Pisqa’ 3259H:59-62; JN1:86-90. 1. “And you shall love HASHEM, your God” (Dt.6:5)— that is, act from love! Mark the difference between one who acts from love and one who acts from fear! One who acts from love— his reward is doubled and re-doubled, as He says: “HASHEM your God shall you fear, and Him shall you serve” (Dt.10:20). There’s a certain kind of person who fears his companion. When the companion needs him the most, he abandons him and runs off! But, as for you—act from love! For there is no love in a place (maqom) of fear, nor fear in a place (maqom) of love— except in the nature of the All-Present (maqom) alone!60That is, only in God are the opposite emotions simultaneously present and sublimated. My translation follows F:54, l.12. H translates: “Only in regard to God do we find love combined with fear and fear combined with love.” (p.59, n.4). JN1:86 renders: “But matters accord solely with the prevailing condition.”
Another word: “And you shall love HASHEM your God” (Dt.6:5). Endear Him to humanity, like Father Abraham. On this theme it is said: “And the souls they made in Haran” (Gn.12:5). Now if all the people in the world combined [their wisdom] in order to create a single gnat and to infuse it with life’s-breath— wouldn’t they fail? Indeed, this teaches that Father Abraham habituated them [to the way of Torah], bringing them under the sheltering wings of the Presence.61// ARNA:12.
2. “With all your hearts” (bekhol levavechah; Dt.6:5)— that is, with both of your compulsions, the compulsion to good and the compulsion to evil.62=M. Ber.9:5; cf. T. Ber.7:7.
Another word: “With all your hearts” (levavechah; Dt.6:5)— that is, with all the heart within you (lev bekhah), so your heart won’t be divided towards the All-Present.
“And with all your soul” (Dt.6:5)— even if He takes your soul.63= M. Ber.9:5. And, similarly, He says: “For Your sake are we killed all the day, we are considered as sheep for slaughter” (Ps.44:23). R. Shimon b. Menasya says: Now, how is it possible for a person to be killed every day? Actually, the Blessed Holy One credits the Righteous as if they had been killed [for His sake] every day.3. Shimon b. Azzai says: “With all your soul” (Dt.6:5)— you should love Him till your soul is sucked dry!
R. Eliezer says: If it states: “With all your soul” (Dt.6:5), why is it also said: “And with all your well-being” (Dt.6:5)? And if it states: “with all your well-being,” why is it also said: “with all your soul?” There’s a certain kind of person who prefers his health to his wealth— this is why it is said: “with all your soul” (Dt.6:5). And there’s a certain kind of person who prefers his wealth to his health— this is why it is said: “with all your well-being” (me’odechah; Dt.6:5)— [to require the sacrifice of both health and wealth].64Cf. M. Ber.9:5; cf. T. Ber.7:7
R. Akiva says: If it is said: “with all your soul” (Dt.6:5), it would be logical to infer: “And with all your well-being” (me’odechah; Dt.6:5) So, why does the Teaching specify: “with all your well-being?” The point is: Love Him for each and every measure (midah) that He measures out (moded) to you— whether the measure (midah) of well-being, whether the measure (midah) of retribution!65Cf. T. Ber.7:1. The exegesis is based on the assonance of “well-being” (me’odechah) and “measure out” (midah). 4. And so David says: “When I raise the cup of salvation, in the Name of HASHEM do I call” (Ps.116:13), “When trouble and sorrow find me. in the Name of HASHEM do I call!” (Ps.116:3-4).66=Mechilta Ishmael, bakhodesh 10.a And so Job says: “HASHEM gives and HASHEM takes— may the Name of HASHEM be blessed!” (Job 1:21) If he said this of the measure of well-being, the logical inference is that we must bless HASHEM for the measure of retribution as well! What did Job’s wife say to him? “Do you still insist on your innocence? Curse God and die!” (Job 2:9). So how did he reply? “Will you speak like the loose women speak? Shall we accept the good from God, but not accept the bad?”67=Ibid.(Job 2:10) The people of the Deluge Generation were blind to the good [they enjoyed]. But when retribution fell upon them, they accepted it graciously, despite themselves. Now, isn’t the matter logical? If someone who is blind to the good accepts retribution graciously— we, who are gracious in good times, shall we not be gracious when retribution befalls us? And this is why Job said to his wife: “Will you speak like the loose women speak?”68=Ibid.
5. And furthermore: Let a person rejoice in chastisements more than in good times. For were a person to spend all his days in well-being, he would never earn forgiveness for the sins staining his hands. By what shall he be forgiven? By chastisements!69=Ibid.
R. Eliezer b. Jacob says: Look at what He says: “For he whom HASHEM loves does He rebuke! Like a father who favors his son” (Prov.3:12). What caused the son to be favored by the father? I would say, these are chastisements.70=Ibid.
R. Meir says: Look what He says— “For as a man disciplines his son, HASHEM, your God, disciplines you!” (Dt.8:5) At the bottom of your heart you know your deeds, as well as the chastisements that I brought upon you. And the chastisements I brought upon you do not outweigh the deeds you committed.71=Ibid.
6. R. Yose b. Judah says: Cherished are chastisements! For the Name of the All-Present marks anyone who endures chastisements, as it is said: “HASHEM your God disciplines you!”72=Ibid. Dt.8:5)
R. Nathan b. R. Joseph says: Just as a covenant is sealed with the Land, so too is a covenant sealed with chastisements, for it is said: “HASHEM, your God, chastises you!” (Dt.8:5). And He says: “For HASHEM your God is bringing you into a good Land”73=Ibid. (Dt.8:7)
R. Shimon b. Yohai says: Cherished are chastisements! For three precious gifts were given to Israel that the nations of the world hunger after— but they were given to Israel only by means of chastisements (yissurim)! And here they are: Torah, the Land of Israel, and the coming eon.
On what basis do we know this about Torah? “The proverbs of Solomon . . . for learning wisdom and discipline” (musar; Prov.1:1-2). And He says: “Fortunate is the man whom HASHEM chastises (teyasrenu), and from Your Torah will You guide him” (telamdeinu; Ps.94:12).
On what basis do we know this about the Land of Israel? “HASHEM, your God, chastises you! . . . For HASHEM, your God, is bringing you into a good Land (Dt.8:5-7).”
On what basis do we know this about the coming eon? “For the commandment is a lamp, and Torah is a light, and the way to life is a rebuke that chastises” (musar; Prov.6:23) Which path leads a person to the coming eon? I would say, these are chastisements (yissurim)!74=Ibid.
R. Nehemiah says: Cherished are chastisements! For just as sacrificial offerings compensate the Holy One, so do chastisements compensate Him. Regarding sacrificial offerings, He says [of one offering sacrifice]: “It compensates for him, to achieve absolution for him” (Lv.1:4). Regarding chastisements, He says: “Their transgression is compensated for” (Lv.26:43). Moreover, chastisements compensate more effectively than sacrifices, for sacrifices affect only one’s wealth, while chastisements affect the body! And so does He say: “Skin for skin! And all a man has will he give for his life!” (Job 2:4).75=Ibid.
7. When R. Eliezer was suffering his final illness. R. Tarfon, R. Joshua, R. Elazar b. Azariah, and R. Akiva came to visit him. Said to him R. Tarfon: Master! You are more cherished by Israel than the disk of the sun. For the disk of the sun illumines the present eon, while you illumine the present eon and the coming eon! Said to him R. Joshua: Master! You are more cherished by Israel than the gift of rain. For rain gives life in the present eon, while you give it in the present eon and the coming eon! Said to him R. Elazar b. Azariah: Master! You are more cherished by Israel than fathers and mothers. For fathers and mothers bring us into the present eon, while you bring us into the present eon and the coming eon!76Cf. M. BM.2:11 regarding the respect offered to teachers as opposed to parents. Said to him R. Akiva: Master! Cherished are chastisements! R. Eliezer said to his disciples: Prop me up! R. Eliezer sat up and said: Speak up, Akiva! R. Akiva replied: Look at what He says— “Now, Manasseh was twelve years old when he was made king, and he ruled in Jerusalem for fifty five years.” (2 Chron.33:1). And He says: “And these too are the proverbs of Solomon, copied by the men of Hezekiah, king of Judah.” (Prov.25:1). Now, can you imagine that Hezekiah taught Torah to all Israel, while to Manasseh, his son, he did not teach Torah? Rather, all the learning he taught him, and all the labor he labored over him made no impression— except for chastisements! For it is said: “And they captured Manasseh in manacles, . . . and in his pain, he besought the face of HASHEM, his God, and he humbled himself before the God of his ancestors, and prayed to Him. And his prayer brought a response. So He restored him to Jerusalem and his kingdom” (2 Chron.33:10-13).77For Menasseh’s after-life fate. See M. San.10:2. Thus—cherished are chastisements!78= Mechilta Ishmael, bakhodesh 10
8. R. Meir says: Look what He says: “And you shall love HASHEM your God with all your hearts” (khol levavechah; Dt.6:5)— this means, love Him whole-heartedly, like Abraham, your father, in line with what is said: “And as for you—Israel, My servant! Jacob, whom I have chosen, the descendant of Abraham, my beloved!” (Is.41:8)
“With all your soul” (nafshechah; Dt.6:5)— like Isaac, who bound himself upon the altar, in line with what is said: “And Abraham stretched out his hand, and he79That is, Isaac. took the knife” (Gn.22:10).
“With all your well-being (me’odechah; Dt.6:5)”— be as thankful (modeh) to Him as was Jacob, your father. For it is said: “I am unworthy of all the kindnesses and favors that you have bestowed upon Your servant, for with only my staff did I cross this Jordan, and now I am two camps!” (Gn.32:11).
(דברים ו ה) וְאָהַבְתָּ אֵת ה׳ אֱלֹהֶיךָ, עֲשֵׂה מֵאַהֲבָה. הִפְרִישׁ בֵּין הָעוֹשֶׂה מֵאַהֲבָה לָעוֹשֶׂה מִיִּרְאָה: הָעוֹשֶׂה מֵאַהֲבָה שְׂכָרוֹ כָּפוּל וּמְכֻפָּל! לְפִי שֶׁהוּא אוֹמֵר (דברים י כ): ״אֶת ה׳ אֱלֹהֶיךָ תִּירָא וְאוֹתוֹ תַעֲבֹד״, יֵשׁ לְךָ אָדָם שֶׁהוּא מִתְיָרֵא מֵחֲבֵרוֹ, כְּשֶׁהוּא מַצְרִיכוֹ – מַנִּיחוֹ וְהוֹלֵךְ לוֹ, אֲבָל אַתָּה – עֲשֵׂה מֵאַהֲבָה! שֶׁאֵין לְךָ אַהֲבָה בִּמְקוֹם יִרְאָה וְיִרְאָה בִּמְקוֹם אַהֲבָה אֶלָּא בְּמִדַּת מָקוֹם בִּלְבַד.
Pisqa’ 3259H:59-62; JN1:86-90.
1. “And you shall love HASHEM, your God” (Dt.6:5)—
that is, act from love!
Mark the difference between
one who acts from love
and one who acts from fear!
One who acts from love—
his reward is doubled and re-doubled,
as He says:
“HASHEM your God shall you fear, and Him shall you serve” (Dt.10:20).
There’s a certain kind of person
who fears his companion.
When the companion needs him the most,
he abandons him and runs off!
But, as for you—act from love!
For there is no love in a place (maqom) of fear,
nor fear in a place (maqom) of love—
except in the nature of the All-Present (maqom) alone!60That is, only in God are the opposite emotions simultaneously present and sublimated. My translation follows F:54, l.12. H translates: “Only in regard to God do we find love combined with fear and fear combined with love.” (p.59, n.4). JN1:86 renders: “But matters accord solely with the prevailing condition.”
דָּבָר אַחֵר: וְאָהַבְתָּ אֵת ה׳ אֱלֹהֶיךָ – אַהֲבֵהוּ עַל הַבְּרִיּוֹת כְּאַבְרָהָם אָבִיךָ, כְּעִנְיָן שֶׁנֶּאֱמַר (בראשית יב ה) ״וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן״. וַהֲלֹא אִם מִתְכַּנְּסִים כָּל בָּאֵי הָעוֹלָם לִבְרֹאת יַתּוּשׁ אֶחָד וּלְהַכְנִיס בּוֹ נְשָׁמָה אֵינָם יְכוֹלִים! אֶלָּא מְלַמֵּד שֶׁהָיָה אַבְרָהָם אָבִינוּ מְגַיְּרָם וּמַכְנִיסָם תַּחַת כַּנְפֵי הַשְּׁכִינָה.
Another word:
“And you shall love HASHEM your God” (Dt.6:5).
Endear Him to humanity, like Father Abraham.
On this theme it is said:
“And the souls they made in Haran” (Gn.12:5).
Now if all the people in the world
combined [their wisdom] in order to create
a single gnat and to infuse it with life’s-breath—
wouldn’t they fail?
Indeed, this teaches that Father Abraham
habituated them [to the way of Torah],
bringing them under the sheltering wings of the Presence.61// ARNA:12.
בְּכָל לְבָבְךָ – בִּשְׁנֵי יְצָרֶיךָ: בְּיֵצֶר טוֹב וּבְיֵצֶר רָע.
2. “With all your hearts” (bekhol levavechah; Dt.6:5)—
that is, with both of your compulsions,
the compulsion to good and the compulsion to evil.62=M. Ber.9:5; cf. T. Ber.7:7.
דָּבָר אַחֵר: בְּכָל לְבָבְךָ – בְּכָל לֵב בָּךְ, שֶׁלֹּא יִהְיֶה לִבְּךָ חָלוּק עַל הַמָּקוֹם.
Another word:
“With all your hearts” (levavechah; Dt.6:5)—
that is, with all the heart within you (lev bekhah),
so your heart won’t be divided
towards the All-Present.
וּבְכָל נַפְשְׁךָ – אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשְׁךָ, וְכֵן הוּא אוֹמֵר (תהלים מד כג): ״כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה״. רַבִּי שִׁמְעוֹן בֶּן מַנְסְיָא אוֹמֵר: וְכִי הֵיאַךְ אִפְשָׁר לוֹ לָאָדָם לֵיהָרֵג בְּכָל יוֹם? אֶלָּא מַעֲלֶה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַצַּדִּיקִים כְּאִלּוּ הֵם נֶהֱרָגִים בְּכָל יוֹם! שִׁמְעוֹן בֶּן עַזַּי אוֹמֵר: בְּכָל נַפְשְׁךָ, אָהֳבֵהוּ עַד מִצּוּי נֶפֶשׁ.
“And with all your soul” (Dt.6:5)—
even if He takes your soul.63= M. Ber.9:5.
And, similarly, He says:
“For Your sake are we killed all the day,
we are considered as sheep for slaughter” (Ps.44:23).
R. Shimon b. Menasya says:
Now, how is it possible
for a person to be killed every day?
Actually, the Blessed Holy One credits the Righteous
as if they had been killed [for His sake] every day.3. Shimon b. Azzai says:
“With all your soul” (Dt.6:5)—
you should love Him till your soul is sucked dry!
רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם נֶאֱמַר בְּכָל נַפְשְׁךָ לָמָּה נֶאֱמַר בְּכָל מְאֹדֶךָ? וְאִם נֶאֱמַר בְּכָל מְאֹדֶךָ לָמָּה נֶאֱמַר בְּכָל נַפְשְׁךָ? יֵשׁ לְךָ אָדָם שֶׁגּוּפוֹ חָבִיב עָלָיו מִמָּמוֹנוֹ, לְכָךְ נֶאֱמַר בְּכָל נַפְשְׁךָ, וְיֵשׁ לְךָ אָדָם שֶׁמָּמוֹנוֹ חָבִיב עָלָיו מִגּוּפוֹ, לְכָךְ נֶאֱמַר בְּכָל מְאֹדֶךָ.
R. Eliezer says:
If it states: “With all your soul” (Dt.6:5),
why is it also said: “And with all your well-being” (Dt.6:5)?
And if it states: “with all your well-being,”
why is it also said: “with all your soul?”
There’s a certain kind of person
who prefers his health to his wealth—
this is why it is said: “with all your soul” (Dt.6:5).
And there’s a certain kind of person
who prefers his wealth to his health—
this is why it is said: “with all your well-being” (me’odechah; Dt.6:5)—
[to require the sacrifice of both health and wealth].64Cf. M. Ber.9:5; cf. T. Ber.7:7
רַבִּי עֲקִיבָה אוֹמֵר: אִם נֶאֱמַר בְּכָל נַפְשְׁךָ קַל וָחֹמֶר בְּכָל מְאֹדֶךָ, מַה תַּלְמוּד לוֹמַר בְּכָל מְאֹדֶךָ? בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ, בֵּין בְּמִדַּת הַטּוֹב וּבֵין בְּמִדַּת פֻּרְעָנוּת. וְכֵן דָּוִד אוֹמֵר (תהלים קטז יג): ״כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה׳ אֶקְרָא״, (תהלים קטז ג-ד) ״צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם ה׳ אֶקְרָא״. וְכֵן אִיּוֹב אוֹמֵר (איוב א כא): ״ה׳ נָתַן וַה׳ לָקַח יְהִי שֵׁם ה׳ מְבֹרָךְ״ – עַל מִדַּת הַטּוֹב, קַל וָחֹמֶר עַל מִדַּת פֻּרְעָנוּת. מָה אִשְׁתּוֹ אוֹמֶרֶת לוֹ? (איוב ב ט): ״עוֹדְךָ מַחֲזִיק בְּתֻמָּתֶךָ, בָּרֵךְ אֱלֹהִים וָמֻת״. וּמָה אָמַר לָהּ? (איוב ב י) ״כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי, גַּם אֶת הַטּוֹב נְקַבֵּל מֵאֵת הָאֱלֹהִים וְאֶת הָרָע לֹא נְקַבֵּל?״ אַנְשֵׁי דּוֹר הַמַּבּוּל הָיוּ כְּעוּרִים בַּטּוֹבָה, וּכְשֶׁבָּאת עֲלֵיהֶם פֻּרְעָנוּת קִבְּלוּהָ בְּעַל כָּרְחָם. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר: אִם מִי שֶׁכָּעוּר בַּטּוֹבָה נָאֶה בַפֻּרְעָנוּת, אָנוּ, שֶׁנָּאִים בַּטּוֹבָה, לֹא נְהֵא נָאִים בַפֻּרְעָנוּת? וְהוּא שֶׁאָמַר לָהּ ״כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי״.
R. Akiva says:
If it is said: “with all your soul” (Dt.6:5),
it would be logical to infer:
“And with all your well-being” (me’odechah; Dt.6:5)
So, why does the Teaching specify: “with all your well-being?”
The point is: Love Him for each and every measure (midah)
that He measures out (moded) to you—
whether the measure (midah) of well-being,
whether the measure (midah) of retribution!65Cf. T. Ber.7:1. The exegesis is based on the assonance of “well-being” (me’odechah) and “measure out” (midah).
4. And so David says:
“When I raise the cup of salvation,
in the Name of HASHEM do I call” (Ps.116:13),
“When trouble and sorrow find me.
in the Name of HASHEM do I call!” (Ps.116:3-4).66=Mechilta Ishmael, bakhodesh 10.a
And so Job says:
“HASHEM gives and HASHEM takes—
may the Name of HASHEM be blessed!” (Job 1:21)
If he said this of the measure of well-being,
the logical inference is that
we must bless HASHEM
for the measure of retribution as well!
What did Job’s wife say to him?
“Do you still insist on your innocence? Curse God and die!” (Job 2:9).
So how did he reply?
“Will you speak like the loose women speak?
Shall we accept the good from God, but not accept the bad?”67=Ibid. (Job 2:10)
The people of the Deluge Generation
were blind to the good [they enjoyed].
But when retribution fell upon them,
they accepted it graciously, despite themselves.
Now, isn’t the matter logical?
If someone who is blind to the good
accepts retribution graciously—
we, who are gracious in good times,
shall we not be gracious when retribution befalls us?
And this is why Job said to his wife:
“Will you speak like the loose women speak?”68=Ibid.
וְעוֹד יְהֵא אָדָם שָׂמֵחַ בַּיִּסּוּרִים יוֹתֵר מִן הַטּוֹבָה, שֶׁאִלּוּ אָדָם בְּטוֹבָה כָּל יָמָיו – אֵינוֹ נִמְחָל לוֹ מֵעָווֹן שֶׁבְּיָדוֹ; וּבַמֶּה נִמְחָל לוֹ? בַּיִּסּוּרִים.
5. And furthermore:
Let a person rejoice in chastisements
more than in good times.
For were a person to spend all his days in well-being,
he would never earn forgiveness
for the sins staining his hands.
By what shall he be forgiven?
By chastisements!69=Ibid.
רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: הֲרֵי הוּא אוֹמֵר (משלי ג יב): ״כִּי אֶת אֲשֶׁר יֶאֱהַב ה׳ יוֹכִיחַ וּכְאָב אֶת בֵּן יִרְצֶה״, מִי גָרַם לַבֵּן שֶׁיֵּרָצֶה לָאָב? הֱוֵי אוֹמֵר אֵלּוּ יִסּוּרִים.
R. Eliezer b. Jacob says:
Look at what He says:
“For he whom HASHEM loves does He rebuke!
Like a father who favors his son” (Prov.3:12).
What caused the son to be favored by the father?
I would say, these are chastisements. 70=Ibid.
רַבִּי מֵאִיר אוֹמֵר: הֲרֵי הוּא אוֹמֵר (דברים ח ה) ״וְיָדַעְתָּ עִם לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ ה׳ אֱלֹהֶיךָ מְיַסְּרֶךָּ״, אַתָּה וְלִבְּךָ יוֹדְעִים מַעֲשִׂים שֶׁעָשִׂיתָ, וְיִסּוּרִים שֶׁהֵבֵאתִי עָלֶיךָ, שֶׁלֹּא כְּנֶגֶד מַעֲשֶׂיךָ שֶׁעָשִׂיתָ הֵבֵאתִי עָלֶיךָ!
R. Meir says:
Look what He says—
“For as a man disciplines his son,
HASHEM, your God, disciplines you!” (Dt.8:5)
At the bottom of your heart you know your deeds,
as well as the chastisements that I brought upon you.
And the chastisements I brought upon you
do not outweigh the deeds you committed.71=Ibid.
רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה אוֹמֵר: חֲבִיבִים יִסּוּרִים, שֶׁשְּׁמוֹ שֶׁל מָקוֹם חָל עַל מִי שֶׁיִּסּוּרִים בָּאִים עָלָיו, שֶׁנֶּאֱמַר: ״ה׳ אֱלֹהֶיךָ מְיַסְּרֶךָּ״.
6. R. Yose b. Judah says:
Cherished are chastisements!
For the Name of the All-Present marks
anyone who endures chastisements,
as it is said:
“HASHEM your God disciplines you!”72=Ibid. Dt.8:5)
רַבִּי נָתָן בְּרַבִּי יוֹסֵף אוֹמֵר: כְּשֵׁם שֶׁבְּרִית כְּרוּתָה לָאָרֶץ, כָּךְ בְּרִית כְּרוּתָה לַיִּסּוּרִים, שֶׁנֶּאֱמַר ״ה׳ אֱלֹהֶיךָ מְיַסְּרֶךָ״, וְאוֹמֵר (דברים ח ז): ״כִּי ה׳ אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה״.
R. Nathan b. R. Joseph says:
Just as a covenant is sealed with the Land,
so too is a covenant sealed with chastisements,
for it is said:
“HASHEM, your God, chastises you!” (Dt.8:5).
And He says:
“For HASHEM your God is bringing you into a good Land”73=Ibid. (Dt.8:7)
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: חֲבִיבִים יִסּוּרִים, שֶׁשָּׁלֹשׁ מַתָּנוֹת טוֹבוֹת נִתְּנוּ לָהֶם לְיִשְׂרָאֵל שֶׁאֻמּוֹת הָעוֹלָם מִתְאַוִּים לָהֶן – וְלֹא נִתְּנוּ לָהֶם אֶלָּא עַל יְדֵי יִסּוּרִים, וְאֵלּוּ הֵם: תּוֹרָה וְאֶרֶץ יִשְׂרָאֵל וְהָעוֹלָם הַבָּא.
R. Shimon b. Yohai says:
Cherished are chastisements!
For three precious gifts were given to Israel
that the nations of the world hunger after—
but they were given to Israel
only by means of chastisements (yissurim)!
And here they are:
Torah, the Land of Israel, and the coming eon.
תּוֹרָה מִנַּיִן? (משלי א ב) ״לָדַעַת חָכְמָה וּמוּסָר״, וְאוֹמֵר (תהלים צד יב): ״אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָּהּ וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ״.
On what basis do we know this about Torah?
“The proverbs of Solomon . . .
for learning wisdom and discipline” (musar; Prov.1:1-2).
And He says:
“Fortunate is the man whom HASHEM chastises (teyasrenu),
and from Your Torah will You guide him” (telamdeinu; Ps.94:12).
אֶרֶץ יִשְׂרָאֵל מִנַּיִן? (דברים ח ה-ז) ״ה׳ אֱלֹהֶיךָ מְיַסְּרֶךָ... כִּי ה׳ אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה״.
On what basis do we know this about the Land of Israel?
“HASHEM, your God, chastises you! . . .
For HASHEM, your God, is bringing you into a good Land (Dt.8:5-7).”
הָעוֹלָם הַבָּא מִנַּיִן? (משלי ו כג) ״כִּי נֵר מִצְוָה וְתוֹרָה אוֹר וְדֶרֶךְ חַיִּים תּוֹכְחוֹת מוּסָר״, אֵי זֶה הוּא דֶרֶךְ שֶׁמְּבִיאָה הָאָדָם לָעוֹלָם הַבָּא? הֱוֵי אוֹמֵר אֵלּוּ יִסּוּרִים.
On what basis do we know this about the coming eon?
“For the commandment is a lamp, and Torah is a light,
and the way to life is a rebuke that chastises” (musar; Prov.6:23)
Which path leads a person to the coming eon?
I would say, these are chastisements (yissurim)!74=Ibid.
רַבִּי נְחֶמְיָה אוֹמֵר: חֲבִיבִים יִסּוּרִים, שֶׁכְּשֵׁם שֶׁקָּרְבָּנוֹת מְרַצִּים כָּךְ יִסּוּרִים מְרַצִּים. בַּקָּרְבָּנוֹת הוּא אוֹמֵר (ויקרא א ד): ״וְנִרְצָה לוֹ לְכַפֵּר עָלָיו״, בַּיִּסּוּרִים הוּא אוֹמֵר (ויקרא כו מג): ״וְהֵם יִרְצוּ אֶת עֲוֹנָם״, וְעוֹד שֶׁיִּסּוּרִים מְרַצִּים יוֹתֵר מִן הַקָּרְבָּנוֹת, שֶׁהַקָּרְבָּנוֹת בְּמָמוֹן וְיִסּוּרִים בְּגוּף, וְכֵן הוּא אוֹמֵר (איוב ב ד): ״עוֹר בְּעַד עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ״.
R. Nehemiah says:
Cherished are chastisements!
For just as sacrificial offerings
compensate the Holy One,
so do chastisements compensate Him.
Regarding sacrificial offerings,
He says [of one offering sacrifice]:
“It compensates for him, to achieve absolution for him” (Lv.1:4).
Regarding chastisements, He says:
“Their transgression is compensated for” (Lv.26:43).
Moreover, chastisements compensate
more effectively than sacrifices,
for sacrifices affect only one’s wealth,
while chastisements affect the body!
And so does He say:
“Skin for skin! And all a man has will he give for his life!” (Job 2:4).75=Ibid.
וּכְבָר הָיָה רַבִּי אֱלִיעֶזֶר חוֹלֶה, וְנִכְנְסוּ רַבִּי טַרְפוֹן וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָה לְבַקְּרוֹ. אָמַר לוֹ רַבִּי טַרְפוֹן: רַבִּי, חָבִיב אַתָּה לְיִשְׂרָאֵל מִגַּלְגַּל חַמָּה, שֶׁגַּלְגַּל חַמָּה מֵאִיר בָּעוֹלָם הַזֶּה, וְאַתָּה הֵאַרְתָּ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: רַבִּי, חָבִיב אַתָּה לְיִשְׂרָאֵל מִמַּתַּן גְּשָׁמִים, שֶׁגְּשָׁמִים נוֹתְנִים חַיִּים בָּעוֹלָם הַזֶּה, וְאַתָּה נָתַתָּה בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. אָמַר לוֹ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: רַבִּי, חָבִיב אַתָּה לְיִשְׂרָאֵל מֵאָב וָאֵם, שֶׁאָב וָאֵם מְבִיאִים לָעוֹלָם הַזֶּה, וְאַתָּה הֵבֵאתָ בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא. אָמַר לוֹ רַבִּי עֲקִיבָה: רַבִּי, חֲבִיבִים יִסּוּרִים! אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר לְתַלְמִידָיו: סְמָכוּנִי! יָשַׁב לוֹ רַבִּי אֱלִיעֶזֶר, אָמַר לוֹ: אֱמוֹר, עֲקִיבָה! אָמַר לוֹ: הֲרֵי הוּא אוֹמֵר (דברי הימים ב לג א): ״בֶּן שְׁתֵּים עֶשְׂרֵה שָׁנָה מְנַשֶּׁה בְמָלְכוֹ, וַחֲמִשִּׁים וְחָמֵשׁ שָׁנָה מָלַךְ בִּירוּשָׁלִָם״, וְאוֹמֵר (משלי כה א): ״גַּם אֵלֶּה מִשְׁלֵי שְׁלֹמֹה אֲשֶׁר הֶעְתִּיקוּ אַנְשֵׁי חִזְקִיָּה מֶלֶךְ יְהוּדָה״, וְכִי עָלַת עַל לֵב שֶׁחִזְקִיָּהוּ לִמֵּד תּוֹרָה לְכָל יִשְׂרָאֵל, וְלִמְנַשֶּׁה בְּנוֹ לֹא לִמֵּד תּוֹרָה? אֶלָּא כָּל תַּלְמוּד שֶׁלִּמְּדוֹ וְכָל עָמָל שֶׁעָמַל בּוֹ לֹא הוֹעִיל לוֹ, אֶלָּא יִסּוּרִים, שֶׁנֶּאֱמַר (דברי הימים ב לג י-יג): ״וַיְדַבֵּר ה׳ אֶל מְנַשֶּׁה וְאֶל עַמּוֹ וְלֹא הִקְשִׁיבוּ וַיָּבֵא ה׳ עֲלֵיהֶם אֶת שָׂרֵי הַצָּבָא אֲשֶׁר לְמֶלֶךְ אַשּׁוּר וַיִּלְכְּדוּ אֶת מְנַשֶּׁה בַּחוֹחִים וַיַּאַסְרֻהוּ בַּנְחֻשְׁתַּיִם וַיּוֹלִיכֻהוּ בָּבֶלָה, וּכְהָצֵר לוֹ חִלָּה אֶת פְּנֵי ה׳ אֱלֹהָיו וַיִּכָּנַע מְאֹד מִלִּפְנֵי אֱלֹהֵי אֲבֹתָיו וַיִּתְפַּלֵּל אֵלָיו וַיֵּעָתֶר לוֹ וַיְשִׁיבֵהוּ לִירוּשָׁלִַם לְמַלְכוּתוֹ״, הָא חֲבִיבִים יִסּוּרִים!
7. When R. Eliezer was suffering his final illness.
R. Tarfon, R. Joshua, R. Elazar b. Azariah, and R. Akiva
came to visit him.
Said to him R. Tarfon:
Master!
You are more cherished by Israel
than the disk of the sun.
For the disk of the sun illumines the present eon,
while you illumine the present eon and the coming eon!
Said to him R. Joshua:
Master!
You are more cherished by Israel
than the gift of rain.
For rain gives life in the present eon,
while you give it in the present eon and the coming eon!
Said to him R. Elazar b. Azariah:
Master!
You are more cherished by Israel
than fathers and mothers.
For fathers and mothers bring us into the present eon,
while you bring us into the present eon and the coming eon!76Cf. M. BM.2:11 regarding the respect offered to teachers as opposed to parents.
Said to him R. Akiva:
Master! Cherished are chastisements!
R. Eliezer said to his disciples:
Prop me up!
R. Eliezer sat up and said:
Speak up, Akiva!
R. Akiva replied:
Look at what He says—
“Now, Manasseh was twelve years old when he was made king,
and he ruled in Jerusalem for fifty five years.” (2 Chron.33:1).
And He says:
“And these too are the proverbs of Solomon,
copied by the men of Hezekiah, king of Judah.” (Prov.25:1).
Now, can you imagine that
Hezekiah taught Torah to all Israel,
while to Manasseh, his son, he did not teach Torah?
Rather, all the learning he taught him,
and all the labor he labored over him made no impression—
except for chastisements!
For it is said:
“And they captured Manasseh in manacles, . . .
and in his pain, he besought the face of HASHEM, his God,
and he humbled himself before the God of his ancestors, and prayed to Him.
And his prayer brought a response.
So He restored him to Jerusalem and his kingdom” (2 Chron.33:10-13).77For Menasseh’s after-life fate. See M. San.10:2.
Thus—cherished are chastisements!78= Mechilta Ishmael, bakhodesh 10
רַבִּי מֵאִיר אוֹמֵר: הֲרֵי הוּא אוֹמֵר וְאָהַבְתָּ אֵת ה׳ אֱלֹהֶיךָ בְּכָל לְבָבְךָ, אֱהָבֵהוּ בְּכָל לְבָבְךָ כְּאַבְרָהָם אָבִיךָ, כְּעִנְיָן שֶׁנֶּאֱמַר (ישעיה מא ח): ״וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי״.
8. R. Meir says:
Look what He says:
“And you shall love HASHEM your God
with all your hearts” (khol levavechah; Dt.6:5)—
this means, love Him whole-heartedly,
like Abraham, your father,
in line with what is said:
“And as for you—Israel, My servant!
Jacob, whom I have chosen, the descendant of Abraham, my beloved!” (Is.41:8)
וּבְכָל נַפְשְׁךָ – כְּיִצְחָק שֶׁעָקַד עַצְמוֹ עַל גַּבֵּי הַמִּזְבֵּחַ, כְּעִנְיָן שֶׁנֶּאֱמַר (בראשית כב י): ״וַיִּשְׁלַח אַבְרָהָם אֶת יָדוֹ וַיִּקַּח אֶת הַמַּאֲכֶלֶת״.
“With all your soul” (nafshechah; Dt.6:5)—
like Isaac, who bound himself upon the altar,
in line with what is said:
“And Abraham stretched out his hand, and he79That is, Isaac. took the knife” (Gn.22:10).
בְּכָל מְאֹדֶךָ – הֱוֵי מוֹדֶה לוֹ כְּיַעֲקֹב אָבִיךָ, שֶׁנֶּאֱמַר (בראשית לב יא): ״קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת״.
“With all your well-being (me’odechah; Dt.6:5)”—
be as thankful (modeh) to Him
as was Jacob, your father.
For it is said: “I am unworthy
of all the kindnesses and favors
that you have bestowed upon Your servant,
for with only my staff did I cross this Jordan,
and now I am two camps!” (Gn.32:11).