1. Fear of G-d's punishment and trial. This person fears G-d only out of fear of what will bring him suffering and ruin, because if he were assured against the suffering, he would not fear G-d. Of such a person, our sages said: "let us be concerned lest he come to serve out of fear" (Megila 25b). This type of person is falling short in the levels of the fear of G-d, and this is what our sages warned us against in saying: "Be not like servants who minister unto their master for the sake of receiving a reward" (Avos 1:3).
One of the pious would say: "I would be ashamed before G-d to serve Him for receiving reward or to avoid punishment, whereby I would be like a bad servant, that if he fears or hopes for reward - he will do his duty, but if not - he will not do it. Rather, I serve Him because it is befitting to do so."
The second type of fear is awe inspired by His glory, exaltedness, and almighty power. This awe never parts from a man for all the days of his life. It is the highest of the levels of the G-d fearing, which are mentioned in the books which deal with this topic. It is the introductory path to pure love, and the painful yearning. Whoever reaches this level of fear of G-d, will not be frightened by anything nor fear anything besides the Creator, as one of the pious would tell over on a G-d fearing man which he found sleeping in the wilderness. He asked the man: "are you not afraid of lions, that you sleep in a place like this?". The man answered: "I would be ashamed before G-d, if He saw me afraid of other than Him".
MORE SIGNS OF ONE WHO GENUINELY LOVES G-d * Another sign (of love of G-d) is that in fulfilling G-d's will, it is equal in his eyes if people praise him or scorn him when, to please the Creator, he bids them on doing good or refraining from evil.
* Another sign, that he is willing to give up his life, body, money, and children to do the will of the Creator, as written "For Your sake are we slain all the day long" (Tehilim 44:23).
* Another sign, that he always has the name of G-d on his tongue, in praise, thanksgiving, and psalms, as written: "And my tongue shall utter Your righteousness, Your praise all day long" (Tehilim 35:28), and "my mouth shall be filled with Your praise" (Tehilim 71:8), and he will not utter the name of G-d in vain, in falsehood, or in a curse.
A vain oath means to utter an oath idly, without need and without necessity, such as when not being forced by a Beit Din (court). A false oath is an oath that the court obligates a person in the course of business rulings and he swears falsely.
Out of honor for G-d, one is obligated to guard from everything that might lead to making an oath in the name of the blessed Creator, whether to confirm truth or refute false, and all the more so to confirm false or refute truth, as written: "He who has clean hands and a pure heart, who has not taken My name in vain and has not sworn deceitfully" (Tehilim 24:4), and "to fear this glorious and awesome Name, the L-ord, your G-d" (Devarim 28:58), and "But unto you that fear My Name shall the sun of righteousness arise with healing in its wings" (Malachi 3:20), and our sages said: "this refers to men who are afraid of uttering G-d's name unnecessarily" (Nedarim 8b).
In a curse: They are the curses, insults, blasphemies, in which the name of G-d is uttered. This is a great disgrace for a believer. Common people already permitted themselves on this until they have reached the ultimate in disgrace, and their intent in this is to emphasize their provocations and increase and aggrandize their insults, and they are similar in this to what the wise man said: "It is as sport to a fool to do wickedness" (Mishlei 10:23), and "on his orphans and his widows He shall not have mercy, for all of them are hypocrites and evil doers, and every mouth speaks obscene language" (Yeshaya 9:16), and "The tongue of the righteous is choice silver" (Mishlei 10:23).
* Another sign: That he makes a condition before promising to do something and says: "G-d willing", even when the matter is to be done very shortly, This is due to two things: One, out of fear of the swift coming of his death and he will not be able to fulfill what he promised. Two, because he does not know if it was decreed by G-d that he should carry out the promise.
* Another sign: That he straightens people and teaches them the path to the service of G-d, whether with soft words or with harsh words, according to what is needed for the time and place, and according to the class and level of the people, and that he does so to everyone, from the great men down to the men of the shuk (market), as the wise man said: "a wise man will hear, and will increase in learning;" (Mishlei 1:5), and "To give prudence to the simple, to the young man knowledge and discretion" (Mishlei 1:4).
It is proper for you to know, my brother, regarding the merit of the believer, that even if he reaches the furthest extreme in the rectification of his soul in its devotion to G-d and came near to the prophets, in their good traits, praiseworthy conduct, zeal in the service of G-d and pure love of Him, it is not like the merit of one who leads people to the good path, and straightens the wicked to the service of G-d, because his merits multiply according to their merits, every day and at all times.
The analogy of this is to two merchants who came to a country. One of them profited from the merchandise in his hand ten times the original value (of 10 gold coins), bringing to a total of one hundred gold coins.
The second merchant profited only two times his original value, but he brought many types of merchandise (worth 5,000 gold coins), bringing a total of ten thousand gold coins.
Therefore, the profit of the first merchant, even with his profiting 10-fold amounted only to 90 gold coins, while the second merchant profited 5000 gold coins even though he profited only two-fold.
Likewise, my brother, if one rectifies only himself, he will have a small merit. But if one rectifies himself and many other people, he will have his merit multiplied according to the merits of all the people who he rectified to G-d, as our sages said: "Whoever brings merit to the masses will not come to any sin" (Avot 5:18), and they said: "Moshe was righteous and caused the multitude to become righteous, the merit of the multitudes is attributed to him, as written 'he performed the righteousness of G-d and His judgments with Israel", and the wise man said: "But to them that rebuke shall be delight, and a good blessing shall come upon them" (Mishlei 24:25), and "The law of truth was in his mouth - and turned many away from iniquity" (Malachi 2:6), and "those who bring merit to the multitudes will be like the stars forever and ever" (Daniel 12:3).
Therefore, the Creator commanded us to rebuke those that fall short in the fulfillment of their duties, as written: "you shall surely rebuke your fellow" (Vayikra 19:17), and our sages taught: "until when is it one's duty to rebuke? Rav said: 'until he curses you', Shmuel said: 'until he assaults you' " (Erechin 16b), and it is said: "He that rebukes a man shall find more favor afterwards than he that flatters with the tongue" (Mishlei 28:23).
* Another sign (of love of G-d) is joy and delight in one's merits, not out of pride or arrogance but out of rejoicing in them, while mourning and grieving over his sins, repenting and regretting them as David said: "Rivers of waters run down my eyes, because they did not keep Your Torah" (Tehilim 119:136).
* Another sign: That he prostrates himself at night and fasts by day, if he is able to do this, because prayer at night is purer than prayer by day for several reasons:
3. Pause from social interaction with other people, such as being visited by a friend, or a neighbor who wants to converse with him, or a lender claiming payment from what is due to him.
4. At night, the senses have tranquility from the numerous sensations, because he does not see things that distract him, nor hear things that interrupt (his thoughts).
5. Being saved and distanced from flattery, due to the few number of people who are awake at night with him, while during the day, it is possible that he will not be able to spend any time in solitude.
6. He is better able to commune with G-d in thinking of Him, and being in solitude with Him, at a time when every lover communes with the one who loves him and every desirer is alone with the one who desires him, as written: "My soul yearns for You in the night"(Yeshaya 26:9), and "By night on my bed I sought him whom my soul loves" (Shir Hashirim 3:1).
Prayer at night is praised in the holy scriptures, such as: "At night I remembered Your name, O L-ord..." (Tehilim 119:55), and "At midnight, I rise to give thanks to You.." (Tehilim 119:62), and "I rose before the dawning of the morning, and cried out" (Tehilim 119:147), and "My eyes preceded the watches to speak of Your word" (Tehilim 119:148), and "at night I was opposite You" (Tehilim 88:2), and "Arise, cry out in the night, Pour out your heart like water before G-d" (Eicha 2:19), and many more like this.
I have already prepared some strong words which rebuke and shame the soul, so that it be stirred in the service and aroused to pray at night. These are in the Hebrew language, and I called it: "Rebuke" (Tochecha). Afterwards, I have appended to these some poetic words in hebrew of praise and thanksgiving to G-d and request of forgiveness and supplications, soft words, which arouse the heart of the reader, and stir his nature, and I called it: "Request" (Bakasha). I appended them at the end of this book, for one who wishes to recite them as prayers at night or by day.
One who would like to take on himself this matter should do as follows: He should recite the "Rebuke" sitting down after having read some known religious songs or others, and then to stand up and in a bowed posture, to read the "Request" until the end, and then to kneel and say whatever supplications he wishes, and after that Psalm 119 and the Shir Hamaalot Psalms (120-134), until the end. If one would like to say different prayers or use any other order, he may do so. I merely suggested the ideal conduct in it.
The main thing, my brother, is the purity of soul and intent of heart while you are offering up the prayer, and that you recite it slowly, and likewise for the things near it. Let not your tongue hurry before your heart, for a little of it with your heart in it is better than a lot of it with the swift movements of your tongue and a heart empty of it.
One of the pious would say: "do not praise empty praises, meaning, empty of having your heart in it, rather, it should be with your heart in it, as David said: "With my whole heart have I sought You" (Tehilim 119:10), and "I entreated You with all my heart" (Tehilim 119:58), and "my heart and my flesh cry out for the living G-d" (Tehilim 84:3).
* Another sign: Joy and gladness in G-d and in knowing Him, and longing to find favor with Him, delighting in love of Him, clinging to His torah, compassion on those who fear Him, as written: "I am a friend to all who fear You and to those who keep your precepts"(Tehilim 119:63), and "All who seek You shall exult and rejoice" (Tehilim 40:17), and "I have rejoiced in the way of your testimonies, as much as in all riches" (Tehilim 119:14), and "Your testimonies have I taken as a heritage forever: for they are the rejoicing of my heart" (Tehilim 119:111), and "Yet, I will rejoice in the L-ord; I will jubilate in the G-d of my salvation" (Chavakuk 3:18).
אֲבָל אוֹתוֹת הָאַהֲבָה בֵּאלֹהִים מִן הָאוֹהֵב,
The signs of genuine love recognizable in one who loves Him:
מֵהֶם עֲזִיבַת כָּל מָה שֶׁיַּטְרִידֵהוּ מֵעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ מֵעִנְיְנֵי הַמּוֹתָרִים.
* Abandoning every unnecessary thing that distracts him from the service of the Creator.
וּמֵהֶם הֵרָאוֹת אוֹתוֹת יִרְאָתוֹ וְאֵימָתוֹ עַל פָּנָיו כְּמוֹ שֶׁכָּתוּב (שמות כ, כ) וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ.
* That signs of fear and awe of G-d are visible on his face, as written: "that His fear may be before your faces, that you sin not" (Shemos 20:20).
וְהַיִּרְאָה עַל שְׁנֵי פָּנִים.
There are two kinds of fear of G-d:
אֶחָד מֵהֶם יִרְאַת עָנְשׁוֹ וְנִסְיוֹנוֹ וְזֶהוּ הַיָּרֵא בַּעֲבוּר מָה שֶׁיְּצַעֲרֵהוּ וִידַכְּאֵהוּ שֶׁאִם הָיָה בָּטוּחַ מִמָּה שֶׁיִּצְטַעֵר בּוֹ לֹא הָיָה יָרֵא אֶת ה׳ וְעָלָיו אָמְרוּ רַזַ״ל לֵיחוּשׁ דִּילְמָא אָתֵי לְמֶעֱבַד [מֵאַהֲבָה וּ]מִיִּרְאָה וְהוּא מְקַצֵּר מִמַּדְרֵגַת יִרְאֵי אֱלֹהִים וְהוּא מָה שֶׁהִזְהִירוּ מִמֶּנּוּ רז״ל אַל תִּהְיוּ כַּעֲבָדִים הַמְּשַׁמְּשִׁים אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס וְכוּ׳.
1. Fear of G-d's punishment and trial. This person fears G-d only out of fear of what will bring him suffering and ruin, because if he were assured against the suffering, he would not fear G-d. Of such a person, our sages said: "let us be concerned lest he come to serve out of fear" (Megila 25b). This type of person is falling short in the levels of the fear of G-d, and this is what our sages warned us against in saying: "Be not like servants who minister unto their master for the sake of receiving a reward" (Avos 1:3).
וְאָמַר אֶחָד מִן הַחֲסִידִים אֲנִי מִתְבַּיֵּשׁ מֵאֱלֹהִים שֶׁאֶעֶבְדֶנּוּ בַּעֲבוּר הַגְּמוּל וְהָעֹנֶשׁ וְאֶהְיֶה כָּעֶבֶד הָרַע אִם יִירָא וִיקַוֶּה יַעֲשֶׂה וְאִם לָאו לֹא יַעֲשֶׂה אֲבָל אֶעֶבְדֶנּוּ לְמָה שֶׁיֵּאוֹת לוֹ.
One of the pious would say: "I would be ashamed before G-d to serve Him for receiving reward or to avoid punishment, whereby I would be like a bad servant, that if he fears or hopes for reward - he will do his duty, but if not - he will not do it. Rather, I serve Him because it is befitting to do so."
וְהַשֵּׁנִי יִרְאָה לִכְבוֹדוֹ וְרוֹמְמוּתוֹ וְעֹצֶם גְּבוּרָתוֹ וְאֵינֶנָּה סָרָה מִן הָאָדָם וְלֹא נִפְרֶדֶת מִמֶּנּוּ כָּל יְמֵי חַיָּיו וְזֹאת הָעֶלְיוֹנָה שֶׁבְּמַדְרֵגוֹת יִרְאֵי אֱלֹהִים אֲשֶׁר נִזְכְּרוּ בַּסְּפָרִים בַּיִּרְאָה וְהוּא הַמֵּבִיא (ס״א המבוא) אֶל הָאַהֲבָה הַזַּכָּה וְהַכֹּסֶף הַמְּצַעֵר. וּמִי שֶׁהִגִּיעַ אֶל הַמַּדְרֵגָה הַזֹּאת מִן הַיִּרְאָה לֹא יֹאהַב וְלֹא יִירָא זוּלַת הַבּוֹרֵא כְּמוֹ שֶׁסִּפֵּר אֶחָד מִן הַחֲסִידִים עַל אֶחָד מֵהַיְּרֵאִים שֶׁמְּצָאוֹ יָשֵׁן בְּאַחַד הַמִּדְבָּרוֹת וְאָמַר לוֹ הַאֵינְךָ יָרֵא מִן הָאַרְיֵה שֶׁאַתָּה יָשֵׁן בַּמָּקוֹם הַזֶּה, אָמַר לוֹ אֲנִי בּוֹשׁ מֵאֱלֹהִים שֶׁיִּרְאֵנִי יָרֵא זוּלָתוֹ.
The second type of fear is awe inspired by His glory, exaltedness, and almighty power. This awe never parts from a man for all the days of his life. It is the highest of the levels of the G-d fearing, which are mentioned in the books which deal with this topic. It is the introductory path to pure love, and the painful yearning. Whoever reaches this level of fear of G-d, will not be frightened by anything nor fear anything besides the Creator, as one of the pious would tell over on a G-d fearing man which he found sleeping in the wilderness. He asked the man: "are you not afraid of lions, that you sleep in a place like this?". The man answered: "I would be ashamed before G-d, if He saw me afraid of other than Him".
וּמֵהֶם שֶׁיִּשְׁתַּוֶּה בְּעֵינָיו אִם יְשַׁבְּחוּהוּ בְּנֵי אָדָם אוֹ יְגַנּוּהוּ בִּרְצוֹן הַבּוֹרֵא יִתְבָּרַךְ כְּשֶׁהוּא מְצַוָּם לַעֲשׂוֹת הַטּוֹב וּלְהִתְרַחֵק מִן הָרַע.
MORE SIGNS OF ONE WHO GENUINELY LOVES G-d
* Another sign (of love of G-d) is that in fulfilling G-d's will, it is equal in his eyes if people praise him or scorn him when, to please the Creator, he bids them on doing good or refraining from evil.
וּמֵהֶם שֶׁיִּתְנַדֵּב בְּנַפְשׁוֹ וְגוּפוֹ וּמָמוֹנוֹ וּבָנָיו בִּרְצוֹן הָאֵל יִתְבָּרַךְ כמ״ש (תהלים מד) כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם.
* Another sign, that he is willing to give up his life, body, money, and children to do the will of the Creator, as written "For Your sake are we slain all the day long" (Tehilim 44:23).
וּמֵהֶם שֶׁיָּשִׁיב שֵׁם הָאֱלֹהִים תָּמִיד עַל לְשׁוֹנוֹ בְּשֶׁבַח וְהוֹדָאָה וּתְהִלָּה כמ״ש (שם לה) וּלְשׁוֹנִי תֶּהְגֶּה צִדְקֶךָ וְאָמַר (שם עא) יִמָּלֵא פִי תְהִלָּתְךָ. וְאַל יִזְכֹּר שֵׁם הַבּוֹרֵא לַשָּׁוְא וְלֹא לַשֶּׁקֶר וְלֹא בַּקְּלָלָה,
* Another sign, that he always has the name of G-d on his tongue, in praise, thanksgiving, and psalms, as written: "And my tongue shall utter Your righteousness, Your praise all day long" (Tehilim 35:28), and "my mouth shall be filled with Your praise" (Tehilim 71:8), and he will not utter the name of G-d in vain, in falsehood, or in a curse.
וְהַשְּׁבוּעָה לַשָּׁוְא הִיא מָה שֶׁמּוֹצִיא הָאָדָם עַל פִּיו מִן הַשְּׁבוּעוֹת לְבַטָּלָה וּלְלֹא צֹרֶךְ, וְלֹא יְחַיְּבֵהוּ בָּהּ דִּין, וְהַשְּׁבוּעָה לַשֶּׁקֶר הִיא הַשְּׁבוּעָה שֶׁמְּחַיְּבִין אוֹתוֹ בָּהּ מִן הַדִּין בְּמַשָּׂאוֹ וּבְמַתָּנוֹ עִם בְּנֵי אָדָם,
A vain oath means to utter an oath idly, without need and without necessity, such as when not being forced by a Beit Din (court). A false oath is an oath that the court obligates a person in the course of business rulings and he swears falsely.
וְהוּא חַיָּב לְהִזָּהֵר מִכָּל מָה שֶׁיְּבִיאֵהוּ לְהִשָּׁבַע בְּשֵׁם הַבּוֹרֵא יִתְבָּרַךְ לִכְבוֹדוֹ כְּמָה שֶׁכָּתוּב (שם כד) נְקִי כַפַּיִם וּבַר לֵבָב אֲשֶׁר לֹא נָשָׂא לַשָּׁוְא וְגוֹ׳ וְאָמַר (דברים כח) לְיִרְאָה אֶת הַשֵּׁם הַנִּכְבָּד וְהַנּוֹרָא הַזֶּה וְגוֹ׳ וְאָמַר (מלאכי ג) וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ וְאָמְרוּ חֲכָמֵינוּ זַ״ל אֵלּוּ בְּנֵי אָדָם שֶׁיְּרֵאִים לְהוֹצִיא שֵׁם שָׁמַיִם לְבַטָּלָה.
Out of honor for G-d, one is obligated to guard from everything that might lead to making an oath in the name of the blessed Creator, whether to confirm truth or refute false, and all the more so to confirm false or refute truth, as written: "He who has clean hands and a pure heart, who has not taken My name in vain and has not sworn deceitfully" (Tehilim 24:4), and "to fear this glorious and awesome Name, the L-ord, your G-d" (Devarim 28:58), and "But unto you that fear My Name shall the sun of righteousness arise with healing in its wings" (Malachi 3:20), and our sages said: "this refers to men who are afraid of uttering G-d's name unnecessarily" (Nedarim 8b).
וְהַקְּלָלָה הֵם הַקְּלָלוֹת וְהַגִּדּוּפִים וְהַחֲרָפוֹת שֶׁמַּזְכִּירִים בָּהֶם שֵׁם שָׁמַיִם לְבַטָּלָה וְהוּא גְּנַאי גָּדוֹל לַמַּאֲמִין. וּכְבָר הִתִּירוּ עַמֵּי הָאָרֶץ לְעַצְמָם זֶה עַד שֶׁהִגִּיעוּ בּוֹ אֶל תַּכְלִית הַגְּנוּת וְהֵם מְכַוְּנִים בָּזֶה לְהַפְלִיא וּלְהַפְלִיג בְּגִדּוּפֵיהֶם וּלְהַגְדִּיל וּלְפָאֵר חֶרְפּוֹתָם. וְהֵם דּוֹמִים בָּזֶה לְמָה שֶׁאָמַר הֶחָכָם (משלי י) כִּשְׂחוֹק לִכְסִיל עֲשׂוֹת זִמָּה.
In a curse: They are the curses, insults, blasphemies, in which the name of G-d is uttered. This is a great disgrace for a believer. Common people already permitted themselves on this until they have reached the ultimate in disgrace, and their intent in this is to emphasize their provocations and increase and aggrandize their insults, and they are similar in this to what the wise man said: "It is as sport to a fool to do wickedness" (Mishlei 10:23), and "on his orphans and his widows He shall not have mercy, for all of them are hypocrites and evil doers, and every mouth speaks obscene language" (Yeshaya 9:16), and "The tongue of the righteous is choice silver" (Mishlei 10:23).
וּמֵהֶם שֶׁיַּתְנֶה בְּכָל מָה שֶׁעָתִיד לַעֲשׂוֹתוֹ וּלְאָמְרוֹ בִּרְצוֹן הַבּוֹרֵא בְּעֵת שֶׁהוּא יוֹעִיד בּוֹ זוּלָתוֹ אֲפִלּוּ אִם יִהְיֶה לִזְמַן קָרוֹב עַד מְאֹד. וְזֶה בַּעֲבוּר שְׁנֵי דְּבָרִים. הָאֶחָד מִיִּרְאַת מְהִירוּת הַמָּוֶת אֵלָיו וְהַשֵּׁנִי מִפְּנֵי שֶׁאֵינוֹ יוֹדֵעַ אִם קָדַם בִּגְזֵרַת הָאֵל לַעֲשׂוֹתוֹ.
* Another sign: That he makes a condition before promising to do something and says: "G-d willing", even when the matter is to be done very shortly, This is due to two things: One, out of fear of the swift coming of his death and he will not be able to fulfill what he promised. Two, because he does not know if it was decreed by G-d that he should carry out the promise.
וּמֵהֶם שֶׁיְּאַשֵּׁר וְיוֹדֶה לַעֲבוֹדַת הָאֱלֹהִים בֵּין בְּרָכָה בֵּין בַּקָּשָׁה כְּפִי הַצָּרִיךְ לַזְּמַן וְלַמָּקוֹם וּלְכִתּוֹת בְּנֵי אָדָם וּלְמַעֲלוֹתָם מֵהַגְּדוֹלִים וְעַד אַנְשֵׁי הַשּׁוּק כמ״ש הֶחָכָם (שם א) יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְגוֹ׳ לָתֵת לִפְתָאִים עָרְמָה וְגוֹ׳.
* Another sign: That he straightens people and teaches them the path to the service of G-d, whether with soft words or with harsh words, according to what is needed for the time and place, and according to the class and level of the people, and that he does so to everyone, from the great men down to the men of the shuk (market), as the wise man said: "a wise man will hear, and will increase in learning;" (Mishlei 1:5), and "To give prudence to the simple, to the young man knowledge and discretion" (Mishlei 1:4).
וְרָאוּי לְךָ אָחִי לָדַעַת כִּי זְכוּיוֹת הַמַּאֲמִין אֲפִלּוּ אִם יִהְיֶה מַגִּיעַ אֶל הַתַּכְלִית הָרְחוֹקָה בְּתִקּוּן נַפְשׁוֹ לֵאלֹהִים ית׳ וְאִלּוּ הָיָה קָרוֹב לַמַּלְאָכִים בְּמִדּוֹתָם הַטּוֹבוֹת וּמִנְהֲגֵיהֶם הַמְשֻׁבָּחִים וְהִשְׁתַּדְּלוּתָם בַּעֲבוֹדַת הַבּוֹרֵא וְאַהֲבָתָם הַזַּכָּה בּוֹ אֵינָם כִּזְכוּיוֹת מִי שֶׁמּוֹרֶה בְּנֵי אָדָם אֶל הַדֶּרֶךְ הַטּוֹבָה וּמְיַשֵּׁר הָרְשָׁעִים אֶל עֲבוֹדַת הַבּוֹרֵא שֶׁזְּכוּיוֹתָיו נִכְפָּלוֹת בַּעֲבוּר זְכֻיוֹתָם בְּכָל הַיָּמִים וּבְכָל הַזְּמַנִּים.
It is proper for you to know, my brother, regarding the merit of the believer, that even if he reaches the furthest extreme in the rectification of his soul in its devotion to G-d and came near to the prophets, in their good traits, praiseworthy conduct, zeal in the service of G-d and pure love of Him, it is not like the merit of one who leads people to the good path, and straightens the wicked to the service of G-d, because his merits multiply according to their merits, every day and at all times.
וְהַמָּשָׁל בָּזֶה מִשְּׁנֵי סוֹחֲרִים הִגִּיעוּ אֶל הַמְּדִינָה הִרְוִיחַ אֶחָד מֵהֶם בִּסְחוֹרָה אַחַת שֶׁהָיְתָה בְּיָדוֹ עֲשֶׂרֶת כִּפְלֵי הַקֶּרֶן וְהָיָה הַכֹּל מֵאָה זוּז.
The analogy of this is to two merchants who came to a country. One of them profited from the merchandise in his hand ten times the original value (of 10 gold coins), bringing to a total of one hundred gold coins.
וְהִרְוִיחַ הַשֵּׁנִי כֶּפֶל אֶחָד בִּלְבַד וְהָיוּ לוֹ סְחוֹרוֹת רַבּוֹת וְהִגִּיעוּ לְיָדוֹ עֲשֶׂרֶת אַלְפֵי זוּזִים.
The second merchant profited only two times his original value, but he brought many types of merchandise (worth 5,000 gold coins), bringing a total of ten thousand gold coins.
וְהָיָה רֶוַח הַסּוֹחֵר הָרִאשׁוֹן עִם רֹב כִּפְלֵי הָרֶוַח תִּשְׁעִים זוּז וַעֲשָׂרָה חֲלָקִים מֵאַחַד עָשָׂר חֵלֶק בַּזּוּז וְהָיָה רֶוַח הַסּוֹחֵר הַשֵּׁנִי חֲמֵשֶׁת אֲלָפִים זוּזִים עִם מְעַט כֶּפֶל הָרֶוַח.
Therefore, the profit of the first merchant, even with his profiting 10-fold amounted only to 90 gold coins, while the second merchant profited 5000 gold coins even though he profited only two-fold.
וְכֵן אָחִי מִי שֶׁאֵין מְתַקֵּן אֶלָּא נַפְשׁוֹ בִּלְבַד תִּהְיֶה זְכוּתוֹ מְעַטָּה וּמִי שֶׁמְּתַקֵּן נַפְשׁוֹ וּנְפָשׁוֹת רַבּוֹת תִּכָּפֵל זְכוּתוֹ כְּפִי זְכוּיוֹת כָּל מִי שֶׁיְּתַקֵּן לֵאלֹהִים כמ״ש רז״ל כָּל הַמְזַכֶּה אֶת הָרַבִּים אֵין חֵטְא בָּא עַל יָדוֹ וְאָמְרוּ משֶׁה זָכָה וְזִכָּה אֶת הָרַבִּים זְכוּת הָרַבִּים תָּלוּי בּוֹ שֶׁנֶּאֱמַר (דברים ל״ג:כ״א) צִדְקַת ה׳ עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל וְאָמַר (משלי כד) וְלַמּוֹכִיחִים יִנְעָם וַעֲלֵיהֶם תָּבוֹא בִרְכַּת טוֹב וְאָמַר (מלאכי ב) תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ וְגוֹ׳ וְאָמַר (דניאל יב) וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד.
Likewise, my brother, if one rectifies only himself, he will have a small merit. But if one rectifies himself and many other people, he will have his merit multiplied according to the merits of all the people who he rectified to G-d, as our sages said: "Whoever brings merit to the masses will not come to any sin" (Avot 5:18), and they said: "Moshe was righteous and caused the multitude to become righteous, the merit of the multitudes is attributed to him, as written 'he performed the righteousness of G-d and His judgments with Israel", and the wise man said: "But to them that rebuke shall be delight, and a good blessing shall come upon them" (Mishlei 24:25), and "The law of truth was in his mouth - and turned many away from iniquity" (Malachi 2:6), and "those who bring merit to the multitudes will be like the stars forever and ever" (Daniel 12:3).
וְעַל כֵּן צִוָּה הַבּוֹרֵא לְהוֹכִיחַ אֶת הַמְּקַצְּרִים כמ״ש (ויקרא יט) הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְאָמְרוּ זַ״ל עַד הֵיכָן הִיא תּוֹכֵחָה רַב אָמַר עַד קְלָלָה וּשְׁמוּאֵל אָמַר עַד הַכָּאָה וְנֶאֱמַר (משלי כח) מוֹכִיחַ אָדָם אַחֲרַי חֵן יִמְצָא.
Therefore, the Creator commanded us to rebuke those that fall short in the fulfillment of their duties, as written: "you shall surely rebuke your fellow" (Vayikra 19:17), and our sages taught: "until when is it one's duty to rebuke? Rav said: 'until he curses you', Shmuel said: 'until he assaults you' " (Erechin 16b), and it is said: "He that rebukes a man shall find more favor afterwards than he that flatters with the tongue" (Mishlei 28:23).
וּמֵהֶם שִׂמְחָתוֹ וְגִילָתוֹ בִּזְכוּיוֹתָיו מִפְּנֵי שֶׁהוּא שָׂשׂ בָּהֶם לֹא לְגַאֲוָה וְתִפְאֶרֶת וְאֶבְלוֹ וִיגוֹנוֹ עַל חֲטָאָיו לִתְשׁוּבָה מֵהֶם וַחֲרָטָה עֲלֵיהֶם כמ״ש דָּוִד (תהלים קיט) פַּלְגֵי מַיִם יָרְדוּ עֵינָי עַל לֹא שָׁמְרוּ תוֹרָתֶךָ.
* Another sign (of love of G-d) is joy and delight in one's merits, not out of pride or arrogance but out of rejoicing in them, while mourning and grieving over his sins, repenting and regretting them as David said: "Rivers of waters run down my eyes, because they did not keep Your Torah" (Tehilim 119:136).
וּמֵהֶם שֶׁיִּתְנַפֵּל בַּלַּיְלָה וְיִתְעַנֶּה בַּיּוֹם אִם יוּכַל לִסְבֹּל זֶה כִּי תְּפִלַּת הַלַּיְלָה הִיא זַכָּה יוֹתֵר מִתְּפִלַּת הַיּוֹם לְכַמָּה פָּנִים.
* Another sign: That he prostrates himself at night and fasts by day, if he is able to do this, because prayer at night is purer than prayer by day for several reasons:
מֵהֶם כִּי הָאָדָם בַּלַּיְלָה יוֹתֵר פָּנוּי מִמָּה שֶׁהוּא בַּיּוֹם.
1. A man is more free (from his affairs) during the night than he is during the day.
וּמֵהֶם שֶׁתַּאֲוַת הַגּוּף מֵהַמַּאֲכָל וְהַמִּשְׁתֶּה יוֹתֵר נָחִים בַּלַּיְלָה מִמָּה שֶׁהֵם נָחִים בַּיּוֹם.
2. the cravings of the body for food and drink are quieter at night than they are by day.
וּמֵהֶם הֶפְסֵק חֶבְרָה בֵּינוֹ וּבֵין בְּנֵי אָדָם כְּאוֹהֵב יְבַקְּרֵהוּ וְחָבֵר יְדַבֵּר עִמּוֹ וּבַעַל חוֹב יִתְבָּעֵהוּ בְּמָה שֶׁיֵּשׁ לוֹ עָלָיו.
3. Pause from social interaction with other people, such as being visited by a friend, or a neighbor who wants to converse with him, or a lender claiming payment from what is due to him.
וּמֵהֶם נוּחַ חוּשָׁיו מֵרֹב מוּחָשָׁיו בַּלַּיְלָה מִפְּנֵי שֶׁאֵינוֹ רוֹאֶה מָה שֶׁיַּטְרִידֵהוּ וְלֹא שׁוֹמֵעַ מָה שֶׁיַּפְסִיק עָלָיו.
4. At night, the senses have tranquility from the numerous sensations, because he does not see things that distract him, nor hear things that interrupt (his thoughts).
וּמֵהֶם הִמָּלְטוֹ מִן הַחֲנֻפָּה וְרָחֳקוֹ מִמֶּנָּה מִפְּנֵי מִעוּט הַיּוֹשְׁבִים עִמּוֹ בַּלַּיְלָה וְאֶפְשָׁר שֶׁלֹּא יוּכַל לְהִתְבּוֹדֵד בַּיּוֹם.
5. Being saved and distanced from flattery, due to the few number of people who are awake at night with him, while during the day, it is possible that he will not be able to spend any time in solitude.
וּמֵהֶם שֶׁיִּתְיַחֵד בְּזֵכֶר הָאֱלֹהִים וְיִתְבּוֹדֵד בּוֹ בְּעֵת הִתְיַחֵד כָּל אוֹהֵב בְּאוֹהֲבוֹ וְהִתְבּוֹדֵד כָּל חוֹשֵׁק עִם חֲשׁוּקוֹ כמ״ש (ישעיה כז) נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה וְגוֹ׳ וְאָמַר (שיר השירים ג׳:א׳) עַל מִשְׁכָּבִי בַּלֵּילוֹת. וּכְבָר נִזְכַּר יִתְרוֹן תְּפִלַּת הַלַּיְלָה בְּסִפְרֵי הַקֹּדֶשׁ הַרְבֵּה.
6. He is better able to commune with G-d in thinking of Him, and being in solitude with Him, at a time when every lover communes with the one who loves him and every desirer is alone with the one who desires him, as written: "My soul yearns for You in the night"(Yeshaya 26:9), and "By night on my bed I sought him whom my soul loves" (Shir Hashirim 3:1).
מֵהֶם מָה שֶׁאָמַר דָּוִד ע״ה (תהלים קיט) זָכַרְתִּי בַלַּיְלָה שִׁמְךָ ה׳, (שם) חֲצוֹת לַיְלָה אָקוּם לְהוֹדוֹת לָךְ, (שם) קִדַּמְתִּי בַנֶּשֶׁף וָאֲשַׁוֵּעָה, (שם) קִדְּמוּ עֵינַי אַשְׁמוּרוֹת, (שם פח) יוֹם צָעַקְתִּי בַלַּיְלָה, וְהַרְבֵּה כְּזֶה וְנֶאֱמַר (איכה ב׳:י״ט) קוּמִי רֹנִּי בַּלַּיְלָה,
Prayer at night is praised in the holy scriptures, such as: "At night I remembered Your name, O L-ord..." (Tehilim 119:55), and "At midnight, I rise to give thanks to You.." (Tehilim 119:62), and "I rose before the dawning of the morning, and cried out" (Tehilim 119:147), and "My eyes preceded the watches to speak of Your word" (Tehilim 119:148), and "at night I was opposite You" (Tehilim 88:2), and "Arise, cry out in the night, Pour out your heart like water before G-d" (Eicha 2:19), and many more like this.
וּכְבָר חִבַּרְתִּי דְּבָרִים נִמְרָצִים יֵשׁ בָּהֶם תּוֹכַחַת וְהִכָּלֵם לַנֶּפֶשׁ וְתֶחֱרָץ בַּעֲבוּרָהּ וְתִתְעוֹרֵר לַתְּפִלָּה בַּלַּיְלָה וְהֵם בְּלָשׁוֹן עִבְרִית וּקְרָאתִים תּוֹכָחָה, ואח״כ סָמַכְתִּי לָהֶם דְּבָרִים צַחִים בַּלָּשׁוֹן הָעִבְרִית בְּשֶׁבַח וְהוֹדָאָה לָאֵל וּבַקָּשַׁת מְחִילָה וְתַחֲנוּנִים דְּבָרִים רַבִּים (רכים) מְעִירִים לֵב הַמִּתְפַּלֵּל וּמְעוֹרְרִים אֶת טִבְעוֹ וּקְרָאתִים בַּקָּשָׁה וּכְתַבְתִּים בְּסוֹף הַסֵּפֶר הַזֶּה לְמִי שֶׁרוֹצֶה לְהִתְנַפֵּל בָּהֶם לַיְלָה אוֹ יוֹם.
I have already prepared some strong words which rebuke and shame the soul, so that it be stirred in the service and aroused to pray at night. These are in the Hebrew language, and I called it: "Rebuke" (Tochecha). Afterwards, I have appended to these some poetic words in hebrew of praise and thanksgiving to G-d and request of forgiveness and supplications, soft words, which arouse the heart of the reader, and stir his nature, and I called it: "Request" (Bakasha). I appended them at the end of this book, for one who wishes to recite them as prayers at night or by day.
וּמִי שֶׁקִּבֵּל עַל עַצְמוֹ זֶה הָעִנְיָן יִנְהַג בַּתּוֹכֵחָה שֶׁיִּתְפַּלֵּל אוֹתָהּ בִּישִׁיבָה אַחַר שֶׁיַּקְדִּים מָה שֶׁיִּזְדַּמֵּן מִן הַזְּמִירוֹת הַיְּדוּעוֹת אוֹ זוּלָתָם לְפָנֶיהָ וְאַחַר כָּךְ יִתְפַּלֵּל הַבַּקָּשָׁה בַּעֲמִידָה וְהִשְׁתַּחֲוָיָה עַד סוֹפָהּ וְיִכְרַע וְיֹאמַר מָה שֶׁיִּרְצֶה מִן הַתַּחֲנוּנִים וְיֹאמַר סָמוּךְ לָזֶה אַשְׁרֵי תְמִימֵי דָּרֶךְ וְשִׁיר הַמַּעֲלוֹת עַד סוֹפָם, וְאִם יִבְחַר בְּזוּלָתָם מִן הַדְּבָרִים וְזוּלַת הַסֵּדֶר הַזֶּה הָרְשׁוּת בְּיָדוֹ אַךְ זָכַרְתִּי לְךָ הַטּוֹב שֶׁבַּמִּנְהָגִים בָּהּ.
One who would like to take on himself this matter should do as follows: He should recite the "Rebuke" sitting down after having read some known religious songs or others, and then to stand up and in a bowed posture, to read the "Request" until the end, and then to kneel and say whatever supplications he wishes, and after that Psalm 119 and the Shir Hamaalot Psalms (120-134), until the end. If one would like to say different prayers or use any other order, he may do so. I merely suggested the ideal conduct in it.
וְעִקַּר הַדָּבָר אָחִי בְּזֹךְ נַפְשְׁךָ בְּעֵת שֶׁתִּתְפַּלֵּל אוֹתָהּ וְכַוָּנַת לִבְּךָ בָּהּ וְשֶׁתְּסַדְּרֶנָּה לְאַט (ס״א במתון) עִם הַסָּמוּךְ לָהּ וְאַל יַקְדִּים בָּהּ לְשׁוֹנְךָ אֶת לִבְּךָ כִּי הַמְּעַט מִמֶּנָּה עִם הִמָּצֵא לִבְּךָ בּוֹ טוֹב מִמְּהִירוּת תְּנוּעוֹת לְשׁוֹנְךָ בְּרַב מִמֶּנָּה כְּשֶׁיִּהְיֶה לִבְּךָ רֵיק מִמֶּנָּה.
The main thing, my brother, is the purity of soul and intent of heart while you are offering up the prayer, and that you recite it slowly, and likewise for the things near it. Let not your tongue hurry before your heart, for a little of it with your heart in it is better than a lot of it with the swift movements of your tongue and a heart empty of it.
וְאָמַר אֶחָד מִן הַחֲסִידִים אַל תְּשַׁבְּחוּ שֶׁבַח רֵיקָם רֵיק מִמְּצוֹא הַלֵּב בּוֹ אֲבָל יִהְיֶה בְּהִמָּצֵא הַלֵּב כמ״ש דָּוִד ע״ה (תהלים קיט) בְּכָל לִבִּי דְרַשְׁתִּיךָ וְגוֹ׳ וְאָמַר (שם) חִלִּיתִי פָנֶיךָ בְכָל לֵב וְאָמַר (שם פד) לִבִּי וּבְשָׂרִי יְרַנְּנוּ אֶל אֵל חָי.
One of the pious would say: "do not praise empty praises, meaning, empty of having your heart in it, rather, it should be with your heart in it, as David said: "With my whole heart have I sought You" (Tehilim 119:10), and "I entreated You with all my heart" (Tehilim 119:58), and "my heart and my flesh cry out for the living G-d" (Tehilim 84:3).
וּמֵהֶם הַשִּׂמְחָה וְהַשָּׂשׂוֹן בֵּאלֹהִים יִתְעַלֶּה וּבִידִיעָתוֹ וְהַכֹּסֶף לִרְצוֹנוֹ וְהַגִּילָה בְּתוֹרָתוֹ וְהַחֶמְלָה עַל יְרֵאָיו כמ״ש (שם קיט) חָבֵר אָנִי לְכָל אֲשֶׁר יְרֵאוּךָ וְאָמַר (שם מ) יָשִׂישׂוּ וְיִשְׂמְחוּ בְּךָ כָּל מְבַקְשֶׁיךָ וְאָמַר (שם קיט) בְּדֶרֶךְ עֵדְוֹתֶיךָ שָׂשְׂתִי וְאָמַר (שם) נָחַלְתִּי עֵדְוֹתֶיךָ וְאָמַר (חבקוק ג׳:י״ח) וַאֲנִי בַּה׳ אֶעְלוֹזָה אָגִילָה בֵּאלֹהֵי יִשְׁעִי:
* Another sign: Joy and gladness in G-d and in knowing Him, and longing to find favor with Him, delighting in love of Him, clinging to His torah, compassion on those who fear Him, as written: "I am a friend to all who fear You and to those who keep your precepts"(Tehilim 119:63), and "All who seek You shall exult and rejoice" (Tehilim 40:17), and "I have rejoiced in the way of your testimonies, as much as in all riches" (Tehilim 119:14), and "Your testimonies have I taken as a heritage forever: for they are the rejoicing of my heart" (Tehilim 119:111), and "Yet, I will rejoice in the L-ord; I will jubilate in the G-d of my salvation" (Chavakuk 3:18).