These are the twenty-four things that obstruct repentance: 1. Speaking derogatorily of others or passing gossip from one to another. 2. Being quick tempered. 3. Thinking evil thoughts. 4. Associating with the wicked. 5. Partaking of meals that are insufficient for the host. 6. Gazing at forbidden women. 7. Sharing in the spoils of a thief. 8. Declaring, “I will sin and then repent.” 9. Declaring, “I will sin and Yom Kippur will atone for me.” 10. Denigrating Torah scholars. 11. Cursing the multitude. 12. Dissuading the multitude or even an individual from performing a good deed. 13. Influencing one’s fellow to abandon a good deed and commit a transgression instead. 14. Using a poor person’s deposit. 15. Accepting bribes. 16. Finding a lost object and failing to announce it. 17. Refraining from rebuking one’s children when he sees them turning to evil ways. 18. Separating oneself from the community. 19. Attaining honor through a colleague’s disgrace. 20. Harboring suspicions about the innocent. 21. Despising rebuke. 22. Ridiculing the words of the Sages. 23. Ridiculing the mitzvos. 24. Ridiculing the customs of the pious.
These are the twenty-four things that a person must avoid. Now let every God-fearing individual copy them down and keep the list in his prayer book so that he can review it twice a day, each morning and evening, so that he will be spared from stumbling in any of them.
These twenty-four categories include many subcategories. I will explain a few of them here, with Hashem’s help: Included in the category of tale-bearing is the prohibition upon a judge not to say to a litigant, “What can I do? I wanted to rule in your favor but my colleagues outnumbered me.” Similarly, it is forbidden for a third party, upon hearing the court’s decision, to say that the judges did not rule correctly. Even if it seems to him that they are mistaken he should say nothing because a court is assumed to act properly. Moreover, the judges must rule according to what they see (Niddah 20b).
Engaging in derogatory speech includes many things, as is explained in all the mussar (exhortative) literature. However, a good rule to adopt is to judge everyone favorably, even one’s enemies.
Being quick tempered also includes: being cruel, being deaf to the cries of the needy, failing to judge others favorably, being vengeful or bearing grudges, being quarrelsome, brazen or shameless, cursing habitually, instilling excessive fear into one’s household, failing to treat others pleasantly. Thinking evil thoughts includes: giving advice with ulterior motives, conspiring and conniving, maintaining and encouraging factions. Associating with the wicked includes: witnessing injustice and failing to protest and aiding transgressors.
Saying, “I will sin and repent” includes: saying, “I still have time to mend my ways because I am still young.” It also includes saying that “heeding admonitions and avoiding sin is only for the deeply spiritual and I am not of that sort,” for by saying this he willfully alienates himself from the realm of holiness.
Denigrating scholars includes hearing the denigration of scholars, even not in their presence, and remaining silent. Because this generation is very lax about the denigration of Torah students and scholars, while the punishment for this is very great, we will have to address the matter at length. However, since there is not enough room to do so here we will leave this for future chapters (54, 65, 66 and 83).
Cursing the multitude includes: casting aspersions upon Israel by speaking ill of the community, interpreting good deeds negatively and uttering imprecations to invoke Divine judgment against the multitude. The punishment for this category is very great. Who is there among us of the stature of the prophets Eliyahu and Yeshayahu? Yet both of them were punished for speaking ill of Israel! Many of the other prophets were also punished for not speaking well of Israel or for failing to pray and intercede on their behalf. Also included in this category is the admonition to those issuing rebuke to the public to exercise forethought and caution. They must be careful to speak in a manner that is pure, clean and respectful so that he does not arouse judgment against the holy people, Heaven forbid, lest it spread to innocent and guilty alike, causing loss and damage, Heaven forbid. Let everyone, including those admonishing the public, take care not to shame the transgressors. And let them be wary of becoming prideful at the moment of their rebuke, for then they mix the shell of defilement into the realm of holiness. For this reason many have the custom of uttering a short prayer asking that they be saved from becoming conceited or arrogant.
There is one strategy that can save a person from even a trace of conceit when he propounds his Torah insights in public. That is, by recalling that even if he is by far the greatest scholar of his generation he is still not on the level of Rabbi Shimon ben Yochai, yet Rabbi Shimon was exceedingly humble. Thus it is related in the Zohar on Parashas Shemos (14a): Rabbi Chiyya used to go to the masters of the Mishnah in order to learn from them. When he went to the house of Rabbi Shimon ben Yochai he saw that it was divided by a partition. Rabbi Chiyya was surprised and said to himself, “I will listen from outside.” He heard Rabbi Shimon saying, “[It is written,] ‘Flee, my beloved, and resemble a deer, etc.’ (Shir HaShirim 8:14). There is no other creature that behaves like the deer. When it flees it goes a short distance and then turns its head to look back at the place from which it fled. Then all along the way it turns its head back constantly. “This is what Israel was saying in this verse, ‘Master of the Universe! If we cause you to abandon us, may it be Your will to flee in the manner of the deer by continually looking back towards the place where you left us! This is also the manner of the creature called the ‘fawn of the harts.’ For this reason Shlomo said, ‘Resemble a deer or a fawn of the harts.’ This is what is stated in the verse, ‘And yet for all that, when they are in the land of their enemies I will not revile them nor will I utterly reject them to destroy them, etc.’ (Vayikra 26:44).”
When Rabbi Chiyya heard this he said, “Here are these lofty ones engaging in study within the house while I remain outside!” and he began to weep. Rabbi Shimon ben Yochai heard him and said, “Surely the Shechinah is outside! Who will leave? His son Rabbi Elazar said, “Let the Shechinah enter so that the rejoicing will be complete!” Whereupon a voice was heard, saying, “The pillars have not yet received support nor have the gates been prepared to open so that Rabbi Chiyya may enter, for he is among the least of the spices of Gan Eden.” So Rabbi Elazar did not leave.
Meanwhile Rabbi Chiyya sat weeping and sighing. At last he spoke up and said, “Turn, my beloved, resemble a deer or a fawn of the harts.” Then the partition opened but Rabbi Chiyya still did not enter, for he was afraid to enter without permission. Rabbi Shimon raised his eyes and said, “Perhaps permission has been granted for the one outside to enter?” So he stood up and went towards Rabbi Chiyya. Meanwhile, the fire spread from the place of Rabbi Shimon to the place of Rabbi Chiyya. Rabbi Shimon said, “If the spark of light has spread outside, shall I remain here [that is, shall I not bring Rabbi Chiyya inside]?” Rabbi Chiyya was stricken dumb, and after he entered he lowered his eyes and refused to raise his head. Rabbi Shimon ben Yochai told his son Rabbi Elazar, “Get up and pass your hand over his mouth, for he is not accustomed to this.” So Rabbi Elazar got up and passed his hand over Rabbi Chiyya’s mouth, whereupon Rabbi Chiyya proclaimed, “My eyes have beheld what they have never beheld before!”
While they sat there they were encompassed all about by fire and sparks and thousands upon thousands of bands of fiery angels surrounded them. Two hundred and sixty worlds shuddered at the words emanating from Rabbi Shimon ben Yochai’s mouth. The Heavenly hosts were astonished, declaring, “Is this Rabbi Shimon ben Yochai who is agitating all the worlds? Who can stand before him?” “For when Rabbi Shimon ben Yochai opens his mouth to engage in study, all the thrones of all the firmaments listen to his voice and all the Heavenly hosts singing the praises of the Holy One Blessed is He fall silent. No sound is heard from any angel or saraf or ofan or keruv in all the supernal worlds, so that they may listen to the voice of Rabbi Shimon ben Yochai. “And when he completes his words of Torah, the angels and all the hosts of Heaven break out in songs of praise and joy to the Holy One Blessed is He for having created such a pure and holy soul as that of Rabbi Shimon ben Yochai. Then all the gates and windows of all the chambers of Gan Eden open wide so that the fragrance of the spices may go forth.” All this took place in Rabbi Shimon’s honor, yet he was not too proud to go out to greet Rabbi Chiyya! How, then, can anyone in our generation be proud? In any event, we have already mentioned that one must pray every day to acquire humility (Ch. 7). And surely, “God will not despise a broken and contrite heart” (Tehillim 51:19).
Dissuading the multitude from repenting or from fulfilling any of the mitzvos refers to the situation in which a group of especially dedicated individuals undertake to engage in some holy endeavor or to give charity. But then one among them, one whose heart is bent on evil and whom pride prevents from caring about his Maker’s honor, tries to dissuade them from carrying out their plan and this act of Satan succeeds. Woe to him and woe to his soul! The authors of the mussar literature liken him to a member of a gang of bandits who heard that a delegation of the citizenry was on its way to the palace with presents for the king. So they set an ambush and seized all the gifts. When a long time had passed and the delegation did not arrive, the king launched an investigation into the matter. Upon discovering what had transpired he ordered that the bandits be subjected to terrible tortures for depriving him of his honor in their wickedness.
So, too, if someone prevents others from fulfilling any of the mitzvos or from carrying out any holy endeavor the punishment awaiting him is beyond expression. Also included within this category is the one who says, “I will not give and I do not want others to give either.” The Sages teach that such a person is called “wicked” (Pirkei Avos 5:13). Therefore communal leaders must be careful not to hinder private individuals from carrying out worthy projects. Influencing others to transgress includes backing up the words of a cruel hearted man for the sake of the food and drink one enjoys in his house. Concerning this the prophet said, “Woe to those who say of evil that it is good” (Yeshayahu 5:20). In their hearts they know that all his deeds emanate from the shells of impurity and that all his words are meant for evil. They know that his only interest is in vengeance, grudge- bearing, theft, injustice, vanity, falsehood, defilement and abomination. But what they fail to realize is that Hashem will bring all these things to judgment. Therefore they foolishly glorify and praise him, telling him what a great sage he is and ascribing to him other such distinctions, when in fact they only flatter him in order to satiate their gullets because this cruel fellow sometimes invites them to dine with him. They are unaware that in the final analysis all the sustenance that they received from him was filled with swords and javelins that will cause them plagues, cuts, blisters and wounds. For they will suffer greatly for having partaken of the bread of man with an evil eye, as has already been explained (Ch. 26). Ultimately they will experience blow after blow and devastation after devastation until they fall helpless.
Therefore let a man always be on Hashem’s side in aid of the mighty ones, giving encouragement and succor to those engaged in good deeds, especially charity. For as the Sages tell us, “Greater is the one who prompts others to do than the one who does himself” (Baba Basra 9a). Then it will be well with him, selah.
אֵלּוּ הֵן עֶשְׂרִים וְאַרְבָּעָה דְּבָרִים הַמְעַכְּבִים אֶת הַתְּשׁוּבָה: א) לָשׁוֹן הָרָע וּרְכִילוּת. ב) רֹגֶז. ג) בַּעַל מַחֲשָׁבוֹת רָעוֹת. ד) הַמִּתְחַבֵּר לָרָשָׁע. ה) הָרָגִיל בִּסְעוּדָה שֶׁאֵינָהּ מְסַפֶּקֶת לִבְעָלֶיהָ. ו) הַמִּסְתַּכֵּל בַּעֲרָיוֹת. ז) הַחוֹלֵק עִם גַּנָּב. ח) הָאוֹמֵר אֶחֱטָא וְאָשׁוּב. ט) אוֹ הָאוֹמֵר: אֶחֱטָא, וְיוֹם כִּפּוּרִים הוּא מְכַפֵּר. י) הַמְבַזֶּה תַּלְמִידֵי חֲכָמִים. יא) הַמְקַלֵּל לָרַבִּים. יב) הַמּוֹנֵעַ רַבִּים אוֹ יָחִיד לַעֲשׂוֹת מִצְוָה. יג) וְהַמַּטֶּה אֶת חֲבֵרוֹ מִדְּבַר מִצְוָה לִדְבַר עֲבֵרָה. יד) הַמִּשְׁתַּמֵּשׁ בַּעֲבוֹטוֹ שֶׁל עָנִי. טו) הַמְקַבֵּל שֹׁחַד. טז) הַמּוֹצֵא אֲבֵדָה וְאֵינוֹ מַכְרִיז עָלֶיהָ לְהַחֲזִירָהּ. יז) וּמִי שֶׁבָּנָיו יוֹצְאִין לְתַרְבּוּת רָעָה, וְאֵין מוֹחֶה בְּיָדָן. יח) הַפּוֹרֵשׁ עַצְמוֹ מִן הַצִּבּוּר. יט) הַמִּתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ. כ) חוֹשֵׁד בִּכְשֵׁרִים. כא) הַשּׂוֹנֵא תּוֹכָחוֹת. כב) הַמַּלְעִיג עַל דִּבְרֵי חֲכָמִים. כג) הַמַּלְעִיג עַל הַמִּצְווֹת. כד) וּמִנְהַג חֲסִידִים.
These are the twenty-four things that obstruct repentance: 1. Speaking derogatorily of others or passing gossip from one to another. 2. Being quick tempered. 3. Thinking evil thoughts. 4. Associating with the wicked. 5. Partaking of meals that are insufficient for the host. 6. Gazing at forbidden women. 7. Sharing in the spoils of a thief. 8. Declaring, “I will sin and then repent.” 9. Declaring, “I will sin and Yom Kippur will atone for me.” 10. Denigrating Torah scholars. 11. Cursing the multitude. 12. Dissuading the multitude or even an individual from performing a good deed. 13. Influencing one’s fellow to abandon a good deed and commit a transgression instead. 14. Using a poor person’s deposit. 15. Accepting bribes. 16. Finding a lost object and failing to announce it. 17. Refraining from rebuking one’s children when he sees them turning to evil ways. 18. Separating oneself from the community. 19. Attaining honor through a colleague’s disgrace. 20. Harboring suspicions about the innocent. 21. Despising rebuke. 22. Ridiculing the words of the Sages. 23. Ridiculing the mitzvos. 24. Ridiculing the customs of the pious.
הֵא לְךָ עֶשְׂרִים וְאַרְבָּעָה דְּבָרִים, שֶׁאָדָם צָרִיךְ לִזָּהֵר בָּהֶם. וְכָל יְרֵא שָׁמַיִם בְּיָדוֹ לְהַעְתִּיק אוֹתָם רָשׁוּם בִּכְתַב אֱמֶת, וּלְהַנִּיחַ בְּסִדּוּר תְּפִלָּה שֶׁלּוֹ לִהְיוֹת עֵינָיו מְשׁוֹטְטוֹת בָּהֶם בְּכָל יוֹם פַּעֲמַיִם — עֶרֶב וָבֹקֶר — וְלֹא יִהְיֶה נִכְשָׁל בָּהֶם.
These are the twenty-four things that a person must avoid. Now let every God-fearing individual copy them down and keep the list in his prayer book so that he can review it twice a day, each morning and evening, so that he will be spared from stumbling in any of them.
וְהִנֵּה בִּכְלַל עֶשְׂרִים וְאַרְבָּעָה דְּבָרִים הַנִּזְכָּרִים יֵשׁ הַרְבֵּה אַזְהָרוֹת, כְּמוֹ שֶׁאֲבָאֵר מִקְּצָת מֵהֶן בְּעֶזְרַת ה': בִּכְלַל רְכִילוּת הוּא, שֶׁלֹּא יֹאמַר הַדַּיָּן לְאֶחָד מִבַּעֲלֵי בָּתִּים, שֶׁיֵּשׁ לָהֶם אֵיזֶה מִשְׁפָּט: מָה אֶעֱשֶׂה?! הָיִיתִי רוֹצֶה לְזַכּוֹת אוֹתְךָ, אַךְ חֲבֵרַי רַבּוּ עָלַי. גַּם לֹא יֹאמַר אֶחָד מִן הַשּׁוּק, שֶׁסִּפֵּר לְפָנָיו הַפְּסַק דִּין, לֵאמֹר: הַדַּיָּנִים עָשׂוּ שֶׁלֹּא כַּדִּין. וְאַף אִם נִרְאֶה לוֹ שֶׁלֹּא דָּנוּ הֵיטֵב, לֹא יֹאמַר כָּךְ, דְּמִּסְתָמָא בֵּית דִּין עוֹשֶׂה כַּדִּין, כִּי אֵין לַדַּיָּן, אֶלָּא מַה שֶּׁעֵינָיו רוֹאוֹת.
These twenty-four categories include many subcategories. I will explain a few of them here, with Hashem’s help: Included in the category of tale-bearing is the prohibition upon a judge not to say to a litigant, “What can I do? I wanted to rule in your favor but my colleagues outnumbered me.” Similarly, it is forbidden for a third party, upon hearing the court’s decision, to say that the judges did not rule correctly. Even if it seems to him that they are mistaken he should say nothing because a court is assumed to act properly. Moreover, the judges must rule according to what they see (Niddah 20b).
בִּכְלַל לָשׁוֹן הָרָע יֵשׁ כַּמָּה דְּבָרִים, וְהֵן מְבֹאָרִים בְּכָל סִפְרֵי מוּסָר. אָמְנָם זֶה הַכְּלָל נְקֹט בְּיָדְךָ — שֶׁתָּדִין כָּל אָדָם לְכַף זְכוּת, אַף לַשָּׂנוּא.
Engaging in derogatory speech includes many things, as is explained in all the mussar (exhortative) literature. However, a good rule to adopt is to judge everyone favorably, even one’s enemies.
בִּכְלַל בַּעַל חֵמָה הוּא מִי שֶׁהוּא אַכְזָר, וְאֵינוֹ שׁוֹמֵעַ זַעֲקַת דַּלִּים, וְאֵינוֹ דָּן לְכַף זְכוּת; נוֹקֵם וְנוֹטֵר; בַּעַל מְרִיבָה; בַּעַל הֶעָזָה; וְאֵינוֹ בּוֹשׁ מִבְּנֵי אָדָם; מוֹצִיא תָּמִיד קְלָלָה מִפִּיו; מֵטִיל אֵימָה יְתֵרָה בְּתוֹךְ בֵּיתוֹ; אֵינוֹ מִתְנַהֵג בְּנַחַת עִם הַבְּרִיּוֹת; בַּעַל מַחֲשָׁבוֹת רָעוֹת; יוֹעֵץ שֶׁלֹּא לְשֵׁם שָׁמַיִם; קוֹשֵׁר קְשָׁרִים וּקְנוּנְיוֹת; מַחֲזִיק בַּמַּחֲלֹקֶת; מַחֲזִיק יְדֵי בַּעֲלֵי מַחֲלוֹקוֹת; רוֹאֶה עוֹשֵׂי עַוְלָה וְאֵינוֹ מוֹחֶה בְּיָדָם; נוֹתֵן יָד לַפּוֹשְׁעִים.
Being quick tempered also includes: being cruel, being deaf to the cries of the needy, failing to judge others favorably, being vengeful or bearing grudges, being quarrelsome, brazen or shameless, cursing habitually, instilling excessive fear into one’s household, failing to treat others pleasantly. Thinking evil thoughts includes: giving advice with ulterior motives, conspiring and conniving, maintaining and encouraging factions. Associating with the wicked includes: witnessing injustice and failing to protest and aiding transgressors.
בִּכְלַל הָרָגִיל בִּסְעוּדָה שֶׁאֵינָהּ מְסַפֶּקֶת לִבְעָלֶיהָ: הַנּוֹטֵל צְדָקָה, וְאֵינוֹ צָרִיךְ לִטֹּל.
Partaking of meals that are insufficient for the host includes: taking charity when one does not need to do so.
בִּכְלַל הַמִּסְתַּכֵּל בַּעֲרָיוֹת וּבְנָשִׁים הוּא הַמִּסְתַּכֵּל בַּעֲבוֹדָה זָרָה וּבַשְּׂחוֹק, שֶׁשְּׂמֵחִים בּוֹ אֻמּוֹת הָעוֹלָם.
Gazing at forbidden women also includes: gazing at idolatry or watching the frivolous entertainment of gentiles.
בִּכְלַל הַחוֹלֵק עִם הַגַּנָּב הוּא הַקּוֹנֶה גְּנֵבוֹת וּגְזֵלוֹת.
Sharing in the spoils of a thief includes: purchasing stolen or plundered goods.
בִּכְלַל הָאוֹמֵר 'אֶחֱטָא וְאָשׁוּב' הוּא הָאוֹמֵר: יֵשׁ לִי עוֹד זְמַן לֵילֵךְ בְּדֶרֶךְ הַצַּדִּיקִים, עֲדַיִן אֲנִי רַךְ בְּשָׁנִים. וּבִכְלַל זֶה הָאוֹמֵר: הָאַזְהָרוֹת וּפְרִישׁוּת אֵינָם כִּי אִם עַל גְּדוֹלֵי חֶקְרֵי לֵב, וַאֲנִי אֵינִי מֵאוֹתוֹ כַּת — הוּא מַפְרִיד עַצְמוֹ בְּמֵזִיד מֵהַקְּדֻשָּׁה הָעֶלְיוֹנָה.
Saying, “I will sin and repent” includes: saying, “I still have time to mend my ways because I am still young.” It also includes saying that “heeding admonitions and avoiding sin is only for the deeply spiritual and I am not of that sort,” for by saying this he willfully alienates himself from the realm of holiness.
בִּכְלַל הַמְבַזֶּה תַּלְמִידֵי חֲכָמִים הוּא הַשּׁוֹמֵעַ בִּזְיוֹן תַּלְמִידֵי חֲכָמִים, אֲפִלּוּ שֶׁלֹּא בִּפְנֵיהֶם, וְשׁוֹתֵק. וּבַאֲשֶׁר שֶׁהַדּוֹר הַזֶּה הוּא פָּרוּץ לְבַזּוֹת לוֹמְדִים וְתַלְמִידֵי חֲכָמִים, וָעֳנָשִׁים הֵמָּה מְרֻבִּים, וְכָאן קָצְרָה הַיְרִיעָה, וּלְקַמָּן בַּפְּרָקִים נַרְחִיב בָּזֶה.
Denigrating scholars includes hearing the denigration of scholars, even not in their presence, and remaining silent. Because this generation is very lax about the denigration of Torah students and scholars, while the punishment for this is very great, we will have to address the matter at length. However, since there is not enough room to do so here we will leave this for future chapters (54, 65, 66 and 83).
בִּכְלַל הַמְקַלֵּל הָרַבִּים הוּא הַקּוֹרֵא תִּגָּר עַל יִשְׂרָאֵל, דְּהַיְנוּ שֶׁמְּדַבֵּר רָעוֹת עַל קָהָל וְעֵדָה וּמְהַפֵּךְ עִנְיַן זְכוּת לְחוֹבָה, וְחוֹבָה לִזְכוּת, וְהַפּוֹתֵחַ אֶת פִּיו בִּקְלָלוֹת לְעוֹרֵר דִּין עַל רַבִּים, וְעָנְשׁוֹ הוּא מְרֻבֶּה. וּרְאָיָה: מִי לָנוּ גָּדוֹל מֵאֵלִיָּהוּ הַנָּבִיא, זָכוּר לַטּוֹב, וִישַׁעְיָהוּ הַנָּבִיא, שֶׁקִּבְּלוּ עָנְשָׁם, בַּאֲשֶׁר דִּבְּרוּ סָרָה עַל יִשְׂרָאֵל? וְכֵן רַבִּים מֵהַנְּבִיאִים נֶעֶנְשׁוּ שֶׁלֹּא דִּבְּרוּ טוֹב עַל יִשְׂרָאֵל, וְלֹא הִתְפַּלְּלוּ עַל יִשְׂרָאֵל לְהָלִיץ בַּעֲדָם. וּבִכְלָל זֶה יִהְיוּ נִזְהָרִים הַמּוֹכִיחִים שֶׁבָּאִים לְהוֹכִיחַ אֶת יִשְׂרָאֵל. צָרִיךְ מְאֹד הִתְבּוֹנְנוּת וּמְתִינוּת לְדַבֵּר בִּלְשׁוֹן צַחוּת וּבְלָשׁוֹן נְקִיָּה בְּכָבוֹד, שֶׁלֹּא לְעוֹרֵר דִּין, חַס וְשָׁלוֹם, עַל עַם קֹדֶשׁ. וְיִהְיֶה הַדִּין רוֹפֵס וּמְטַפֵּס עַל נָקִי וְעַל שֶׁאֵינוֹ נָקִי, וְיִגְרֹם הֶפְסֵד וְנֵזֶק, חַס וְשָׁלוֹם. עַל כֵּן צָרִיךְ הָאָדָם — אַף הַמּוֹכִיחַ — לְהִזָּהֵר שֶׁלֹּא לְבַיֵּשׁ אֶת עוֹבְרֵי עֲבֵרָה, וְשֶׁלֹּא תָּזוּחַ דַּעְתּוֹ עָלָיו בִּשְׁעַת הַתּוֹכָחָה, כִּי אָז, חַס וְשָׁלוֹם, מַכְנִיס הַקְּלִפָּה בְּעִנְיַן הַתּוֹכָחָה, וּדְבָרָיו אֵינָם עוֹשִׂין פְּעֻלּוֹת, וְאֵין דְּבָרִים נִשְׁמָעִין, וְאַדְּרַבָּה: הוּא מְקַלְקֵל הָעוֹלָם וְגוֹרֵם רָעָה לְעַצְמוֹ וְלַאֲחֵרִים. וְאַף בְּכָל דָּבָר שֶׁבִּקְדֻשָּׁה אִם הַגַּאֲוָה קוֹדֶמֶת לָהּ, מְעַרְבְּבִים הַקְּלִפָּה אֶל הַקְּדֻשָּׁה. וְרַבִּים הָיוּ מִתְפַּלְּלִים תְּפִלָּה קְצָרָה, שֶׁלֹּא תָּזוּחַ דַּעְתָּם, וְלֹא יִהְיֶה רָמוּת רוּחַ בְּקִרְבָּם.
Cursing the multitude includes: casting aspersions upon Israel by speaking ill of the community, interpreting good deeds negatively and uttering imprecations to invoke Divine judgment against the multitude. The punishment for this category is very great. Who is there among us of the stature of the prophets Eliyahu and Yeshayahu? Yet both of them were punished for speaking ill of Israel! Many of the other prophets were also punished for not speaking well of Israel or for failing to pray and intercede on their behalf. Also included in this category is the admonition to those issuing rebuke to the public to exercise forethought and caution. They must be careful to speak in a manner that is pure, clean and respectful so that he does not arouse judgment against the holy people, Heaven forbid, lest it spread to innocent and guilty alike, causing loss and damage, Heaven forbid. Let everyone, including those admonishing the public, take care not to shame the transgressors. And let them be wary of becoming prideful at the moment of their rebuke, for then they mix the shell of defilement into the realm of holiness. For this reason many have the custom of uttering a short prayer asking that they be saved from becoming conceited or arrogant.
וְהִנֵּה הָרְפוּאָה לְבִלְתִּי לְהִכָּשֵׁל בְּנִדְנוּד יֻהֲרָה עַל יְדֵי לִמּוּד הַתּוֹרָה שֶׁמְּחַדֵּשׁ בָּרַבִּים. בְּהָשִׂים אֶל לִבּוֹ, כִּי אַף שֶׁהוּא גָּדוֹל בְּדוֹרוֹ לְאֵין שִׁעוּר, עִם כָּל זֶה אֵינוֹ בְּעֵרֶךְ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, וְאַף עַל פִּי כֵן הָיָה עָנָו מְאֹד, כַּמְבֹאָר בְּזֹהַר שְׁמוֹת: רַבִּי חִיָּא הֲוֵי אָזִיל לְגַבֵּי מָארֵי דְּמַתְנִיתִין לְמֵילַף מִנַּיְהוּ. אָזִיל לְגַבֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וַחֲמָא פַּרְגּוֹד חַד, דַּהֲוֵי פָּסִיק בְּבֵיתֵיהּ. תָּוָהּ רַבִּי חִיָּא. אָמַר: אֶשְׁמַע מִלָּה מִפּוּמֵיהּ מֵהָכָא. שָׁמַע דַּהֲוֵי אָמַר (שִׁיר הַשִּׁירִים ח, יד): "בְּרַח דּוֹדִי וּדְמֵה לְךָ לִצְבִי וְגוֹ'". אָמַר רַבִּי שִׁמְעוֹן: אֵין חַיָּה בָּעוֹלָם הָעוֹשָׂה כְּמוֹ הַצְּבִי: בִּזְמַן שֶׁהוּא בּוֹרֵחַ, הוֹלֵךְ מְעַט וּמַחֲזִיר רֹאשׁוֹ לַמָּקוֹם שֶׁיָּצָא מִשָּׁם. וּלְעוֹלָם תָּמִיד הוּא מַחֲזִיר אֶת רֹאשׁוֹ לַאֲחוֹרָיו. כָּךְ אָמְרוּ יִשְׂרָאֵל: רִבּוֹנוֹ שֶׁל עוֹלָם! אִם גּוֹרְמִין שֶׁתִּסְתַּלֵּק מִבֵּינֵינוּ — יְהִי רָצוֹן, שֶׁתִּבְרַח כְּמוֹ הַצְּבִי, וְתִסְתַּכֵּל בָּנוּ תָּמִיד לַמָּקוֹם שֶׁהִנַּחְתָּ אוֹתָנוּ! וְכֵן עוֹשָׂה הַחַיָּה, הַנִּקְרֶאת עֹפֶר הָאַיָּלִים. וְלָכֵן אָמַר שְׁלֹמֹה (שִׁיר הַשִּׁירִים ב, ט): "דּוֹמֶה דּוֹדִי לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים". וְזֶהוּ דִּכְתִיב (וַיִּקְרָא כו, מד): "וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אוֹיְבֵיהֶם, לֹא מְאַסְתִּים וְלֹא גְּעַלְתִּים לְכַלּוֹתָם וְכוּ'".
There is one strategy that can save a person from even a trace of conceit when he propounds his Torah insights in public. That is, by recalling that even if he is by far the greatest scholar of his generation he is still not on the level of Rabbi Shimon ben Yochai, yet Rabbi Shimon was exceedingly humble. Thus it is related in the Zohar on Parashas Shemos (14a): Rabbi Chiyya used to go to the masters of the Mishnah in order to learn from them. When he went to the house of Rabbi Shimon ben Yochai he saw that it was divided by a partition. Rabbi Chiyya was surprised and said to himself, “I will listen from outside.” He heard Rabbi Shimon saying, “[It is written,] ‘Flee, my beloved, and resemble a deer, etc.’ (Shir HaShirim 8:14). There is no other creature that behaves like the deer. When it flees it goes a short distance and then turns its head to look back at the place from which it fled. Then all along the way it turns its head back constantly. “This is what Israel was saying in this verse, ‘Master of the Universe! If we cause you to abandon us, may it be Your will to flee in the manner of the deer by continually looking back towards the place where you left us! This is also the manner of the creature called the ‘fawn of the harts.’ For this reason Shlomo said, ‘Resemble a deer or a fawn of the harts.’ This is what is stated in the verse, ‘And yet for all that, when they are in the land of their enemies I will not revile them nor will I utterly reject them to destroy them, etc.’ (Vayikra 26:44).”
שָׁמַע רַבִּי חַיָּא וְאָמַר: עִלָּאֵי עַסְקִין בְּבֵיתָא, וַאֲנָא יָתִיב אַבְּרָאֵי וּבָכָה. שָׁמַע רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, אָמַר: וַדַּאי שְׁכִינְתָּא לְבַר. מָאן יִפּוֹק? אָמַר רַבִּי אֶלְעָזָר בְּרֵיהּ כוּ' לִיעוּל שְׁכִינְתָּא וְתַהֲוֵי חֶדְוָה שְׁלֵמָא! שָׁמַע רַבִּי אֶלְעָזָר קָלָא דְּאָמַר: עַד לָא סְמִיכָן אִסְתָּמַכוּ (פֵּרוּשׁ: עַמּוּדִים) עֲדַיִן לֹא נִגְלְלוּ הֵיטֵב, וְתַרְעִין לֹא אִתַּקְנוּ לְמִפְתַּח שֶׁיָּבוֹא בָּהֶם רַבִּי חִיָּא וּמְעַטֵּר בְּבֻסְמַיָּא דְּעֵדֶן. לָא נָפִיק רַבִּי אֶלְעָזָר.
When Rabbi Chiyya heard this he said, “Here are these lofty ones engaging in study within the house while I remain outside!” and he began to weep. Rabbi Shimon ben Yochai heard him and said, “Surely the Shechinah is outside! Who will leave? His son Rabbi Elazar said, “Let the Shechinah enter so that the rejoicing will be complete!” Whereupon a voice was heard, saying, “The pillars have not yet received support nor have the gates been prepared to open so that Rabbi Chiyya may enter, for he is among the least of the spices of Gan Eden.” So Rabbi Elazar did not leave.
וְרַבִּי חִיָּא יָתִיב וּבָכִי וְאִתְגַּנַּח. פָּתַח וְאָמַר (שִׁיר הַשִּׁירִים ב, יז): "סֹב דְּמֵה לְךָ, דּוֹדִי, לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים" — אִתְפַּתַּח תַּרְעָא דְּפַרְגּוֹדָא, וְאַף עַל פִּי כֵן לֹא עָיֵל רַבִּי חִיָּא, שֶׁהָיָה יָרֵא לִכָּנֵס בְּלֹא רְשׁוּת. זָקִיף רַבִּי שִׁמְעוֹן עֵינָיו וְאָמַר: שֶׁמָּא אִתְיַהַב רְשׁוּת לְמָאן דְּאִיהוּ אַבְּרָאֵי שֶׁיִּכָּנֵס? קָם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְאָזִיל לְרַבִּי חִיָּא. אָזִיל אֶשָּׁא מִדּוּכְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עַד דּוּכְתֵּיהּ דְּרַבִּי חִיָּא. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: קוֹזְדִיפָא דִּנְהוֹרָא דְּקִלְטְרָא לְבַר, וַאֲנָא הָכָא? (פֵּרוּשׁ: נִיצוֹץ פַּטִּישׁ יִהְיֶה בַּחוּץ, וּמֵאִיר וְלֹא יֵיעוֹל?!) אִתְאַלֵּם פּוּמֵיהּ דְּרַבִּי חִיָּא. כֵּיוָן דְּעָאל לְגוֹ, מָאִיךְ עֵינוֹי, וְלָא זָקִיף רֵישֵׁיהּ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְרַבִּי אֶלְעָזָר בְּרֵיהּ: קוּם הַעֲבֵר יָדָךְ אַפּוּמֵיהּ, דְּלָא רָגִיל בְּהַאי! קָם רַבִּי אֶלְעָזָר וְהֶעֱבִיר יָדוֹ אַפּוּמֵיהּ דְּרַבִּי חִיָּא וְאָמַר: חֲמָא עֵינַי דְּלָא חֲזִינָא!
Meanwhile Rabbi Chiyya sat weeping and sighing. At last he spoke up and said, “Turn, my beloved, resemble a deer or a fawn of the harts.” Then the partition opened but Rabbi Chiyya still did not enter, for he was afraid to enter without permission. Rabbi Shimon raised his eyes and said, “Perhaps permission has been granted for the one outside to enter?” So he stood up and went towards Rabbi Chiyya. Meanwhile, the fire spread from the place of Rabbi Shimon to the place of Rabbi Chiyya. Rabbi Shimon said, “If the spark of light has spread outside, shall I remain here [that is, shall I not bring Rabbi Chiyya inside]?” Rabbi Chiyya was stricken dumb, and after he entered he lowered his eyes and refused to raise his head. Rabbi Shimon ben Yochai told his son Rabbi Elazar, “Get up and pass your hand over his mouth, for he is not accustomed to this.” So Rabbi Elazar got up and passed his hand over Rabbi Chiyya’s mouth, whereupon Rabbi Chiyya proclaimed, “My eyes have beheld what they have never beheld before!”
וְהָיוּ יוֹשְׁבִים, וְהָיוּ אֵשׁ וּשְׁבִיבִין דְּנוּרָא מִסְּבִיבָן, וְאֶלֶף אֲלָפִין רִבּוֹא רְבָבוֹת כִּתּוֹת מַלְאֲכֵי אֵשׁ סְבִיבָן, וּמָאתָן וְשִׁתִּין עָלְמִין מִזְדַּעְזְעִים, וּמִלִּין נַפְקִין מִפּוּמֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. וְהָיוּ הָעֶלְיוֹנִים תַּוְהָן וְאַמְרִין: הָדֵין הוּא רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, דְּמַרְעִישׁ כֻּלֵּה עָלְמִין! מָאן יָכוֹל לְמֵיקוּם קַמֵּיהּ?! דֵּין הוּא רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, דִּבְשַׁעְתָּא דְּפָתַח פּוּמֵיהּ לְמִלְעֵי בְּאוֹרַיְתָא, צַיְתִין לְקָלֵי כָּל כֻּרְסִין. וְכָל רְקִיעִין וְכָל צְבָא מַעְלָה, הָאוֹמְרִים שִׁירוֹת וְתִשְׁבָּחוֹת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כֻּלָּם שׁוֹתְקִין מֵאֵין שׁוֹמֵעַ קוֹלָם, וְלֹא נִשְׁמַע שׁוּם פִּתְחוֹן פֶּה מִשּׁוּם מַלְאָךְ וְשָׂרָף וְאוֹפַן וּכְרוּב בָּעוֹלָמוֹת הָעֶלְיוֹנִים כְּדֵי לִשְׁמֹעַ קוֹלוֹ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. וְכַד מְסַיֵּם מִלֵּי דְּאוֹרַיְתָא, אֲזַי פּוֹתְחִין הַמַּלְאָכִים עִם כָּל צְבָא מַעְלָה לוֹמַר שִׁירוֹת וְתִשְׁבָּחוֹת וְרֹב שִׂמְחָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא, עַל שֶׁבָּרָא נְשָׁמָה קַדִּישָׁא וּטְהוֹרָה כְּמוֹ נִשְׁמַת רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, וְהַשְּׁעָרִים נִפְתָּחִים עִם כָּל הַחַלּוֹנוֹת שֶׁל כָּל חַדְרֵי גַּן עֵדֶן, וְסָלְקִין רֵיחִין וּבֻסְמִין, וְכָל דָּא הוּא בִּשְׁבִיל כְּבוֹד רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, וְאַף עַל פִּי כֵן הָלַךְ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְגַבֵּיהּ דְּרַבִּי חִיָּא, וְלֹא נִתְגָּאָה. וְאֵיךְ יִתְגָּאֶה הָאָדָם בַּדּוֹרוֹת הָאֵלּוּ?! וּכְבָר נִתְבָּאֵר לְעֵיל, שֶׁצָּרִיךְ הָאָדָם לְהִתְפַּלֵּל בְּכָל יוֹם עַל מִדַּת הָעֲנָוָה, וּבְוַדַּאי 'לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה'.
While they sat there they were encompassed all about by fire and sparks and thousands upon thousands of bands of fiery angels surrounded them. Two hundred and sixty worlds shuddered at the words emanating from Rabbi Shimon ben Yochai’s mouth. The Heavenly hosts were astonished, declaring, “Is this Rabbi Shimon ben Yochai who is agitating all the worlds? Who can stand before him?” “For when Rabbi Shimon ben Yochai opens his mouth to engage in study, all the thrones of all the firmaments listen to his voice and all the Heavenly hosts singing the praises of the Holy One Blessed is He fall silent. No sound is heard from any angel or saraf or ofan or keruv in all the supernal worlds, so that they may listen to the voice of Rabbi Shimon ben Yochai. “And when he completes his words of Torah, the angels and all the hosts of Heaven break out in songs of praise and joy to the Holy One Blessed is He for having created such a pure and holy soul as that of Rabbi Shimon ben Yochai. Then all the gates and windows of all the chambers of Gan Eden open wide so that the fragrance of the spices may go forth.” All this took place in Rabbi Shimon’s honor, yet he was not too proud to go out to greet Rabbi Chiyya! How, then, can anyone in our generation be proud? In any event, we have already mentioned that one must pray every day to acquire humility (Ch. 7). And surely, “God will not despise a broken and contrite heart” (Tehillim 51:19).
הַמּוֹנֵעַ רַבִּים מִלַּעֲשׂוֹת תְּשׁוּבָה אוֹ לַעֲשׂוֹת מִצְוָה — פֵּרוּשׁ הַדָּבָר: חֲבוּרָה שֶׁל יְחִידֵי סְגֻלָּה, שֶׁנָּדְבוּ לִבָּם לַעֲשׂוֹת דְּבַר קְדֻשָּׁה אוֹ לִתֵּן צְדָקָה, וְאִישׁ אֶחָד בֵּינֵיהֶם, אֲשֶׁר לְבָבוֹ פּוֹנֶה לַעֲשׂוֹת רַק רַע כָּל הַיּוֹם, וְאֵין חַס עַל כְּבוֹד קוֹנוֹ מֵחֲמַת הַגַּאֲוָה שֶׁלּוֹ. וְזֶהוּ מַעֲשֶׂה הַשָּׂטָן מַצְלִיחַ בְּיָדוֹ וּמְעַכֵּב אֶת חֲבֵרוֹ מִמִּצְוָה. אוֹי לוֹ וּלְנִשְׁמָתוֹ! וְעַל אָדָם כָּזֶה אָמְרוּ חַכְמֵי הַמּוּסָר, שֶׁאִישׁ כָּזֶה הוּא דּוֹמֶה לְאִישׁ בְּלִיַּעַל מִן הַשּׁוֹדְדִים וְגַזְלָנִים, הַיּוֹדְעִין אָרְחַת בְּנֵי הַמְּדִינָה, הַבָּאִים אֶל הַמֶּלֶךְ, וּבְיָדָם מַתָּנוֹת לְהָבִיאָם אֶל הַמֶּלֶךְ, וְהַגַּזְלָנִין עוֹמְדִין שָׁם וּמְקַפְּחִין וְגוֹזְלִים אֶת הַמַּתָּנוֹת מִיַּד הָאֲנָשִׁים, וְהַמֶּלֶךְ נֶחְסַר זְמַן רַב מֵאֵלּוּ הַמַּתָּנוֹת מִיַּד הָאֲנָשִׁים. וְהַמֶּלֶךְ חָקַר וְדָרַשׁ עַל זֶה, וַיְבֻקַּשׁ הַדָּבָר וַיִּמָּצֵא, וְצִוָּה הַמֶּלֶךְ לְיַסֵּר גַּזְלָנִים בְּיִסּוּרִים קָשִׁים וּמָרִים עַל אֲשֶׁר מָנְעוּ כְּבוֹד הַמֶּלֶךְ בְּרִשְׁעוּתָם.
Dissuading the multitude from repenting or from fulfilling any of the mitzvos refers to the situation in which a group of especially dedicated individuals undertake to engage in some holy endeavor or to give charity. But then one among them, one whose heart is bent on evil and whom pride prevents from caring about his Maker’s honor, tries to dissuade them from carrying out their plan and this act of Satan succeeds. Woe to him and woe to his soul! The authors of the mussar literature liken him to a member of a gang of bandits who heard that a delegation of the citizenry was on its way to the palace with presents for the king. So they set an ambush and seized all the gifts. When a long time had passed and the delegation did not arrive, the king launched an investigation into the matter. Upon discovering what had transpired he ordered that the bandits be subjected to terrible tortures for depriving him of his honor in their wickedness.
כֵּן הוּא הָאִישׁ, הַמּוֹנֵעַ מִלַּעֲשׂוֹת מִצְוָה וְדָבָר שֶׁבִּקְדֻשָּׁה. מִי יוּכַל לְסַפֵּר גֹּדֶל עָנְשׁוֹ? וּבִכְלַל זֶה הוּא בְּעֹנֶשׁ 'לֹא יִתֵּן הוּא וְלֹא יִתְּנוּ אֲחֵרִים — הֲרֵי זֶה רָשָׁע'. עַל כֵּן צְרִיכִין הַמַּנְהִיגִים לִזָּהֵר, שֶׁלֹּא יִהְיוּ מוֹנְעִים אֶת הַיְחִידִים מִלַּעֲשׂוֹת אֵיזֶה דְּבַר מִצְוָה. וּבַכְּלָל הַזֶּה הוּא עֹנֶשׁ הַמַּטֶּה אֶת חֲבֵרוֹ לִדְבַר עֲבֵרָה. וְעַל פִּי הָרֹב הֵם אֲנָשִׁים, אֲשֶׁר לְהוּטִים אַחַר גְּרוֹנָם, וּמֵחֲמַת הַלְּגִימָה, שֶׁאוֹכְלִים וְשׁוֹתִים אֵצֶל הָאִישׁ אַכְזָר, נוֹתְנִין מָקוֹם לִדְבָרָיו. וַעֲלֵיהֶם אָמַר הַנָּבִיא: הוֹי אוֹמְרִים לָרָע טוֹב וְגוֹ'. וּבְלִבָּם יוֹדְעִים הָאֱמֶת, שֶׁכָּל מַעֲשָׂיו הֵם מִצַּד הַקְּלִפּוֹת, וְכָל דְּבָרָיו הֵם דִּבְרֵי בְּלִיַּעַל, וְכָל מַעֲשָׂיו הֵם נְקִימוֹת וּנְטִירוֹת, גְּזֵלוֹת וְעַוְלוֹת, שָׁוְא וָשֶׁקֶר, שֶׁקֶץ וְגִלּוּלִים. וְאֵינָם יוֹדְעִים, כִּי עַל כָּל אֵלֶּה אֱלֹהִים יָבוֹא בַּמִּשְׁפָּט. וְהַשּׁוֹטִים הַלָּלוּ נוֹתְנִים לְאִישׁ אַכְזָרִי פְּאֵר וּתְהִלָּה וְאוֹמְרִים שִׁבְחוֹ בְּפָנָיו, שֶׁהוּא חָכָם גָּדוֹל, וְחוֹלְקִים לוֹ שְׁאָר מַעֲלוֹת טוֹבוֹת. וְכָל זֶה הוּא מֵחֲמַת הַחֲנֻפָּה, שֶׁהֵן לְהוּטִים אַחַר גְּרוֹנָם, שֶׁאוֹכְלִים לִפְעָמִים אֵצֶל אִישׁ אַכְזָרִי, אֲבָל אֵין יוֹדְעִים הַסּוֹף הַדָּבָר שֶׁל הָאֲנָשִׁים הָאֵלּוּ, אֲשֶׁר מָזוֹן זֶה שֶׁאוֹכְלִים אֵצֶל אִישׁ אַכְזָר, הוּא מָלֵא חֲרָבוֹת וְכִידוֹנִים, נְגָעִים וּפְצָעִים, אֲבַעְבּוּעוֹת וּמַכָּה טְרִיָּה, וּמְלֹא צַעַר מֻכְרָחִים לִסְבֹּל בִּשְׁבִיל זֶה שֶׁאוֹכֵל מַאֲכַל לֶחֶם רַע עַיִן, כַּמְבוֹאָר בַּפְּרָקִים לְעֵיל, עַיֵּן שָׁם. וְיָבוֹא עָלָיו מַכָּה אֶל מַכָּה נִגֶּשֶׂת, וְהַוָּה עַל הַוָּה, וְכָשַׁל הָעוֹזֵר וְנָפַל הֶעָזוּר.
So, too, if someone prevents others from fulfilling any of the mitzvos or from carrying out any holy endeavor the punishment awaiting him is beyond expression. Also included within this category is the one who says, “I will not give and I do not want others to give either.” The Sages teach that such a person is called “wicked” (Pirkei Avos 5:13). Therefore communal leaders must be careful not to hinder private individuals from carrying out worthy projects. Influencing others to transgress includes backing up the words of a cruel hearted man for the sake of the food and drink one enjoys in his house. Concerning this the prophet said, “Woe to those who say of evil that it is good” (Yeshayahu 5:20). In their hearts they know that all his deeds emanate from the shells of impurity and that all his words are meant for evil. They know that his only interest is in vengeance, grudge- bearing, theft, injustice, vanity, falsehood, defilement and abomination. But what they fail to realize is that Hashem will bring all these things to judgment. Therefore they foolishly glorify and praise him, telling him what a great sage he is and ascribing to him other such distinctions, when in fact they only flatter him in order to satiate their gullets because this cruel fellow sometimes invites them to dine with him. They are unaware that in the final analysis all the sustenance that they received from him was filled with swords and javelins that will cause them plagues, cuts, blisters and wounds. For they will suffer greatly for having partaken of the bread of man with an evil eye, as has already been explained (Ch. 26). Ultimately they will experience blow after blow and devastation after devastation until they fall helpless.
עַל כֵּן יִרְאֶה הָאָדָם לִהְיוֹת בְּעֶזְרַת ה' בַּגִּבּוֹרִים נְדִיב לֵב וְאַמִּיץ כֹּחַ לְבַעֲלֵי מִצְוָה, וּבִפְרָט לְבַעֲלֵי צְדָקָה, וְגָדוֹל הַמְעַשֶּׂה יוֹתֵר מֵהָעוֹשֶׂה. וְאָז טוֹב לוֹ יִהְיֶה סֶלָה.
Therefore let a man always be on Hashem’s side in aid of the mighty ones, giving encouragement and succor to those engaged in good deeds, especially charity. For as the Sages tell us, “Greater is the one who prompts others to do than the one who does himself” (Baba Basra 9a). Then it will be well with him, selah.