ומבקש תמיד להניח לפחות איזה רושם או איזה זכרון מן הדבר ואם לא יוכל להשאיר זכרון גדול, ישתדל להשאיר זכרון מועט, יאמר דרך משל לאדם: אם תרצה ליתן לאיש הזה את אשר לא רצה הוא לתת לך כשנצרכת, לפחות לא תתנהו בסבר פנים יפות, או אם אינך רוצה להרע לו, לפחות לא תטיב לו טובה גדולה ולא תסייעהו סיוע גדול, או אם תרצה גם לסייעו הרבה, לפחות לא תעשהו בפניו, או לא תשוב להתחבר עמו ולהיות לו לריע, אם מחלת לו שלא תראה לו לאויב, די בזה, ואם גם להתחבר עמו תרצה, אך לא תראה לו כל כך חיבה גדולה כבראשונה. |
| All such arguments are among the diligent efforts of the Yetzer with which he strives to entice the hearts of people. The Torah therefore came and stated a general principle which includes everything: "you shall love your neighbor as yourself" (Vayikra 19:18) - "as yourself", with no difference whatsoever, "as yourself" without any distinction, without strategies and ploys, literally "as yourself". | וכן כל כיוצא בזה ממיני החריצות שביצר מה שהוא משתדל לפתות את לבות בני האדם. על כן באה התורה וכללה כלל שהכל נכלל בו, (ויקרא יט): ואהבת לרעך כמוך, כמוך בלי שום הפרש, כמוך בלי חילוקים, בלי תחבולות ומזימות, כמוך ממש. |
SP - the author detailed some successive levels, from the severe to the light, on the matter of vengeance which one needs to be clean of.
NE - "love your neighbor as yourself" - the Rambam end of Hilchot Evel teaches us the way to fulfill this Mitzva. He says there that whatever one would hope that others do to him, he should do to others. Hillel the Elder taught the gentile that whatever is hateful to you, do not do to your fellow. Hillel told the gentile what he was capable of understanding at his level. But to actually love someone as yourself this is only understandable to a Jew for all the Jewish people are one soul, thus they can love each other, literally "as yourself".
Translator - I've found it useful to say to people in one's mind: "I love you", or to bless them in one's mind: "brachah v'hatzlacha" (blessings and success). This goes a long way towards awakening good feelings towards them and it does not require much effort. Rabbi Avigdor Miller zt'l talked a lot about the importance of doing this.
ER - "sweeter than honey" - the Rambam writes in Deot 7:7 "A person who takes revenge against his fellow transgresses a Torah prohibition... Even though [revenge] is not punished by lashes, it is a very bad trait. Instead, a person should [train himself] to rise above his feelings about all worldly matters, for men of understanding consider all these things as vanity and emptiness which are not worthwhile seeking revenge for."
One who delves deeply into this can reach the level of the "men of understanding" and to uproot the main root of hatred and desire for vengeance, through seeing matters of this world and honor and money, as not the primary of his life. And he accepts on himself with equanimity all affronts where his accuser is not just, and he also knows that perfection of his character traits is worth far more to him than all matters of vengeance. The man of understanding does not lust further for vengeance. One who nevertheless lusts for this should know that a Torah prohibition stands before him, as well as corruption of his character traits, then he will conquer his Yetzer.
ER - "you shall not hate" - The Rambam writes in Deot 6:5 "Whoever hates a [fellow] Jew in his heart transgresses a Torah prohibition as the Torah states: 'Do not hate your brother in your heart' (Vayikra 19:17). One is not [liable for] lashes for violating this prohibition because no deed is involved. The Torah only warns [us] against hating in [our] hearts." End quote. We see from here the primary commandment is on the heart as the language of the Torah. See there also Halacha 6 and 7.
Leket Reshiut Yamim Noraim of Rabbi Nosson Wachtfogel (Mashgiach of Lakewood) - Pg.15 - the Mashgiach would say in the name of Rabbi Yerucham: it says in Pirkei Avos: "if not for fear of the ruling power (police), a person would swallow his fellow alive". Rav Yerucham asked: "how is it conceivable for a person to be so cruel until he is capable of eating his fellow alive? Certainly, the fellow is then screaming and pleading for his life?"
He answered that in truth, a person does not have so much cruelty, and this level of wickedness does not exist in the world. The reason a person is capable of eating his fellow alive is only because he does not hear him! nor see him at all.. this is the point. A person does not hear at all that there is someone screaming and pleading for his life. A person is so busy with himself, with his lust and will, that he does not notice that there is someone standing and screaming for his life. But if he could hear how the person is screaming and pleading for his life, he would certainly not be so cruel as to eat him alive.
...the explanation of "love your fellow like yourself" (Vayikra 19:9) is for a person to contemplate and feel that there are other human beings in the creation, complete created beings just like a person himself. Many times, a person is so busy with himself and thinks only on himself, and does not know at all that there is also someone else. The torah teaches us ways of life: "love your fellow like yourself"! Just like you yourself live, feel, understand, rejoice, worry, think, etc., etc. so too your fellow also, he is "like yourself"..
the more a person thinks on himself, the more he is prevented from thinking about the other person.
Chayei Mussar 2:99 - in parsha Teruma (Shemos 25:8): "And they shall make Me a sanctuary and I shall dwell in their midst" - (midrash:) it does not say I shall dwell inside it but rather in their midst - in the heart of each and every one". End quote.
How greatly must a man purify his heart from arrogance, anger, vengeance, and lust until the verse "I shall dwell in their midst" will be fulfilled in him! For this obligation is included in the positive commandment of "they shall make Me a sanctuary"...
Greatness of a Jew
Lev Eliyahu 3:103 - "love your neighbor" - The Holy One blessed be He requests this from every Jew, from the lowest to the highest, and "the Holy One blessed be He does not come with unreasonable claims to people" (Avodah Zara 3a), to ask of them something above their ability. We can see from here how much treasure there is in a Jewish soul, that every single Jew can attain "love your neighbor as yourself" as the Mesilas Yesharim writes. And every one will be held accountable for this ,without exception, to fulfill it completely. Do not err to say that all this is only [extra] piety for, behold, there is a negative and a positive commandment. The positive commandment is "love your neighbor as yourself" - "as yourself" without any distinction. The negative commandment is "do not take vengeance do not grudge" - as if nothing happened against me, as if he who did evil to me, never did so, and one needs to be his best friend, with love and affection, literally as yourself! All this G-d asks of each and every Jew without exception. It is very amazing to contemplate from here how great are the powers of the Jewish people which He chose us among all the nations...
Short Essay - Do not take Vengeance
Chayei Mussar 2:99 - Behold it is proper to contemplate the story of Rabbi Chanina ben Teradyon regarding to what extent one needs to purify his heart from vengeance. For we find (Avodah Zara 18) his executioner asked him "if I increase the fire and remove the sponges of water, will you promise me that I will merit Olam Haba". He replied "yes". "Swear to me", and he swore to him... A heavenly voice then proclaimed "Rabbi Chanina and the executioner have been designated for the World-to-Come...". The matter is amazing beyond imagination. The executioner inflicted on him terrible sufferings. By human nature, feelings of anger and vengeance should have boiled over in him and it was in his power to not promise him Olam Haba. This would have been the ultimate vengeance. How then could he have done to him such a great favor which our sages said: "one hour of Olam Haba is better than all of this world...". We see also how great Rabbi Chanina's calm was in that he refused to remove the water sponges so as not to inflict harm on himself. Even though it was only extra piety (to not harm himself) in his situation as the Ritva writes there. Hence, even in the most difficult situation he did not lose his perception regarding eternal life and decided it was better to suffer a painful death rather than forego on the trait of Piety. Therefore in a situation of such strong perception, how could he promise with an oath eternal life to such a man. Does one do such a great favor to so cruel a person?
The answer is in the question itself. For there was room here for anger and vengeance. Therefore one must go in the ways of G-d to do benefit instead of resentment just like in the ways of G-d whereby when a man transgresses G-d's word, the Holy One Blessed be He, continues to benefit him and bestow life to him. Thus a man needs to conduct himself with those who anger and pain him that even at the very moment they pain him he should look for an opportunity to bestow good to him, and the greater the anger the greater the good should be (note: sometimes the opposite is more appropriate as, for example, the talmud (Sanhedrin 71a) says: "one who comes to kill you, rise early to kill him first").
Therefore Rabbi Chanina also conducted towards him in the way of G-d to benefit him and bestow good to him at that time. We find that this caused the executioner to become a Baal Teshuva (penitent man) on all of his deeds, the regret so intensified within him that he hurled himself in the fire and burnt himself alive. Undoubtedly he did this due to the pain of regret on the past and also due to fear that perhaps he will fall afterwards from his flimsy state of Teshuva. Therefore he judged on himself that it is better to die in a state of Teshuva and be assured of Olam Haba. We also find that since Rabbi Chanina went in the way of G-d to bestow good instead of being angry, he merited for himself and also through this caused merit to another that this conduct transformed a cruel heart to the good.
"that which is hateful to you do not do onto another" - Hillel
Zichron Meir 276 - if a person does evil, even without knowledge, it indicates his soul is not good as written "also, that the soul be without knowledge, it is not good" (Mishlei 19:2). For the lack of knowledge stems from lack of carefulness and sensitivity for the pain and harm of another. The proof: why does the rock not fall on his own head but rather on the head of another person? Would this not also have been unintentional [if it fell on himself]! And even if sometimes a man does harm himself unintentionally, nevertheless it happens much more frequently that he harms his fellow rather than harms himself. This proves that he is more careful on that which "he hates" than on what "his friend hates"... By nature a person always tries to justify himself - "I didn't know", "I didn't hear", "I didn't feel", etc. But in truth, these are not excuses but questions. Why didn't you know? Why didn't you hear? Why didn't you feel? A man must yes know, yes hear, yes feel, for "that the soul be without knowledge, it is not good" (Mishlei 19:2).
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This is what the sages said in the Talmud (Shavuot 36a):"R. Eleazar said: 'No' is an oath; 'Yes' is an oath... Said Raba: But only if he said, 'No! No!' twice; or he said, 'Yes! Yes!' twice". Similarly, they said (Bava Metzia 49a): "[What is taught by the verse (Vayikra 19:36):] 'A just Hin [shall you have', surely 'Hin' is included in 'Ephah'?] [Answer] it is to teach you that your 'yes' [hen] should be just and your 'no' should be just! [Abaye said: That means that one must not speak one thing with the mouth and another with the heart]". |
והוא מה שאמרו (שבועות לו): אמר רבי אלעזר, לאו שבועה והן שבועה. אמר רבא, והוא דאמר לאו לאו תרי זמני, והוא דאמר הן הן תרי זמני.
וכן אמרו (בבא מציעא מט): והין צדק, שיהא לאו שלך צדק והן שלך צדק. |
ER - in the Shulchan Aruch (YD 237:5): "one who says twice on one thing 'I will do it', or 'I will not do it' has made an oath provided he intended this to be an oath and he said them one after the other without interruption. But if a person asks him [to do it] and he replies 'I will not do it', and the person asks him again and he again replies 'I will not do it', this is not an oath".
According to this, it is difficult on Rabeinu for only if he said this with intent to be an Oath do we hold it is an oath. And according to the Rambam (2:6) only if he mentioned G-d's Name or a Kinui (alias).
NE - "for one who wants to be Clean" - As King David commanded: "[A song of David; O Lord, who will sojourn in Your tent, who will dwell upon Your holy mount? He who walks blamelessly and works righteousness] and speaks truth in his heart" (Tehilim 15:1-2). "speaks truth in his heart" is a branch of "You shall not take the Name of G-d in vain" (Ex.20:7) as Rabeinu explains. For as long as one's mouth and heart are not equal, he transgresses on the branch of swearing falsely.
ER - Rambam Hilchos Mechira ch. 7: "When a person agrees to a transaction with a verbal commitment alone, it is appropriate for him to keep his word even though he did not take any money at all, nor made a mark on the article he desired to purchase...
Likewise in Deot (5:13): "A Torah Sage [should conduct] his business dealings with honesty and good faith. When [his] answer is 'no', he says, 'no'; when [his answer] is 'yes', he says, 'yes'."
Translator: perhaps this applies also to one's prayers - that he means what he says, i.e. that his heart and mouth are equal in his prayer.
CS - their tendency to lie is as if it's their profession. For they occupy themselves in lying in permanence (kavuah).
"your lips speak lies, your tongue mutters perverseness" - their lips and tongue speak and utter lies as if on their own due to their great habituation in this.
Yirah v'Daat 2:68 - we think that the prohibition of lying is only when one speaks falsehood. But our sages teach us (Shevuot 31a) that lying is not just in speech. Rather even to do an act of falsehood is forbidden, i.e. to do an act which appears to be true but it is falsehood. (see the Talmud there).
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There are other liars close to the first group in level [of lying] but not exactly like them. Namely, those who lie in their reports and statements. These peoples' profession is not to go around and make up stories and deeds that never were nor will be. But when they come to tell over something, they mix in whatever lies they happen to think of. They habituate in this until it becomes part of their nature. These are the liars whose word is impossible to believe. This is as what our sages, of blessed memory, said: "it is the penalty of a liar, that even when he tells the truth, he is not listened to" (Sanhedrin 89b). For this evil has ingrained itself in their nature such that their words are unable to leave their mouths free of falsehood. It is about this that the prophet grieved and said: "they have taught their tongue to speak lies, they weary themselves to commit iniquity" (Yirmiya 9:4). There are others still whose illness is milder than that of the first [two]. Namely, those who are not so entrenched in falsehood, but are not concerned to distance from it. They will lie when the opportunity presents itself, often in a joking manner or the like without evil intent. |
ויש אחרים קרובים להם במדריגה, אף על פי שאינם כמוהם ממש, והם המכזבים בספוריהם ודבריהם, והיינו, שאין אמנותם בכך ללכת ולבדות ספורים ומעשים אשר לא נבראו ולא יהיו, אבל בבואם לספר דבר מה, יערבו בהם מן השקרים כמו שיעלה על רוחם, ויתרגלו בזה עד ששב להם כמו טבע, והם הם הבדאים אשר אי אפשר להאמין לדבריהם, וכמאמרם ז"ל (סנהדרין פט): כך הוא עונשו של בדאי, שאפילו אומר אמת, אין שומעין לו, שכבר הטביעו בהם הרעה הזאת שלא יוכלו לצאת דבריהם נקיים מן הכזב מתוך פיהם. הוא מה שהנביא מצטער ואומר (ירמיה ט): למדו לשונם דבר שקר העוה נלאוף.
ויש עוד אחרים שחליים קל מחולי הראשונים, והם אותם שאינם קבועים כל כך בשקר, אלא שלא יחושו להתרחק ממנו, ואם יזדמן להם יאמרוהו, ופעמים רבות יאמרוהו דרך שחוק או כיוצא בזה בלא כוונה רעה. |
ER - see Shaarei Teshuva 3:179 who divided the classes of liars into 9 divisions. see there powerful words which draw the heart to the trait of truth.
| But the wisest of men (Shlomo) has taught us that all of this is contrary to the will of the Creator, blessed be He, and the attributes of His pious ones as written: "the righteous man hates a false word" (Mishlei 13:5). This is also what the Torah commands us: "keep far from a false matter" (Shemot 23:7). Notice that the verse did not say "guard against falsehood" but rather "keep far from a false matter", to rouse us on the great extent one must distance and flee far away from falsehood, as scripture says: "The remnant of Israel shall not do iniquity nor speak lies, and a deceitful tongue shall not be found in their mouths" (Tzefania 3:13). | ואמנם החכם הודיענו, שכל זה הוא היפך רצון הבורא ברוך הוא ומדת חסידיו, הוא מה שכתוב (משלי יג): דבר שקר ישנא צדיק, והוא מה שבאה עליו האזהרה (שמות כג): מדבר שקר תרחק. ותראה שלא אמר משקר תשמר, אלא מדבר שקר תרחק, להעיר אותנו על ההרחק הגדול והבריחה הרבה שצריך לברוח מזה. וכבר נאמר (צפניה ג): שארית ישראל לא יעשו עולה ולא ידברו כזב ולא ימצא בפיהם לשון תרמית. |
NE - "Notice that the verse did not say: 'guard against falsehood'" - the verse adds the words "matter" to teach us not to keep far only from falsehood itself, but even any "matter" which has a connection with falsehood - even this G-d commanded to keep far.
| And our sages, of blessed memory, said: "the seal of the Holy One, blessed be He, is truth" (Shab.55a). If "truth" is what the Holy One, blessed be He, selected as His seal, then undoubtedly, how great of an abomination must its opposite be to Him! | וחכמים זכרונם לברכה אמרו (שבת נה): חותמו של הקדוש ברוך הוא אמת. ובודאי שאם האמת הוא מה שבחר בו הקדוש ברוך הוא לקחתו לחותם לו, כמה יהיה הפכו מתועב לפניו. |
SR - "abomination" - we learn from the words of Rabeinu that the term "abomination" used in the Torah and prophets is because the matter is contradictory to the trait that G-d, blessed be He, chose. [Ex.] "everyone proud of heart is an abomination to G-d" (Mishlei 16:5) because this (arrogance) is the opposite of "Humility" which is so cherished before G-d (since pride is falsehood and self-deception, while humility is truth). Likewise for others. With this, we will understand the severity of the statement that "thoughts of sin are worse than sin" which Rabeinu brought earlier and supported with explicit verses, such as "all thoughts of evil are an abomination to G-d" (Mishlei 15:26). The evil thoughts are called "an abomination". This was not said regarding the act of evil itself. Hence, [this implies] the thoughts are worse than the sin itself. Why so much [for mere thoughts]? According to what we said it is well understood for it is contrary to what the Holy One blessed be He chose when He said: "you shall be holy" (Vayikra 20:26), as the Rambam wrote end of Hilchos Tuma Ohalim that sanctifying one's soul from wicked character traits leads one to resemble the Divine presence, as Vayikra 11:44 states: "you shall make yourselves holy". Likewise, we can clarify according to this the term "abomination" mentioned on "iniquity" regarding business dealings as Rabeinu brought earlier: " 'Anyone who does all these things, who commits iniquity' (Devarim 25:16) - five designations have been attributed to such people..'abominable'". This is because G-d made man upright and iniquity is the opposite of this. Therefore, all iniquity is an abomination. It is written in Haazinu (Devarim 32:4): "The Rock, [his work is perfect, for all his ways are justice. A G-d of faithfulness and] without iniquity, just and upright is He". For iniquity is the opposite of uprightness...
Ohr Yechezkel 4:254 - seal of G-d is truth - this matter by itself should rouse us, for since the seal of G-d is truth, certainly one who clings to falsehood will be unable to cling to the Holy One, blessed be He, since he is diametrically opposite to the existence and essence of the Holy One, blessed be He.
"Four groups do not receive the face of Shechina.." (Sotah 42a) It is known that the Mabit writes on this (Beit Elokim, Shaar Hateshuva ch.1):
"even after they did teshuva and merited Olam Haba, nevertheless, they will not merit to receive the face of the Shechina. For these are two different levels. Some merit Olam Haba but nevertheless will not receive the face of the Shechina (although certainly it is possible for them to uproot the evil completely in which case they will also merit to receive the face of the Shechina)."
According to our words this is well understood. For since the seal of G-d is truth, it is not possible to cling to Him, which is the matter of "receiving the face of the Shechina".
| The Holy One blessed be He exhorted us greatly on speaking the truth, such as: "let each man speak the truth to his neighbor" (Zech.8:16). And "in mercy the throne shall be established; and he shall sit upon it in Truth" (Isaiah 16:5). And "for He said, surely they are My people, sons that will not lie" (Isaiah 63:8) - which teaches you that the one depends on the other. | והזהיר הקדוש ברוך הוא על האמת אזהרה רבה ואמר (זכריה ח): דברו אמת איש את רעהו. ואמר (ישעיה טז): והוכן בחסד כסא וישב עליו באמת, ואמר (שם סג): ויאמר אך עמי המה בנים לא ישקרו. הא למדת, שזה תלוי בזה. |
CS - "the throne shall be established; and he shall sit on it in Truth" - a reference to the Moshiach (Targum Yonatan). Rabeinu explains that in the merit of truth the throne of the Moshiach will be established. This shows the importance of this trait.
| And "[I have returned to Zion, and will dwell in the midst of Jerusalem:] and Jerusalem shall be called the City of Truth" (Zecharia 8:3) - to magnify its importance. And our sages of blessed memory said (Makot 24a): " 'who speaks truth in his heart' (Tehilim 15:2), like Rav Safra.." To teach you just how far-reaching the obligation of truth extends. | ואמר (זכריה ח): ונקראה ירושלים עיר האמת, להגדיל חשיבותה. וכבר אמרו ז"ל (מכות כד): ודובר אמת בלבבו, כגון רב ספרא וכו', להודיעך עד היכן חובת האמת מגעת. |
OG - "Rav Safra.. the obligation of truth extends" - Rashi there brings the story of Rav Safra where a man came to him to buy something. The man proposed to him a certain price for the object. Rav Safra was reciting the Shema at that time and could not reply. The buyer thought the price he offered was not sufficient and so he proposed a higher price. Rav Safra heard everything but did not reply until he finished the Shema. When he finished, he told the man "take the object for the initial price you offered for I intended to sell it to you at that price." For this the sages said there that Rav Safra is an example of "who speaks truth in his heart". For he was capable of taking advantage of his forced silence and sell the object at a higher price. But due to his clinging to Truth, he agreed to sell it at the first price.
The Ramchal concludes "To teach you just how far the obligation of truth extends". The intent is that this is an obligation to the "clean-minded" (a reference to the "clean-minded of Jerusalem in the previous chapter). Despite that it is not a complete obligation since Rav Safra did not verbally accept and likewise they did not make between themselves a "kinyan" (action of acquisition). The proof that in this situation there is nevertheless an obligation from the aspect of the trait of Cleanliness you will find in Bava Basra 88a:
"Our Rabbis taught: A person, [who comes] to buy herbs in the market, and picks out and puts down, even all day long, does not acquire possession [of the herb] nor does he become liable to give [its] Maaser (tithe). [If] he has made up his mind to buy it, he acquires possession and becomes liable to give the Maaser (Demai)... [the Talmud asks:] because he has made up his mind to buy he acquired it and is liable to Maaser? R. Hoshaia replied: We deal here with [the case of] a G-d fearing man like Rav Safra, who applied to himself, 'who speaks truth in his heart'". End quote
The Shulchan Aruch (Yoreh Deah 331:95) rules like this. Hence, from here is a proof that even though according to plain Halacha, an object is not acquired without payment and especially since Rav Safra did not inform the man that he wants to sell it. But for a G-d fearing man who wants to be clean of falsehood completely like Rav Safra, since he decided in his heart to acquire it - he has acquired it. From here the Ramchal learns that there is no trait of Piety here but rather it is of the trait of Cleanliness which every person is obligated in on condition of being a Tzadik Gamur (complete tzadik).
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The sages forbade a Torah scholar to alter his word except for three things. Truth is one of the pillars upon which the world stands (Avot 1:18). Therefore, one who speaks falsehood is as if he removes the foundation of the world, and conversely, one who is scrupulous on the truth, it is as if he upholds the foundation of the world. |
וכבר אסרו לתלמיד חכם לשנות בדבורו חוץ משלשה דברים.
ואחד מן העמודים שהעולם עומד עליו הוא האמת, אם כן מי שדובר שקר כאלו נוטל יסודו של עולם, וההפך מזה, מי שזהיר באמת כאילו מקיים יסודו של עולם. |
ER - "world stands" - Rabeinu Yona there explains that G-d created the world for His creations who would find favor with Him through doing these things. They (the righteous) are the great pillar upon which the world stands.
| Our sages of blessed memory reported (Sanhedrin 97a) of a certain town whose inhabitants were so heedful of truth that the angel of death had no dominion over them. But because the wife of a certain Rabbi changed her word, even though her intention was good, the angel of death began to prevail over them. They expelled her from there due to this and their former tranquility was restored. | וכבר ספרו חכמים ז"ל (סנהדרין צז): מאותו המקום שהיו זהירים באמת שלא היה מלאך המות שולט שם, ולפי שאשתו של רבי פלוני שינתה בדבריה אף על פי שהיה לכונה טובה, גירתה בהם מלאך המות עד שגירשוה משם בעבור זה, וחזרו לשלותם. |
ER - This is difficult for we hold it is permitted to change one's word for Tznius reasons even for a Torah scholar as explained in Bava Metzia 23b. What was the claim against them here? It seems the answer is as the Orchos Tzadikim writes in Shaar Sheker that whenever the sages permitted to change one's word, if it can be done without lying, it is better than to lie. see there.
| There is no need to elaborate further on this topic for reason dictates this and knowledge forces it. | ואין צריך להאריך בדבר הזה שהשכל מחייבו והדעת מכריחו. |
CS - "reason.. knowledge" - reason refers to practical understanding, which considers the benefit to society - it obligates [abiding by the truth]. And the "knowledge" refers to the natural conscience of a man to distinguish between good and evil which the Creator implanted in man - it forces a man to recognize the virtue of Truth.
CS - "he must look and contemplate" - "look" at the deed itself in the present and "contemplate" on the future consequences of the deed.
ER - "his Master's honor" - Rashi there comments: "he sins and causes others to sin". This seems unlike the definition Rabeinu wrote, namely, a lack of concern for his Master's honor. It seems that Rashi is not coming to define the "profanation of G-d's Name" as a public form of "do not put a stumbling block before the blind". Rather the definition of the sin is [as the Ramchal wrote], namely, profanation of the honor of Heaven, only that in actuality as explained there, it happens in such a way that there is a concern that others may learn from the sinner to diminish watchfulness in some sin. But the prohibition is due to the profanation of G-d's honor which results from this. This is implied in the Talmud there: "that the Name of Heaven be beloved through you.." see there.
ER - "which may cause" - hence not only actively profaning G-d's Name is forbidden but even causing this indirectly (grama), or two levels indirectly (grama d'grama). Namely, that one's deeds should not lead to a profanation of the honor of Heaven...
We also learn here, that even when there is a doubt whether one's deeds may lead to a profanation, this is also sufficient [to forbid] as can be seen from the examples given by Rabeinu which are just concerns that perhaps people will say he did not act befittingly and maybe people will learn from his deeds to weaken some in Torah and prayer...
| We have learned: "whether one has acted in error or whether he has acted deliberately it is all one and the same where the result is the desecration of G-d's Name" (Avot 4:4). | וכבר שנינו, אחד שוגג ואחד מזיד בחילול השם. |
CS - "error.. deliberately" - not that he is punished equally for error and deliberate. Rather even in error he is paid back publicly. But each one will be paid in kind. Even the one who erred is punished. For he could have been more careful but was not. (Rabeinu Yonah)
ER - "error.. deliberately" - i.e. the primary prohibition is not due to rebelling or maliciousness in profaning the honor of Heaven, but if it were unintentional then it is not forbidden. Rather, the prohibition is from the aspect of the [potential] consequences of lessening the honor of Heaven or lessening His service caused by one's deeds. The reason he is punished publicly is that through the punishment, G-d's Name is sanctified. see Rashi Vayikra 10:3.
| Our sages, of blessed memory, taught: "What constitutes profanation of the Name? Rav said: If, for example, I were to take meat from the butcher and not pay him at once... Rabbi Yochanan said: In my case [it is a profanation if] I walk four cubits without Torah and Tefillin." (Yoma 86a). | ואמרו ז"ל (יומא פו): היכי דמי חילול השם? אמר רב: כגון אנא דשקילנא בישרא ולא יהיבנא דמי לאלתר. ורבי יוחנן אמר: כגון אנא דמסגינא ארבע אמות בלא תורה ובלא תפלין. |
ER - "do not pay him at once" - Rashi explains there "when I delay in paying, he will say I am a thief, and will learn from me to be heedless regarding theft".
"without Torah" - Rashi there: "not everyone knows that I have weakened [due to old age] and they will learn from me to be idle from Torah study". End quote. It is proper to consider that according to his greatness, certainly people will judge him favorably. But the idea of "Chillul Ha-shem" is to be concerned for the doubt that perhaps it may be the opposite and they will learn from him. It is implied here that even a remote doubt like this is enough.
OG - certainly Rav and Rabbi Yochanan and their peers, the Tanaim and Amoraim stood on the lofty levels of Piety and Holiness. Here these two sages clarified, and the Ramchal teaches us from their words that if they were to buy on credit or walk 4 cubits without Torah and tefilin, their deeds would not be merely lacking meticulousness (dikduk) in Piety or Fear of Sin but rather they would be transgressing ch"v on the severe prohibition of Chilul Ha-shem...
| The explanation of the matter is that every person according to his level and according to what he is considered in the eyes of his generation, must be mindful to not do something which is not befitting of someone like him. The greater his importance and wisdom, the greater he needs to increase watchfulness and meticulousness in the divine service. If he fails to do so, behold, the Name of Heaven will be profaned through him, G-d forbid. For it is an honor to the Torah, that one who increases study in it, should also increase uprightness and refinement of character traits. Any lacking in this among those who increase study in the Torah brings disgrace to the study itself. This is, G-d forbid, a profanation of G-d's Name, blessed be He, who gave us His holy Torah and commanded us to toil in it order to achieve our perfection through it. | והענין, שכל אדם לפי מדריגתו ולפי מה שהוא נחשב בעיני הדור, צריך שיתבונן לבלתי עשות דבר בלתי הגון לאיש כמותו, כי כפי רבות חשיבותו וחכמתו כן ראוי שירבה זהירותו בדברי העבודה ודקדוקו בה, ואם איננו עושה כן, הרי שם שמים מתחלל בו חס וחלילה, כי כבוד התורה הוא, שמי שמרבה הלימוד בה ירבה כמו כן ביושר ובתיקון המדות, וכל מה שיחסר מזה למי שמרבה בלימוד, גורם ביזיון ללימוד עצמו, וזה חס וחלילה חילול לשמו יתברך, שנתן לנו את תורתו הקדושה וצונו לעסוק בה להשיג על ידה שלימותנו. |
ER - "according to what he is considered in the eyes of others" - hence it does not depend on one's knowing his puny worth and there is no room here for humility as Shmuel rebuked Shaul "Even if you are small in your own eyes, are you not the head of the tribes of Israel?" (Shmuel 15:17). Likewise for every person. Whenever others learn from him due to regarding him as important, and if he is considered a Talmid Chacham or a Tzadik, this intensifies greatly the sin of Chilul Ha-shem, may G-d save us from this severe sin.
"not befitting" - from here we also learn that even if people don't consider that what he did was a sin, but nevertheless it is not befitting and not proper upright conduct and good character traits for a Torah scholar, he is likewise held accountable for the sin of Chilul Ha-shem. Hence, even a permitted deed but which is not ideally (l'chatchila) proper for someone like him, becomes transformed to a severe sin.
"who gave us His holy Torah" - Certainly Torah study itself is a great mitzva. But this is not enough. Rather, along with Torah, it is proper for a man to achieve its virtues. Whoever learns in order to do, will achieve this. And likewise one who learns with intent lishma (for its own sake, i.e. with pure motives). Behold through this he should be influenced (mushpa) from the ruach (spirit) of the Torah and the service. If this does not happen to him, this reveals that there is some lacking in him and he lessens the honor of Heaven.
NE - if a person does not straighten his ways and refine his character traits - for what is he learning Torah? And a man cannot exempt himself from Torah study arguing that this will diminish the profanation of G-d's Name. Because, for one who is capable of learning and does not do so - there is no greater profanation of G-d's Name than this. For the Torah, G-d forbid, is not important in his eyes. Rather it is proper for one to toil and learn from it how to grow.
ER - in Shab.12a this was said regarding the obligation to check one's pockets near the beginning of the Sabbath. Rashi there explains: "this is a big matter to distance one from a Sabbath prohibition". Hence, the Rabbinical command to make a fence and prevent desecration of the Sabbath is called a great Halacha.
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Even matters of Shevut (Resting), despite that they are Rabbinical, are nevertheless important principles as the Sages said: "Never let [the principle] of Shevut (Rest) be light in your eyes. For the laying on of the hands [on a sacrifice for a Festival-day] is [prohibited] only on account of Shevut, yet the greatest men of the age argued therein" (Chagigah 16b). The details of these laws according to their differences are explained by the Halachic deciders (Poskim) in their books. All of these details are equal for all us with respect to their obligation and requisite watchfulness. That which is difficult on the masses to guard is abstaining from business occupation and conversation. This prohibition is stated in the words of the prophet (Isaiah 58:13): "if you honor it, abstaining from your own ways, not pursuing your affairs and speaking words about them". The general principle is that whatever is forbidden to do on the Sabbath is forbidden to strive after or mention verbally. |
ואפילו דברי השבות אף על פי שמדברי חכמים הם, עיקרים הם, וכן אמרו (חגיגה טז): לעולם אל תהי שבות קלה בעיניך, שהרי סמיכה שבות היא ונחלקו בה גדולי הדור.
ואולם פרטי הדינים למחלקותם מבוארים הם אצל הפוסקים בספריהם וכולם שוים לחובתנו בם ולזהירות המצטרך. ומה שקשה על ההמון שמירתו הוא השביתה מן העסק ומדבר במשאם ובמתנם, ואולם האיסור הזה מבואר בדברי הנביא (ישעיה נח): וכבדתו מעשות דרכיך ממצוא חפצך ודבר דבר (שבת קנ). והכלל הוא, שכל מה שאסור בשבת לעשותו אסור להשתדל בעבורו או להזכירו בפיו. |
NE - for it is not honor of the Sabbath that while it is here, we overlook it and toil in mundane matters, just like one does not go tend to the needs of a simple person when an important person arrived as his guest.
SP - "requisite Watchfulness" - even though the Sabbath has numerous laws, it is not because of this that it enters into the matter of "Cleanliness". For the details of the laws are clear and the obligation therein is encompassed in the trait of Watchfulness.. The aspect of "Cleanliness" here is because: "that which is difficult on the masses to guard is abstaining from business occupation and conversation".
"that which is difficult on the masses" - implies most people stumble in this. (since there is desire in the heart which entices a person).
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Hence, our Sages forbade one to examine his property to see what is needed for tomorrow (Shab.150a) or to walk to the border of the province in order to leave quickly after nightfall for the bathhouse (Eruvin 39a). And the sages forbid one to say "I will do such and such tomorrow", "or such and such merchandise I will buy tomorrow" (ibid), or the like. Thus far I have spoken on some of the mitzvot which we see most people stumble in. From these we can apply what we learned to all other negative precepts. For there is no Torah prohibition which does not contain branches and details, some more severe some less. One who aspires to Cleanliness must be clean and pure in all of them. |
ולכן אסרו לעיין בנכסיו לראות מה שצריך למחר (עירובין לח), או לילך לפתח המדינה לצאת בלילה מהרה למרחץ. ואסרו לומר דבר פלוני אעשה למחר או סחורה פלונית אקנה למחר, וכן כל כיוצא בזה.
והנה עד הנה דברתי מן קצת המצות מה שאנו רואים שבני האדם נכשלים בהם על הרוב ומאלה נלמד לכל שאר הלאוין, שאין לך איסור שאין לו ענפים ופרטים, מהם חמורים ומהם קלים, ומי שרוצה להיות נקי צריך שיהיה נקי מכולם וטהור מכולם. |
OG - "one who aspires to Cleanliness must be clean and pure in all of them" - the term "pure" mentioned here is not referring to the matters of the trait of Purity (later in ch.16) since he should not write this here in the trait of Cleanliness. Rather, his intent by "pure" is to the peak of Cleanliness, namely, to be meticulous in being pure of all trace of sin even the smallest of the small.
| Our sages already stated (Shir HaShirim Raba 6:6): " 'your teeth are like a flock of ewes.. [not one among them has lost its young]' - just as an ewe is modest.. [so too were the Israelites modest and virtuous in the war with Midian], Rav Huna said in the name of Rav Acha: 'not one of them put on the head Tefilin before the arm Tefilin. For if one among them had done so, Moshe would not have praised them and they would not have come out of that war in peace". | וכבר אמרו ז"ל (שיר השירים רבה ו): "שניך כעדר הרחלים" מה רחל זו צנועה כך היו ישראל צנועים וכשרים במלחמת מדין, רב הונא בשם רב אחא אמר: שלא הקדים אחד מהם תפילין של ראש לתפילין של יד, שאילו הקדים אחד לא היה משה משבחן ולא היו יוצאים משם בשלום. |
CS - "an ewe is modest" - the female sheep covers and hides its nakedness with it's wide tail. So too the Israelites conducted themselves with modesty in the war with Midian regarding matters of women (arayot).
| As stated: "one who speaks between 'Yishtabach' and 'Yotzer' has a sin on his hand, and he leaves from the battlefield on account of this" (Shulchan Aruch O.C. 51:4). | וכן אמרו בירושלמי: המספר בין ישתבח ליוצר, עבירה היא בידו וחוזר עליה מעורכי המלחמה. |
NE - even though this is certainly not from the Torah. Nevertheless, its pegam (damage) is so great that they don't allow he who transgresses it to come to the battlefield. For he puts everyone in danger.
| So you see just how far the meticulousness and Cleanliness must be truly attained in one's deeds. | הרי לך עד היכן צריך להגיע הדקדוק והנקיות האמיתי במעשים. |
Tiferet Yisrael, Avot 1:1 - a man should not think that it is enough for his soul's perfection if he toils in torah and fulfills it, and even if he does not rectify his character traits he will merit Olam Haba. It is not so, for "the punishment of middot is more severe [than forbidden relations]" (Yevamot 21a, Bava Batra 89b). Likewise, our sages said: "one who toils in torah but does not have faithful business dealings and does not conduct himself pleasantly (b'nachat) with others - woe to him..." (Yomah 26a).
ER - "almost.. more difficult" - this needs clarification. For if it is only "almost" [more difficult] then it is not more difficult. If so,what does he want to say here? Perhaps, because this depends on a person's nature which varies in each person. Hence, the intent is that it is almost possible to assert this. For in most cases, it is indeed harder to cleanse the character traits than the deeds. Nevertheless, one cannot make a general statement because some people merited a good disposition and it is easier for them than for the deeds.
Behold, our sages said: "according to the difficulty is the reward" (Avot 5:23). "We toil and receive reward". Hence, this difficulty is very worthwhile and is one of the primary pillars of the service of G-d. In Even Shelema (1:1) the Vilna Gaon writes: "all the service of G-d depends on rectification of the character traits which are as garments to the mitzvot and are general principles of the Torah. All sins are rooted in the character traits...". And (ibid 1:2) "the primary life of a man is to strengthen always in breaking his character traits. For if not, why should he live?"
ER - "who is a mighty? One who conquers his Yetzer" - though this was stated regarding the Yetzer which includes evil deeds, evil speech, evil thoughts, and refraining from good. Nevertheless, Rabeinu cited this regarding the character traits due to their special difficulty. For the strengthening and waging war necessary to conquer the character traits is greater, and also one who conquers his Yetzer regarding the character traits, will find it easy to fulfill the mitzvot since his heart is under his own dominion and the primary causes of sin are the character traits.
MB - "waged against one's nature... who conquers his Yetzer" (Avot 4:1) - it is proper to consider 2 points. 1) The Mishna speaks of the Yetzer while also speaking of one's nature. 2) The Mishna speaks of conquering one's Yetzer (evil inclination) while Rabeinu speaks of the war of forcing one's nature. Likewise, in the Mishna itself, we see it brings a proof from the verse "one who rules over his spirit [is mightier] than one who conquers a city" (Mishlei 16:32) which seems to be speaking about character traits (see the Vilna Gaon commentary there which states it refers to arrogance and anger). Thus we see from here and likewise other places in the book that conquering one's character traits is in truth conquering the Yetzer. For behold, it is the Yetzer which entices him to go after the bad traits. Note that in the beginning of Watchfulness he also interchanges between one's nature and the Yetzer.
CS - rectification of character traits already starts in the trait of Watchfulness as Rabeinu writes there (ch.3): "that a man inspects all of his deeds and watch over all of his ways to not leave for himself any bad habit or bad trait, all the more so any transgression or sin." Hence, the additional rectification here in Cleanliness is to be watchful to not stumble in rationalizing permissions in mistakenly thinking that this trait is good or necessary for some permitted reason or even some mitzva... Likewise, later in the third degree of anger, he writes that one who has this level "even Watchfulness he has not yet reached". Additionally, there is a great reason to expand on the general matter of the character traits in all their levels here in Cleanliness because they are the primary source whereby a person deceives himself to rationalize false permissions.
Michtav M'Eliyahu 3:104 - What are the powers which turn this wondrous wheel of eternal ascent? It is nothing else but the Torah, mitzvot, and good character traits one acquired for himself while living here. For with those character traits and spiritual acquisitions he acquired for himself in this world - with them he will enter into the Olam Haba. No new powers will be added to him there. With the Torah he learned in this world, he will acquire a "vision of truth" (mabat haemet) through which he will afterwards be able to recognize His blessed revelation and learn from them in the way of truth.
The character traits are extremely delicate vessels, especially the trait of Chesed (kindliness), and they are prone to be damaged by a tiny cause.
Our good character traits are extremely precious. One must guard them with all means possible, so that they do not become damaged at all. It is incumbent on us to rectify them and deepen [perfection in] them. For they are our work tools. In them depends all our progress in this world and they are also the vessels to receive the reward in Olam Haba.
| The character traits are very numerous. Just like there are many different actions that a man can do in the world, so too there are [many] character traits, for a man's actions are drawn after them. | והנה המדות הן רבות, כי כפי כל הפעולות ששייכים לאדם בעולם כמו כן מדותיהן שאחריהן הוא נמשך בפעולותיו. |
CS - in proportion to the great number of different actions in the world, so too there are numerous character traits. For they are the roots of the actions.
| However, just like we discussed only those Mitzvot which were most necessary, namely, those which people habitually stumble in, so too regarding the character traits, we will discuss the primary traits in greater detail because of our habituation in them. These are arrogance, anger, jealousy, and lust. | אמנם, כמו שדברנו במצות שהיה הצורך להנקות בם יותר, דהיינו, ממה שרגילות בני האדם ליכשל, כן נדבר במדות הראשיות באריכות עיון יותר, מפני רגילותנו בם, והם: הגאוה, הכעס, הקנאה והתאוה. |
SR - "arrogance, anger, jealousy, and lust" - Rabeinu listed the traits not like the order of the Mishna in Avot ch.4: "jealousy, lust, and honor [remove a person from the world]". This is because the mishna is teaching us that these remove a person from the world. The Vilna Gaon explains we learn jealousy from the Serpent and Kayin, lust from Bilaam and honor from Korach. Therefore the Mishna listed the earlier one first. But Rabeinu listed them according to the habituation in them and their great damage.
The reason he omitted honor is because he included it in lust as will be explained...
| These are all evil traits whose evil is recognized and well-known. No proof is necessary to demonstrate this, for they are both evil in themselves and evil in their consequences. They are all outside the realm of intellect and wisdom and each one of them is sufficient by itself to lead a person to severe sins. | הן כל אלה מדות רעות אשר רעתם ניכרת ומפורסמת, אין צריך לה ראיות, כי הנה רעות בעצמן ורעות בתולדותיהן, כי כולן חוץ משורת השכל והחכמה, וכל אחת כדאי לעצמה להביא את האדם אל עבירות חמורות. |
OG - "severe sins" - since each one is evil in and of itself and likewise each one leads a person to severe sins, therefore it is not in the realm of Piety and Separation. Rather [it belongs here in the trait of Cleanliness whereby] each Jew is under obligation to cleanse himself from them.
SR - "outside the realm of intellect" - Therefore it was not written in the Torah for they are all derived from the Understanding. See Shaarei Kedusha by R. Chaim Vital.
Shaarei Kedusha (Gate 1 ch.2) - Behold, on the matter of middot (character traits), they are fixed in the lower soul which is called the "foundation [soul]", which includes the 4 levels - domem (silent-as in inaminate rocks and metals), tzomachat (growing-as in plants), behemit (animal/awareness), and the medaberet (speaking-as in humans) (see Part 3 Gate 2). Because they (the levels) also are mixed with good and evil. And behold in this soul the good and bad middot depend. And they (the middot) are a chair, and foundation, and root to the higher "intellectual soul" in which depends the 613 mitzvot of the Torah as mentioned earlier in Gate 1. Therefore the middot are not included in the 613 mitzvot. However, they are crucial preparations to the 613 mitzvot in their fulfillment or annulment because the higher "intellectual soul" does not have the power to fulfill the mitzvot using the 613 limbs [and gidim] of the body except through the intermediary of the foundation soul which is attached to the body itself in the Sod (secret meaning of) "For the soul of all flesh, the blood is in the soul" (Vayikra 17:14). Therefore the bad middot are much, much worse than the sins [of the 613 mitzvot] themselves.
And through this, you will understand what our Sages have said (Talmud Shabbat 105b) "whoever gets angry it is as if he has worshipped idols" - literally, which weighs like all the 613 mitzvot. And likewise they said (Talmud Sotah 71) "whoever has arrogance it is as if he is a Kofer b'ikar (denies G-d), and it is fitting to chop him down like an idol tree and his dust does not budge [in the resurrection]...", and many more statements like these. Understand this very well because in their being crucial and fundamental, they were not counted as part of the 613 mitzvot which depend on the "intellectual soul". Therefore we find that one should be more watchful of bad middot than in fulfilling the positive and negative mitzvot. Because in his being a possessor of good middot, he will easily fulfill [all] the mitzvot.
And through this, you will also understand astonishing words which our Sages have said on the matter of middot, [such as] that "humility and lowliness brings to Ruach HaKodesh (holy spirit) and the Shechina (Divine presence) rests on him" and Eliyahu [the prophet] said "the Torah is not explained except to he who is not a kapdan (impatient, irritable person), so too I will reveal myself only to one who is not a kapdan." and likewise our Sages said "who is a ben Olam Haba (a person destined for life in the World to Come)? - whoever is lowly and humble, etc." and many more. They did not mention the fulfillment of mitzvot but only good middot. And put your eyes to these things and you will be successful in your ways without doubt. End quote. see there for more and also Gate 3. essential reading.
Ohr Yechezkel 3:178 - when a person has not corrected some character trait and it is still within him, behold, he is in great danger. For when the trait is in him, it is not dormant but rather acts continuously. We must realize that every trait and lacking in a person does not limit itself locally. Rather it encompasses all of his life and all of his being on many areas. For example, an arrogant person will find arrogance in all that he does, in his Torah study, in his prayer, and in all of his conduct. Likewise for other character traits.. the lacking encompasses his whole being.
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On arrogance, scripture explicitly warns saying: "then your heart will grow haughty, and you will forget the L-ord, your G-d" (Devarim 8:14). On anger, our sages of blessed memory said (Shab.105b, Zohar 3:179): "anyone who becomes angry should be regarded in your eyes as one who worships idols". On jealousy and lust we learned explicitly: "jealousy, lust, and honor remove a person out of the world" (Avot 4:21). |
על הגאוה מקרא מלא מזהיר ואומר (דברים ח): ורם לבבך ושכחת את ה' אלקיך.
על הכעס אמרו ז"ל: כל הכועס יהיה בעיניך כאלו עובד עבודה זרה. על הקנאה והתאוה שנינו בהדיא (אבות פ"ד): הקנאה והתאוה והכבוד מוציאים את האדם מן העולם. |
SP - "on arrogance scripture explicitly warns", that it leads to evil, namely it brings to forgetting G-d. Anger "is as if one worships strange gods", namely, it can bring a person to all sins including idol worship as he writes later: "Certainly, he can easily transgress all sorts of sins in the world [to which his wrath brings him]".
SR - in the Zohar Bamidbar: "whoever gets angry is as if he serves idolatry for the Sitra Achra resides within him".. On the other hand, the Talmud Shab.105b writes:
"He who rends his garments in his anger, he who breaks his vessels in his anger, and he who scatters his money in his anger, regard him as an idolater, because such is the way of the Yetzer (evil inclination): Today he says to him, 'Do this'; tomorrow he tells him, 'Do that,' until he bids him, 'Go and serve idols,' and he goes and serves [them]. R. Abin observed: What verse [implies this]? 'There shall be no strange god in you; neither shall you worship any strange god' (Tehilim 81:10). Who is the strange god that resides in man himself? That is the Yetzer!"
Thus the Talmud implies he will come to serve idols (in the future), whereas in the Zohar it says he is already like one who serves idols (in the present). The idolatry (according to the Zohar) is the strange god in a man's body which is the Sitra Achra. It seems the argument (machlokes) between the Talmud Bavli and the Zohar is that the Bavli explains "strange god", which is the Yetzer Hara will cause him to [transgress the verse:] "neither shall you worship any strange god", whereas the Zohar explains the "strange god", which is the Sitra Achra, who is himself an idolatry, whereas "neither shall you worship any strange god" is a different matter. Thus they are not arguing. One refers to the natural Yetzer Hara (animal side of man) while the other refers to the Yetzer Hara which is a Malach (angel). Therefore according to the Bavli anger only causes [one to serve idols] whereas according to the Zohar anger itself is idolatry (for the Tumah of the Sitra Achara rests on him)...
| The in-depth study necessary in relation to them must be such that one escapes from them and all of their branches for they are one and all as "degenerate branches of a strange vine" (Yirmiyahu 2:21). Let us speak on each of them one at a time. | אמנם, העיון המצטרך בם הוא להמלט מהם ומכל ענפיהם, כי כולם כאחד סורי הגפן נכריה. ונתחיל לדבר בם ראשון ראשון. |
CS - "strange vine" - wild growths from a strange and inferior source. So too the evil character traits which stem from the animal side of man.
Short Essay - Living for Others
Daas Chachma U'mussar (2:21) "jealousy, lust and honor" - [a non-Jew asked Hillel] "teach me the whole Torah on one foot", Hillel replied (a form of): "love your neighbor as yourself" (Shab.31a). Because this foundation that all of a man's existence is not for himself but rather only for others - this is the foundation of the whole Torah... Not like we are used to thinking "[I] give [some] to others". Rather, all of one's existence and essence is to be a giver, to give to others and not to receive back anything for oneself. [Our sages taught] "Let all your deeds be for the sake of Heaven" (Avot 2:12). Like the plain meaning of the words, not "lishma" but rather "leshem Shamayim" (for the sake of Heaven) - for the Creator of the world and not for oneself.
In Bava Kama 30a:
"He who wishes to be pious must fulfill the laws of Nezikin (Damages). Raba said: The matters in Avot; others said: matters of Berachot (blessings)".
The general principle of all these things is to not be for one's own sake, that this is a person's existence, rather to live only for others. This is the whole Torah on one foot.
Likewise, the opposite regarding evil, "the whole Torah on one foot for the other side is the opposite of this - to live only for oneself, everything only for oneself. The great primary traits of evil: jealousy, lust, and honor, their existence and essence is: "for myself", that one takes for himself. This is the meaning of "take a person out of the world" (Avot 4:21), not that they corrupt him, rather that through them a man comes out of the true existence, namely, "for others".
This matter of "for myself" is so vastly all-encompassing such that even also for the greatest matters and loftiest situations, it is possible to deceptively live "for myself". The matter is so scary that it is possible that even Torah, piety, and good deeds, everything was "for myself", all the deeds and consequences were solely "for himself", and nothing else. In the Chovot Halevavot Gate 3 ch.6:The Soul: I have understood all that you have mentioned. But I do not feel myself able to repay the Creator with services in return for His bounties (favors), not even for those all men enjoy, much less for those with which He has specially favored me. And when it is my wish and desire to fulfill the service which it is my duty to render for them, before I have even completed forming the resolution, the hope of a future reward enters my thoughts.We can see just how far this reaches, that even in the loftiest spiritual levels, everything revolves around "for himself", and in the end, all the great and lofty things done become a matter of "for myself". This is the primary thing which ruins everything.
And so it is with my gratitude to G-d; when I thank Him, I thank Him for His great goodness to me in words but my thought and intent is the wish that the reward may be continued and increased....
The Understanding: Your complaint of your scanty devotion in the service of G-d and ingratitude to Him and that the words of your mouth are [hypocritically] those of one who expresses thankfulness, while your purpose is that of a requester, and the wish in your heart is for an increase in the bounty and its continuance - all this is due to three dispositions:
The first is your excessive self-love, and desire to draw for yourself enjoyable things. You do not move a step to the service of the Almighty or for any other purpose without the motive to enjoy pleasures...
CS - "ascribes importance to himself on himself" - he attributes importance to himself from his own perspective. He does not attribute the qualities he has as a gift from G-d in order to fulfill his purpose in the world. This is what he continues "imagines that he is worthy of praise".
SR - "worthy of praise" - even though honor [seeking] is an outgrowth of lust [for pleasure] as will be explained later, here it refers to lust for honor seeking, regardless whether or not he is deserving of it. Thus the thought that he is worthy of praise stems from arrogance.
| This could grow out of many different reasons. Some people consider themselves of high intelligence. Some consider themselves handsome. Some consider themselves important or great or wise. The general principle of the matter: if a person thinks he possesses any of the good things of the world, he is in immediate danger of falling in this pit of arrogance. | ואמנם, זה יכול לימשך מסברות רבות מתחלפות, כי יש מי שיחשיב עצמו בעל שכל, ויש מי שיחשיב עצמו נאה, ויש שיחשיב עצמו נכבד, ויש שיחשיב עצמו גדול, ויש שיחשיב עצמו חכם. כללו של דבר, כל אחד מן הדברים הטובים שבעולם אם יחשוב האדם שישנה בו, הרי הוא מסוכן מיד ליפול בשחת זה של גאוה. |
SP - "of falling" - this implies that merely thinking one possesses any of the good things mentioned is not "arrogance". It is only "in danger of falling to arrogance", which is the matter of "[imagines that he is worthy of] praise". Hence, if he merely thinks he possesses a good thing, he does not yet "ascribe importance to himself". Therefore he is immediately in danger of falling in this pit of arrogance "to ascribe importance to himself".
ER - "ascribe importance to himself...worthy of praise" - it seems from his words, that these are not two different things. Rather, it is the definition of arrogance. Due to ascribing importance to himself, he thinks himself worthy of praise. Thus he continues: "if a person thinks he possesses some good quality, he is immediately in danger of falling in the pit of arrogance". Hence, this [knowledge] by itself is not arrogance. Whether or not he is correct or imagining this, the knowledge alone is not arrogance provided he knows that he is not worthy of praise and honor. Rather, "for this he was created", and he recognizes his debt to his Creator to utilitize all his qualities for G-d's service, and he is only doing what is incumbent on him. Like Moshe Rabeinu who himself wrote in the Torah: "Moshe was exceedingly humble, more than any man on the face of the earth..", and "no prophet ever arose like Moshe...". This was not a contradiction to his absolute humility and submission to his Creator, nor to his zero feeling of superiority over other people.
We find later on (ch.22) regarding the definition of Humility, "that a man not ascribe importance to himself for any reason whatsoever..."
| But, after a person has fixed in his heart that he is important and praiseworthy, the consequences of this thought will not be only one thing. Rather, many different outgrowths will result out of this, some even contradictory to each other. But they all stem from one cause and direct to the same end. | אך אחרי שקבע האדם בלבו היותו חשוב וראוי לתהלה, לא תהיה התולדה היוצאת מן המחשבה הזאת אחת בלבד, אלא תולדות רבות ומשונות תצאנה ממנה ואפילו הפכיות נמצא בהן ונולדות מסבה אחת ושתיהן לדבר אחד מתכונות. |
SP - "one cause ... same end" - that he "considers himself important and worthy of praise".
SP - he will now bring different types of arrogant people whereby each one has a different conduct in his arrogance and his seeking of praise is in a different form. He goes from the severe to milder in arrogance and form of praise-seeking...
| Behold, there is one type of arrogant person who will convince himself that since he is praiseworthy and uniquely distinguished due to his qualities, as he imagines, it is thus proper that he conduct himself also in a uniquely distinguished and slow manner. Whether in his walking or sitting down or getting up, or whether in his speech or gestures or whether in all of his deeds, he will walk only in a very slow manner, toe touching heel. He will sit only in a reclining manner. He will get up only slowly, like a snake. | הנה ימצא גאה אחד שיחשוב בלבו שכיון שהוא ראוי לתהלה והוא מיוחד ורשום במעלתו כפי מחשבתו, ראוי לו גם כן שיתנהג בדרך מיוחד ורשום בכבוד רב, בין בלכתו, בין בשבתו, בין בקומו, בדיבורו ובכל מעשיו לא ילך אלא בנחת גדול, עקבו בצד גודלו, לא ישב אלא אפרקדן, לא יקום אלא מעט מעט כנחש |
CS - "snake" - slowly, like a snake which rises slowly from the ground.
| He will not speak to everyone but rather only to the honorable people, and even with them, he will utter only short phrases like the Terafim. In all the rest of his actions, in his movements, his deeds, his eating and drinking, his clothing, and in all of his other actions. He will conduct himself with great heaviness as if all of his flesh were lead and his bones were made of stone or sand. | לא ידבר עם הכל אלא עם נכבדי העם, וגם ביניהם לא ידבר אלא מאמרים קצרים כמאמרי התרפים, וכל שאר מעשיו - בתנועותיו, בפעולותיו, במאכלו ובמשתיו, במלבושיו ובכל דרכיו יתנהג בכבדות גדול כאילו כל בשרו עופרת וכל עצמיו אבן או חול. |
CS - "Terafim" - Rashi on Yechezkel 21:26 - "an image that talks through witchcraft". Apparently it spoke only few words.
MB - "with great heaviness" - sometimes laziness stems from arrogance. This is because man thinks that there is no need or obligation which can push him. All are as nothing relative to him.
ER - with this [humor] Rabeinu fulfills the statement of our sages (Megila 25b): "all jesting is forbidden except that of idolatry". And since the Talmud compares arrogance to idolatry, all the more so it is proper to joke on him. see also Rambam Deot 5:8.
(Translator: this jesting is to annul it, as Rabeinu wrote earlier in chapter 5: "the power of levity knocks it all to the ground thus not making any impression whatsoever on him..")
LS - "his eating and drinking.." - we learn from the words of the wise man that sometimes arrogance rouses lust. For the foundation of arrogance is that a man deems importance to himself. And who is the "himself" of a man? This is his will (ratzon), if not his intellect. And since he deems importance to his will and he convinces himself that he must fulfill his "important" will, then, automatically, he [also] becomes a baal taava (lustful person), and he conducts himself with great extravagance (silsul gadol) in his eating and drinking to fulfill his lust properly (since he must honor his will).
With this we understand the teaching in the Talmud (Berachot 10b):
"if one eats and drinks and then says his prayers, of him the scripture says: 'you have cast Me behind your back' (Kings 14:9). Read not gavecha (your back) but rather geecha (your pride). Says the Holy One, blessed be He: after this one has exalted himself, he comes and accepts the kingdom of Heaven!"
At first appearance, this is not understood. Why does G-d call him "priding himself"? Behold, he was not involved in pride but in lust, in eating and drinking. But according to the words of the wise man here, it is well understood. For the root of this lust is arrogance, that he deems importance to himself, i.e. his will, to such an extent that he needs to fulfill it and eat and drink before the morning prayer. For this he is called arrogant, and arrogance is worse than lust. For it includes everything, both arrogance and lust.
(see original Hebrew here for better understanding)
| There is another type of arrogant person who thinks that since he is worthy of praise and possesses many superior virtues, therefore he must quake the earth, so that everyone will tremble before him. He will not consent that people should penetrate through to speak to him nor ask from him something. And if they dare ascend up to him, he will confound them with his voice, and baffle them with the breath of his lips by answering them harshly. His face appears grumpy at all times. | וימצא גאה אחר שיחשוב שלפי שהוא ראוי לתהלה ורב המעלות, צריך שיהיה מרגיז הארץ ושהכל ירעשו מפניו כי לא יאות שיהרסו בני האדם לדבר עמו ולבקש ממנו דבר, ואם יעפילו לעלות אליו יבהלם בקולו וברוח שפתיו יהומם בענות להם עזות, ופניו זועפות בכל עת ובכל שעה. |
MB - "his face appears grumpy" - to show everyone who looks at him that he is worthy of receiving only this from him and not more. And it is as if all the lowly public is a burden on him.
ER - our sages said "receive every person with a pleasant countenance" (Avos 1:15). This arrogant person, in addition to transgressing the words of the mishna in his conduct with other people, is also included in the verse "a proud heart is an abomination to G-d" (Mishlei 16:5).
| There is another arrogant person who thinks in his heart that he is already so great and distinguished that honor is inseparable from him and he has no need for it whatsoever. To show this to others, he performs deeds like the humble all the while announcing his traits, trying to appear exceedingly lowly and absolutely humble. But his heart swells up within him saying: "I am so exalted and so honorable that I no longer have any need for honor. I may as well forego it for it is already abundant within me". | ויש גאה אחר שיחשוב בלבו שכבר הוא כל כך גדול ומכובד על שאי אפשר לכבוד שיתפרש ממנו ואינו צריך לו כלל, ולהראות הדבר הזה יעשה מעשים כמעשה העניו ויפריז על מדותיו להראות שפלות גדול וענוה עד אין חקר, ולבו מתנשא בקרבו לאמר, אני כל כך רם וכל כך נכבד, שכבר איני צריך לכבוד, ואין לי אלא לוותר עליו, שכבר רב הוא אצלי. |
NH - we see from these examples that arrogance is mamash (actual) blindness. Where the sechel (mind) is incapable of seeing its defects and does not recognize its lackings. From here, we see the power of the Yetzer Hara who can seduce a person to think that he is exceedingly humble while the truth is that he is exceedingly arrogant.
OG - "so great" - it is clear that if the Yetzer Hara seduced this arrogant person to act humbly, we are dealing with a case where many people of Israel honor him, the honor of a sage, due to not putting to heart that his inner is not like his outer appearance (tocho k'baro). Hence, despite all the honorable standing that this man has, the Ramchal sets forth that he has not yet reached the status of Tzadik (since he has not attained Cleanliness), and all the more so, that he is not Pure or Pious. From here we learn just how much toil and examination of one's deeds is necessary for the servant of G-d to merit Cleanliness. We should emphasize here what the Ramchal writes later that all the examples of the various forms of arrogance are all included in the verse "a proud heart is an abomination to G-d" (Mishlei 16:5). One who distances far away from this reprehensible trait merits to cleanse himself of it. But he still did not reach the full trait of Humility for the place of this lofty trait is in the beginning of the gate of Holiness, later on in chapters 22 and 23.
| One may find another arrogant person who wants to be very renowned for his qualities and unique in his ways to the point where it is not enough for him to be praised by the whole world for the virtues he thinks he has. Rather he wants that they praise him even more for being the humblest of the humble. Hence, this person prides himself on his humility and desires honor for appearing to flee from it. This arrogant person will set his place among those of much lower status than himself or among the disgraceful men thinking that through this he displays absolute humility. He does not wish for any titles of greatness and refuses all praise, all the while saying to himself: "there is no wiser and humbler person than me in the whole world". | וימצא גאה אחר, שרוצה להיות נרשם הרבה במעלותיו ולהתיחד בדרכיו, עד שלא די לו שיהללוהו כל העולם על המעלות אשר הוא חושב שיש בו, אלא שרוצה שעוד ירבו להוסיף בתהלתו שהוא העניו שבענוים ונמצא, זה מתגאה בענוותו ורוצה בכבוד על מה שמראה עצמו בורח ממנו. והנה גאה כזה ישים עצמו תחת קטנים ממנו הרבה או תחת נבזים שבעם, שיחשוב להראות בזה תכלית הענוה, וכבר לא ירצה בשום תואר מתוארי הגדולה וימאן בכל העילויים ולבו אומר בקרבו, אין חכם ועניו כמוני בכל הארץ. |
| Such arrogant people although they may appear to be humble, nevertheless there are no lack of stumbling blocks which, without their knowledge, reveal their arrogance like the flame which bursts forth between shards. Our sages of blessed memory have already made an analogy on this: "this is like a house full of straw. The walls had cracks through which the straw entered. After some days, the straw inside the cracks began to emerge outside. Thus everyone realized that the house was full of straw" (Bamidbar Rabba 18:17). | ואמנם, גאים כאלה אף על פי שלכאורה מראים עצמם ענוים, לא יבצרו מכשולות להם, שבלי ידיעתם תהיה מתגלית גאותם כלהבה היוצאת מבין החרסים. וכבר משלו חכמים ז"ל (מדרש רבא קרח): משל לבית מלא תבן והיה בבית חורין והיה התבן נכנס בהם, לאחר ימים התחיל אותו התבן שהיה בתוך אותם החורין יוצא, ידעו הכל כי היה אותו הבית של תבן. |
CS - "house" - a beautiful mansion, like the king's palace. Everyone thought it contained treasures of gold and silver. But since there were holes through which the straw emerged out, everyone knew what its true content was.
|
So too here, these arrogant men are unable to hide themselves at all times. Their evil thoughts will show through their acts. Their ways are of false humility and deceitful lowliness. One may find other arrogant people whose arrogance remains buried in their hearts. They will not express it in deed but they will think in their hearts that they are already great sages, who know things to their true depth and that not many will ever attain wisdom like them. Therefore they will not pay heed to the words of others thinking that whatever is difficult for them to understand will not be easy for others. Likewise, they will think that what their mind dictates is so clear and evident to them that there is no need to consider the views of those who disagree with them, neither the views of the early sages or the later ones. They have no doubt on their reasoning. |
כן הדבר הזה, שלא יוכלו תמיד להסתיר את עצמם, ומחשבתם הרעה תהיה ניכרת מתוך מעשיהם, אך דרכיהם הם בענוה פסולה ושפלות מרומה.
וימצאו גאים אחרים שתשאר גאותם קבורה בלבם, לא יוציאוה אל המעשה, אבל יחשבו בלבבם שכבר הם חכמים גדולים יודעי הדברים לאמיתם ושלא רבים יחכמו כמוהם, על כן לא ישיתו לב אל דברי זולתם בחשבם כי מה שקשה עליהם לא יהיה נקל לאחרים, ומה ששכלם מראה להם כל כך ברור הוא וכל כך פשוט עד שלא יחושו לדברי החולקים עליהם אם ראשונים ואם אחרונים וספק אין אצלם על סברתם. |
ER - "they will think in their hearts that they are already great sages" - the case here is not that they have false thoughts, namely, that they do not want to accept the truth. On the contrary, they are seekers of absolute truth, only that they are confident that the truth is like their views. This is in the category of: "a bribe blinds the eyes of the wise and perverts righteous words" (Devarim 16:19). For through the bribe, his view leans to this side so that it appears to him thus. Here too, it is clear and evident to him that he understands the truth and the right. But as Rabeinu writes the root of all this is arrogance which "confounds the wise, rendering them foolish". This evil trait causes him to be confident of himself and to be lacking in considering the arguments of others. There is not even any doubt that perhaps his fellow is as wise as him, and maybe even more so, such that he should clarify what is the view of his peers. Do they also view him as the "lion of the group" and among the greatest sages whose word reigns supreme?
| All these aforementioned cases stem from arrogance, which backtracks the wise, rendering them foolish, depraving the hearts of the highest in wisdom. | כל אלה תולדות הגאוה המשיבה החכמים אחור ודעתם מסכלת, מסירה לב ראשי החכמה. |
CS - "backtracks the wise, rendering them foolish" - a reference to Isaiah 44:25. The Metzudos commentary there says: "it is normal for the wise to grow wiser over time. But these backtrack, i.e. they lose their wisdom and grow increasingly stupid until they become fools.
| How much more so for the disciples [of the sages] who did not sufficiently study from the wise such that their eyes are almost open and they already deem themselves equal to the wisest of the wise. | ואף כי תלמידים שלא שמשו כל צרכם, שכמעט שנפקחו עיניהם כבר חכמי החכמים שוים להם בלבם. |
CS - "eyes are almost open" - i.e. immediately when they start to attain a little wisdom, [they deem themselves equal to the wisest of the wise].
| On all of them (i.e. all the levels of arrogance - CS) it is written "a proud heart is an abomination to G-d" (Mishlei 16:5). One who wants to reach the trait of Cleanliness must cleanse himself of all of them. He must know and understand that arrogance is literally blindness whereby a man's intellect fails to see his own deficiencies and recognize his own lowliness. | ועל כולם נאמר (משלי טז): תועבת ה' כל גבה לב, ומכולם צריך שינקה הרוצה במדת הנקיות וידע ויבין כי אין הגאוה אלא עורון ממש אשר אין שכל האדם רואה חסרונותיו ומכיר פחיתותו. |
ER - "abomination" - see Shaarei Teshuva 1:27 who proclaims his judgment, namely, "that the arrogant person is delivered in the hands of his Yetzer, for G-d does not help him after his being an 'abomination of G-d' " End quote. If so, he is certainly full of sins, and surely will stumble in teaching and studying. For how could he possibly distinguish the permitted from the forbidden, the right from wrong without help from Heaven?
In the Sefer HaChinuch (188) he writes on "abomination to G-d", i.e. one who does this will distance from the good, and removes from himself the providence of G-d. This is the explanation of "abomination of G-d" everywhere [in scripture].." Anything which is exceedingly evil and reprehensible, scripture will describe it with terms that G-d hates it, so to speak.
See also the Vilna Gaon on Mishlei 21:27 who implies that even the prayer of an arrogant person is an abomination.
| For if a man were capable of seeing and perceiving the truth, he would withdraw and distance far away from all these evil and crooked ways. We will discuss this more, with G-d's help, when we arrive at the trait of Humility, which, due to the great difficulty in attaining it, was placed among the last of the traits in the ladder of Rabbi Pinchas ben Yair. | שאלו היה יכול לראות והיה מכיר האמת, היה סר ומתרחק מכל הדרכים הרעים והמקולקלים האלה הרחק גדול. ועוד נדבר מזה בסיעתא דשמיא בבואנו אל מדת הענוה, אשר מפני הקושי הגדול שיש בהשגתה, הושמה בדברי רבי פנחס מן האחרונות. |
SP - "arrogance is blindness... if a man were capable..." - in chapter 22 he writes: "and he will realize as truth that he does not deserve praise and honor", and other similar statements. But here one only needs to know that it is blindness. At this stage, one is not yet capable of understanding why he does not deserve praise.
ER - it is clear from here that all arrogance is falsehood. Whoever sees the truth cannot possibly become proud. Rather the arrogant person is like a blind man imagining things. But if his mind's eyes were truly opened, there is no room for arrogance...
ER - Rabeinu clarifies various forms of arrogance and that one must cleanse himself of its evil but he does not explain how one uproots these false thoughts. Later in ch.22 and 23, he explains how one acquires humility. The main thing is to think on one's lacking and then he will no longer pride himself on his levels for they are annulled against the great claims on him, see there.
ER - Regarding what Rabeinu wrote in this chapter, we find an elixir from the Igeret HaRamban who writes: "with what should a man's heart feel proud? if because of wealth? G-d makes one poor or rich (Shmuel 2:7). If because of honor? It belongs to Him, as written (I Divrei Hayamim 29:12), 'Wealth and honor come from You.'.. If one is proud of his wisdom, 'G-d takes away the speech of assured men and reasoning from the sages' (Iyov 12:20)"... see there.
It is obvious that whatever is due to his body, not of his own free will, this is a gift from G-d. The intellect was given to him, likewise his beauty. If so there is no room for being proud in this for he himself did not do this. This is like being proud of a picture someone else drew. Surely this is foolishness and lack of knowledge!
Perhaps, in an honorable position one can think he is being honored due to his [pious] service. However, "wealth and honor come from You", which implies it is a kind of Chen (favor) which G-d bestows, like beauty of the body. Hence, there is nothing one should feel proud for.
OG - "then your heart will grow haughty, and you will forget the L-ord, your G-d" (Devarim 8:14) - in the Talmud (Sotah 5a): "whoever has haughtiness of spirit, says G-d, he and I are unable to dwell together in the world". This is similar to what our verse says. For one whose heart has grown proud, and does not feel gratitude every second for the kindness of G-d and His favors towards him such as: for his heart's beating continuously day and night, for his lungs' breathing and his blood flowing through his arteries without interruption.
All these things are only from G-d, blessed be He, who gives one strength to do (chayil), with health and success. If a man does not feel this, it is as if G-d does not exist to him. And even if he believes in G-d, but does not feel that without the kindnesses of G-d towards him at all times every second, not only would he be unable to use the talents he has been blessed with but he would also be unable to live for even one second. If despite all this, his heart grows proud, behold, he is abominable in G-d's eyes as written: "a proud heart is an abomination to G-d" Mishlei 16:5. For there is no ingratitude greater than this, that of the various arrogant types, as depicted by the Ramchal.
The core of this abominable trait is: instead of toiling for the purpose for which he was created, namely, to augment the honor of Heaven and to spread through all of his words and deeds, G-d's faith, that Ha-shem, blessed be He, is the Master of the world, who guides him and supervises over all of His creations, and there is no other true power in the world besides Him, blessed be He. Instead of this, what does the arrogant person occupy himself with? With striving to impress all those around him, that he himself is important, exalted and lofty. And even when he appears to conduct himself with humility, if he is still afflicted with the trait of arrogance, this is just an attempt to pride himself even on his humility. To an arrogant person like this, even if he reminds himself and others hundreds of times "ein od milvado" (there is none but Him - Devarim 4:35) it will not help. For he thinks to himself "yes there is no god besides Him, but He, the Master of the world, blessed be He, gave me all my qualities and I am elevated above all my peers".
With these sentiments, the arrogant person distances himself from G-d and instead of clinging to Him, he rouses G-d's wrath. The arrogant person pushes away the Shechina from dwelling in the midst of the Jewish people instead of bringing the hoped for rectification whereby (Aleinu L'Shabeach prayer:) "they shall all accept the yoke of Your kingship and You shall be King over them swiftly forever and ever".
THE SITRA ACHARA
OG - "one who becomes angry should be in your eyes like one who worships strange gods" - the Zohar which the Ramchal brings here adds a few words: "whoever gets angry, it is as if he worships strange gods, because the Sitra Achra burns inside people" End quote. That is to say, the idol worship in this case is the Sitra Achra, which is another name for the Satan and the Yetzer Hara which dwells inside a person. We are hearing here a great chidush (novel idea) which the entire Mesilat Yesharim stands on: the Holy One, blessed be He, created the Yetzer Hara in the heart of a man, and with it He created the Satan which is an angel whose purpose is to come and entice people to veer from the way of G-d and to seize on to the way of evil. This is in order that each person stand up to the trial and strengthen himself over the enticements of the Satan and Yetzer Hara, and cling to G-d completely out of fear of G-d and love of G-d. The Satan knows full well that all of his occupations from the day he was created are all founded on falsehood in order to place a human being under the test. Nevertheless, the Satan with the Yetzer Hara do their work with great dedication just like every other angel who fulfills all that G-d charged him with.
The difference between the Satan and every other angel is vast: they do the true will of G-d, whereas the Satan fulfills his appointed mission which is entirely falsehood, its matter is to entice and lure a person from clinging to the living G-d and the Torah of truth given at Sinai. Other angels' purpose is forever while the Satan was created for a temporary time only, namely, until the world reaches the complete Tikun (rectification). When the Jewish people will overpower their evil inclinations, the complete Geula (redemption) will come and the world will reach the complete Tikun, then the Satan and yetzer hara will disappear.
The Tikunei Zohar teaches us that whoever gets angry is given over, in a very strong way, to the dominion of his yetzer hara. Hence, he is serving the avodah zara (idol) which dwells in him. For the Yetzer Hara is, so to speak, an independent force, a different god which lures people against the Holy One, blessed be He. Therefore he is called by the Zohar "sitra achra", i.e. the side opposite to holiness.
With this foundation, it becomes clear to us that our war against the Yetzer Hara must be a total war, namely, that a man must muster all his power to overcome his Yetzer Hara till he is completely Clean of its enticements. It is not enough to defeat it in the mitzvot while neglecting some small branches with which he turns towards the Yetzer Hara, or perhaps to overlook some Rabbinical commandments which are also included in the domain of the trait of Cleanliness. For as long as there is still a sanctuary for the yetzer hara inside a person, it is still "as if he worships idols". Is it conceivable that an idol worshiper be considered a Jew who is counted among those observing the Torah?
Certainly he will be pushed out of every congregation of Tzadikim, guarders of the mitzvot. Through this we will understand well why the first three levels of the Mesilat Yesharim - Watchfulness, Zeal, and Cleanliness are so crucial in the ladder of the service of G-d. May it be the will of our Father in Heaven, the merciful Father, to have mercy on us and help us to clean ourselves a complete cleansing, and we will serve Him, blessed be He, at least like Tzadikim. For one who has not yet attained fulfillment of Watchfulness, Zeal, and Cleanliness, has not reached what the Torah asks of each and every Jew!
Ohr Yechezkel 4:186 - "that a man ascribes importance to himself" - behold all the words of the Mesilat Yesharim are said on a man who considers himself important due to possessing some virtue. Therefore through the power of this virtue he comes to become haughty. But in truth he has what to be proud of because he has a certain virtue. However our situation is worse than this. For we are not at all possessing virtues and we have no reason to be arrogant and yet we nevertheless pride ourselves. G-d forbid, we are in a situation of which the Talmud said: "three people the Holy One, blessed be He, hates.. one of them is an arrogant lowly person" (Pesachim 103). We are arrogant without any cause. For arrogance is a power in man and even for no cause or reason, he falls in the pit of the trait of arrogance. This type of arrogance is so low that G-d hates it. For ordinary arrogance which the Mesilat Yesharim speaks about is when there is what to be arrogant about, and on this one needs work and toil to uproot it. But this type of arrogance is not in the category of normal arrogance since evidently he is able to uproot it (without much work). Due to this it is so disgusting before the Holy One, blessed be He, that He hates it.
| A man like this would suffice to destroy the whole world if he had the ability. For the intellect does not rule over him in the least. He has literally lost his reason just like all the predatory beasts. On him it is written: "you who tears his soul in his anger; shall the earth become forsaken because of you?" (Job 18:4). Certainly, he can easily transgress any sort of sin in the world to which his rage leads him, for he has no other power moving him other than his anger and will go wherever it takes him. | והנה איש כזה כדאי להחריב עולם מלא אם יהיה יכולת בידו, כי אין השכל שולט בו כלל והוא סר טעם ממש ככל החיות הטורפות ועליו נאמר (איוב יח): טורף נפשו באפו הלמענך תעזב ארץ? והוא קל ודאי לעבור על מיני עבירות שבעולם אם חמתו תביאהו להם, כי כבר אין לו מניע אחר אלא כעסו ואל אשר יביאהו ילך. |
Shaar Ruach Hakodesh by R.Chaim Vital - "tears his soul" - my teacher the Arizal was more careful in the sin of anger than any other sin, even for a mitzva... He would explain to us the reason for this saying: all other sins damage only the particular limb, but anger damages the entire soul and exchanges it completely. The explanation is that when a man gets angry, the holy soul leaves him completely and a soul from the klipa (Sitra Achra) enters in its place. This is what the verse means: "toref", for he literally rips his holy soul and makes it a Treifa, and kills it at the time of his wrath and anger as explained in the Zohar.
And even though a man does Tikunim for his soul and complete Teshuva for his sins and performs great mitzvot, nevertheless, everything is completely lost! Because that holy soul who did all these good deeds was exchanged for an impure one and departed. He must thus start over and redo all the tikunim he did previously from scratch. So too for each time he gets angry. Hence, the angry person has no rectification whatsoever for he is always like a "dog which returns to its vomit" (Mishlei 26:11).
(Translator: this is why when a person gets angry his reasoning is impaired. For the soul is the intellect, and the more intense the anger, the more the intellect leaves him. In the extreme case: "He becomes filled with wrath till his heart is no longer with him and his judgment is lost... He has literally lost his reason just like all the predatory beasts...", i.e. since his soul has left him, he lost his reason.
| There is another angry type far from this. This person's wrath is not kindled for every thing, small or big, which does not happen according to his will. But when his threshold of anger is reached, he will erupt in great fury. This is what our sages, of blessed memory, said: "difficult to anger and difficult to appease" (Avot 5:11). This type is also certainly very evil, for great damage may happen through him during his [eruption] of anger, and he will no longer be able to straighten what he has made crooked. | ויש כעסן רחוק מזה והוא שלא על כל דבר אשר יבואהו שלא כרצונו אם קטן ואם גדול יבער אפו. אך בהגיעו להרגיז, ירגז ויכעס כעס גדול והוא שקראוהו חכמים ז"ל (אבות פ"ה): "קשה לכעוס וקשה לרצות". וגם זה רע ודאי, כי כבר יכולה לצאת תקלה רבה מתחת ידו בזמן הכעס ואחרי כן לא יוכל לתקן את אשר עוותו. |
SR - "far from this" - i.e. not that his intensity of anger is less than the first case. Only that it is "far", namely his angry outbursts are spaced further apart [in time] than the first type. But when he gets angry, his anger is very intense.
SP - the second type is "far" from the first (not less). But the next types onward are each successively "less" than each other.
Pirkei Avot 5:11 - "There are four types of temperaments. One who is easily angered and easily appeased - his virtue outweighs his flaw. One whom it is difficult to anger and difficult to appease - his flaw outweighs his virtue. One whom it is difficult to anger and is easily appeased, is a Chassid (pious). One who is easily angered and is difficult to appease, is wicked."
| There is another angry type less severe than the previous. He does not come to anger easily, and even if his anger is triggered, it will only be a small anger and he will not stray out of the ways of reason. But he still harbors his angry feeling. This man is less likely to cause harm than the previous types but nevertheless he certainly has not reached Cleanliness, for even Watchfulness he has not yet reached since as long as anger marks an impression over him, he has not gone out of the category of "a person of anger". | ויש כעסן פחות מזה שלא יכעס על נקלה, ואפילו כשיגיע לכעס יהיה כעסו כעס קטן ולא יסור מדרכי השכל אך עודנו ישמור עברתו. והנה זה רחוק מן ההפסד יותר מן הראשונים שזכרנו, ואף גם זאת ודאי, שלא הגיע להיות נקי כי אפילו זהיר איננו עדין, כי עד שהכעס עושה בו רושם, לא יצא מכלל כעסן. |
MB - "not reached Watchfulness" since anger still marks an impression over him, i.e. it affects his mood and anger is intrinsically evil, even without any actions. Hence, he has not even reached the trait of Watchfulness since the Watchful person has no actual anger and this person has [actual anger].
CS - Rabeinu writes that the third level of angry people have not even attained Watchfulness. By the fifth level of Hillel he uses the term Clean. This implies the fourth level is the level of Watchfulness regarding anger. This needs explanation for the mishna calls one who attained this level as Chassid (pious).
ER - one can say the intent [of the Mishna] is not that he is pious but rather that he will eventually become "pious" for this is an assured opening to acquiring the perfection of Piety.
|
There is another type even less than this. This person is difficult to anger and his anger does not damage and destroy. Rather, it is a small anger. How long does his anger last? It lasts only an instant and not more. From the time his anger's natural stirring is roused till the time his understanding rises up against it. This is what our sages, of blessed memory, referred to saying: "difficult to anger and easy to appease". Behold, certainly this is a good portion, for it is human nature to be roused to anger and if one overpowers it so that even at the moment of anger itself, it will not ignite much and he overcomes it such that even this small amount of anger does not linger within him for a long time. Rather it quickly passes and goes away - he is certainly worthy of praise. Our sages of blessed memory said (Chullin 89a):" 'who hangs the earth on nothing (belima)' (Iyov 26:7) - [the earth endures on the merit of] one who restrains (bolem) his mouth during a dispute". Namely, his nature has roused him to anger and through strengthening himself over it, he restrains his tongue. |
ויש עוד פחות מזה והוא שקשה לכעוס וכעסו לא להשחית ולא לכלה אלא כעס מעט. וכמה זעמו? רגע ולא יותר, דהיינו, משעה שהכעס מתעורר בו בטבע עד שגם התבונה תתעורר כנגדו, והוא מה שאמרו חכמים ז"ל (שם): קשה לכעוס ונוח לרצות, הנה זה חלק טוב ודאי, כי טבע האדם מתעורר לכעס ואם הוא מתגבר עליו שאפילו בשעת הכעס עצמו לא יבער הרבה ומתגבר עליו, שאפילו אותו הכעס הקל לא יעמוד בו זמן גדול אלא יעבור וילך, ודאי שראוי לשבח הוא.
ואמרו ז"ל (חולין פט): תולה ארץ על בלימה, אין העולם מתקיים אלא בשביל מי שבולם פיו בשעת מריבה, והיינו, שכבר נתעורר טבעו בכעס והוא בהתגברותו בולם פיו. |
MB - "certainly this is a good portion" - and he is already called "Watchful". But he is not clean since although he does not get angry, but nevertheless, he has the trait which rouses one to this.
SP - "anger is roused" - hence anger does rouse in him unlike the fifth level (of Hillel) where it does not arise in the least.
CS - Rabeinu specifies four points regarding this fourth level of anger.
1. He is difficult to arouse to anger.
2. His anger is small in intensity.
3. It lasts only a moment and no more.
4. Immediately when it is roused, the understanding is roused against it.
These points are specified to guide us and aid us in rectifying the trait of anger.
| The level of Hillel the Elder, however, was above all of these for he was not upset for anything whatsoever and not even a stirring of anger roused within him. This is certainly one who is absolutely Clean of anger. | אמנם, מדתו של הלל הזקן עולה על כל אלה, שכבר לא היה מקפיד על שום דבר ואפילו התעוררות של כעס לא נעשה בו (שבת לא). זה הוא ודאי הנקי מן הכעס מכל וכל. |
OG - the trait of Hillel was not included in the "four types of temperaments" in Pirkei Avot 5:11. Rather it stands as the supreme trait above the best of the four there. It is clear that if the Ramchal wrote the trait of Hillel the Elder here in Cleanliness, and added the words "this is certainly one who is absolutely Clean of anger", then undoubtedly Rabeinu holds that in order to attain complete Cleanliness in the matter of anger, one must reach the level that he is not makpid (irritated) for any matter and does not stumble in any stirring of anger, not even for an instant. See also the words of Rabbi Sarna (see below).
SR - contemplate that even for the trait of Hillel who distanced completely from hakpada (being annoyed) - nevertheless, this was only the aspect of Cleanliness which is needed for every man to be a Tzadik as explained later in chapter 13. It is not a matter of piety. This is what our sages said: "a man should always be humble like Hillel, and not impatient (kapdan) like Shammai" (Shab.30b). That is to say, every person should be humble like Hillel and not a kapdan like Shammai. For every person is under oath to be a Tzadik (Niddah 30b). And since the Halacha is like Hillel, this is one's obligation.
SP - (arguing with above) it seems the [fourth] level (before Hillel) is already Cleanliness, but it is not "absolutely" Clean.
| Our sages of blessed memory warned us to not get angry even for the sake of a mitzva (see Shab.34a, 105b), not even a teacher with his student or a father with his son. This is not to say he should not chastise them, rather he should chastise them and chastise them, just not out of anger, but rather, with no other purpose than guiding them along the right path. Any anger that he shows to them should be only of the face, not anger of the heart. Shlomo said: "Be not quick in your spirit to be angry [for anger rests in the heart of fools]" (Koheles 7:9) and it is written "For anger slays the fool" (Iyov 5:2), and our sages of blessed memory said: "in three ways a man is recognized (Rashi: whether he is decent): through his cup, through his wallet and through his anger" (Eruvin 65b). | והנה אפילו לדבר מצוה הזהירונו ז"ל (שבת לד): שלא לכעוס, ואפילו הרב על תלמידו והאב על בנו, ולא שלא ייסרם, אלא ייסרם וייסרם אך מבלי כעס, כי אם להדריך אותם בדרך הישרה, והכעס שיראה להם יהיה כעס הפנים לא כעס הלב, ואמר שלמה (קהלת ז): אל תבהל ברוחך לכעוס וגו', ואומר (איוב ה): כי לאויל יהרג כעס. ואמרו ז"ל (עירו' סה): בשלשה דברים האדם ניכר: בכוסו, בכיסו ובכעסו. |
ER - besides the mitzva on him to educate his son or student, due to this, he is also in danger of becoming angry. In addition, there is greater incitement of the Yetzer when someone knows and feels it is proper for this person to honor him and be grateful towards him. If despite all this, he (his son or student) does not behave properly, and all the more so, if he is brazen towards him, then by nature one comes to anger. This is the Yetzer of anger. And in this one needs tremendous Watchfulness to be Clean of this.
NE - "on his face" - as written "for with a stern face the heart will be made better" (Kohelet 7:3). Through the Rabbi's anger of the face, the student's heart will be made better.
ER - the Rambam writes (Deot 2:3): "Anger likewise is an exceedingly evil quality. It is fitting and proper that one turn away from it to the opposite extreme. He should train himself not to become angry even when it is fitting to be angry. If he wishes to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them in order to motivate them to return to the proper path, he should show an angry face to them to rebuke them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry."
And in Hilchot Talmud Torah (4:5) he writes: "However, if it appears to the teacher that they are not applying themselves to the words of Torah and are lax about them, and, therefore, do not understand, he is obligated to display anger towards them and shame them with his words, to sharpen their powers of concentration. In this context, our Sages said: "Cast fear into the students". (see Alei Shur commentary later)
And in Magid Mesharim (Ekev) he writes that the Magid said to the Beit Yosef: "do not become angry for any matter in the world, even for Kinat Ha-shem (mitzva). Do not let anger rule over you."
Summary:
NH - from the Ramchal's words it has been clarified that the situation liable to arouse anger in a person is when "something is done against his will". The Ramchal counts four levels of angry persons whose difference is due to two factors. 1 - what rouses them to anger. 2 - what intensity of anger do they reach.
When the angry person is very severe, namely, "anything done against his will" rouses raging anger in him till "his heart is no longer with him and his judgment is lost and he is like a wild animal".
The second level, is when a person gets angry only on significant matters but his anger is also severe.
The third level is when a person does not get easily angry and when he does get angry it is a small anger which does not remove him from sound reasoning. But his anger lingers.
The fourth level is one who is difficult to come to any anger, and his anger is only momentary for immediately the understanding is roused against the anger.
Daas Chachma U'Mussar 3:189 - we find in Chazal (see Rashi Bamidbar 31:21), the matter of "coming to the class of anger" (ba L'klal kaas). Namely, before one gets actually angry, he first "comes to the class (klal) of anger". In Pesachim 66b: "whoever comes to the class of anger, [if he is wise, his wisdom departs from him...]". Thus, a person must learn to distance even from the "class of anger". Namely, to be in a state of complete tranquility and quiet contentment.
And if one who comes to the "class" of anger comes to the "class" of error, then conversely we can also learn that one who comes merely to the "class" of tranquility will have all sorts of treasures of wisdom and understanding revealed to him. This is the matter of "menuchat ahava unedava, menuchat emet v'emuna" (in the Sabbath prayer). Hence, through tranquility one will come to all the good in the world.
This is the Sod (inner meaning) that our sages said (Bamidbar Rabba 19:5) on the sin of Moshe Rabeinu regarding the bitter waters, namely, the sin was that he became angry on the Israelites. But the verse says "in that you did not have faith in Me" (Bamidbar 20:12). In truth, both are the same thing as we explained a few times, that anger and lack of faith stem from the same source, namely, that one separates himself from the Source. This is anger. As our sages said: "whoever breaks things in his anger will in the end serve idols" (Shab.105b), and "the end of the matter was in thought from the beginning". Hence, if the end is idol worship, the beginning was also the beginnings of idol worship. This is the meaning of the verse: "because you did not believe in Me". And the opposite of this also, the opposite of the "class of anger" is simcha yetera (abundant joy). Its source is tranquility of spirit (menuchat hanefesh). And what is tranquility? This is one who is connected and clinging to G-d, for (Divrei HaYamim 16:27) "strength and joy are in His place".
Short Essay - Educating Others
Alei Shur 2:223 - anyone involved in chinuch (teaching, childraising) or guiding the many or the few comes sometimes to situations where he must show anger. Then, he is susceptible to come to great destructive wrath... It is a difficult job for the anger to be only in the face. To appear to the students angry but be completely calm inside. Our teachers, the Baalei Mussar sought strategies in this: the Saba of Kelm had a special garment he would put on only when he needed to show anger. My master and teacher would wait one hour before showing anger. In the yeshiva of the Chafetz Chaim they would actually look forward to times of his anger for specifically at times of anger, he would reveal wondrous deep things which no one ever heard before. My master and teacher (Rabbi Yerucham Levovitz) also adopted this conduct after him.
Whatever it is, every educator and leader must put attention on the danger. Namely, in a situation where one needs to show anger, anger in the heart is a danger to himself and a danger to the person he is angry on, lest he cause the person damage which is impossible to repair afterwards. In our weak generation especially, the students are unable to bear the anger of their teacher. I once heard from a principal of a yeshiva that sometimes it takes him more time to prepare a rebuke on a student who did something reprehensible than for the time it takes him to prepare a public speech. Most of the time, he found that a well aimed sting works and repairs better than the heat of showing anger.
One can learn this through a period of experimentation. Anyone for whom few or many are entrusted in his hands is obligated to know that this is a situation requiring extreme Watchfulness and extremely well thought out conduct. The examples we brought can illuminate our way in this.
Rabbi Avigdor Miller zt'l (Tape 806, with permission of torasavigdor.org)
Question: What do you say about a person who says that he gets "moody" sometimes? What's the meaning of being "moody"?
Answer: Moody actually means yielding to the yetzer hara (evil inclination). A man must at all times be under control. He has to know he is an eved Hash-em (servant of G-d) and he must be in control. Imagine a man sitting at the steering wheel of a car and he's driving on the thruway, a big, busy road, and he decides to go into a mood.
Now, life is a highway. And the highway is more dangerous than any road that that you'll ever travel with a car. We cannot afford to yield to moods. At all times a person must know first and foremost that he is standing lifnei Hash-em (before G-d) and he's responsible for his behavior - and included in your behavior is your moods. You are responsible to Hash-em. You cannot yield to atzvus, to sadness. No; sadness is a yetzer hara. You can't yield to atzlus, to laziness; that's also a yetzer hara.
A man should always be in a good mood. That's also a form of bechira (free will), of choosing the right path in life. You should always be in a cheerful mood. Be a samei'ach b'chelko (happy with one's lot) - a man should be happy with Hash-em at all times. Ashrei ha'Am sheHash-em Elokav ("Fortunate is the people whose G-d is Hash-em" Psalms 144:15). That's the greatest happiness, that Hash-em is our G-d. We have many thoughts to think, and each one of them is a guided thought - it's up to you to guide your thoughts. There's no such thing as getting into moods. You're sitting at a steering wheel and you have in front of you all kinds of dials: if you want to think about something, dial ahavas Hash-em (love of G-d). Or dial samei-ach b'chelko (happy with one's lot). Then dial morah Shamayim. There are all kinds of things, all kinds of thoughts you can dial up.
But never take your eyes off the road and the steering wheel. Becoming moody just means to yield to the yetzer hara. And moody people are the victims of every kind of temptation and sin. It's only when people become sad and morose or dejected, that's how they become customers for the yetzer hara.
ER - "nor does he cause any loss" - this requires clarification for in the Talmud (Bava Batra 2b): "it is forbidden for a man to stand about his neighbor's field when its produce is fully grown". Rashi explains: "so that he does not damage it by Ayin Hara (evil eye)". And in Bava Metzia 107b: "99 people die of Ayin Hara and one in natural ways".
It seems the answer is that in truth Ayin Hara is a damager and can even kill, but even for a damager and killer we will say it is not possible to damage one's fellow if it has not already been decreed on him [from G-d]. See the Chovot Halevavot shaar bitachon ch.3 and 4.
NE - "Jealousy also is nothing but lack of understanding" - when the understanding does not rule on a person, he is dragged to deeds and feelings which are not at all good for him. Jealousy is the example that highlights this the most, namely, that it is entirely only loss to the jealous person, without any gains. This is a binyan av (foundation principle) to apply on all the other ugly character traits whereby one may think perhaps there is some sort of benefit from them. But jealousy comes and teaches us it is not so.
| There are those whose folly has grown so great that if he sees some good by his fellow, he will rot inside. He worries and suffers so much that even the good things he has do not give him any enjoyment due to the pain of what he sees in his fellow's hands. This is what the wise man said: "jealousy is the rot of the bones" (Mishlei 14:30). | ואמנם, יש מי שסכלותו רבה כל כך עד שאם יראה לחבירו איזה טובה יתעשש בעצמו וידאג ויצטער עד שאפילו הטובות שבידו לא יהנוהו מצער מה שהוא רואה ביד חברו, והוא מה שאמר עליו החכם (משלי יד): ורקב עצמות קנאה. |
CS - "rot of the bones" - due to constant worry.
NE - due to the pain in what is in his fellow's hands, he does not enjoy anything he has.
ER - "the pain of what he sees in his fellow's hands" - on first impression, it seems the root of this pain is due to not having this high position. If so, it belongs to the category of arrogance (not jealousy). And even regarding things not connected to honor such as money or other successes, it appears to belong to the category of lust. But it is still difficult (to say this) for if his neighbor also does not have it then his mind is at peace even though he has not gained anything (hence, it is not just lust). Therefore, we see it is an intrinsically evil trait (independent of honor and lust), an evil nature in a man which does not bear that his friend has what he does not have. It is ingrained in one's nature such that it is recognizable even in small children who lack wisdom, and they are jealous when one draws close his brother more than himself.
| There are other types who do not suffer and pain so much by jealousy. But nevertheless, feel some suffering or at least some cooling of spirit when seeing someone rising to some higher position unless it is one of their beloved and closest friends. All the more so will he feel [suffering] if he is not so fond of the person, and further still if it is some stranger from a foreign land. | אמנם, יש אחרים שאינם מצטערים וכואבים כל כך, אף על פי כן ירגישו בעצמם איזה צער ולפחות יתקרר רוחם בראותם אחד עולה איזה מעלה יתירה אם לא יהיה מאוהביו היותר דבקים לו, כל שכן אם מאותם אשר אין לו אהבה רבה עמו הוא, כל שכן אם יהיה גר מארץ אחרת. |
ER - "unless it is one of their beloved and closest friends" - the Torah commands us "love your neighbor as yourself", that every person be in your eyes like your beloved friend. If one fulfills this, all jealousy disappears from the heart, for every person will be among their "beloved and closest friends".
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It is possible that you will see them say things as if they were happy and thankful for his good fortune but their hearts feel bad inside them. This is something that happens commonly to most people. For even though they may not be overcome by jealousy (like the first group), nevertheless they are still not completely Clean of it. This especially happens if it is someone in his own trade which succeeds for "every craftsman hates his fellow [craftsman]" (Bereishis Raba 19:2), and all the more so still if that fellow is more successful than himself. But if they would know and understand that "no man can touch what is designated for his fellow even a hair's breadth" (Yoma 38b), and that everything is from G-d according to His wondrous judgment and unfathomable wisdom, they would have no reason whatsoever to feel pained by the good fortune of their neighbors. |
ותראה שבפיהם אפשר שיאמרו דברים כשמחים או מודים על טובתו, אך לבם רעה בקרבם. והוא דבר יארע על הרוב ברוב בני האדם, כי אף על פי שלא יהיו בעלי קנאה ממש, אמנם, לא ניקו ממנה לגמרי, כל שכן אם בעל אומנותו מצליח בה, שכבר כל אומן סני לחבריה (ס"ר יט), וכל שכן אם מצליח בה יותר ממנו.
ואמנם, לו ידעו ולו יבינו כי אין אדם נוגע במוכן לחבירו אפילו כמלא נימא (יומא לח), והכל כאשר לכל מה' הוא כפי עצתו הנפלאה וחכמתו הבלתי נודעת, הנה לא היה להם טעם להצטער בטובת רעיהם כלל. |
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This is what the prophet foretells to us on the future era, that the Holy One, blessed be He, will first remove this ugly trait from our hearts in order for the good of Israel to be perfect. At that time no one will feel pain in the good of another and also there will be no need for a successful person to conceal himself and his matters due to the jealousy of others. This is what the prophet says: "And the envy of Ephraim shall cease, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah..." (Isaiah 11:13). This is the peace and contentment among the ministering angels who all rejoice in their service, each in his place, no one feeling any jealousy whatsoever on the other. For they all know the full truth, delighting on the good in their hands and happy with their lot. |
והוא מה שייעד לנו הנביא על הזמן העתיד, שלמען תהיה טובת ישראל שלמה, יקדים הקדוש ברוך הוא להסיר מלבבנו המדה המגונה הזאת, ואז לא יהיה צער לאחד בטובת האחר, וגם לא יצטרך המצליח להסתיר עצמו ודבריו מפני הקנאה.
והוא מה שכתוב (ישעיה יא): וסרה קנאת אפרים וצוררי יהודה יכרתו אפרים לא יקנא את יהודה וגו', הוא השלום והשלוה אשר למלאכי השרת, אשר כולם שמחים בעבודתם איש איש על מקומו, ואין אחד מתקנא בחברו כלל, כי כולם יודעים האמת לאמיתו ועלזים על הטוב אשר בידם ושמחים בחלקם. |
OG - "Jealousy also is nothing but lack of understanding and foolishness" - the Ramchal writes later that in the end of days, when the world will reach its Tikun, "the Holy One blessed be He will first remove this ugly trait from our hearts". Lack of understanding and foolishness is that which he fails to contemplate and realize that "a man cannot touch even a hair's breadth what is designated for his fellow", that "everything is in the hands of Heaven". And if in spite of this, a man continues to be jealous in the good of his fellow and to grumble "why didn't I also merit good like this"? This is the "ugliness" which the Ramchal spoke of. For this claim is against G-d! Does he not believe that the Holy One blessed be He is "a G-d of faithfulness and without iniquity, just and upright is He" (Devarim 32:4)? This that he does not rejoice in what G-d allotted him testifies on himself that he is not so sure the ways of G-d are just. Furthermore, besides that all of G-d's ways are righteous justice, "all that G-d does is for the good". Hence, even poverty for example is also from G-d and for the good. It is evident that there is no one who knows what is good for a person better than G-d! If so, it is clear that one who has not cleaned himself of jealousy is certainly not Pious and has not even reached the level of Tzadik.
NH - this piece, which penetrates the depths of the soul, reveals to us the root of jealousy and how to slowly slowly remove jealousy from one's heart. The root of jealousy is the mistaken thought that the good of one's friend can harm oneself and one mistakenly thinks the good of one's friend can detract from one's own gain. A man errs to think that perhaps because of the good of my fellow I will lose. As if when one person receives good it detracts from another, that he has the power to withold good from me and to touch what is designated for me.
Thus when a person succeeds in laying in his heart that "no man can touch what is designated for his fellow even a hair's breadth". Namely, that (1) for all that is designated for me, my fellow cannot detract from. (2) All that is not designated for me will never come to me under any circumstances. And (3) all that happens in the world occurs through His wondrous judgment and unfathomable wisdom - then he would not be pained in the good of his friend in the least.
ER - "the future era" - the Rambam writes at the end of the Mishne Torah: "In that era, there will be neither famine or war nor envy or competition, for good will flow in abundance and all the delights will be freely available as dust. The occupation of the entire world will be solely to know G-d. Therefore, the Jews will be great sages and know the hidden matters, grasping the knowledge of their Creator according to the full extent of human potential, as Isaiah 11:9 states: "The world will be filled with the knowledge of G-d as the waters cover the ocean bed". May it be the will of our Father in heaven, that we merit soon this wondrous hoped for era.
Ohr Yechezkel 4:208 - when we contemplate our deeds and ways of living, we will see that we are not so far from that these traits and the trait of the Midianites is also found within us. The words of our sages are explicit: "jealousy, lust and honor remove a person from the world" (Avot 4:22), namely they fill our hearts all the days of our lives. And as the Mesilat Yesharim says that the trait of jealousy is spread over all human beings. How much are we obligated to strive to uproot from ourselves the trait of jealousy and to cultivate in ourselves the trait of "good eye", which is the opposite of the trait of jealousy, and to very much desire the good of our fellow, and to feel joy in seeing his good. This is the trait of Avraham Avinu peace be unto him.
CS - "sister" - lust is a sister of jealousy in that its source is related to jealousy. For without lust for wealth and honor in a man's heart there would be no room for jealousy to exist since a man is only jealous of things which are important in his eyes.
CS - "lust" - Rabeinu is speaking here on lust in human social interaction (ex.honor) not on animalistic lusts of illicit relations or eating for those were already discussed earlier in this chapter.
MB - "no man dies with half of his lusts attained" - this comes to show the intensity of this lust - that it is impossible to ever satiate it. This teaches how greatly a man is distracted in it. Since not even once does he ever attain enough to satiate himself.
ER - "until the day of his death" - in the book Lev Eliyahu he reports a case of a person lying on his deathbed who already saw the angel of death (i.e. knew his death was imminent) and nevertheless testified on himself that even in this situation, if he were brought money, he would take it and hide it under his pillow because the lust of money was still within him.
ER - "half of his lusts" - it is brought in Shaarei Teshuva 2:27 and we explained in the name of Rabbi Dessler that the lust in this is to obtain twice as much as what he has. It is not something specific or a specific amount rather it is only to double. Thus it is not possible to ever fulfill this lust.
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The root of Lust splits to two main branches. The first is lust for money and the second is lust for honor. Both are very evil and bring on a man many evil consequences. LUST FOR MONEY It is the lust for money which binds a man with the shackles of this world, harnessing thick ropes of labor and preoccupation upon his arms, as scripture says "one who loves money will never be satiated with money" (Koheles 5:9). |
ואמנם, עיקר התאוה פונה לשני ראשים: האחד הוא הממון והשני הוא הכבוד, שניהם כאחד רעים מאד וגורמים לאדם רעות רבות.
הנה חמדת הממון היא האוסרת אותו במאסר העולם ונותנת עבותות העמל והעסק על זרועותיו, כענין הכתוב (קהלת ה): אוהב כסף לא ישבע כסף. |
MB - "very evil" - for the very state of being drawn after one's lusts causes him to be less spiritual and to have less Reason. (See Daat Tevunot Siman 78). And besides this, they also "bring on a man many evil consequences".
CS - "prison" - it enslaves him to labor in worldly matters by devoting all his time, strength, industriousness and ambitions in them..
| It is what takes a person away from the service of G-d, for so many prayers are lost and so many mitzvot are neglected due to excessive preoccupation and much laboring after profit. How much more so regarding Torah study as our sages said (Eruvin 55a): " 'it is not over the sea' (Devarim 30:13) - with those who travel over the seas for business". | היא המסירה אותו מן העבודה, כי הנה כמה תפלות נאבדות וכמה מצות נשכחות מפני רוב העסק ויגיעת המון הסחורה, כל שכן תלמוד תורה. וכבר אמרו ז"ל (עירובין נה): לא מעבר לים היא, באותם שהולכים מעבר לים בסחורה. |
ER - "so many prayers are lost" - by nature, when a man prays, the thoughts that come to him are those with which he is primarily immersed in. Hence, it is extremely difficult for him to focus his thoughts on the content of the prayer. But he who lives with Bitachon (trust in G-d) and histapkut (contentment with what he has), granted he needs to earn a livelihood, but his heart is not drawn by this. On the contrary, his primary hishtadlut (effort) for his livelihood is through praying to He who provides his livelihood.
ER - "so many mitzvot" - the times of reciting the shema and tefila, the times of mincha and maariv lechatchila, all these things are commonly lost due to the great preoccupation and delaying the mitzva till the last second. And how many after blessings are forgotten.. and tzedaka, and acts of kindness. It is evident that for one who the chase after money has seized him, everything is pushed off, forgotten and lost. All the more so for the study of Torah, and even if he goes to a Shiur (class), his head is not with him, and likewise he is not exempt from Talmud Torah at the [free] times besides the fixed time of the shiur.
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Likewise we learned: "nor do all who engage in much business become wise" (Avot 2:5). The lust for money exposes him to many dangers and weakens his strength with many worries, even after he has attained a great amount as we learned: "one who increases possessions, increases worry" (Avot 2:7). It is lust for money which leads him many times to transgress the mitzvot of the Torah and even the natural precepts of reason. LUST FOR HONOR Greater than this is the lust for honor. For it was already possible for a man to conquer his Yetzer (evil inclination) for money and the other pleasures, but honor is the [ultimate] difficulty. For it is impossible for him to bear and to see himself inferior to his peers. On this many have stumbled and been lost. |
וכן שנינו (אבות פ"ב): לא כל המרבה בסחורה מחכים. היא המוסרת אותו לסכנות רבות ומתשת את כחו ברוב הדאגה אפילו אחרי השיגו הרבה. וכן שנינו (שם): מרבה נכסים מרבה דאגה. היא המעברת פעמים רבות על מצות התורה ואפילו על חוקות השכל הטבעיים.
יתרה עליה חמדת הכבוד כי כבר היה אפשר שיכבוש האדם את יצרו על הממון ועל שאר ההנאות, אך הכבוד הוא הדוחק, כי אי אפשר לו לסבול ולראות את עצמו פחות מחבריו. ועל דבר זה נכשלו רבים ונאבדו. |
MB - "weakens his strength" - even if he does not do physical labor, because it weakens him through inner strain, namely, worrying on his dealings drains his strength.
SP - the honor referred to here is not that of arrogance (where one "considers himself important and seeks praise"). Rather it is of the aspect of lust - he lusts and yearns for a social ranking, to be in an honorable standing in the eyes of others.
| Behold, Yerovam ben Nevat lost his portion in the World to Come only due to honor. This is what our sages said: "the Holy One blessed be He seized him by his garment and said to him: 'repent and you and I and the son of Yishai (David) will stroll together in the Garden of Eden'. Yeravam asked: 'who will be at the head?' G-d replied: 'the son of Yishai will be at the head'. Yeravam replied: 'if so, I don't want'." | הנה ירבעם בן נבט לא נטרד מהעולם הבא אלא בעבור הכבוד, הוא מה שאמרו ז"ל (סנהדרין קב): תפסו הקדוש ברוך הוא בבגדו ואמר לו, חזור בך ואני ואתה ובן ישי נטייל בגן עדן. אמר לו, מי בראש? אמר לו, בן ישי בראש. אמר לו, אי הכי לא בעינא. |
SR - "only due to honor" - this is not as it appears to our simple understanding. The statements themselves testify to this for behold the Holy One, blessed be He, does not engage in conversation with petty people seeking honor. Rather it is in the way of "each person is burned from the Chupa (canopy) of his fellow" (Bava Basra 75a) as we spoke earlier in Chapter 7, see there. [The explanation is that] if the amount of wisdom is not commensurate with the amount of [positive] jealousy, namely "the jealousy among Torah scholars increases wisdom" (Bava Batra 21a), whose type of jealousy only increases wisdom, whereas here on the contrary, it causes them to err according to their lofty spiritual level. Thus, it was considered regarding them as [plain] jealousy and honor seeking, and also caused them their error to remove them from the world. Thus it is also included in the teaching "jealously, lust, and honor remove a person from the world.." On this way we should view all the Gedolei Olam (lofty sages) which Rabeinu counts here, who stumbled, and some of them fell from their great levels to the deepest pit. Everything should be viewed as above.
Or Yechezkel 4:26 - "Yeravam" - It is awe-inspiring to contemplate all this story of Yeravam who fell to the level of "not having a portion in the world to come" due to this thought of not being able to bear this "son of Yishai at the head", and that this thought banished him from the world. From there it is proper to contemplate: what if Yeravam who was the Gadol Hador (greatest sage of his generation), who was on the lofty level that the Holy One, blessed be He, seized him by the garment and says to him "Repent", and nevertheless he did not succeed to break this petty trait, how much more so for us who are exceedingly far away from his level of greatness certainly we will not be able to overcome our traits.
Behold, we have been taught that for a tiny bribe one is disqualified from serving as a judge for a man is unable to overcome the smallest personal interest (negia). See the Talmud there which lists a few minor benefits which disqualify one from judging a case (Kesuvos 105). What shall we now say about our situation which is full of many different interests (negios), for all the lusts of this world and the love of honor all of whom are vested interests. If so, how can we claim that our deeds are whole (Shlemim) in our hands?
| What caused the destruction of Korach and his assembly? Only honor as scripture states explicitly: "do you also seek the priesthood?" (Bamidbar 16:10). Our sages told us that all this grew out of Korach's seeing Elitzafan ben Uziel promoted to head of the tribe, and he wanted to be head in his place (Bamidbar Rabbah 18:2). | מי גרם לקרח שיאבד הוא וכל עדתו עמו? אלא מפני הכבוד, ומקרא מלא הוא (במדבר טז): ובקשתם גם כהונה. וחכמים ז"ל (במדבר רבא יח) הגידו לנו כי כל זה נמשך מפני שראה אליצפן בן עוזיאל נשיא והיה רוצה להיות הוא נשיא במקומו. |
Yira v'Daat 1:179 - the Torah tells us that Korach came with Datan and Aviram before Moshe and Aharon saying: "you take too much for yourselves, for the entire congregation are all holy.. So why do you raise yourselves above the L-ord's congregation". What did Korach see to argue with Moshe? Rashi tells us (16:7): "he became jealous on the appointment of Elitzafan ben Uziel...", Rashi asks: "Korach, who was a great sage, what did he see to do this folly? His eye tricked him...". We explained a few times already that when a person is seized by the Yetzer Hara and falls in a situation of trial, it is extremely difficult for him to save himself from the yetzer's hands. For when a man falls in his lusts, he is unable to think straight and see the truth. He becomes so confounded that he transforms to an entirely different person... and when a man is jealous of his fellow, his intellect does not work properly and only the jealousy stands before his eyes.
| And according to our sages of blessed memory, what caused the spies to utter evil speech on the land leading to their death and the death of an entire generation. They feared that others will take over their position when they enter Israel thereby diminishing their honor, namely that they will no longer be chiefs over Israel (Zohar Bamidbar 158a). | הוא שגרם לפי דעת חכמינו ז"ל אל המרגלים שיוציאו דבה על הארץ וגרמו מיתה להם ולכל דורם מיראתם פן ימעט כבודם בכניסת הארץ, שלא יהיו הם נשיאים לישראל ויעמדו אחרים במקומם. |
Short Essay - the Danger of Honor Seeking
Sichos Mussar 3:65 - Spies - here our sages revealed to us that desire for honor was the cause. They feared lest their honor diminish and began to seek strategies how to prevent the Jews from entering Israel. At first through speaking evil on the land and then progressively all the way to "for it is too difficult for Him" (i.e. too hard for G-d, which is heresy). This teaches that honor is a deadly poison. One who chases after it, even if he is in a lofty level and a head of Israel, he will tumble down the deepest pit of kefira and minut (heresy). This is what our sages said: "honor removes a person from the world".
And even more for all this great fear lest their honor diminish and they lose their leadership position, it was not referring to heads of tribes, for they were not at all heads of tribes as the Baal HaTurim writes they were merely "officers of fifty". Hence there were 18,000 other people in Israel at least as important ranking as them, among them 6,000 officers of a hundred and officers of a thousand who were higher ranking than them. Nevertheless, it was worthwhile to them for the sake of this "rank" of officer of fifty that Israel remain in the desert and not enter into the holy land solely due to this concern that perhaps their honor may be diminished. We learn from here that when a man fears his honor might be hurt even a small amount, he may lose his control and trample everything in his surroundings, thus descending to the pit of destruction. And all due to the great fear that perhaps he will lose his position of "officer of fifty". How enormous is the danger of seeking honor!
Short Essay - In the Midst of a Raging Battlefield
Or Yechezkel 4:321 - this seems difficult to understand. We see they possessed love of honor to such a great extent and "jealousy, lust, and honor remove a person from the world", if so how is it possible to call them Tzadikim (before the spies went on their mission).. and how is it conceivable for Tzadikim and Kasherim (decent people) to reach in one instant to such a low level of apikorsus (heresy)?
In truth, this question is based on a mistaken foundation. We think a Tzadik is a Whole man who reached some level, and since he reached a proper level, he can rest assured of his future deeds without exertion and labor. But the truth is not so - "See I have placed before you life and good, death and evil, and you shall choose life" (Devarim 30:16). This is all of a man's situation in this world. Until the day of his death, he stands in a situation where life and death are both before him and he must choose life. And if he does not put in efforts to choose life, then the death and evil will rule over him. Even if he reaches the loftiest levels and already attained Shelemut (perfection), he is still obligated to look and fear that perhaps the death and evil will fall in his hand, thus he is obligated all the days of his life to stand in the constant war lest the evil defeat him. This is what the verse states "for they are a generation of transformations (tahapuchot)" (Devarim 32:20), that a man is in a situation of transformations, in a swift instant he can transform from the good to the evil. This is what our sages said: "Believe not in yourself until the day of your death? For Yohanan the High Priest officiated as High Priest for eighty years and in the end he became a heretic." (Berachot 29a).
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What caused Shaul to begin to ambush David? Only honor as written: "And the women sang to one another as they celebrated: 'Saul has struck down his thousands, and David his tens of thousands'... And Saul eyed David from that day on" (Shmuel 18:7-9). What caused Yoav to kill Amasa? Only honor. For David said to him: "you will be commander of the army before me all the days [instead of Yoav]" (Shmuel II 19:14). |
על מה התחיל שאול לארוב אל דוד אלא מפני הכבוד, שנאמר (שמואל א יח): ותענינה הנשים המשחקות ותאמרנה הכה שאול וגו' ויהי שאול עוין את דוד מהיום ההוא והלאה.
מי גרם לו ליואב שימית את עמשא אלא הכבוד, שאמר לו דוד (שמואל ב יט): אם לא שר צבא תהיה לפני כל הימים. |
| The general principle: honor is what pushes a man's heart more powerfully than every other lust and desire in the world. Without this, a man would suffice to eat whatever he could, to wear whatever cover his nakedness, and to dwell in a [basic] house which shelters him from harm. His livelihood would be easy on him and he would not feel any need whatsoever to strain himself to attain wealth. | כללו של דבר, הכבוד הוא הדוחק את לב האדם יותר מכל התשוקות והחמדות שבעולם. ולולי זה, כבר היה האדם מתרצה לאכול מה שיוכל, ללבוש מה שיכסה ערותו, ולשכון בבית שתסתירהו מן הפגעים והיתה פרנסתו קלה עליו ולא היה צריך להתיגע להעשיר כלל. |
Kovetz Sichot 1:159 - "more than any other longing" - this requires investigation. How can this foolish power possibly rule over a man in such an all encompassing manner more than any other longing or desire in the world? But the explanation in this is that a spiritual power is hidden in this trait only that the body projects its image and expresses it in pursuing honor. But at its root is the spiritual trait of the longing for Shelemut (spiritual perfection). Therefore it has the power even in this projected image to drive a person more than any longing or desire in the world...
| But since he cannot bear to see himself lower and lesser than his peers, he puts himself squarely under the thickness of the beam. Thus there is no end to all his labor. Therefore, our teachers, of blessed memory, taught us "jealousy, lust, and honor remove a person from the world" (Avot 4:21), and warned us: "do not seek greatness for yourself, and do not lust for honor" (Avot 6:5). | אלא שלבלתי ראות עצמו שפל ופחות מרעיו מכניס עצמו בעובי הקורה הזאת ואין קץ לכל עמלו. על כן אמרו רבותינו ז"ל (אבות פ"ד): הקנאה והתאוה והכבוד מוציאין את האדם מן העולם. והזהירונו (שם פ"ו): אל תבקש גדולה ואל תחמוד כבוד. |
ER - see Rambam (Teshuva 7:3) who states that one must repent on chasing after honor, money, and lust more than on evil deeds.
NH - in these words the Ramchal tells us a great chidush (insight). On the surface it seems a person is drawn by his lusts due to the thing itself, namely, a man thinks that the desire to obtain pleasure is what pulls him to fulfill his lusts. But the Ramchal, who penetrates the depths of the soul, tells us that it is not so. The main thing that pushes a man to fulfill his lusts is honor, that he cannot bear to see himself inferior to his peers. If he sees his peers benefiting more than him, he feels inferior. This is what pushes him to enjoy more pleasures, to the extent that if not for honor, a man would conquer his inclination for money and other benefits... (and would dwell in a simple house, etc.)
Ohr Yechezkel 4:289 - In our times, the matter of luxury has spread very much. All the time people build large, spacious homes. At first I thought this was due to an inspiration of living in Israel, but the truth is that the lust for comfort has spread on the public, and the root of this lust is imitating others. For since they see others living in spacious apartments, each one longs to imitate his fellow. All the reasons that people put forth such as due to being too crowded together, etc. are nothing but excuses and justifications in order to rationalize the will to imitate others. Certainly it is hard to believe this, but we must know that the words of the Luzzato are as delivered from the mouth of G-d.
Short Essay - Living a Lie
Ohr Yechezkel 4:243 - "a man would suffice" - hence all of a man's essence is to not be less than others. If so, this will (to eat extravagant meals, dwell in a beautiful home, etc) is not real in and of itself. For his lust does not push him to this. Hence, all of his actions are dictated by others, and he takes pride in what he does not actually have. For he himself does not need all this, it is only due to others. This matter "removes a person from the world". Furthermore, even when he comes to stand before G-d, he also dons and prides himself on what he does not actually have. Therefore, he is not prepared to humble himself before G-d and he is unable to confess his sins in truth and in sincerity. For this trait encompasses his whole being. Because whoever does not humble himself before others and prides himself on what he does not have, will likewise not humble himself before G-d and will pride himself on what he does not have. Therefore, they do not desire to grow and rectify their deeds for they think everything [good] is already in them.
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How many people starve themselves? How many people stoop themselves low to take their sustenance from charity rather than engage in a livelihood which is not honorable in their eyes fearing diminishing of their honor?! Is there no greater folly than this?! They prefer idleness which brings to mental illness, to immorality (Ketuvot 59b), to theft (Shab.33a) and to all root sins, rather than lower their stature and detract their imaginary honor. |
כמה הם שמתענים ברעב וישפילו את עצמם להתפרנס מן הצדקה ולא יתעסקו במלאכה שלא תהיה מכובדת בעיניהם מיראתם פן ימעט כבודם. היש לך הוללות גדול מזה?
ויותר ירצו בבטלה המביאה לידי שעמום ולידי זימה ולידי גזל ולידי כל גופי עברות שלא להשפיל מעלתם ולהבזות כבודם המדומה. |
ER - in Kesuvos (59b) "Even if she brought him a hundred maidservants, he may force her to work for idleness leads to immorality. R.Shimon ben Gamliel said: even if a man forbade his wife under a vow to do any work, he must divorce her and give her Ketuba to her for idleness leads to shiamum" (Rashi - mental illness).
CS - "mental illness, immorality, theft" - i.e. it brings severe harm in every domain of the divine service. In relation to personal shelemut (perfection) - "mental illness", In relation to the Creator - "immorality", in relation to other people - "theft".
| However, our sages of blessed memory, who always instructed us and guided us on the paths of truth said: "love work and hate Rabanut" (Avot 1:10), and further "flay carcasses in the marketplace and earn wages and do not say, 'I am an important man, I am a Kohen, [and it is beneath my dignity]'." (Pesachim 113a), and further "one should always hire himself out to work which is strange to him rather than be dependent [on the help] of others" (Bava Basra 110a). | ואמנם, חכמינו ז"ל אשר הורונו והדריכונו תמיד בדרכי האמת. אמרו (אבות פרק א): אהוב את המלאכה ושנא את הרבנות. ואמרו עוד (פסחים קיג): פשוט נבילתא בשוקא ולא תימר, גברא רבא אנא, כהנא אנא. ואמרו עוד (בבא בתרא קי): לעולם יעבוד אדם עבודה שהיא זרה לו ואל יצטרך לבריות. |
ER - "flay carcasses" - Rashbam there comments: "i.e. flay them for wages in the marketplace in front of everyone and there is no Chilul Ha-shem at all. And there is no instance of the verse: 'those who hate me love death' (Mishlei 8:36), which is expounded in tractate Shabbat to refer to a Talmid Chacham (Torah scholar) who has a stain on his garment. But to work for a livelihood, there is nothing disgraceful in this."
ER - "strange to him" - Rashbam:"you are important and the work is abhorrent and repulsive only that it does not have anything forbidden."
| True honor is nothing but true knowledge of the Torah. And likewise our sages of blessed memory said "there is no honor but Torah as is stated (Proverbs 3:35) 'The sages shall inherit honor'" (Pirkei Avot 6:3). Anything other than this is nothing but imaginary and false honor, worthlessness and futility [Yirmiyahu 16:19]. It is proper for he who aspires to Cleanliness to cleanse and purify himself of this completely. Then he will be successful. | והכבוד האמיתי אינו אלא ידיעת התורה באמת. וכן אמרו ז"ל (אבות פ"ו): אין כבוד אלא תורה, שנאמר (משלי ג): "כבוד חכמים ינחלו", וזולתה אינו אלא כבוד מדומה וכוזב, הבל ואין בו מועיל. וראוי הנקי להנקות ולהטהר ממנו טהרה גמורה, אז יצליח. |
MB - "true honor is nothing but true knowledge of the Torah" - one becomes worthy of honor only through Torah study. (See Vilna Gaon on Mishlei 31:31 and the holy Yavetz on this mishna.)
ER - "it is impossible to be a faithful servant to one's Master all the time that he is concerned for his own honor" - this needs explanation for it is possible for him to be concerned for his own honor, but be more concerned for the honor of Heaven. Thus, whenever [there is a conflict and] he needs to forego his own honor for the honor of Heaven, he will [do so and] not be concerned for his own honor. But in a situation which does not clash with the honor of Heaven, he can want honor for himself.
It appears the answer to the above is that he who does not learn to forego on his own honor, the bias and great bribe from lust for honor will entice him and make his reasoning crooked for "a bribe blinds the eyes of the wise.." (Devarim 16:19). Therefore a man must teach himself to run away from honor, and then he will be concerned for the honor of Heaven properly.
ER - "True honor is only knowing the Torah in truth" - see Shaarei Teshuva of Rabeinu Yona 3:147-148 for fiery words explaining this thoroughly.
CS - "True honor" - the [extra] word true seems to refer to fulfilling the Torah in addition to knowing it. For only if he fullfills does he demonstrate that he truly believes its truth and only then can it be called true knowledge. For if he knows the contents of the Torah but his actions reflect that he holds that it is not truth which obligates him, then he is missing the primary knowledge of it! See Shulchan Aruch (Y.D. 243:3) "a talmid chacham who is lax in the mitzvot and lacks fear of G-d - he ranks as the lowest of the public".
NH - "only Torah" - not that the Torah wants that a man not desire hoor, for the desire for honor is one of the foundations of life in the soul. Rather, the will of the Torah from a man is that he desire honor and strive to attain it with all his strength. Only that he knows what is true honor, namely knowing the Torah and clinging to G-d. Therefore after the Ramchal tells us one cannot be concerned for the honor of his Creator as long as he is concerned for his own honor, he immediately writes and clarifies that true honor is knowing the Torah in truth. To teach you that the Torah does not desire that a man not desire honor, rather that he desires true honor.
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Behold, up till now I have encompassed many details of the particulars of Cleanliness. What has been stated should serve as an example to all of the other Mitzvot and Traits, "let the wise man hear and increase in learning, and the one who understands obtain counsel" (Mishlei 1:5). I cannot deny that reaching Cleanliness requires a little exertion. Even so, I will say that it does not need as much exertion as it appears. It is more difficult in the thinking than in the doing. If a person puts to heart, and fixes constantly in his will to become among those who possess this good trait, behold with a little habituating himself in this, it will come much easier than he could ever imagine. This is something experience can testify to its truth. |
והנה כללתי עד הנה רבים מפרטי הנקיות. וזה בנין אב לכל שאר המצות והמדות כולם. (משלי א): ישמע חכם ויוסיף לקח ונבון תחבולות יקנה.
והנה אינני יכול להכחיש שיש קצת טורח לאדם להגיע אל הנקיות הזה. אף על פי כן אומר אני שאין צריך כל כך כמו שנראה לכאורה והמחשבה בדבר הזה קשה מן המעשה, כי כאשר ישים האדם בלבו ויקבע ברצונו בקביעות להיות מבעלי המדה הטובה הזאת, הנה במעט הרגל שירגיל עצמו בזה, תשוב לו קלה הרבה יותר ממה שהיה יכול לחשוב. זה דבר, שהנסיון יוכיח אמיתו. |
ER - "requires a little exertion" - it seems Rabeinu's words contradict what he said earlier in chapter 10: "Certainly, it requires great work to attain Shelemut (perfection) in this trait" and further at the end of that chapter "Certainly this trait is difficult to attain. For man's nature is weak. His heart is easily seduced and he permits for himself things that allow for self-deception. Undoubtedly, one who has attained this trait has already reached a very high spiritual level. For he has stood in the midst of the raging battle and emerged victorious." Thus it requires investigation how he could write here that "[reaching Cleanliness requires] a little labor".
It seems one can infer from the words of Rabeinu that earlier regarding the "great work", means, that one needs to engage in this alot and to devote time to work on oneself and put to heart. Whereas here, he used the word "exertion" (torach), for the exertion and strain is not so much. Rather what is needed is diligence (keviut) and attention (tesumat lev). And that which he continued here "with a little habituating oneself in this, it will come much easier than he could imagine", he did not say that it is easy. Rather, easier than people think. According to this, even though one needs to fix times and resolve to habituate himself, even so it is not so hard, and also the exertion is not so great. Rather it is diligent work, for over time he will habituate and acquire this holy trait with G-d's help.
OG - the Ramchal's words need investigation. At first he writes that a man needs exertion to reach Cleanliness. Then he writes nevertheless, only in one's thought does a person imagine Cleanliness to be difficult to attain. But if he steps forward to fulfill the details of Cleanliness, with a little habit, the attainment of Cleanliness will become easy. What? Behold not only does Cleanliness entail cleansing the deeds but it also includes cleansing the domain of the heart, namely, the character traits such as: not to get angry, not to pursue honor, etc. Is not getting angry like Hillel the elder easy? Or is it easy to clean ourselves from all tendency to seek honor? Behold it is human nature to love honor. How can we possibly uproot this nature from within our hearts? The Ramchal prescribes to us to immerse in thoughts. After understanding and contemplating that all the branches [of sin] and all the branches of [bad] character traits are likewise all completely forbidden, we will then approach with simple faith to the realm of action. In other words, we will step forth to extricate from ourselves the chasing after honor and wealth. We will strengthen ourselves not to become angry and not to slander or the like.
My advice is not to take lightly the Ramchal's words for he concludes the chapter "this is something experience can testify to its truth". Hence the personal experience of the Ramchal, in truth, testifies that one can ascend all the way to the tenth level for he himself merited to reach the highest level of the Mesilat Yesharim. And certainly included in his words is not only personal experience but also the experience of many other people he knew.
The secret of the matter depends on what we mentioned earlier, namely, that the secret of the ascent up the ladder of the service of G-d does not stand on human understanding. It stands on the just ways of G-d with which He created us and the world. The secret of Rabbi Pinchas Ben Yair who counted ten levels in the ladder of ascent which correspond to the ten Sefirot which G-d emanated in order that we know and feel to believe that it is within the power of the Sefirot to elevate us level after level, provided we want to ascend these levels. With this perspective, the Ramchal tells us: immediately after it has become clear to you and verified as truth [the necessity] of Cleanliness - resolve to place this trait in the realm of action, and when G-d sees that you are toiling and striving in this wondrous trait, a blessing from above shall come on you, through the Sefira of Yesod.
Then your work will be easy. But the main thing is to TRULY want to acquire the trait of Cleanliness. Likewise it is important to repeat to ourselves that the trait of Cleanliness is the great crane that will help us climb to the gate of Piety and afterwards to the gate of Holiness. Where does Cleanliness get this power? From the power of the Sefira of Yesod which collects within it all the lights and wondrous influences (hashpaot) of the Holy One blessed be He in the world. After Yesod is Malchut for Yesod transmits to Malchut all the lights in it. Through this the servants of G-d are roused to take upon themselves Malchut Shamayim (the sovereignty of G-d), and this is the peak of the service of G-d and from this is the name Yesod (foundation) for this Sefira and the trait of Cleanliness connected with it are the foundations of the rectification of the entire world. For through them the Shechina will come to rest on us, through the world recognizing and knowing that "there is nothing but Him" (ein od milvado) and "who is like Your people Israel, one nation in the world" (Divrei HaYamim 17:21).
Dubna Magid, Ohel Yaakov brought in Pnimin M'Shulchan HaGra on Gen.4:5-7 - "And Kayin was very angry and his countenance fell. And G-d said to Kayin, etc. Is it not so that if you improve, it will be forgiven you? If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it" (Gen.4:5-7).
I heard an explanation in the name of the Vilna Gaon, of blessed memory. Namely, that the Yetzer Hara (evil inclination) has no power over a person to sway him from the good path except for a place where he finds an opening before him and a breach stands before him.
This is as our sages said: "a breach calls to the thief" (Sukkah 26a). That is to say, when the thing a person considers doing to G-d still has an aspect of doubt in his heart whether or not to do it and his heart is not secured with him.
Then there is a place for the yetzer to come and rule over the person through this opening and he will easily incline the person to his evil wish unless the person conquers him by force.
But this is not the case if a person's knowledge and desire are in harmony with him (daato v'retzono shalem ito) and he is simple with G-d (tamim im H'), to do what G-d commanded him.
Certainly, then there is no room for the Yetzer to come by him.
It is for this that David and Boaz made an oath against their Yetzer as our sages expounded (Vayikra Rabba 23:11). Namely, to firmly decide the matter to remove the doubt from their hearts. For doubt is the opening and path for the Yetzer to come by him.
This is the meaning of "sin is crouching at your door" (Gen.4:7).
Along these lines, we find our sages expounded:
"Rabbi Yehuda says: what is the meaning of the verse: 'vnega..will not draw near your dwelling place' (Tehilim 91:10)? - (answer:) you will not find your wife a safek nida (doubtfully forbidden) when you come back from a journey" (Sanhedrin 103a). Rashi explains there: "when he finds his wife a safek nida (doubtfully forbidden) it is more difficult on him than if she is a certain nida (forbidden). For on the doubt he imagines and his yetzer pushes him saying: 'she is permitted and I am refraining for nothing'". see there.
This is what G-d said to Kayin: "why are you upset, etc.", i.e. you think it is no longer in your hands to choose what is good before G-d. Know that it is not so. For your power in this is the same as before. Only that now you need to close the door against him so that he does not enter through the open doorway of the house. And if you do not open an opening, he will not start to come on you to fight with you.
In other words, that your heart be whole and simple with G-d to do His will. For when you open for him an opening to be in doubt whether or not to do the commandments of G-d, then you yourself will make him rule over you. This is the meaning of: "If you do not improve, however, at the entrance, sin is lying, and to you is its longing, but you can rule over it" (Gen.4:7), i.e. the desire of the yetzer hara towards you is that you begin to open an opening for him. But without your opening for him, your heart will be secure and assured that he won't draw near to your dwelling place and you will not fear him, and even more than this "you will rule over him".
Yesod HaTeshuva by Rabeinu Yonah: (advanced)
A man who has transgressed and sinned and comes to seek refuge under the "wings of the Shechina" (Divine presence) and to enter the ways of repentance, I will instruct you and enlighten you in the way that you should go.
On that day, he should cast all his sins which he did, and consider himself as if he was born today, and he has neither merit nor fault. And this day is the beginning of his actions. Today he should weigh his ways, in order that his steps not veer from the good path. And this way will bring him to return a complete teshuva (repentance). Because he will make himself as if he has cast from his shoulders the heaviness of the sins which he did. Therefore his thoughts will not haunt and confuse him to prevent him from repenting because he is embarrassed of his sins. For [his thoughts] will tell him:
"How could I be so brazen and repent, after I have sinned and transgressed, and I have done such and such, and doubled and tripled without end. How could I raise my face before Him like a thief which was caught, because I am embarassed to stand before Him. And also, how could I show myself in his courtyard (synagogue), how could I guard his laws?"
Don't think like this. Because the enticer (the evil inclination) sits like a fly in the chambers of the heart. He renews himself every day. He watches and waits to make him stumble, and he puts this evil advice in his heart (i.e. the destructive thoughts). Rather one should think: "because this is the mida (trait) of the Creator, yisbarach. His hand is outstretched to receive the penitent". Therefore it is good for him to cast off his sins and make for himself a new heart.
And so shall one do, on the day of his purifying, when his spirit has moved him to become a servant of his Creator, he should bring his prayer before his Creator and say:Please G-d, I have sinned and transgressed, (and such and such I did) from the day I came to the land until this very day. And now, my heart has moved me and my spirit has pressed me to return to You in truth and with a good and complete heart, with all my heart, soul, and meodi (everything precious to me), and to admit and abandon (my bad ways), to cast away from myself all my sins and to make for myself a new heart and a new spirit, and to be meticulous and careful in Your yira (fear, in order not to return to sin). And You H-shem, my G-d, who opens His hand with teshuva and helps those who come to purify. Open Your hand and receive me with complete teshuva before You. And help me to strengthen in Your yira. And help me against the Satan who wages war with me with cunning strategies and seeks my soul to destroy me, that he should not rule over me. And distance him from my 248 limbs and cast him to the depths of the sea (a reference to the tashlich prayer whereby one casts his sins in the sea) and thwart him in order that he not stand on my right to accuse me. And do that I should go in Your laws, and remove this heart of stone from me and give me a heart of flesh.And one should habituate to always say this prayer.
Please H-shem, my G-d, listen to the prayer of Your servant and to his supplications and receive my teshuva. And do not let any sin prevent my prayer and teshuva, and there should be before Your holy throne, straight defenders to defend me and to bring my prayer before You. And if in my many and great sins, there is noone to defend me, make an opening from under Your throne of glory, and receive my teshuva, that I should not return empty from before You. Because You listen to prayer.
And this is the way one should go and the actions to do to habituate himself to guard from all sin. In the morning when one wakes up from one's sleep, one should think in his mind that he will repent and examine his ways. And he should not stray according to his ability even one footstep.
At the time of eating, before one eats, he should confess all his sins. And if he strayed in anything, he should confess on it. And this confession will distance him from all sin and transgression. Because if a sin comes his way, he will be careful from it, and he will say in his heart "how could I do this great bad thing and then to confess on it. And I will be of those of which it is said, (Tehilim 78:36) 'Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant.'.
And I would be like one who immerses (in a mikveh) while holding a sheretz (impure object, i.e. with no effect), that I will be with light and foolish before my Creator, that I will not be able to stand up to my lusts for His honor even for a short time like this?!
And when one puts this to his heart and spirit, then he will guard from sin...
When the time to eat comes, and he searches and has found no idols, then he should thank and praise before the Creator who has helped him against his enemies, and he merited to have one hour of teshuva in this world. And like this he should eat his meal. Afterwards, when the meal of evening comes, he should confess beforehand everything as we have said (i.e. repeat everything before supper). And so he should do from the time of eating his evening meal until the time to sleep (a third confession before sleep).
So we have three times for the three confessions. Thus he should do every day from the first day of his teshuva for one month or one year, until he will strengthen in the fear of the Creator, and he will leave all his bad actions. And when he guards himself from the sins which he was habituated in, and several times they will present themselves to him and he guarded from them - he should not be afraid anymore, because from heaven, he was aided, and even the previous sins will be considered merits...
(End of Excerpt from Yesod HaTeshuva - full version at dafyomireview.com/287 ).
Shem Olam part 2 ch.10 (Chafetz Chaim) - The general principle, is for every good person to contemplate always how H-shem's presence fills the world, and that he is standing before Him to do His will. This is what is meant by 'I have set G-d before me always..' (Tehilim 16:8), that 'I have constantly contemplated that I am standing before G-d to do His will", and this is what G-d said to Avraham - "Walk before Me and be Perfect.." (Gen. 17:1), which means contemplate always that you are standing before Me.
Rambam, Issurei Biah 22 - "Lewd thoughts strengthen only in a heart unoccupied in wisdom (Torah)"