For I heard in the name of the Baal Shem Tov: Before any decree is passed against the world, God forbid, the whole world is gathered [and asked] if they concur with that judgment. Or the person himself against whom judgment has been decreed, God forbid, even he is asked whether he concurs—and thus the judgment is concluded.
The point is as follows: Surely, if he were specifically asked about himself, he would certainly protest and say that the judgment is not so. However, he is misled. He is asked about a case similar to his own, and he passes judgment. In this way the judgment is concluded.
This is similar to what we find in connection to King David, of blessed memory, when the prophet Natan came to him and told him the story of the guest. [David] answered and said, “As God lives… and as for the lamb…” (2 Samuel 12:5, 6). Then judgment was passed against David, [precisely] as he had dictated.
This is the meaning of: Retribution is exacted from a person with his daat (knowledge)—That is to say, they ask him his daat (opinion). And even so, it is without his daat—For he knows not that the judgment is about him.
This concept, of how each person is asked, <is wondrous. But the point is> that in all the conversations and stories that a person hears, there can be found exalted and lofty matters. One has to take great care in this; not to pass judgment until one has considered a second and third time, for [such judgment] is life threatening. These matters are time-honored, because the concept of conversation contains exalted points.
This is the meaning of: [Rabbi Chiya bar Abba took sick. When Rabbi Yochanan came to visit him, he said,] “Do you delight in afflictions?” He answered, “Not in them [and not in their reward].” “Give me your hand.” He gave him his hand, and he raised him (Berakhot 5b).
וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ וְשֶׁלֹּא מִדַּעְתּוֹ (אבות פ"ג):
Niphra’in Min HaAdam (Retribution is exacted from a person) with his knowledge and without his knowledge. (Avot 3:16)
כִּי שָׁמַעְתִּי בְּשֵׁם הַבַּעַל־שֵׁם־טוֹב, כִּי קֹדֶם כָּל גְּזַר דִּין שֶׁבָּעוֹלָם, חַס וְשָׁלוֹם, מְאַסְּפִין כָּל הָעוֹלָם אִם מַסְכִּימִין לְהַדִּין הַהוּא. וְאַף אֶת הָאִישׁ בְּעַצְמוֹ שֶׁנִּגְזַר עָלָיו הַדִּין, חַס וְשָׁלוֹם, שׁוֹאֲלִין אוֹתוֹ אִם הוּא מַסְכִּים – אֲזַי נִגְמָר הַדִּין, חַס וְשָׁלוֹם.
For I heard in the name of the Baal Shem Tov: Before any decree is passed against the world, God forbid, the whole world is gathered [and asked] if they concur with that judgment. Or the person himself against whom judgment has been decreed, God forbid, even he is asked whether he concurs—and thus the judgment is concluded.
וְהָעִנְיָן, כִּי בְּוַדַּאי אִם יִשָּׁאֵל לוֹ בְּפֵרוּשׁ עַל עַצְמוֹ, בְּוַדַּאי יַכְחִישׁ וְיֹאמַר שֶׁאֵין הַדִּין כֵּן. אַךְ מַטְעִין אוֹתוֹ, וְשׁוֹאֲלִין אוֹתוֹ עַל כַּיּוֹצֵא בּוֹ, וְהוּא פּוֹסֵק הַדִּין, וַאֲזַי נִגְמָר הַדִּין.
The point is as follows: Surely, if he were specifically asked about himself, he would certainly protest and say that the judgment is not so. However, he is misled. He is asked about a case similar to his own, and he passes judgment. In this way the judgment is concluded.
וְכָעִנְיָן שֶׁמָּצִינוּ בְּדָוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם, בְּבוֹא אֵלָיו נָתָן הַנָּבִיא וְכוּ', וְסִפֵּר לוֹ מַעֲשֵׂה הָאוֹרֵחַ (שמואל ב י״ב:כ״ה), עָנָה וְאָמַר: חַי ה' וְכוּ', וְאֶת הַכִּבְשָׂה וְכוּ'; אֲזַי נִפְסַק הַדִּין עַל דָּוִד כַּאֲשֶׁר יָצָא מִפִּיו.
This is similar to what we find in connection to King David, of blessed memory, when the prophet Natan came to him and told him the story of the guest. [David] answered and said, “As God lives… and as for the lamb…” (2 Samuel 12:5, 6). Then judgment was passed against David, [precisely] as he had dictated.
וְזֶהוּ: וְנִפְרָעִין מִן הָאָדָם מִדַּעְתּוֹ – כְּלוֹמַר שֶׁשּׁוֹאֲלִין דַּעְתּוֹ. וְאַף־עַל־פִּי־כֵן הוּא שֶׁלֹּא מִדַּעְתּוֹ, כִּי אֵינוֹ יוֹדֵעַ שֶׁהַדִּין הוּא עָלָיו.
This is the meaning of: Retribution is exacted from a person with his daat (knowledge)—That is to say, they ask him his daat (opinion). And even so, it is without his daat—For he knows not that the judgment is about him.
וְהָעִנְיָן הוּא עָמֹק מְאֹד, אֵיךְ שׁוֹאֲלִין כָּל אָדָם. כִּי בְּכָל הַדִּבּוּרִים וְסִּפּוּרִים שֶׁאָדָם שׁוֹמֵעַ, יִמְצָא שָׁם דְּבָרִים גְּבוֹהִים וְרָמִים, וְצָרִיךְ לִזָּהֵר בָּזֶה מְאֹד, לִבְלִי לִגְמֹר הַדִּין עַד שֶׁיְּשַׁנֶּה וִישַׁלֵּשׁ, כִּי הוּא סַכָּנַת נְפָשׁוֹת. וְהַדְּבָרִים עַתִּיקִים, כִּי יֵשׁ בָּזֶה בְּעִנְיַן סִפּוּרֵי דְּבָרִים עִנְיָנִים גְּבוֹהִים:
This concept, of how each person is asked, <is wondrous. But the point is> that in all the conversations and stories that a person hears, there can be found exalted and lofty matters. One has to take great care in this; not to pass judgment until one has considered a second and third time, for [such judgment] is life threatening. These matters are time-honored, because the concept of conversation contains exalted points.
וְזֶה (ברכות ה:): חֲבִיבִין עָלֶיךָ יִסּוּרִין, אָמַר לוֹ: לֹא הֵן וְכוּ', הַב לִי יְדָךְ, יְהַב לֵהּ יְדָא וְאוֹקְמֵהּ.
This is the meaning of: [Rabbi Chiya bar Abba took sick. When Rabbi Yochanan came to visit him, he said,] “Do you delight in afflictions?” He answered, “Not in them [and not in their reward].” “Give me your hand.” He gave him his hand, and he raised him (Berakhot 5b).
כְּלוֹמַר אִם אֵין אַתָּה חָפֵץ בָּהֶם, הַב לִי יְדָךְ עַל זֶה, שֶׁאֵין אַתָּה רוֹצֶה בָּהֶם בֶּאֱמֶת. אֲזַי יְהַב לֵהּ יְדָא וְאוֹקְמֵהּ:
That is to say: If you do not desire them, give me your hand on this, that you truly do not want them. So he gave him his hand, and he raised him.