It is written, “He beholds no sin in Jacob, nor sees evil in Israel; the Lord his God is with him, and the King’s trumpet blast is in him” (Numbers 23:21).
[We heard the Rebbe’s explanation of this verse, but the main idea was lost. The following, however, was retained.] A trumpet blast is a TeRuAh. This literally means “breaking,” as it is written, “You shall break them (TeRoAm) with an iron staff” (Psalms 2:9). Thus, the previous verse can be rendered, “The broken pieces, the King is in them.”
The Rebbe said that the secularists have no life, even in this world. As soon as things go against them, they are left with nothing. They think everything is determined by nature and have no place to turn. When trouble strikes, they are left without any source of hope.
A man of faith believes in God and has a very good life. When trouble strikes, his faith still inspires him. He trusts in God and knows that everything is for the best. If he must suffer, he realizes that it will atone for his sins, or that it will ultimately bring a much greater benefit. No matter what happens, he realizes that God does only good. Therefore, the man of faith always has a good life, both in this world and in the next (cf. Parparaot LeChokhmah, end of #119).
The secularists, however, have no life, either in this world or the next. It is well known that their lives are always filled with suffering. No matter what happens, things never seem to go their way. Actually, it is impossible that it should, for they have chosen this world – a realm of suffering and trouble. All their chosen world has to offer them is pain and worry.
This world never goes exactly the way a person wants; if he ignores his true purpose and seeks worldly pleasure, he will then find only a world filled with suffering. He will constantly encounter trouble and anxiety, and through it all, will have nothing to console him.
If however you believe in the truth and look forward to the World to Come, you have a very good life. You know that all things are good. Even your suffering is for the best – either to remind you to repent or to atone for your sins in order to attain the everlasting good of the World to Come.
The sins and other wrongs you may have committed may cause you great anguish and you may suffer because of your regret. Still, this is for your good. It is written, “The fear of God increases days” (Proverbs 10:27). The pain of regret is not evil; it increases your days and adds to your life.
On the other hand, a person’s troubles and anxieties shorten and destroy his life. Therefore, the secularists have no life, since their troubles and anxieties destroy it completely. But “the fear of God increases days.” When a person’s apprehensions and concerns stem from his fear of God, they actually add to his life.
You may be pained when you regret your sins. You may contemplate God’s greatness and cringe because of your wrongdoings. Or you may recall that God punishes, and tremble with anxiety. In either case, your suffering comes from your fear of God and is included in the verse, “The fear of God increases days.” The suffering and anxiety adds to your life.
True repentance must be Teshuvat HaMishkal (balanced penitence), namely contrition and remorse equal to the enjoyment derived from the sin.178See Roke'ach, Hilkhot Teshuvah 6, 8; Kol Bo 67; Sefer Chassidim 167.
If you truly believe in God, you can never have perfect enjoyment from any sin. Whatever wrong you do will be with mixed feelings and full knowledge that it will be bitter in the end (cf. II Samuel 2:26). You are aware of the severe and bitter punishment for each sin, and are filled with regrets even while sinning. You may be overcome by temptation, but your enjoyment is limited.
Therefore, it is easier for you to repent and to balance out your pleasure. You need endure less suffering, for the pleasure from your sin was never complete.
However, heretics, without faith, will find repentance very difficult. He can sin without guilt or remorse, and does not suffer when he transgresses. His repentance must therefore balance this unmitigated pleasure.
Look carefully in the Shelah,179Abbreviation for Shnei Luchot Habrit ("Two Tablets of the Covenant"), by Rabbi Isaiah Horowitz of Prague (1556-1632). Page references are to the 5720/1960 Jerusalem edition. in the section entitled Masekhta Shavuot.180” Section on Shavuot,” 2:92b ff. There you will find the stern prohibition against becoming involved in philosophy. He writes that one who studies philosophy can lose his portion in the World to Come (cf. Sanhedrin 90a). He also quotes the opinion of many earlier sages who all agree that this is among the worst possible sins. This is also discussed in many other sacred works.181Teshuvot HaRosh 25; Teshuvot Rashba 419; Sefer HaYashar 6:13; Rav Hai Gaon on Chagigah 14b (in Eyn Yaakov); Sheviley Emunah, p. 100; Shiltey Giborim, Avodah Zarah, Rif 5b, #1; Bartenura on Sanhedrin 10:1; HaGra, Yoreh Dei'ah 179:13. The two books, Machnia Zedim and Kinat HaShem Tzevahot, are on this subject.
שָׁמַעְתִּי בִּשְׁמוֹ, עַל פָּסוּק (בַּמִּדְבָּר כג): "לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל ה' אֱלֹקָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ".
It is written, “He beholds no sin in Jacob, nor sees evil in Israel; the Lord his God is with him, and the King’s trumpet blast is in him” (Numbers 23:21).
אֲבָל שָׁכַחְתִּי הָעִנְיָן. אַךְ זֹאת אֲנִי זוֹכֵר מַה שֶּׁפֵּרֵשׁ סוֹף הַפָּסוּק "וּתְרוּעַת מֶלֶךְ בּוֹ": "וּתְרוּעַת" לְשׁוֹן שְׁבִירָה כְּמוֹ שֶׁכָּתוּב (תְּהִלִּים ב־ט): "תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל". הַיְנוּ כְּשֶׁמְּשַׁבְּרִין אֶת הַכְּפִירוֹת, אֲזַי "מֶלֶךְ בּוֹ".
[We heard the Rebbe’s explanation of this verse, but the main idea was lost. The following, however, was retained.] A trumpet blast is a TeRuAh. This literally means “breaking,” as it is written, “You shall break them (TeRoAm) with an iron staff” (Psalms 2:9). Thus, the previous verse can be rendered, “The broken pieces, the King is in them.”
הַיְנוּ שֶׁמּוֹצְאִין אֶת הַמֶּלֶךְ יִתְבָּרַךְ גַּם בְּתוֹךְ הַכְּפִירוֹת עַצְמָן, כִּי גַּם בְּהַכְּפִירוֹת בְּעַצְמָן מְלֻבָּשׁ חִיּוּתוֹ יִתְבָּרַךְ.
When atheism is smashed, the King is in the broken pieces. The Divine King is even in atheism, for His life-giving power permeates all things.
גַּם אָמַר: שֶׁהַמְחַקְּרִים, גַּם חַיֵּיהֶם אֵינָם חַיִּים כְּלָל, אֲפִלּוּ בָּעוֹלָם הַזֶּה, כִּי תֵּכֶף כְּשֶׁיֵּשׁ לָהֶם אֵיזֶה דָּבָר שֶׁאֵינוֹ כִּרְצוֹנָם, מִכָּל־שֶׁכֵּן כְּשֶׁיֵּשׁ לָהֶם אֵיזֶה צָרָה, אֲזַי אֵין לָהֶם לְמִי לִפְנוֹת מֵאַחַר שֶׁתּוֹלִין בַּטֶּבַע ח"ו, רַחֲמָנָא לִצְלָן, וְאֵין לָהֶם בַּמֶּה לְהַחֲיוֹת אֶת עַצְמָן כְּלָל.
The Rebbe said that the secularists have no life, even in this world. As soon as things go against them, they are left with nothing. They think everything is determined by nature and have no place to turn. When trouble strikes, they are left without any source of hope.
אֲבָל אִישׁ אֱמוּנוֹת הַמַּאֲמִין בַּה', חַיָּיו טוֹבִים מְאֹד. כִּי אֲפִלּוּ כְּשֶׁעוֹבֵר עָלָיו ח"ו אֵיזֶה צָרָה רַחֲמָנָא לִצְלָן, אֲזַי הוּא גַּם־כֵּן יָכוֹל לְהַחֲיוֹת אֶת עַצְמוֹ בְּהַשֵּׁם יִתְבָּרַךְ, כִּי בּוֹטֵחַ בַּה' כִּי הַכֹּל לְטוֹבָה. (אוֹ שֶׁעַל־יְדֵי יִסּוּרִין אֵלּוּ יְנַכּוּ לוֹ מֵעֲווֹנוֹתָיו אוֹ שֶׁעַל־יְדֵי־זֶה יִזְכֶּה לְאֵיזֶה טוֹבָה גְּדוֹלָה בַּסּוֹף וְכַיּוֹצֵא בָּזֶה) כִּי כַּוָּנַת הַשֵּׁם יִתְבָּרַךְ הִיא בְּוַדַּאי לְטוֹבָה. עַל־כֵּן אִישׁ אֱמוּנוֹת הוּא חַי חַיִּים טוֹבִים תָּמִיד, וְטוֹב לוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא.
A man of faith believes in God and has a very good life. When trouble strikes, his faith still inspires him. He trusts in God and knows that everything is for the best. If he must suffer, he realizes that it will atone for his sins, or that it will ultimately bring a much greater benefit. No matter what happens, he realizes that God does only good. Therefore, the man of faith always has a good life, both in this world and in the next (cf. Parparaot LeChokhmah, end of #119).
אֲבָל הַמְחַקְּרִים אֵין לָהֶם שׁוּם חִיּוּת, לֹא בָּעוֹלָם הַזֶּה וְלֹא בָּעוֹלָם הַבָּא. וְזֶה מְבֹאָר מְאֹד לְמִי שֶׁבָּקִי בָּהֶם, כִּי הֵם מְלֵאִים יִסּוּרִים תָּמִיד, כַּנִּרְאֶה בְּחוּשׁ. כִּי אִי אֶפְשָׁר שֶׁיִּתְנַהֵג לָהֶם כִּרְצוֹנָם, וּמֵאַחַר שֶׁהֵם בּוֹחֲרִים רַק בָּעוֹלָם הַזֶּה שֶׁהוּא כֻּלּוֹ מָלֵא יִסּוּרִים וִיגוֹנוֹת רַחֲמָנָא לִצְּלָן, עַל כֵּן בְּכָל עֵת וּבְכָל שָׁעָה יֵשׁ לָהֶם צַעַר וִיגוֹנוֹת וּדְאָגוֹת מֵעִנְיְנֵי הָעוֹלָם הַזֶּה, שֶׁאֵין מִתְנַהֵג לָהֶם כִּרְצוֹנָם וְכָל יְמֵיהֶם כַּעַס וּמַכְאוֹבוֹת.
The secularists, however, have no life, either in this world or the next. It is well known that their lives are always filled with suffering. No matter what happens, things never seem to go their way. Actually, it is impossible that it should, for they have chosen this world – a realm of suffering and trouble. All their chosen world has to offer them is pain and worry.
כִּי אִי אֶפְשָׁר שֶׁיִּתְנַהֵג לְהָאָדָם בָּעוֹלָם הַזֶּה שׁוּם דָּבָר שֶׁיִּהְיֶה הַכֹּל כִּרְצוֹנוֹ. וּמֵאַחַר שֶׁאֵין מִסְתַּכְּלִין עַל הַתַּכְלִית הָאֲמִתִּי וְהַנִּצְחִי רַק עַל תַּאֲוַת עוֹלָם הַזֶּה, עַל־כֵּן בְּוַדַּאי הֵם מְלֵאִים יִסּוּרִים תָּמִיד כַּנַּ"ל. וְגַם כְּשֶׁבָּאִין עֲלֵיהֶם הַיִּסּוּרִים וְהַדְּאָגוֹת וְהַיְגוֹנוֹת אֵין לָהֶם בַּמֶּה לְהַחֲיוֹת אֶת עַצְמָן כַּנַּ"ל.
This world never goes exactly the way a person wants; if he ignores his true purpose and seeks worldly pleasure, he will then find only a world filled with suffering. He will constantly encounter trouble and anxiety, and through it all, will have nothing to console him.
אֲבָל אִישׁ כָּשֵׁר, מֵאַחַר שֶׁמַּאֲמִין בְּהָאֱמֶת, וְעִקַּר תִּקְוָתוֹ הוּא לָעוֹלָם הַבָּא, עַל־כֵּן חַיָּיו טוֹבִים מְאֹד. כִּי כָּל מַה שֶּׁעוֹבֵר עָלָיו הוּא מַאֲמִין שֶׁהַכֹּל לְטוֹבָה (כְּדֵי לְהַזְכִּירוֹ שֶׁיָּשׁוּב מֵעֲווֹנוֹתָיו אוֹ בִּשְׁבִיל כַּפָּרָה עַל עֲווֹנוֹתָיו כְּדֵי שֶׁיִּזְכֶּה לְחַיֵּי עוֹלָם הַבָּא לַטּוֹב הַנִּצְחִי וְכַיּוֹצֵא בָּזֶה).
If however you believe in the truth and look forward to the World to Come, you have a very good life. You know that all things are good. Even your suffering is for the best – either to remind you to repent or to atone for your sins in order to attain the everlasting good of the World to Come.
וַאֲפִלּוּ הַיִּסּוּרִין שֶׁיֵּשׁ לְאִישׁ כָּשֵׁר מֵחֲמַת הַצַּעַר שֶׁל הַחֲרָטָה כְּשֶׁנִּזְדַּמֵּן לוֹ אֵיזֶה פְּגָם אוֹ אֵיזֶה עֲבֵרָה ח"ו, אֲפִלּוּ אִם ח"ו, עָבַר עֲבֵרָה מַמָּשׁ רַחֲמָנָא לִצְלָן, אַחַר־כָּךְ כְּשֶׁזּוֹכֶה לְהִתְחָרֵט עָלָיו אַף־עַל־פִּי שֶׁיֵּשׁ לוֹ צַעַר גָּדוֹל מְאֹד וְיִסּוּרִים גְּדוֹלִים עַל שֶׁבָּא לִידֵי מִכְשׁוֹל אוֹ לִידֵי עֲבֵרָה רַחֲמָנָא לִצְלָן, אַף־עַל־פִּי־כֵן גַּם אֵלּוּ הַיִּסּוּרִין אֵינָם יִסּוּרִין כְּלָל, כִּי זֶה הַצַּעַר וְהַיִּסּוּרִין שֶׁיֵּשׁ לוֹ עַל שֶׁעָבַר עֲבֵרָה ח"ו, אֵלּוּ הַיִּסּוּרִין הֵם מוֹסִיפִים חַיִּים לְהָאָדָם בִּבְחִינַת (מִשְׁלֵי י־כז): "יִרְאַת ה' תּוֹסִיף יָמִים".
The sins and other wrongs you may have committed may cause you great anguish and you may suffer because of your regret. Still, this is for your good. It is written, “The fear of God increases days” (Proverbs 10:27). The pain of regret is not evil; it increases your days and adds to your life.
וְתֵדַע כְּלָל זֶה: כִּי כָּל הַיִּרְאוֹת וְכָל הַיִּסּוּרִים שֶׁיֵּשׁ לָאָדָם הֵם מְקַצְּרִים וּמְכַלִּים יְמֵי חַיָּיו. וְעַל־כֵּן אֵלּוּ הַקַּלֵּי עוֹלָם הָעוֹסְקִים בַּחֲקִירוֹת חַיֵּיהֶם אֵינָם חַיִּים כְּלָל, כִּי הַיִּסּוּרִים וְהַדְּאָגוֹת שֶׁלָּהֶם מְכַלִּים חַיֵּיהֶם כַּנַּ"ל. אֲבָל כָּל הַיִּרְאוֹת וְכָל הַיִּסּוּרִין שֶׁיֵּשׁ לָאָדָם מֵחֲמַת יִרְאַת ה' הֵם מוֹסִיפִים יָמִים וְחַיִּים בִּבְחִינַת "יִרְאַת ה' תּוֹסִיף יָמִים".
On the other hand, a person’s troubles and anxieties shorten and destroy his life. Therefore, the secularists have no life, since their troubles and anxieties destroy it completely. But “the fear of God increases days.” When a person’s apprehensions and concerns stem from his fear of God, they actually add to his life.
וְגַם אֵלּוּ הַיִּסּוּרִין שֶׁיֵּשׁ לָאָדָם מֵחֲמַת שֶׁעָבַר אֵיזֶה פְּגָם אוֹ עֲבֵרָה ח"ו, וּמִתְחָרֵט עַל זֶה וְיֵשׁ לוֹ צַעַר גָּדוֹל מִזֶּה, אֵלּוּ הַיִּסּוּרִים הֵם בְּחִינַת "יִרְאַת ה' תּוֹסִיף יָמִים" כִּי הַיִּסּוּרִין שֶׁלּוֹ הֵם מֵחֲמַת שֶׁמִּתְיָרֵא מֵהַשֵּׁם יִתְבָּרַךְ, הֵן מֵחֲמַת רוֹמְמוּתוֹ יִתְבָּרַךְ אוֹ מֵחֲמַת יִרְאַת הָעֹנֶשׁ. וְאֵיךְ שֶׁהוּא עַל־כָּל־פָּנִים הוּא בִּכְלַל יִרְאַת ה' כִּי הַכֹּל מִיִּרְאָתוֹ יִתְבָּרַךְ וְעַל־כֵּן הִיא מוֹסֶפֶת יָמִים כַּנַּ"ל.
You may be pained when you regret your sins. You may contemplate God’s greatness and cringe because of your wrongdoings. Or you may recall that God punishes, and tremble with anxiety. In either case, your suffering comes from your fear of God and is included in the verse, “The fear of God increases days.” The suffering and anxiety adds to your life.
גַּם מִי שֶׁהוּא אִישׁ אֱמוּנָה, הַתְּשׁוּבָה שֶׁלּוֹ הִיא יוֹתֵר קַלָּה.
If you are a person of faith, you will find it easier to repent (Mey Nachal II, 86).
כִּי הַתְּשׁוּבָה צְרִיכָה לִהְיוֹת תְּשׁוּבַת הַמִּשְׁקָל, דְּהַיְנוּ שֶׁכְּפִי הַתַּעֲנוּג שֶׁהָיָה לוֹ מֵהָעֲבֵרָה כֵּן יִהְיֶה לוֹ מַמָּשׁ צַעַר וְיִסּוּרִין.
True repentance must be Teshuvat HaMishkal (balanced penitence), namely contrition and remorse equal to the enjoyment derived from the sin.178See Roke'ach, Hilkhot Teshuvah 6, 8; Kol Bo 67; Sefer Chassidim 167.
וּמֵאַחַר שֶׁיֵּשׁ לוֹ אֱמוּנָה, עַל־כֵּן לֹא הָיָה תַּעֲנוּגוֹ בִּשְׁלֵמוּת בִּשְׁעַת הָעֲבֵרָה ח"ו, רַחֲמָנָא לִצְלָן, כִּי הָיָה מְעֹרָב בְּיָגוֹן, כִּי יָדַע כִּי מָרָה תִּהְיֶה בָּאַחֲרוֹנָה כִּי יִהְיֶה לוֹ עֹנֶשׁ קָשָׁה וָמַר רַחֲמָנָא לִצְלָן. רַק שֶׁלֹּא הָיָה יָכוֹל לְהִתְגַּבֵּר עַל תַּאֲוָתוֹ.
If you truly believe in God, you can never have perfect enjoyment from any sin. Whatever wrong you do will be with mixed feelings and full knowledge that it will be bitter in the end (cf. II Samuel 2:26). You are aware of the severe and bitter punishment for each sin, and are filled with regrets even while sinning. You may be overcome by temptation, but your enjoyment is limited.
עַל־כֵּן תְּשׁוּבָתוֹ קַלָּה יוֹתֵר, כִּי אֵין צָרִיךְ לִסְבֹּל יִסּוּרֵי הַתְּשׁוּבָה כָּל־כָּךְ מֵאַחַר שֶׁגַּם בִּשְׁעַת הָעֲבֵרָה לֹא הָיָה תַּעֲנוּגוֹ בִּשְׁלֵמוּת כַּנַּ"ל.
Therefore, it is easier for you to repent and to balance out your pleasure. You need endure less suffering, for the pleasure from your sin was never complete.
אֲבָל הַמְחַקְּרִים שֶׁאֵין לָהֶם אֱמוּנָה תְּשׁוּבָתָם כְּבֵדָה יוֹתֵר, כִּי לֹא הָיָה לָהֶם יִסּוּרִים כָּל־כָּךְ בִּשְׁעַת הָעֲבֵרָה, כִּי הַתְּשׁוּבָה צְרִיכָה לִהְיוֹת תְּשׁוּבַת הַמִּשְׁקָל כַּנַּ"ל.
However, heretics, without faith, will find repentance very difficult. He can sin without guilt or remorse, and does not suffer when he transgresses. His repentance must therefore balance this unmitigated pleasure.
וְעַיֵּן בְּסֵפֶר "שְׁנֵי־לוּחוֹת־הַבְּרִית" בְּמַסֶּכֶת שָׁבוּעוֹת, שָׁם מְבֹאָר בְּיוֹתֵר גֹּדֶל עֹצֶם הָאִסּוּר לְהִסְתַּכֵּל בְּסִפְרֵי הַמְחַקְּרִים, וְהֵבִיא שָׁם: שֶׁמִּי שֶׁמִּסְתַּכֵּל בְּאֵלּוּ הַסְּפָרִים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְהֵבִיא שָׁם בְּשֵׁם כַּמָּה גְּדוֹלֵי הַקַּדְמוֹנִים שֶׁהִפְלִיגוּ בְּעֹצֶם אִסּוּר זֶה שֶׁחָמוּר מִכָּל עֲבֵרוֹת שֶׁבַּתּוֹרָה (וְכֵן מְבֹאָר בְּכַמָּה סְפָרִים קְדוֹשִׁים).
Look carefully in the Shelah,179Abbreviation for Shnei Luchot Habrit ("Two Tablets of the Covenant"), by Rabbi Isaiah Horowitz of Prague (1556-1632). Page references are to the 5720/1960 Jerusalem edition. in the section entitled Masekhta Shavuot.180” Section on Shavuot,” 2:92b ff. There you will find the stern prohibition against becoming involved in philosophy. He writes that one who studies philosophy can lose his portion in the World to Come (cf. Sanhedrin 90a). He also quotes the opinion of many earlier sages who all agree that this is among the worst possible sins. This is also discussed in many other sacred works.181Teshuvot HaRosh 25; Teshuvot Rashba 419; Sefer HaYashar 6:13; Rav Hai Gaon on Chagigah 14b (in Eyn Yaakov); Sheviley Emunah, p. 100; Shiltey Giborim, Avodah Zarah, Rif 5b, #1; Bartenura on Sanhedrin 10:1; HaGra, Yoreh Dei'ah 179:13. The two books, Machnia Zedim and Kinat HaShem Tzevahot, are on this subject.