In Parashas Terumah (128b) the Zohar elaborates on the great reward accruing to those who issue admonishment and benefit the public by saving them from sin. For by doing so they accomplish four things: First — It is well known that the world is judged on a balance scale and is considered half meritorious and half guilty (Kiddushin 40b). Therefore a single sin can incline the entire world to the side of guilt while a single good deed can incline it to the side of merit. Thus by issuing rebuke and prompting even a single Jew to repent completely a person causes the entire world to be judged favorably and he receives credit for have brought merit to the multitude.
Second — The admonisher fulfills the positive Torah injunction, “You shall surely rebuke your fellow” (Vayikra 19:17). Moreover, his rebuke increases the amount of holiness in the world until the Sitra Achara becomes subjugated to the realm of the holiness.
Third — He causes the honor of the Holy One Blessed is He to be elevated and exalted, in reward for which he will merit children and grandchildren who are God-fearing and whole in their character.
Fourth — Upon his death his soul will be escorted through thirteen gates of the supernal worlds and no one will object. Concerning such a one was it said, “My covenant was with him, of life and peace” (Malachi 2:5). But on top of this he earns an even greater reward. Indeed, an angel named YHODAYS — יהודעי"ת, has been appointed over the souls of those who issue rebuke for the sake of Heaven (Zohar, 2:129a). This angel takes the visage of the one who benefited the public with his rebuke and inclined the world to the side of merit and brings it before the holy King. He then bestows upon it all the blessings that the patriarch Avraham received for having led idolaters to the worship of the Holy One Blessed is He, as it is stated, “And the souls that they made in Charan” (Bereishis 12:5). Afterwards that visage is allowed to enter seventy hidden worlds to which no one is admitted other than those who benefited the public through their rebuke.
Now if the reward of those who issue rebuke is so tremendous, it is difficult to comprehend Rabbi Akiva’s statement that he would be “surprised if there is anyone in this generation who knows how to issue rebuke.” Was Rabbi Akiva unaware of all the reward mentioned above? Why did he not rebuke the multitude for the sake of becoming a public benefactor? Moreover, as the outstanding personality of his generation was it not his responsibility to instruct the public? I believe the explanation is that Rabbi Akiva also realized the magnitude of the punishment for rebuking the multitude with impure motives and for shaming people in public. Thus Midrash Vayikra Rabbah (Parashas Behar, 33:5) comments on the verse, “And Yaravam did not regain his strength again in the days of Aviyahu and Hashem struck him” (II Divrei HaYamim 13:20): Rabbi Shmuel bar Nachmani said, “Do you think that Yeravam was stricken? In fact it was Aviyah who was stricken!” And why was he stricken? Rabbi Yochanan said, “Because he shamed [Israel] in public, as it is stated, ‘But you are a great multitude and with you are the two golden calves that Yeravam made for you, etc.’ (ibid. 13:8). If Scripture ascribes punishment to a king who only shamed a fellow king, how much more so a commoner who shames his fellow commoner!”
This is why Rabbi Akiva was so reluctant issue rebuke to the multitude — he was afraid of shaming them in public, for he knew that whoever shames his fellow in public loses his portion in the World to Come (Bava Metzia 59a). Therefore he declared, “I would be surprised if there is anyone in this generation who knows how to issue rebuke.” In recent years, by contrast, I have seen a new brand of admonishers who stand up in public and deliver orations, shaming the community as well as individuals, apparently oblivious to the magnitude of their guilt. Hashem has granted me the gift of language with which to compose this book so that people will read it, and I have no desire to shame them in public. For every individual knows the sorrow of his own soul for what he has corrupted. Therefore let him rebuke himself and amend his transgressions and sins. Let people not say, “The scholars do not know of our deeds nor are they concerned to watch over us.” For you must know that in every community there are those who are aware of the flaws of their contemporaries, but because the traits of flattery has become so predominant they say, “Woe to us if we say anything and woe to us if we do not say anything!” For this reason I have acted as my heart has instructed me and transcribed here a few words in the form of stories and parables that draw on people’s hearts. I place my hope in God that through this work I will indeed bring benefit to the public and receive credit for causing them merit. It is my request that everyone who knows how to read this book will place my words as a seal upon his heart and limbs. And, “may the words of my mouth and the meditations of my heart be acceptable before You, Hashem, my rock and my redeemer” (Tehillim 19:15).
בַּזֹּהַר, פָּרָשַׁת תְּרוּמָה, הוּא מַפְלִיג מִגֹּדֶל שָׂכָר שֶׁל הַמּוֹכִיחִים וּמְזַכִּים אֶת הָרַבִּים, שֶׁמּוֹנְעִין אֶת הָרַבִּים מִן הַחֵטְא וּפוֹעֲלִין אַרְבָּעָה דְּבָרִים: בָּרֹאשׁ, כִּי יָדוּעַ הוּא, דְּהָעוֹלָם נִדּוֹן מֶחֱצָה עַל מֶחֱצָה, וְעָווֹן אֶחָד הוּא מַכְרִיעַ בְּכַף חוֹבָה לְכָל הָעוֹלָם, וּמִצְוָה אַחַת מַכְרִיעָה לְכַף זְכוּת. וְעַל יְדֵי הַתּוֹכָחוֹת שֶׁהַמּוֹכִיחַ מוֹכִיחַ אֶת הַבְּרִיּוֹת, אִם שָׁב אֶחָד מִיִּשְׂרָאֵל בִּתְשׁוּבָה שְׁלֵמָה, נִמְצָא שֶׁעַל יָדוֹ הָעוֹלָם נִדּוֹן לְכַף זְכוּת, וְנִמְצָא זְכוּת הָרַבִּים תָּלוּי בּוֹ.
In Parashas Terumah (128b) the Zohar elaborates on the great reward accruing to those who issue admonishment and benefit the public by saving them from sin. For by doing so they accomplish four things: First — It is well known that the world is judged on a balance scale and is considered half meritorious and half guilty (Kiddushin 40b). Therefore a single sin can incline the entire world to the side of guilt while a single good deed can incline it to the side of merit. Thus by issuing rebuke and prompting even a single Jew to repent completely a person causes the entire world to be judged favorably and he receives credit for have brought merit to the multitude.
שֵׁנִית, הַמּוֹכִיחַ מְקַיֵּם מִצְוַת עֲשֵׂה 'הוֹכֵחַ תּוֹכִיחַ וְגוֹ'', וְעַל יְדֵי הַתּוֹכָחָה מִתְגַּבֵּר הַקְּדֻשָּׁה, וְהַסִּטְרָא אָחֳרָא מֻכְרָח לִהְיוֹת מֻכְנָע תַּחַת יַד הַקְּדֻשָּׁה.
Second — The admonisher fulfills the positive Torah injunction, “You shall surely rebuke your fellow” (Vayikra 19:17). Moreover, his rebuke increases the amount of holiness in the world until the Sitra Achara becomes subjugated to the realm of the holiness.
הַשְּׁלִישִׁית, גּוֹרֵם שֶׁכְּבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְעַלֶּה וּמִתְרוֹמֵם, וּשְׂכָרוֹ יִהְיֶה שֶׁיִּזְכֶּה לִרְאוֹת בָּנִים וּבְנֵי בָּנִים יְרֵאִים וּשְׁלֵמִים.
Third — He causes the honor of the Holy One Blessed is He to be elevated and exalted, in reward for which he will merit children and grandchildren who are God-fearing and whole in their character.
הָרְבִיעִי, כִּי לְאַחַר מוֹתוֹ מוֹלִיכִין אֶת נִשְׁמָתוֹ בִּתְלֵיסָר תַּרְעֵי שֶׁל עוֹלָמוֹת הָעֶלְיוֹנִים, וְלֵית מַאן דְּיִמְחֶה בִּידֵיהּ. וְעָלָיו נֶאֱמַר: בְּרִיתִי הָיְתָה אִתּוֹ, הַחַיִּים וְהַשָּׁלוֹם. וְעוֹד: שֶׁנּוֹסָף עַל שְׂכָרוֹ שָׂכָר גָּדוֹל מְאֹד, וְהוּא זֶה: כִּי מַלְאָךְ אֶחָד וּשְׁמוֹ יְהוֹדָעִית, מְמֻנֶּה עַל נִשְׁמָתָן שֶׁל הַמּוֹכִיחִין לִשְׁמָהּ. וְהוּא מֵבִיא דְּיוּקְנֵיהּ דְּהַהוּא מוֹכִיחַ, אֲשֶׁר הוּא מְזַכֶּה אֶת הָרַבִּים בְּתוֹכַחְתּוֹ וּמַכְרִיעַ אֶת הָעוֹלָם מִכַּף חוֹבָה לְכַף זְכוּת. וּבְשָׁעָה שֶׁמֵּבִיא הַהוּא מְמֻנֶּה הַדְּיוּקְנָא הַהוּא, כְּדֵין מַלְכָּא קַדִּישָׁא מְבָרֵךְ לְהַהוּא דְּיוּקְנָא בְּכָל בִּרְכָאָן, דְּנִתְבָּרֵךְ אַבְרָהָם אָבִינוּ כַּד קָרִיב עוֹבְדֵי עֲבוֹדָה זָרָה לַעֲבוֹדַת הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמָה דְּאַתְּ אָמַר: וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן. וּמַעֲלִין לְהַהוּא דְּיוּקְנָא בְּשִׁבְעִין עָלְמִין הַגְּנוּזִים, דְּלָא זָכוּ בְּהוּ שׁוּם בַּר נָשׁ אָחֳרָא, חוּץ מַאן דִּמְזַכֶּה רַבִּים עַל יְדֵי הַתּוֹכָחָה.
Fourth — Upon his death his soul will be escorted through thirteen gates of the supernal worlds and no one will object. Concerning such a one was it said, “My covenant was with him, of life and peace” (Malachi 2:5). But on top of this he earns an even greater reward. Indeed, an angel named YHODAYS — יהודעי"ת, has been appointed over the souls of those who issue rebuke for the sake of Heaven (Zohar, 2:129a). This angel takes the visage of the one who benefited the public with his rebuke and inclined the world to the side of merit and brings it before the holy King. He then bestows upon it all the blessings that the patriarch Avraham received for having led idolaters to the worship of the Holy One Blessed is He, as it is stated, “And the souls that they made in Charan” (Bereishis 12:5). Afterwards that visage is allowed to enter seventy hidden worlds to which no one is admitted other than those who benefited the public through their rebuke.
וְאִם כֵּן, אִם כָּךְ גֹּדֶל שְׂכַר הַמּוֹכִיחִים הוּא, קָשֶׁה בְּעֵינַי דְּאָמַר רַבִּי עֲקִיבָא: תָּמֵהּ אֲנִי אִם יֵשׁ בַּדּוֹר הַזֶּה מִי שֶׁהוּא יוֹדֵעַ לְהוֹכִיחַ. וְכִי רַבִּי עֲקִיבָא לֹא הָיָה יוֹדֵעַ שָׂכָר הַנִּזְכָּר לְעֵיל?! הָיָה לוֹ לְהוֹכִיחַ אֶת הָרַבִּים, כְּדֵי שֶׁיִּהְיֶה זְכוּת הָרַבִּים תָּלוּי בּוֹ, וְלִדְרשׁ בָּרַבִּים כִּי הוּא הָיָה מֻפְלָג בְּדוֹרוֹ. וְהַנִּרְאֶה בְּעֵינַי, דְּרָאָה רַבִּי עֲקִיבָא גֹּדֶל הָעֹנֶשׁ שֶׁל הַמּוֹכִיחִים, שֶׁמּוֹכִיחִים שֶׁלֹּא לִשְׁמָהּ וּמְבַיְּשִׁים אֶת הַבְּרִיּוֹת בִּפְנֵי רַבִּים, עַל פִּי דְּאִיתָא בְּמִדְרַשׁ רַבָּה פָּרָשַׁת בְּהַר: וְלֹא עָצַר כֹּחַ יָרָבְעָם עוֹד בִּימֵי אֲבִיָּה, וַיִּגְּפֵהוּ ה'. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: אַתְּ סָבוּר לוֹמַר שֶׁיָּרָבְעָם נִגַּף?! וַהֲלֹא לֹא נִגַּף אֶלָּא אֲבִיָּה! וְלָמָּה נִגַּף? רַבִּי יוֹחָנָן אָמַר: עַל יְדֵי שֶׁחֲשָׁדָן בְּרַבִּים. הֲדָא הוּא דִּכְתִיב: וְאַתֶּם הָמוֹן רַב, וְעִמָּכֶם שְׁנֵי עֶגְלֵי הַזָּהָב אֲשֶׁר עָשָׂה לָכֶם יָרָבְעָם וְכוּ'. וּמָה אִם הַמֶּלֶךְ, עַל יְדֵי שֶׁהוֹכִיחַ אֶת הַמֶּלֶךְ כָּמוֹהוּ, עֲנָשׁוֹ הַכָּתוּב; הֶדְיוֹט, שֶׁמּוֹכִיחַ אֶת הֶדְיוֹט חֲבֵרוֹ — עַל אַחַת כַּמָּה וְכַמָּה!
Now if the reward of those who issue rebuke is so tremendous, it is difficult to comprehend Rabbi Akiva’s statement that he would be “surprised if there is anyone in this generation who knows how to issue rebuke.” Was Rabbi Akiva unaware of all the reward mentioned above? Why did he not rebuke the multitude for the sake of becoming a public benefactor? Moreover, as the outstanding personality of his generation was it not his responsibility to instruct the public? I believe the explanation is that Rabbi Akiva also realized the magnitude of the punishment for rebuking the multitude with impure motives and for shaming people in public. Thus Midrash Vayikra Rabbah (Parashas Behar, 33:5) comments on the verse, “And Yaravam did not regain his strength again in the days of Aviyahu and Hashem struck him” (II Divrei HaYamim 13:20): Rabbi Shmuel bar Nachmani said, “Do you think that Yeravam was stricken? In fact it was Aviyah who was stricken!” And why was he stricken? Rabbi Yochanan said, “Because he shamed [Israel] in public, as it is stated, ‘But you are a great multitude and with you are the two golden calves that Yeravam made for you, etc.’ (ibid. 13:8). If Scripture ascribes punishment to a king who only shamed a fellow king, how much more so a commoner who shames his fellow commoner!”
וְלָכֵן לֹא רָצָה רַבִּי עֲקִיבָא לְהוֹכִיחַ אֶת הַבְּרִיּוֹת בִּפְנֵי רַבִּים, כְּדֵי שֶׁלֹּא לְבַיֵּשׁ אוֹתָן בָּרַבִּים. וְכָל הַמְבַיֵּשׁ אֶת חֲבֵרוֹ בְּרַבִּים, אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. וְלָכֵן אָמַר: תָּמֵהּ אֲנִי, אִם יוֹדֵעַ אָדָם בַּדּוֹר הַזֶּה לְהוֹכִיחַ. וְעַכְשָׁו רָאִיתִי מוֹכִיחִים, חֲדָשִׁים מִקָּרוֹב בָּאוּ, וְעוֹמְדִין וְדוֹרְשִׁים בָּרַבִּים וּמְבַיְּשִׁין אֶת הַבְּרִיּוֹת דֶּרֶךְ פְּרָט וּכְלָל, וְאֵינָם יוֹדְעִין אֶת עָנְשָׁן. וַה' נָתַן לִי לְשׁוֹן לִמּוּדִים, שֶׁחִבַּרְתִּי זֶה הַסֵּפֶר, כְּדֵי שֶׁיִּקְרְאוּ בּוֹ הַבְּרִיּוֹת. וְאֵין רוֹצֶה אֲנִי לְבַיֵּשׁ אוֹתָן בָּרַבִּים, כִּי כָּל אִישׁ יוֹדֵעַ מָרַת נַפְשׁוֹ בַּמֶּה שֶׁעִוֵּת, וְיוֹכִיחַ לְעַצְמוֹ לְתַקֵּן אֶת הַפְּשָׁעִים וְהַחֲטָאִים. וּכְדֵי שֶׁלֹּא יֹאמְרוּ הַבְּרִיּוֹת: אֵין הַלּוֹמְדִים יוֹדְעִים אֶת מַעֲשֵׂינוּ, וְאֵין חָשִׁים לִרְאוֹת אוֹתָנוּ, דַּע, כִּי בְּכָל קְהִלָּה וּקְהִלָּה יֵשׁ בְּנֵי אָדָם, שֶׁיּוֹדְעִין בְּקִלְקוּלָן שֶׁל הַבְּרִיּוֹת, אַךְ מִפְּנֵי הַחֲנֻפָּה שֶׁגּוֹבֶרֶת אוֹמְרִים: אוֹי לָנוּ אִם כָּךְ נֹאמַר, וְאוֹי לָנוּ אִם לֹא נֹאמַר. לָכֵן אֶת אֲשֶׁר עִם לְבָבִי עָשִׂיתִי, וְכָתַבְתִּי קְצָת בְּדִבְרֵי הַגָּדָה, שֶׁמּוֹשְׁכִין לִבָּם שֶׁל הַבְּרִיּוֹת, וּבְדִבְרֵי מָשָׁל וּמְלִיצָה. וַאֲקַוֶּה לָאֵל, שֶׁעַל יְדֵי הַסֵּפֶר הַזֶּה מְזַכֶּה אֲנִי אֶת הָרַבִּים, וּזְכוּת הָרַבִּים יִהְיֶה תָּלוּי בִּי. וַאֲנִי מְבַקֵּשׁ מִכָּל הַיּוֹדֵעַ לִקְרוֹת בְּזֶה הַסֵּפֶר, שֶׁיָּשִׂים דְּבָרַי כְּחוֹתָם עַל לִבּוֹ וְעַל זְרוֹעוֹתָיו, וְיִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ, ה' צוּרִי וְגוֹאֲלִי.
This is why Rabbi Akiva was so reluctant issue rebuke to the multitude — he was afraid of shaming them in public, for he knew that whoever shames his fellow in public loses his portion in the World to Come (Bava Metzia 59a). Therefore he declared, “I would be surprised if there is anyone in this generation who knows how to issue rebuke.” In recent years, by contrast, I have seen a new brand of admonishers who stand up in public and deliver orations, shaming the community as well as individuals, apparently oblivious to the magnitude of their guilt. Hashem has granted me the gift of language with which to compose this book so that people will read it, and I have no desire to shame them in public. For every individual knows the sorrow of his own soul for what he has corrupted. Therefore let him rebuke himself and amend his transgressions and sins. Let people not say, “The scholars do not know of our deeds nor are they concerned to watch over us.” For you must know that in every community there are those who are aware of the flaws of their contemporaries, but because the traits of flattery has become so predominant they say, “Woe to us if we say anything and woe to us if we do not say anything!” For this reason I have acted as my heart has instructed me and transcribed here a few words in the form of stories and parables that draw on people’s hearts. I place my hope in God that through this work I will indeed bring benefit to the public and receive credit for causing them merit. It is my request that everyone who knows how to read this book will place my words as a seal upon his heart and limbs. And, “may the words of my mouth and the meditations of my heart be acceptable before You, Hashem, my rock and my redeemer” (Tehillim 19:15).