The Kabbalists warn that one must not travel alone without contemplating thoughts of Torah or fear of Heaven lest the SitrahAcharah cling to him. The Zohar states clearly (Parashas Vayishlach 169b) that even in town if a person is out alone at an hour that people are not usually found on the street the Sitrah Acharah will cling to him and he will not escape without committing some iniquity that very day. Therefore he must conduct himself in the following manner: If he plans on going out alone to tend to his affairs very early or very late in the day when few people are around, let him recite in front of the mezuzah the verse, “Cast your burden upon Hashem and He will provide for you” (Tehillim 55:23). And when he comes to the Divine name let him envision it with the vowels of the word yehavcha (“He will provide for you”), that is, with a sheva beneath the yud, a kamatz beneath the first hei, a sheva beneath the vav and a kamatz beneath the second hei. Since a sheva resembles two yudim, one on top of the other, and a kamatz resembles a reclining vav with a yud beneath it, the numerical value of this vocalization is equal to six yudim and two vavim, or seventy-two. This is the same as the numerical value of the word chessed — “lovingkindness.”
I have also found it written in the name of a certain great rabbi of Ashkenaz that if a person intends on rising early to travel alone to another city he should recite the verse, “Commit your way to Hashem and trust in Him and He will do” (Tehillim 37:5). When he comes to the Divine name let him picture it with the vocalization of the word darchecha (“your way”), that is, with a pasach (which resembles a reclining vav) beneath the yud, a sheva beneath the first hei, a segol (which resembles three yudim arranged in a triangle) beneath the vav and a kamatz beneath the final hei, again for a total of seventy-two, the value of “lovingkindness.” If he will do this he will be protected so that the Sitrah Acharah will not cling to him. Nevertheless, in both these cases it is necessary that he also contemplate words of Torah or fear of Heaven while he is on the road. Only then will he be protected from the Sitrah Acharah. When he first sets out he is especially in need of protection, so let him be sure to recite the traveler’s prayer as well.
A person must also resolve not to be too miserly, for although the Holy One Blessed is He can incline a person’s heart at will towards generosity or miserliness, it is better that the individual motivate himself in this regard rather than praying that Hashem change his heart. Nevertheless, he must also not be to too liberal and give beyond his means lest he himself be in need of charity later on.
Now let us return to our original topic. It is preferable to recite the traveler’s prayer at home before setting out,6As with all matters of practical halachah, the reader should seek guidance how to conduct himself. as is taught in the Zohar in Parashas Beshalach. Rabbi Abba began and said: It is most proper to recite the Traveler’s Prayer at home before setting out. It is also good to recite the portion of the Binding of Yitzchak. Here is what the Zohar has to say on the matter in Parashas Vayishlach (178a): Rabbi Elazar and Rabbi Yitzchak were walking along the road when the time for the morning Shema arrived. Rabbi Elazar stood still and prayed and recited the Shema along with the morning prayers. Rabbi Yitzchak asked, “Did we not learn that before a man sets out on a journey he must seek the leave of his Master and pray?” Rabbi Elazar replied, “When I set out upon the road neither the time for the Shema nor the time for prayer had yet arrived, therefore now that the sun has arisen, I prayed. Nevertheless, before setting out I did make request of the Holy One Blessed is He and seek His leave….” They walked until they came to a field. They sat down and and saw a mountain towering over them, upon which were strange creatures. Rabbi Yitzchak became frightened. “Why are you afraid?” asked Rabbi Elazar. Rabbi Yitzchak replied, “I see that this mountain is very rugged and I see that the creatures upon it are strange and I am afraid lest they begin a quarrel with us.” Rabbi Elazar said back to him, “If a person is afraid, it is only because of his sins that he is afraid.
He then cited, “These are the sons of Tziv’on, Ayah and Anah — the same Anah who found the mules (yeimim) in the desert.” “The word yeimim is written missing a yud (ימם).” The concept here is that there is a certain kind of destructive spirit, Heaven spare us, that focuses in particular upon those guilty of immoral acts from which mamzeirim are produced (i.e., adulterous or incestuous relations bearing the penalty of excision). These spirits are called yeimim. It is written without a yud to indicate that they were created on the eve of the first Shabbos just at dusk (relating yeimim to yom — day; it is plural but missing the plural yud to indicate that it is doubtful to which day this creature belongs). The proper place of these destructive spirits is upon the high mountains, where no seed or tree can be planted. That barren region is their proper place and these are the strange creatures that Rabbi Yitzchak saw. Anah, mentioned in the verse above, once visited that mountain where these creatures adhered to him. Therefore, as the Sages tell us in Pesachim (54a), he himself gave birth to mamzeirim and that he also was the first one to graft different species and produce the mule (a hybrid of a horse and a donkey). The Zohar mentions in the continuation of that passage that all desolate mountains are their dwelling place, however, concerning those who engage in study while they travel it is written, “Hashem your shelter is at your right hand” (Tehillim 121:5). Nevertheless, a person should avoid places where there is no human habitation.
According to a reliable tradition received from the pious scholars of earlier generations no Jew should take up residence in any house that has stood unoccupied for seven consecutive years. It is even perilous to build a new house on the site of such a structure, because it has already become a dwelling place for damaging and destructive spirits.
As for why the house was destroyed in the first place, there are three reasons: The first is that it contained a beam, board or stone that was stolen or purchased with ill-gotten money. This resembles plague of the house, which later spreads to the entire structure. The second reason is that the one who built it was violent and unjust towards his neighbors and misappropriated land that did not belong to him. The third reason is that even if no injustice was involved in the construction of the house, the builder had in mind only his physical welfare and enjoyment and did not intend that his actions be for the sake of Heaven. He did not consider, for example, which corner of the house would be designated for his fixed times for study and which for prayer. Moreover, thought alone is not sufficient, for one must actually make these designations verbally, as is clear from the following passage from the Zohar (Parashas Tazria 50a): When a person builds a house just as soon as he begins work he must mention that he is building it to serve the Holy One Blessed is He. Then Heaven’s assistance will settle upon it and the Holy One Blessed is He will imbue it with sanctity and pronounce over it, “Peace!” Thus it is written, “And you shall know that in your tent there is peace and you shall instruct your dwelling place and not sin” (Iyov 5:24). That is, you must give instruction verbally when you build it; then you will “not sin.”
If a person fails to do this, the Sitrah Acharah awaits the opportunity to settle upon the house. This is especially the case if the builder’s intention was to defile himself there. (For example, if one builds a house or designates a room in one’s house for the uncircumcised to come and drink and engage in frivolity and immorality. This error has become common in Poland and Lithuania, and no one protests!) In such a case the spirit of defilement will certainly settle upon the house and the one who built it will not leave this world until he is punished through that very house. Whoever lives in such a house is also liable to come to harm, for the spirit of defilement resting upon it causes harm to all who are found there. And if you should ask, “How can one know [that the spirit of difilement is in the house]?” The answer is that if the builder or any of the members of his household have suffered harm from the house, whether physical or financial, the cause is the sins mentioned above. Therefore, if a person becomes aware that this is the case he should transfer his lodgings elsewhere and not remain there. This is the idea behind the plagues that struck the houses that the Israelites found standing when they entered the Holy Land. Because of Hashem’s great love and affection for Israel He decreed that any house that had previously been designated for immorality would be stricken with a plague so that it would have to be torn down and the wood and earth cast out of the city and replaced. The purpose of this was so that the Israelites themselves would not come to harm.
The Zohar relates further: One day Rabbi Yose came to a certain house. When he reached the threshold and entered he heard a voice saying, “Come and gather round, for one of our opponents has arrived. Gather round and let us harm him before he leaves!” Then he heard another voice saying, “We cannot do so unless he dwells here for a time. But since he has only entered temporarily we may not harm him.”
Then Rabbi Yose went out and observed, “Surely whoever transgresses the words of his colleagues is worthy of death!” Rabbi Chiya asked, “But we see that gentiles frequently rebuild houses that have been abandoned for more than seven years, yet they are unaffected!” He replied, “Those people derive from the same source as the damaging spirits themselves. Therefore they are not harmed because they form a single company, for they, too, engage in immorality. Thus, they are as if derived from the same shell. By contrast, one who fears sin may very well come to harm, Heaven forbid.”
So no matter what a person undertakes to do, let him begin with the Creator’s service. For example, when he builds a house let him consider first where he will place his books and where he will study. Similarly, if he sets about fashioning clothing for himself or his wife let him have in mind when he first begins working and also at the time of the sewing that it should be for the sake of Heaven. For the Holy One Blessed is He has indicated to us in His holy Torah that a human being must be clothed, as it is written, “Hashem made tunics of skin for Adam and his wife and clothed them” (Bereishis 3:21).
The general principle is, “In all your ways, know Him” (Mishlei 3:6). In all your affairs recall and do not forget that everything is a gift from Hashem, for, “bread is not to the wise” (Koheles 9:11). You can see for yourself that many intelligent people go without food or sustenance, spending all their days in deprivation and suffering. Meanwhile there are foolish and lowly individuals who enjoy abundance and wealth. This demonstrates that everything is dependent upon the will of the Holy One Blessed is He.
For this reason, too, one must see that all his business affairs are conducted in a way that is pleasing to the Holy One Blessed is He, for the benefit of the soul, and not just the body. But if his heart is as hard as iron towards the poor, if all his toil is for his stomach, if he is absorbed with the pursuit of dainties and delights, for him was it written, “This is an evil matter that has been given to mortals” (ibid. 1:13).
Therefore, let every man pray to the King of Mercy that he be granted a heart of flesh, a heart that hears the pleas of the needy and the cries of the indigent, a heart that is inclined to do kindness towards poor Torah scholars. For even if a person supports the poor the Zohar (1:171a) admonishes that he must be sure to support the scholars. And even if they are not related to him they take precedence over his relatives. For if a person fails to support poor scholars he gives succor and power to the primordial snake and its cohorts, on account of our many sins. Hashem in His mercy caused the snake to crawl on its belly and deprived it of legs, otherwise the holy Israelite nation would be unable to survive, Heaven forbid. But as a result of the failure to support the scholars, who are called the “needy” (evyonim), legs are given to the snake so that it increases in power, bringing on evil decrees, Heaven forbid.
Therefore a person must pray to the Holy One Blessed is He that He incline his heart towards a level of generosity appropriate to his means, neither miserly nor spendthrift. He must not be too liberal lest he himself become dependent upon others, Heaven forbid, yet despite this concern he must not become overly tightfisted.
Come see what is written in the Zohar in Parashas Beshalach (65a): Rabbi Aba began with the verse: “There is a sickly evil that I have seen beneath the sun” (Koheles 5:12). How dense are people’s hearts because they do not toil in Torah! Is there such a thing as a sickness that is not evil? Rather the concept is this: There is a certain category of destructive agents, Heaven spare us, which sometimes arise from the Female Aspect, from the Great Chasm [Minukba DeTehoma Rabbah]. They come and settle upon a man, subjugating him to them so that no longer has control over his own money. Not only is he unable to give charity to the poor, he does not even have enough control over his wealth to purchase food or clothing befitting his means for himself, his wife and the members of his household. His appearance is lowly and emaciated and he is hungry and thirsty. He is beset by afflictions and dressed in rags. And even though his house is filled with all manner of goodness he derives no pleasure from it, for it has been announced in Heaven that all this goodness is prepared for another. Thus the verse states, “The wicked prepare and the righteous wear” (Iyov 27:17).
The category of destructive agents mentioned above are called “Evil.” Concerning them it states, “No Evil shall befall you” (Tehillim 91:10). Their victim resembles a sick person who has before him every delicacy in the world, yet he is unable to enjoy any of it because of his sickness. Thus the miser derives no benefit from his deeds in this world or the next, other than the shrouds in which he is buried. This is the meaning of the verse in Koheles (6:2), “As for the man upon whom God bestows wealth, property and honor, but God does not give him dominion over it, this too is a sickly evil.” Therefore let a man be sure to do what is upright in the eyes of God and men. For, “a good name is better than fine oil” (Koheles 7:1). Then all will be well with him while he is here, he will pass from the world with a good name and he will also enjoy good fortune in the World to Come.
כָּתְבוּ בְּסִפְרֵי הַמְקֻבָּלִים אַזְהָרָה עַל הָאָדָם, בִּהְיוֹתוֹ הוֹלֵךְ יְחִידִי בְּלֹא הִרְהוּר תּוֹרָה אוֹ בְּדִבְרֵי יִרְאָה, כִּי אָז מִדַּבֵּק בּוֹ הַסִּטְרָא אָחֳרָא. וּמְבֹאָר בְּסֵפֶר הַזֹּהַר פָּרָשַׁת וַיִּשְׁלַח, שֶׁאֲפִלּוּ בִּהְיוֹתוֹ הוֹלֵךְ יְחִידִי בָּעִיר בְּשָׁעָה שֶׁאֵין בְּנֵי אָדָם מְצוּיִין בָּרְחוֹב, אָז גַּם כֵּן מִדַּבֵּק בּוֹ הַסִּטְרָא אָחֳרָא, לֹא יִפְטֹר בִּלְתִּי הֱיוֹתוֹ נִכְשָׁל בְּאֵיזֶה עָווֹן בְּזֶה הַיּוֹם. עַל כֵּן יִזָּהֵר לְהִתְנַהֵג בְּזֶה הָאֹפֶן: אִם הוּא מַשְׁכִּים אוֹ מַעֲרִיב לָצֵאת יְחִידִי לְצָרְכּוֹ בָּעִיר, שֶׁאָז אֵין בְּנֵי אָדָם מְצוּיִין כָּל כָּךְ, יֹאמַר לִפְנֵי הַמְּזוּזָה פָּסוּק (תְּהִלִּים נה, כג): "הַשְׁלֵךְ עַל ה' יְהָבְךָ, וְהוּא יְכַלְכְּלֶךָ". וּלְכַוֵּן הַנְּקֻדָּה שֶׁתַּחַת הַשֵּׁם, שֶׁהוּא גִּימַטְרִיָּא שִׁבְעִים וּשְׁתַּיִם כְּמִנְיָן 'חֶסֶד'.
The Kabbalists warn that one must not travel alone without contemplating thoughts of Torah or fear of Heaven lest the Sitrah Acharah cling to him. The Zohar states clearly (Parashas Vayishlach 169b) that even in town if a person is out alone at an hour that people are not usually found on the street the Sitrah Acharah will cling to him and he will not escape without committing some iniquity that very day. Therefore he must conduct himself in the following manner: If he plans on going out alone to tend to his affairs very early or very late in the day when few people are around, let him recite in front of the mezuzah the verse, “Cast your burden upon Hashem and He will provide for you” (Tehillim 55:23). And when he comes to the Divine name let him envision it with the vowels of the word yehavcha (“He will provide for you”), that is, with a sheva beneath the yud, a kamatz beneath the first hei, a sheva beneath the vav and a kamatz beneath the second hei. Since a sheva resembles two yudim, one on top of the other, and a kamatz resembles a reclining vav with a yud beneath it, the numerical value of this vocalization is equal to six yudim and two vavim, or seventy-two. This is the same as the numerical value of the word chessed — “lovingkindness.”
וְגַם מָצָאתִי כָּתוּב בְּשֵׁם גָּדוֹל אֶחָד מֵחַכְמֵי אַשְׁכְּנַזִּים: כְּשֶׁהָאָדָם רוֹצֶה לְהַשְׁכִּים לֵילֵךְ יְחִידִי בַּדֶּרֶךְ חוּץ לָעִיר, יֹאמַר פָּסוּק (תְּהִלִּים לז, ה): "גּוֹל עַל ה' דַּרְכְּךָ וּבְטַח עָלָיו וְהוּא יַעֲשֶׂה". וִיכַוֵּן גַּם כֵּן בַּנִּקּוּד שֶׁל דַּרְכְּךָ, שֶׁעוֹלֶה כְּמִנְיַן שִׁבְעִים וּשְׁתַּיִם, כְּמִנְיַן חֶסֶד, וְאָז הוּא נִצּוֹל, שֶׁלֹּא יִדְבַּק בּוֹ הַסִּטְרָא אָחֳרָא. אָכֵן בִּתְרַוַּיְהוּ צָרִיךְ עַל כָּל פָּנִים שֶׁיְּהַרְהֵר גַּם כֵּן בְּדִבְרֵי תּוֹרָה אוֹ בְּדִבְרֵי יִרְאָה בַּהֲלִיכָתוֹ, וְאָז הוּא נִצּוֹל, שֶׁלֹּא יִדְבַּק בּוֹ הַסִּטְרָא אָחֳרָא. אָכֵן בַּהֲלִיכָתוֹ לַדֶּרֶךְ צָרִיךְ שְׁמִירָה יוֹתֵר, וְעַל כָּל פָּנִים יִתְפַּלֵּל בַּדֶּרֶךְ תְּפִלַּת הַדֶּרֶךְ.
I have also found it written in the name of a certain great rabbi of Ashkenaz that if a person intends on rising early to travel alone to another city he should recite the verse, “Commit your way to Hashem and trust in Him and He will do” (Tehillim 37:5). When he comes to the Divine name let him picture it with the vocalization of the word darchecha (“your way”), that is, with a pasach (which resembles a reclining vav) beneath the yud, a sheva beneath the first hei, a segol (which resembles three yudim arranged in a triangle) beneath the vav and a kamatz beneath the final hei, again for a total of seventy-two, the value of “lovingkindness.” If he will do this he will be protected so that the Sitrah Acharah will not cling to him. Nevertheless, in both these cases it is necessary that he also contemplate words of Torah or fear of Heaven while he is on the road. Only then will he be protected from the Sitrah Acharah. When he first sets out he is especially in need of protection, so let him be sure to recite the traveler’s prayer as well.
וְצָרִיךְ הָאָדָם לְקַבֵּל עָלָיו גַּם כֵּן שֶׁלֹּא יִהְיֶה קַמְצָן בְּיוֹתֵר, אַף עַל פִּי שֶׁבְּיַד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַטּוֹת לֵב הָאָדָם כִּרְצוֹנוֹ בָּרוּךְ הוּא, לִהְיוֹת הָאָדָם וַתְּרָן אוֹ קַמְצָן, מִכָּל מָקוֹם הוּא יוֹתֵר טוֹב, שֶׁהָאָדָם הוּא מִתְעוֹרֵר מֵעַצְמוֹ לִהְיוֹת וַתְּרָן, וְגַם צָרִיךְ לְהִתְפַּלֵּל עַל זֶה. גַּם צָרִיךְ הָאָדָם לִרְאוֹת שֶׁלֹּא יִהְיֶה פַּזְרָן בְּיוֹתֵר לִתֵּן צְדָקָה יוֹתֵר מִכְּדֵי יְכָלְתּוֹ, וְסוֹפוֹ שֶׁהוּא בְּעַצְמוֹ יִצְטָרֵךְ לַבְּרִיּוֹת.
A person must also resolve not to be too miserly, for although the Holy One Blessed is He can incline a person’s heart at will towards generosity or miserliness, it is better that the individual motivate himself in this regard rather than praying that Hashem change his heart. Nevertheless, he must also not be to too liberal and give beyond his means lest he himself be in need of charity later on.
וְנַחֲזֹר לְעִנְיָנֵנוּ, שֶׁטּוֹב לָאָדָם לְהִתְפַּלֵּל תְּפִלַּת הַדֶּרֶךְ בְּבֵיתוֹ קֹדֶם יְצִיאָתוֹ לַדֶּרֶךְ, כְּמוֹ שֶׁכָּתוּב בַּזֹּהַר פָּרָשַׁת בְּשַׁלַּח: רַבִּי אַבָּא פָּתַח וְאָמַר: נָכוֹן מְאֹד לְהִתְפַּלֵּל תְּפִלַּת הַדֶּרֶךְ בְּבֵיתוֹ קֹדֶם יְצִיאָתוֹ. וְטוֹב לוֹמַר פָּרָשַׁת עֲקֵדָה, וְעַיֵּן בַּזֹּהַר, פָּרָשַׁת וַיִּשְׁלַח: רַבִּי אֶלְעָזָר וְרַבִּי יִצְחָק הֲוֵי קָאָזְלֵי בַּדֶּרֶךְ, וּמָטָא זִמְנָא דִּקְרִיאַת שְׁמַע. קָם רַבִּי אֶלְעָזָר וּצְלִי וְקָרֵי קְרִיאַת שְׁמַע עִם צְלוֹתָא. אָמַר לֵיהּ רַבִּי יִצְחָק: וְהָא תָּנֵינָן, דְּעַד דְּלָא יִפּוֹק בַּר נָשׁ לְאוֹרְחָא, צָרִיךְ לְנָטְלָא רְשׁוּת מִמָּארֵיהּ וְלִצְלֵי צְלוֹתָא? אָמַר לֵיהּ: דְּכַד נָפִיקְנָא לְאוֹרְחָא, לָא הֲוֵי זִמְנָא שֶׁל קְרִיאַת שְׁמַע, אֲבָל הַשְׁתָּא, דְּשִׁמְשָׁא נָהִיר, צָלִינָא. אֲבָל עַד דְּלָא נַפָקְנָא לְאוֹרְחָא, בָּעֵי בָּעוּתֵיהּ מִנֵּיהּ דְּקֻדְשָׁא בְּרִיךְ הוּא וְאַמְלִיכְנָא בֵּיהּ וְכוּ'. אָזְלוּ. כַּד מָטוּ גַּבֵּיהּ חַד חֲקַל, יָתְבוּ, זָקְפוּ עֵינַיְהוּ וַחֲמוּ לְטוּרָא, דַּהֲוֵי סָלִיק בָּרוּם, וַהֲוֵי בֵּיהּ בְּרִיּוֹת מְשֻׁנִּין. דָּחִיל רַבִּי יִצְחָק. אָמַר לֵיהּ רַבִּי אֶלְעָזָר: אַמַּאי דְּחִילַת? אָמַר לֵיהּ: חֲמִינָא, דְּהַאי טוּרָא אִיהוּ תַּקִּיף, וַחֲמִינָא אִלֵּין בִּרְיָן, דְּאִנּוּן מְשֻׁנִּין, וְדָחִילְנָא דְּלָא יְקַטְרֵג לוֹן. אָמַר לֵיהּ רַבִּי אֶלְעָזָר: מָאן דְּדָחִיל מֵחֲטָאִין דִּבְיָדֵיהּ אִית לֵיהּ לְמִדְחַל וְכוּ'.
Now let us return to our original topic. It is preferable to recite the traveler’s prayer at home before setting out,6As with all matters of practical halachah, the reader should seek guidance how to conduct himself. as is taught in the Zohar in Parashas Beshalach. Rabbi Abba began and said: It is most proper to recite the Traveler’s Prayer at home before setting out. It is also good to recite the portion of the Binding of Yitzchak. Here is what the Zohar has to say on the matter in Parashas Vayishlach (178a): Rabbi Elazar and Rabbi Yitzchak were walking along the road when the time for the morning Shema arrived. Rabbi Elazar stood still and prayed and recited the Shema along with the morning prayers. Rabbi Yitzchak asked, “Did we not learn that before a man sets out on a journey he must seek the leave of his Master and pray?” Rabbi Elazar replied, “When I set out upon the road neither the time for the Shema nor the time for prayer had yet arrived, therefore now that the sun has arisen, I prayed. Nevertheless, before setting out I did make request of the Holy One Blessed is He and seek His leave….” They walked until they came to a field. They sat down and and saw a mountain towering over them, upon which were strange creatures. Rabbi Yitzchak became frightened. “Why are you afraid?” asked Rabbi Elazar. Rabbi Yitzchak replied, “I see that this mountain is very rugged and I see that the creatures upon it are strange and I am afraid lest they begin a quarrel with us.” Rabbi Elazar said back to him, “If a person is afraid, it is only because of his sins that he is afraid.
פָּתַח וְאָמַר: (בְּרֵאשִׁית לו, כד): "וְאֵלֶּה בְּנֵי צִבְעוֹן וְאַיָּה וְעַנָּה, הוּא עַנָּה, אֲשֶׁר מָצָא אֶת הַיֵּמִם בַּמִּדְבָּר". יֵמִם כְּתִיב חָסֵר יוּ"ד. וְהָעִנְיָן הוּא, כִּי יֵשׁ כַּת שֶׁל מַשְׁחִיתִים בַּר מִנַּן, אֲשֶׁר הֵם מְיֻחָדִים לְזֶה הַחֵטְא דַּוְקָא, דְּהַיְנוּ לִדְבֹּק בָּאָדָם שֶׁיֶּחֱטָא בִּזְנוּת, בְּזֶה הָעִנְיָן שֶׁיּוֹלִיד מַמְזֵרִים. וְאִלֵּין נִקְרָאִים יֵמִם, חָסֵר יוּ"ד. עַיֵּן שָׁם, שֶׁנִּבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת כְּמוֹ שְׁאָר הַמַּזִּיקִין, שֶׁאֵין לָהֶם חֵלֶק בַּיּוֹם הַשִּׁשִּׁי וְלֹא בְּיוֹם הַשַּׁבָּת. וּמְקוֹמָם שֶׁל אֵלּוּ הַמַּשְׁחִיתִים הוּא עַל הָרִים גְּבוֹהִים, שֶׁאֵין יְכוֹלִין לִזְרֹעַ שׁוּם זְרִיעָה, וְלֹא לִנְטֹעַ שׁוּם נְטִיעָה, הֵן זֵרְעוֹנֵי גִנָּה, הֵן זֵרְעוֹנֵי פֵּרוֹת הָאִילָן, רַק הָאָרֶץ הַהִיא שְׁמָמָה, וְתַמָּן הוּא אַתְרָא דִּלְהוֹן, הָא אִנּוּן בִּרְיָן מְשֻׁנִּין, שֶׁרָאָה רַבִּי יִצְחָק, וְזֶה עַנָּה דִּכְתִיב בַּתּוֹרָה. הוּא הָלַךְ וְנִתְקַל עַל הַר שָׁמֵם כַּנִּזְכַּר, וְנִדְבְּקוּ בּוֹ אוֹתָן הַחַיּוֹת, בְּרִיּוֹת מְשֻׁנִּים, וְלָכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, שֶׁעַנָּה הוֹלִיד מַמְזֵרִים וְהִרְכִּיב מִין שֶׁלֹּא בְּמִינוֹ וְהֵבִיא פֶּרֶד לָעוֹלָם. וְקַיְּמָא לָן, וְהֵבִיא עוֹד בַּזֹּהַר הַנִּזְכָּר לָעֵיל, דִּבְכָל אִנּוּן טוּרִין חֲרוּבִין אֲתַר בֵּית מוֹתְבָא דִּלְהוֹן, אֲבָל אוֹתָן שֶׁהוֹלְכִין בַּדֶּרֶךְ וְעוֹסְקִים בַּתּוֹרָה, עֲלַיְהוּ כְּתִיב (תְּהִלִּים קכא, ה): "ה' צִלְּךָ עַל יַד יְמִינֶךָ". וְלָכֵן כָּל הַמְּקוֹמוֹת אֲשֶׁר הֵם הוֹלְכִים בְּנֵי אָדָם מִבְּלִי יִשּׁוּב, יִתְרַחֵק הָאָדָם.
He then cited, “These are the sons of Tziv’on, Ayah and Anah — the same Anah who found the mules (yeimim) in the desert.” “The word yeimim is written missing a yud (ימם).” The concept here is that there is a certain kind of destructive spirit, Heaven spare us, that focuses in particular upon those guilty of immoral acts from which mamzeirim are produced (i.e., adulterous or incestuous relations bearing the penalty of excision). These spirits are called yeimim. It is written without a yud to indicate that they were created on the eve of the first Shabbos just at dusk (relating yeimim to yom — day; it is plural but missing the plural yud to indicate that it is doubtful to which day this creature belongs). The proper place of these destructive spirits is upon the high mountains, where no seed or tree can be planted. That barren region is their proper place and these are the strange creatures that Rabbi Yitzchak saw. Anah, mentioned in the verse above, once visited that mountain where these creatures adhered to him. Therefore, as the Sages tell us in Pesachim (54a), he himself gave birth to mamzeirim and that he also was the first one to graft different species and produce the mule (a hybrid of a horse and a donkey). The Zohar mentions in the continuation of that passage that all desolate mountains are their dwelling place, however, concerning those who engage in study while they travel it is written, “Hashem your shelter is at your right hand” (Tehillim 121:5). Nevertheless, a person should avoid places where there is no human habitation.
וְקַבָּלָה נֶאֱמָנָה הִיא בְּיָדִי בְּשֵׁם חֲסִידִים הָרִאשׁוֹנִים, שֶׁכָּל הַבַּיִת הָעוֹמֵד שֶׁבַע שָׁנִים רְצוּפִים מִבְּלִי דִּירַת הָאָדָם, חָלִילָה לָדוּר בּוֹ בֶּן בְּרִית. אַף כַּמָּה פְּעָמִים הַמָּקוֹם, שֶׁעָמַד הַבַּיִת עָלָיו, הוּא מְסֻכָּן, וְלִבְנוֹת עָלָיו שׁוּם בַּיִת וְלָדוּר בּוֹ, חַס וְשָׁלוֹם, מֵחֲמַת שֶׁמְּדוֹר הַמַּזִּיקִין וּמַשְׁחִיתִים יֵשׁ שָׁמָּה.
According to a reliable tradition received from the pious scholars of earlier generations no Jew should take up residence in any house that has stood unoccupied for seven consecutive years. It is even perilous to build a new house on the site of such a structure, because it has already become a dwelling place for damaging and destructive spirits.
וְהָעִנְיָן וְהַסִּבָּה לְחֻרְבַּן הַבַּיִת הַהוּא: הַטַּעַם אֶחָד: שֶׁיֵּשׁ בַּבִּנְיָן כְּשׁוּרָה אוֹ קוֹרָה אוֹ אֲבָנִים, שֶׁהֵן גֶּזֶל אוֹ מָמוֹן שֶׁאֵינוֹ שֶׁל ישֶׁר, הֲרֵי זֶה נֶגַע בַּבַּיִת, שֶׁשּׁוֹרֶה אַחַר כָּךְ בְּכָל הַבַּיִת. וְהַטַּעַם שֵׁנִי שֶׁנֶּחֱרַב הַבַּיִת: מִי שֶׁבָּנָה הַבַּיִת הוּא גֶּבֶר אַלִּים, וְעוֹשֶׂה עִוּוּת לִשְׁכֵנוֹ וְלָקַח בְּאַלִּימוּת וּבְחָזְקָה קַרְקַע שֶׁאֵינוֹ שֶׁלּוֹ. הַטַּעַם הַשְּׁלִישִׁי שֶׁנֶּחֱרַב הַבַּיִת, אַף שֶׁלֹּא גָּזַל, וּבָנָה הַכֹּל בְּמָמוֹן שֶׁל ישֶׁר, וְלֹא לָקַח שׁוּם קַרְקַע גְּזוּלָה: הוּא נֶחֱרַב מִטַּעַם שֶׁבָּנָה הַבַּיִת רַק לְצֹרֶךְ מִחְיָתוֹ אוֹ לְפַנֵּק בּוֹ, וְלֹא כִּוֵּן בְּבִנְיָנוֹ לִבְנוֹת בִּנְיָן לְשֵׁם שָׁמַיִם, לִבְחֹר זָוִית לִהְיוֹת מָקוֹם קָבוּעַ לִקְבֹּעַ עִתִּים לַתּוֹרָה אוֹ לְהִתְפַּלֵּל. גַּם בְּמַחֲשָׁבָה לְבַד לֹא סַגֵּי, אֶלָּא צָרִיךְ לוֹמַר גַּם בַּפֶּה, כִּדְאִיתָא בַּזֹּהַר תַּזְרִיעַ: מָאן דְּבָנֵי בִּנְיָן כַּד שָׁרֵי לְמִבְנִין, בָּעֵי דְּאַדְכָּרָא, דְּהָא לְפֻלְחָנָא דְּקֻדְשָׁא בְּרִיךְ הוּא בָּנְיָן, וּכְדֵי סִיַּעְתָּא דִּשְׁמַיָּא שָׁרֵי עָלֵיהּ, וְקֻדְשָׁא בְּרִיךְ הוּא זָמִין עָלֵיהּ קְדֻשָּׁה, וּקְרִי עָלֵיהּ 'שָׁלוֹם', שֶׁנֶּאֱמַר: וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא, דַּיְקָא כַּד אִיהוּ בָּנֵי בִּנְיָן, וּכְדֵין לֹא תֶּחֱטָא.
As for why the house was destroyed in the first place, there are three reasons: The first is that it contained a beam, board or stone that was stolen or purchased with ill-gotten money. This resembles plague of the house, which later spreads to the entire structure. The second reason is that the one who built it was violent and unjust towards his neighbors and misappropriated land that did not belong to him. The third reason is that even if no injustice was involved in the construction of the house, the builder had in mind only his physical welfare and enjoyment and did not intend that his actions be for the sake of Heaven. He did not consider, for example, which corner of the house would be designated for his fixed times for study and which for prayer. Moreover, thought alone is not sufficient, for one must actually make these designations verbally, as is clear from the following passage from the Zohar (Parashas Tazria 50a): When a person builds a house just as soon as he begins work he must mention that he is building it to serve the Holy One Blessed is He. Then Heaven’s assistance will settle upon it and the Holy One Blessed is He will imbue it with sanctity and pronounce over it, “Peace!” Thus it is written, “And you shall know that in your tent there is peace and you shall instruct your dwelling place and not sin” (Iyov 5:24). That is, you must give instruction verbally when you build it; then you will “not sin.”
וְאִי לָאו — דָּא זָמִין לְבֵיתֵיהּ סִטְרָא אָחֳרָא; וְכָל שֶׁכֵּן מָאן דְּבָנֵי בַּיִת וּרְעוּתֵיהּ עִמֵּיהּ, דִּמְיַחֵד בַּיִת לְאִסְתָּאֲבָא בֵּיהּ. רָצָה לוֹמַר, שֶׁבּוֹנֶה בַּיִת אוֹ חֶדֶר מְיֻחָד לִהְיוֹת מְצוּיִין שָׁם עֲרֵלִים לִשְׁתּוֹת, לִשְׂחוֹק וְלִזְנוּת. כְּמוֹ שֶׁהַרְבֵּה נִכְשָׁלִים בּוֹ בִּמְדִינוֹת פּוֹלִין וְלִיטָא. זֶה הוּא מָצוּי, וְאֵין מִי שֶׁמּוֹחֶה בְּיָדָם. הָא וַדַּאי שַׁרְיָא בֵּיהּ רוּחַ מְסָאֲבָא, וְלֹא נָפִיק הַהוּא בַּר נָשׁ מֵעָלְמָא עַד דְּאִתְעָנִישׁ בְּהַהוּא בֵּיתָא; וּמָאן דְּדַיִר בֵּיהּ, יָכוֹל לְאִתְּזְקָא, דְּהָא בְּהַהוּא דִּירָה, רוּחַ מְסָאֲבָא שַׁרְיָא בֵּיהּ וְאָזִיק מָאן דְּאַשְׁכַּח בֵּיהּ. וְאִי תֵּימָא: בְּמַאי יָדְעִין? כְּגוֹן דְּאִתְּזַק בְּהַאי בֵּיתָא הַהוּא דְּבָנֵי לֵיהּ אוֹ אַנְשֵׁי בֵּיתוֹ אָז, בְּנִזְקָא דְגוּפָא אוֹ בְּנִזְקָא דְמָמוֹנָא, הוּא גְּרָמָא דַּחֲטָאִין הַנִּזְכָּרִים לְעֵיל. וְלָכֵן יְשַׁנֶּה מְקוֹמוֹ וְיֵלֵךְ לְמָקוֹם אַחֵר, וְלֹא יָדוּר בּוֹ. וְזֶהוּ הָעִנְיָן שֶׁל נִגְעֵי בָּתִּים כְּשֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ, שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּן מֵרֹב אַהֲבָה וְחִבָּה לְיִשְׂרָאֵל. שֶׁבְּכָל בַּיִת שֶׁהָיָה מוּכָן לִזְנוּת, הָיָה נֶגַע צָרַעַת פּוֹרֵחַ בּוֹ, כְּדֵי שֶׁיְּנַתֵּץ אֶת הַבַּיִת. עֵצוֹ וַעֲפָרוֹ הָיוּ זוֹרְקִין לַחוּץ, וְעָפָר אַחֵר יִקַּח כְּדֵי לְהַצִּיל אֶת יִשְׂרָאֵל מִכָּל הֶזֵּק.
If a person fails to do this, the Sitrah Acharah awaits the opportunity to settle upon the house. This is especially the case if the builder’s intention was to defile himself there. (For example, if one builds a house or designates a room in one’s house for the uncircumcised to come and drink and engage in frivolity and immorality. This error has become common in Poland and Lithuania, and no one protests!) In such a case the spirit of defilement will certainly settle upon the house and the one who built it will not leave this world until he is punished through that very house. Whoever lives in such a house is also liable to come to harm, for the spirit of defilement resting upon it causes harm to all who are found there. And if you should ask, “How can one know [that the spirit of difilement is in the house]?” The answer is that if the builder or any of the members of his household have suffered harm from the house, whether physical or financial, the cause is the sins mentioned above. Therefore, if a person becomes aware that this is the case he should transfer his lodgings elsewhere and not remain there. This is the idea behind the plagues that struck the houses that the Israelites found standing when they entered the Holy Land. Because of Hashem’s great love and affection for Israel He decreed that any house that had previously been designated for immorality would be stricken with a plague so that it would have to be torn down and the wood and earth cast out of the city and replaced. The purpose of this was so that the Israelites themselves would not come to harm.
וְאִיתָא שָׁם בַּזֹּהַר: רַבִּי יוֹסָא עָאל יוֹמָא חַד בְּחַד בֵּיתָא. מָטָא בְּסִיפְתָא, עָאל לְגוֹ, שָׁמַע חַד קָלָא דְּאָמַר: אִתְכַּנְשׁוּ, עוּלוּ אַחַר בַּר פְּלָנִיתָא! עָאלוּ וּסְפִיתוּ, וְנָזִיק לֵיהּ עַד לֹא אִנְפּוּק. וְשָׁמַע חַד קָלָא אַחֲרִינָא, דַּהֲוָה אָמַר: לָא נֵיכַל אֶלָּא דְּדָיֵר הָכָא, אֲבָל עַכְשָׁו שֶׁבָּא בְּאַקְרַאִי אִי אֶפְשָׁר לְהַזִּיקוֹ.
The Zohar relates further: One day Rabbi Yose came to a certain house. When he reached the threshold and entered he heard a voice saying, “Come and gather round, for one of our opponents has arrived. Gather round and let us harm him before he leaves!” Then he heard another voice saying, “We cannot do so unless he dwells here for a time. But since he has only entered temporarily we may not harm him.”
נָפַק רַבִּי יוֹסֵי וְאָמַר: וַדַּאי מָאן דְּעָבַר עַל מִלֵּי דַּחֲבֵרָיו, אִתְחַיֵּב בְּנַפְשׁוֹ. אָמַר לֵיהּ: הָא חֲזֵינַן, דְּכַמָּה אֲנָשִׁים מִן הָאֻמּוֹת הָעוֹלָם בּוֹנִין בָּתִּים, שֶׁהֵן חָרוּב יוֹתֵר מִשֶּׁבַע שָׁנִים, וְאִשְׁתְּלִימוּ. אָמַר לֵיהּ: אִינְהוּ מִסִּטְרַיְהוּ קָא אַתְיָן, וְעַל יְדֵי כָּךְ עֲרֵלִים אֵינָם נִזּוֹקִים, שֶׁלְּפִי שֶׁהֵן בַּחֲבוּרָה אַחַת שֶׁמְּזַנִּין בִּזְנוּת, וְהֵן כִּקְלִפָּה חֲדָא. אֲבָל מָאן דְּהוּא דָּחִיל חֲטָאִין יוּכַל לְאִתְּנַזְּקָא חַס וְשָׁלוֹם.
Then Rabbi Yose went out and observed, “Surely whoever transgresses the words of his colleagues is worthy of death!” Rabbi Chiya asked, “But we see that gentiles frequently rebuild houses that have been abandoned for more than seven years, yet they are unaffected!” He replied, “Those people derive from the same source as the damaging spirits themselves. Therefore they are not harmed because they form a single company, for they, too, engage in immorality. Thus, they are as if derived from the same shell. By contrast, one who fears sin may very well come to harm, Heaven forbid.”
עַל כֵּן בְּכָל דָּבָר שֶׁתַּעֲשֶׂה, תַּקְדִּים עֲבוֹדַת בּוֹרַאֲךָ: בְּבִנְיַן הַבַּיִת תַּקְדִּים מָקוֹם מְיֻחָד לַעֲמִידַת הַסְּפָרִים וְחֶדֶר מְיֻחָד לִלְמֹד, וְכֵן בַּעֲשִׂיּוֹת הַבְּגָדִים לְעַצְמוֹ אוֹ לְאִשְׁתּוֹ צָרִיךְ הָאָדָם לְכַוֵּן בְּעֵת הַתְּפִלָּה וּבִשְׁעַת הַתְחָלַת מְלָאכָה לְשֵׁם שָׁמַיִם, כַּאֲשֶׁר הֶרְאָה לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּתוֹרָתוֹ הַקְּדוֹשָׁה, שֶׁצָּרִיךְ לִהְיוֹת הָאָדָם מְלֻבָּשׁ כַּמָּה דְּאַתְּ אָמַר (בְּרֵאשִׁית ג, כא): "וַיַּעַשׁ ה' לָאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּישֵׁם".
So no matter what a person undertakes to do, let him begin with the Creator’s service. For example, when he builds a house let him consider first where he will place his books and where he will study. Similarly, if he sets about fashioning clothing for himself or his wife let him have in mind when he first begins working and also at the time of the sewing that it should be for the sake of Heaven. For the Holy One Blessed is He has indicated to us in His holy Torah that a human being must be clothed, as it is written, “Hashem made tunics of skin for Adam and his wife and clothed them” (Bereishis 3:21).
הַכְּלָל הָעוֹלֶה: בְּכָל דְּרָכֶיךָ דָּעֵהוּ! זְכֹר בְּכָל עִנְיָנֶיךָ, וְאַל תִּשְׁכַּח כִּי הַכֹּל מַתְּנַת חִנָּם. כִּי לֹא לַחֲכָמִים לֶחֶם, שֶׁאַתָּה רוֹאֶה בְּחוּשׁ, שֶׁהַרְבֵּה חֲכָמִים יוֹשְׁבִים בְּלִי מָזוֹן וּמִחְיָה, וְכָל יְמֵיהֶם הֵם בְּדֹחַק וּבְצַעַר, וְיֵשׁ אֵיזֶה אֲנָשִׁים שׁוֹטִים וּבְזוּיִים יוֹשְׁבִים בְּשֶׁפַע טוֹבָה וּבְעשֶׁר. וְזֶה מוֹרֶה, הַכֹּל הוּא רְצוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא.
The general principle is, “In all your ways, know Him” (Mishlei 3:6). In all your affairs recall and do not forget that everything is a gift from Hashem, for, “bread is not to the wise” (Koheles 9:11). You can see for yourself that many intelligent people go without food or sustenance, spending all their days in deprivation and suffering. Meanwhile there are foolish and lowly individuals who enjoy abundance and wealth. This demonstrates that everything is dependent upon the will of the Holy One Blessed is He.
עַל כֵּן כָּל מַשָּׂא וּמַתָּן תִּרְאֶה, שֶׁתִּהְיֶה חֵפֶץ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא לְתוֹעֶלֶת הַנֶּפֶשׁ, וְלֹא לַגּוּף בִּלְבַד. מַה שֶּׁאֵין כֵּן אִם לִבְּךָ קָשֶׁה כְּבַרְזֶל מִלִּגְמֹל חֶסֶד עִם עֲנִיִּים, וְכָל עֲמָלְךָ הוּא לְמַלְּאוֹת כְּרֵסְךָ, לָהוּט אַחַר אֲכִילַת טוֹבוֹת וְלַהֲנָאַת הַגּוּף, זֶה עִנְיָן רַע שֶׁנָּתַן לִבְנֵי אָדָם.
For this reason, too, one must see that all his business affairs are conducted in a way that is pleasing to the Holy One Blessed is He, for the benefit of the soul, and not just the body. But if his heart is as hard as iron towards the poor, if all his toil is for his stomach, if he is absorbed with the pursuit of dainties and delights, for him was it written, “This is an evil matter that has been given to mortals” (ibid. 1:13).
וְעַל זֶה יִתְפַּלֵּל כָּל הָאָדָם, שֶׁיִּתֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵב בָּשָׂר, לֵב שׁוֹמֵעַ אֶל זַעֲקַת אֶבְיוֹנִים וְדַלִּים, לֵב נוֹטֶה לִגְמֹל חֶסֶד עִם עֲנִיִּים לוֹמְדֵי תּוֹרָה. כִּי מִי שֶׁהוּא סוֹמֵךְ עַל עֲנִיִּים, וּמַזְהִיר הַזֹּהַר שֶׁצָּרִיךְ הָאָדָם לִסְמֹךְ הַבַּעֲלֵי תּוֹרָה אַף שֶׁהֵן אֵינָן קְרוֹבָיו, וְהֵמָּה מֻקְדָּמִין לַקְּרוֹבִים שֶׁלּוֹ, כִּי כְּשֶׁאָדָם אֵין סוֹמֵךְ לַעֲנִיֵּי בַּעֲלֵי תּוֹרָה, אֲזַי הוּא נוֹתֵן בַּעֲווֹנוֹתֵינוּ הָרַבִּים סְמוֹכוֹת רַגְלַיִם וְכֹחַ לְהַנָּחָשׁ הַקַּדְמוֹנִי וְחַיָּלָיו, אֲשֶׁר זֶה עָשָׂה לוֹ ה' בְּרֹב רַחֲמָיו לִהְיוֹת הוֹלֵךְ עַל גָּחוֹן בִּלְתִּי תֵּת לוֹ רַגְלַיִם, כִּי לוּלֵא זֹאת, לֹא הָיוּ יִשְׂרָאֵל, עַמָּא קַדִּישָׁא, יְכוֹלִין לְהִתְקַיֵּם, חַס וְשָׁלוֹם. וּבְעָווֹן זֶה, שֶׁאֵינָם נוֹתְנִים סְמוֹכוֹת לְבַעֲלֵי תּוֹרָה, אֲשֶׁר הֵם נִקְרָאִים אֶבְיוֹנִים, נִמְצָאִים רַגְלַיִם לַנָּחָשׁ לְהִתְגַּבֵּר וּלְעוֹרֵר גְּזֵרוֹת, חַס וְשָׁלוֹם.
Therefore, let every man pray to the King of Mercy that he be granted a heart of flesh, a heart that hears the pleas of the needy and the cries of the indigent, a heart that is inclined to do kindness towards poor Torah scholars. For even if a person supports the poor the Zohar (1:171a) admonishes that he must be sure to support the scholars. And even if they are not related to him they take precedence over his relatives. For if a person fails to support poor scholars he gives succor and power to the primordial snake and its cohorts, on account of our many sins. Hashem in His mercy caused the snake to crawl on its belly and deprived it of legs, otherwise the holy Israelite nation would be unable to survive, Heaven forbid. But as a result of the failure to support the scholars, who are called the “needy” (evyonim), legs are given to the snake so that it increases in power, bringing on evil decrees, Heaven forbid.
עַל כֵּן צָרִיךְ הָאָדָם לְהִתְפַּלֵּל עַל זֶה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אֲשֶׁר בְּיָדוֹ הוּא לְהַטּוֹת לֵב הָאָדָם כִּרְצוֹנוֹ, לִהְיוֹת הָאָדָם וַתְּרָן בְּמָמוֹן כָּרָאוּי לוֹ, וְלֹא יִהְיֶה קַמְצָן, וְלֹא וַתְּרָן יוֹתֵר מִכְּדֵי יְכָלְתּוֹ, כִּי סוֹפוֹ יִהְיֶה חַס וְשָׁלוֹם שֶׁיִּצְטָרֵךְ לַבְּרִיּוֹת. אָכֵן אַף זוֹ יִרְאֶה, שֶׁלֹּא לְקַמֵּץ יוֹתֵר מִדַּי.
Therefore a person must pray to the Holy One Blessed is He that He incline his heart towards a level of generosity appropriate to his means, neither miserly nor spendthrift. He must not be too liberal lest he himself become dependent upon others, Heaven forbid, yet despite this concern he must not become overly tightfisted.
וּבוֹא וּרְאֵה מַה שֶּׁכָּתַב הַזֹּהַר פָּרָשַׁת בְּשַׁלַּח: רַבִּי אַבָּא פָּתַח: יֵשׁ רָעָה חוֹלָה רָאִיתִי תַּחַת הַשֶּׁמֶשׁ. כַּמָּה בְּנֵי נָשָׁא אֲטִימִין לִבָּא בְּגִין דְּלָא לָעֵי בְּאוֹרַיְתָא. וְכִי יֵשׁ חוֹלָה שֶׁאֵינוֹ רָעָה? אֶלָּא הָעִנְיָן הוּא, כִּי יֵשׁ כַּת אַחַת בְּהַמַּשְׁחִיתִים, בַּר מִנַּן, אֲשֶׁר לִפְעָמִים יוֹצְאִים מִנּוּקְבָא דִּתְהוֹמָא רַבָּא, וּבָאִין וְשׁוֹרִין עַל הָאֲדָמָה לִהְיוֹת כָּבוּשׁ תַּחַת יְדֵיהֶם לְבִלְתִּי יִהְיֶה הָאָדָם שׁוֹלֵט בַּמָּמוֹן שֶׁלּוֹ, וְלֹא מִבַּעְיָא שֶׁלֹּא יוּכַל לִתֵּן צְדָקָה לְעָנִי, אֶלָּא אֲפִלּוּ לְעַצְמוֹ אֵין לוֹ יְכֹלֶת לִשְׁלֹט בְּמָמוֹן לִקְנוֹת אֵיזֶה מַאֲכָל, אוֹ לְהַלְבִּישׁ עַצְמוֹ וְאִשְׁתּוֹ וּבְנֵי בֵּיתוֹ כָּרָאוּי לוֹ לְפִי עָשְׁרוֹ, וּמַרְאֵהוּ הוּא כְּדַל וְרָזֶה. נִמְצָא סוֹבֵל כָּל הַיִּסּוּרִים וְהוֹלֵךְ בִּבְגָדִים מְטֻלָּאִים, אַף שֶׁיֵּשׁ לוֹ בְּבֵיתוֹ כָּל טוּב, אֵין לוֹ הֲנָאָה מִמֶּנּוּ, וְהַכֹּל הוּא מוּכָן לְאִישׁ אַחֵר, אֲשֶׁר נִכְרַז עָלָיו בָּרָקִיעַ לִהְיוֹת הַטּוֹב הַהוּא מְזֻמָּן לְאַחֵר, כְּמַאֲמַר הַכָּתוּב (אִיּוֹב כז, יז): "יָכִין [רָשָׁע], וְצַדִּיק יִלְבָּשׁ".
Come see what is written in the Zohar in Parashas Beshalach (65a): Rabbi Aba began with the verse: “There is a sickly evil that I have seen beneath the sun” (Koheles 5:12). How dense are people’s hearts because they do not toil in Torah! Is there such a thing as a sickness that is not evil? Rather the concept is this: There is a certain category of destructive agents, Heaven spare us, which sometimes arise from the Female Aspect, from the Great Chasm [Minukba DeTehoma Rabbah]. They come and settle upon a man, subjugating him to them so that no longer has control over his own money. Not only is he unable to give charity to the poor, he does not even have enough control over his wealth to purchase food or clothing befitting his means for himself, his wife and the members of his household. His appearance is lowly and emaciated and he is hungry and thirsty. He is beset by afflictions and dressed in rags. And even though his house is filled with all manner of goodness he derives no pleasure from it, for it has been announced in Heaven that all this goodness is prepared for another. Thus the verse states, “The wicked prepare and the righteous wear” (Iyov 27:17).
וְהַכַּת הַמַּשְׁחִיתִים הַנִּזְכֶּרֶת לְעֵיל נִקְרֵאת רָעָה, אֲשֶׁר עֲלֵיהֶם נֶאֱמַר (תְּהִלִּים צא, י): "לֹא תְאֻנֶּה אֵלֶיךָ רָעָה". וַהֲרֵי זֶה הָאָדָם דּוֹמֶה לְחוֹלֶה, אֲשֶׁר לְפָנָיו כָּל מִינֵי מַאֲכָל מַעֲדַנֵּי עוֹלָם, וְאֵינוֹ יוּכַל לִטְעֹם מִפְּנֵי הַחוֹלֶה רָעָה, וְאֵין לוֹ יִתְרוֹן בְּכָל מַעֲשָׂיו לֹא בָּעוֹלָם הַזֶּה וְלֹא בָּעוֹלָם הַבָּא, כִּי אִם הַתַּכְרִיכִים, אֲשֶׁר מַלְבִּישִׁים אוֹתוֹ לְאַחַר מוֹתוֹ. וְזֶה שֶׁאָמַר הַכָּתוּב בְּקֹהֶלֶת (ו, ב): "אִישׁ אֲשֶׁר יִתֵּן לוֹ הָאֱלֹהִים עשֶׁר וּנְכָסִים וְכָבוֹד... וְלֹא יַשְׁלִיטֶנּוּ הָאֱלֹהִים... זֶה הֶבֶל וָחֳלִי רָע הוּא". עַל כֵּן יִרְאֶה הָאָדָם לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי אֱלֹהִים וְאָדָם. וְטוֹב שֵׁם מִשֶּׁמֶן טוֹב, וְאָז טוֹב לוֹ בָּעוֹלָם הַזֶּה, וְיִהְיֶה נִפְטָר בְּשֵׁם טוֹב, וְיִהְיֶה טוֹב לוֹ גַּם בָּעוֹלָם הַבָּא.
The category of destructive agents mentioned above are called “Evil.” Concerning them it states, “No Evil shall befall you” (Tehillim 91:10). Their victim resembles a sick person who has before him every delicacy in the world, yet he is unable to enjoy any of it because of his sickness. Thus the miser derives no benefit from his deeds in this world or the next, other than the shrouds in which he is buried. This is the meaning of the verse in Koheles (6:2), “As for the man upon whom God bestows wealth, property and honor, but God does not give him dominion over it, this too is a sickly evil.” Therefore let a man be sure to do what is upright in the eyes of God and men. For, “a good name is better than fine oil” (Koheles 7:1). Then all will be well with him while he is here, he will pass from the world with a good name and he will also enjoy good fortune in the World to Come.