Our Sages have said that fasting is the first step in arousing oneself to repentance. Now we will discuss the power of fasting. But first let us preface with a passage that I found in the Zohar in Parashas Shemos (20a): Rabbi Aba was traveling along the road accompanied by Rabbi Yitzchak. While they were walking, they came across some roses. Rabbi Aba took a rose in his hand and continued walking. Rabbi Yose met up with them and said, “Surely the Shechinah is here and I see something in Rabbi Aba’s hands that is intended to teach great wisdom. For I know that Rabbi Aba did not take this rose for any reason other than to teach wisdom.” Rabbi Aba said, “Sit my son.” So they sat. Rabbi Aba smelled the rose and said, “It is clear that the world is only sustained by smell. For I see that the soul is only sustained by smell. This is why one must take a myrtle branch [to smell] when Shabbos goes out.
To explain the matter in a way that our ears can understand: The soul, which is called a “small world,” is sustained only by smell. Thus the Sages comment, “What is there that the soul benefits from but not the body? It is smell” (Berachos 43b). In the same way, the large worlds, both lower and upper, are also sustained by smell alone. Thus for as long as the Temple stood, Israel offered up sacrifices there and while reflecting on all the esoteric “unifications” connected with the sacrifice as well on as the holy Divine Names deriving from the verse, “a fire-offering, a sweet smell to Hashem” (Bamidbar 28:8). In this way the sacrifice would awaken Heaven’s favor and all the worlds would be united in a single bond. Thus the word korban — “sacrifice” — derives from the word keiruv — “drawing close.” Nowadays the exhalation of a person’s breath in prayer takes the place of the sacrifices, as does Torah study. For instance, whoever engages in the study of the burnt sacrifices is credited as if he offered one (Menachos 100a). In the same way, the breath that is exhaled in prayer on a fast day is also comparable to the fragrance of the sacrifices.
The Zohar explains that just as a rose is red but turns white when cooked on a fire, so too a sacrifice is comprised of fat and blood which are red and white, while the smoke arising from them is entirely white. This suggests that sin, symbolized by the color red, is also turned white. Similarly, when a person fasts he offers up his own fat and blood. Every fast causes the body to become warm, indicating that the redness [of sin] is being transformed into whiteness through the heat of the fast. This is what Rabbi Elazar meant when he said, “Whenever I would fast I would pray, “Master of the Universe! It is openly revealed to You that I have offered up my fat and blood and that my body has burned with the warming that derives from its weakening. May it be Your will that the fragrance ascending from my mouth at this time be reckoned like the fragrance of the sacrifices on the altar and may I find favor in Your eyes.”
1. One must be careful to engage in holy activities when fasting and not behave like those who go and engage in frivolity and mockery, for their gain is nullified by their loss.
7. Most important of all, one must be careful not to eat in a gluttonous manner when breaking the fast. This is utterly forbidden because it is the way of the wicked Esav, who said, “Pour into me now” (Bereishis 25:30). Similarly, it is written in Mishlei, “The belly of the wicked is always lacking” (13:25). Many people are remiss in this area, gobbling down their food in a gluttonous and drunken manner. This greatly detracts from the merit of the fast.
8. One must not drink to the point of intoxication, for then one is liable to fall asleep while still in a confused and drunken state and neglect to deposit one’s soul in Hashem’s care with full intention and clarity of thought. This is absolutely essential, as is related at length in the Zohar in Parashas Devarim (260a).
9. A fast day is an appropriate time to lay out one’s sins before the Holy One Blessed is He. Then the Satan will be unable to detract from one’s sacrifice or prayer with his indictments. Thus the Zohar relates in Parashas Vayikra (20a): Rabbi Chiya and Rabbi Yose were traveling along a road. While they were walking Rabbi Yose said to Rabbi Chiya, “Come let us engage in Torah study.” Rabbi Chiya began, “[It is written,] ‘I will tell You my sin’ (Tehillim 32:5). From here we learn that any man who conceals his sins and does not acknowledge them before the holy King and seek mercy over them is not granted to open the portal of repentance. But if a person does acknowledge them, then the Holy One Blessed is He has mercy upon him and the attribute of mercy overwhelms the attribute of judgment. “This is especially true if he weeps, for all the other gates of Heaven are blocked up, but the gate of tears is open and his prayers will be accepted. Therefore whoever acknowledges his sins honors the King and causes mercy to overwhelm judgment. Concerning this was it written, ‘He who offers confession honors Me’ (Tehillim 50:23). [And why is the word ‘honor’ written with two nuns (yechabdaneni)?] Because there are two aspects to [Hashem’s] honor, one On High and one below, one in this world and one in the next.”
Rabbi Chiya continued his discourse, “On the day that the earthly Beis HaMikdosh was destroyed and Israel went into exile with a millstone around their necks and hands tied behind them, the Shechinah [Kenesses Yisroel] was also banished from the King’s palace to follow behind them. And as the Shechinah descended into exile it said, ‘First I will go and weep over My house and My children and the great unification that took place in the Beis HaMikdosh.’ “And when it descended from the Heavenly Beis HaMikdosh and saw the earthly Beis HaMikdosh in ruins with the blood of the righteous spilled therein and the sanctuary and portico burned down, it raised its voice in weeping, creating a stir in all the upper and lower worlds. Its voice ascended until it reached the abode of the King, evoking in Him the desire to destroy the world and return it primordial chaos, which prompted a number of camps of angels to descend to try to console the Shechinah, but I would accept no consolation. This is the meaning of the verse, ‘A voice is heard in Ramah, Rocheil weeping over her children, etc.’ “When the Shechinah left of the Temple it dwelt in the Land of Israel. Then it left the Holy Land to dwell in the desert, where it remained for three days, crying, ‘O how she sat in solitude, etc.’ (Eichah 1:1).”
And Rabbi Chiya and Rabbi Yose wept. While they were sitting there a bird flew by and whispered that they should leave that spot. Rabbi Chiya said, “Let us move on, for undoubtedly there are mountain men in the vicinity.” So they got up and left and when they looked back they saw that bandits were indeed pursuing them. Miraculously they found a cave before them concealed within a boulder, so they entered and remained there for a day and a night. When nightfall came, the cave was illuminated by the moon. Eventually two merchants passed by with donkeys laden with wine and provisions. They said, “Let us stop here, for we have food and drink both for ourselves and our donkeys. And let us take shelter in this cave.” Then one of them said to the other, “Do not go in until you have explained to me the meaning of the verse, ‘I will thank You forever for what You have done and I will put hope in Your Name, for [You are] good to Your devoted ones’ (Tehillim 52:11)? Is His name not good before others [besides pious ones] as well?” When his companion was unable to answer he said to him, “Woe to the merchant who abandoned the Holy One Blessed is He to engage in trade!”
Then Rabbi Chiya and Rabbi Yose, who were sitting in the cave, rejoiced. Rabbi Chiya said to Rabbi Yose, “See how many miracles the Holy One Blessed is He has done for us. First He saved us from the bandits and concealed us in this cave in peace and tranquility. And now he has even sent Torah scholars to join us!” So they came out of the cave and wished the merchants “Peace” and joined their company. Then the first merchant asked them, “What is the meaning of the phrase, ‘for it is good before Your pious ones’?” Rabbi Chiya answered, “Certainly the Holy One Blessed is He is only good before the pious and not before the wicked, for they despise the Torah and do not study it!” The merchant replied, “That is a good explanation on the plain level. But one day I was in the company of Rabbi Shimon ben Yochai who explained it esoterically,” whereupon the merchant revealed to them a number of amazing secrets. Afterwards Rabbi Chiya and Rabbi Yose went over and kissed him. Then each one proceeded on his way.
From this passage you can see how precious those earlier generations were, for they would study even while traveling and would rejoice if they met up with fellow scholars. Whoever associates with scholars expedites the redemption, for the Shechinah has no place in this bitter exile other than the four cubits of halachah (Berachos 8a), as it is written, “The ways [halichos] of the world are His” (Chavakkuk 3:6). Then the Holy One Blessed is He will spread His wings over him to protect him from every evil decree. Moreover, his prayers will be readily accepted and all that he has will be blessed with every sort of blessing, Amein.
כָּתְבוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הַתְחָלַת הִתְעוֹרְרוּת הַתְּשׁוּבָה הוּא הַתַּעֲנִית. וּנְבָאֵר עִנְיַן כֹּחַ הַתַּעֲנִית, רַק נַקְדִּים מַה שֶּׁמָּצָאתִי בַּזֹּהַר פָּרָשַׁת שְׁמוֹת: רַבִּי אַבָּא הֲוֵי אָזִיל בְּאוֹרְחָא, וַהֲוֵי עִמֵּיהּ רַבִּי יִצְחָק. עַד דַּהֲווּ אָזְלֵי, פָּגְעוּ בְּאִנּוּן וַרְדָּא. נָטִיל רַבִּי אַבָּא חַד וַרְדָּא בְּיָדֵיהּ וַהֲוֵי אָזִיל. פָּגַע בְּהוּ רַבִּי יוֹסֵי. אָמַר: וַדַּאי שְׁכִינְתָּא הָכָא, וַאֲנָא חֲמִינָא בְּיָדֵיהּ דְּרַבִּי אַבָּא לְמֵילַף חָכְמְתָא סַגִּיאָה, דְּהָא יְדַעְנָא, דְּרַבִּי אַבָּא לֹא נָטִיל הִיא וַרְדָּא אֶלָּא לְאַחֲזָאָה חָכְמְתָא. אָמַר רַבִּי אַבָּא: תּוּב בְּרִי! יָתְבוּ. אָרַח רַבִּי אַבָּא בְּהַהוּא וַרְדָּא. אָמַר: וַדַּאי אֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא עַל הָרֵיחַ, דְּהָא חֲזִינָא, דְּנִשְׁמָתָא לֹא מִתְקַיֶּמֶת אֶלָּא עַל הָרֵיחַ, וְעַל דָּא הֲדַס צְרִיכִין לְנָטְלָא בְּמוֹצָאֵי שַׁבָּת.
Our Sages have said that fasting is the first step in arousing oneself to repentance. Now we will discuss the power of fasting. But first let us preface with a passage that I found in the Zohar in Parashas Shemos (20a): Rabbi Aba was traveling along the road accompanied by Rabbi Yitzchak. While they were walking, they came across some roses. Rabbi Aba took a rose in his hand and continued walking. Rabbi Yose met up with them and said, “Surely the Shechinah is here and I see something in Rabbi Aba’s hands that is intended to teach great wisdom. For I know that Rabbi Aba did not take this rose for any reason other than to teach wisdom.” Rabbi Aba said, “Sit my son.” So they sat. Rabbi Aba smelled the rose and said, “It is clear that the world is only sustained by smell. For I see that the soul is only sustained by smell. This is why one must take a myrtle branch [to smell] when Shabbos goes out.
וְהִנֵּה בֵּאוּר הָעִנְיָן לְסַבֵּר אֶת הָאֹזֶן, כִּי כְּשֵׁם שֶׁהַנֶּפֶשׁ, שֶׁהִיא הַנְּשָׁמָה, נִקְרֵאת 'עוֹלָם קָטָן' — אֵין קִיּוּם שֶׁלָּהּ כִּי אִם מֵהָרֵיחַ, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אֵיזֶהוּ דָּבָר, שֶׁהַנְּשָׁמָה נֶהֱנֵית וְאֵין הַגּוּף נֶהֱנֶה? זֶה הָרֵיחַ. כֵּן הָעוֹלָם הַגָּדוֹל הַתַּחְתּוֹן וְעוֹלָם הָעֶלְיוֹן — קִיּוּמָן עַל הָרֵיחַ, דְּהַיְנוּ: בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם, הָיוּ מַקְרִיבִים קָרְבָּנוֹת, וְהָיוּ מְכַוְּנִים בִּשְׁעַת הַקְרָבָה כָּל הַיִּחוּדִים, הַשַּׁיָּכִין אֶל הַקָּרְבָּנוֹת וּבַשֵּׁמוֹת הַקְּדוֹשִׁים הַיּוֹצְאִים מִפָּסוּק: אִשֵּׁה רֵיחַ נִיחוֹחַ לַה' — וְהָיָה מְעוֹרֵר רָצוֹן הָעֶלְיוֹן, וְנִתְיַחֲדוּ הָעוֹלָמוֹת בְּקִשּׁוּרָא חֲדָא וּבְחִבּוּרָא חֲדָא. וְזֶהוּ מוֹרֶה תֵּבַת קָרְבָּן — לְשׁוֹן קֵרוּב. וְעַכְשָׁו הַתְּפִלָּה הִיא בִּמְקוֹם קָרְבָּן עַל יְדֵי הֶבֶל פִּיו, וְכֵן הַתּוֹרָה הִיא בִּמְקוֹם קָרְבָּן, וְכָל הָעוֹסֵק בְּתוֹרַת עוֹלָה — כְּאִלּוּ הִקְרִיב עוֹלָה. וְכֵן הֶבֶל פִּיו שֶׁל הַמִּתְפַּלֵּל בִּשְׁעַת הַתַּעֲנִית, הוּא דּוֹמֶה לְרֵיחַ הַקָּרְבָּנוֹת.
To explain the matter in a way that our ears can understand: The soul, which is called a “small world,” is sustained only by smell. Thus the Sages comment, “What is there that the soul benefits from but not the body? It is smell” (Berachos 43b). In the same way, the large worlds, both lower and upper, are also sustained by smell alone. Thus for as long as the Temple stood, Israel offered up sacrifices there and while reflecting on all the esoteric “unifications” connected with the sacrifice as well on as the holy Divine Names deriving from the verse, “a fire-offering, a sweet smell to Hashem” (Bamidbar 28:8). In this way the sacrifice would awaken Heaven’s favor and all the worlds would be united in a single bond. Thus the word korban — “sacrifice” — derives from the word keiruv — “drawing close.” Nowadays the exhalation of a person’s breath in prayer takes the place of the sacrifices, as does Torah study. For instance, whoever engages in the study of the burnt sacrifices is credited as if he offered one (Menachos 100a). In the same way, the breath that is exhaled in prayer on a fast day is also comparable to the fragrance of the sacrifices.
וּבֵאֵר הַזֹּהַר, כִּי כְּשֵׁם שֶׁהַוַּרְדָּא (שֶׁקּוֹרִין בְּלָשׁוֹן אַשְׁכְּנַז 'רוּזִין') הִיא אֲדֻמָּה, וּכְשֶׁמְּבַשְּׁלִין אוֹתָהּ בָּאֵשׁ — נַעֲשֵׂית לְבָנָה, וְהִיא סִימָן שֶׁהָאֹדֶם הוֹפֵךְ לְלָבָן, כְּמוֹ כֵן הַקָּרְבָּן הוּא חֵלֶב וְדָם — אֹדֶם וְלָבָן. וְהֶעָשָׁן הָעוֹלֶה הוּא חִוֵּר — לְרַמֵּז שֶׁהַחֵטְא, שֶׁהוּא אֹדֶם, נֶהְפַּך לְלָבָן. וּכְמוֹ כֵן הַתַּעֲנִית, שֶׁאָדָם מַקְרִיב חֶלְבּוֹ וְדָמוֹ, וּבְכָל תַּעֲנִית יֵשׁ בְּהַגוּף חִמּוּם, שֶׁמּוֹרֶה שֶׁהָאֹדֶם נֶהְפַּך לְלָבָן עַל יְדֵי הַחִמּוּם, וְהַיְנוּ דְּאָמַר רַבִּי אֶלְעָזָר: כַּד הֲוֵינָא יָתֵיב בְּתַעֲנִית, הֲוֵי מַצְלֵי: רִבּוֹנוֹ שֶׁל עוֹלָם, גָּלוּי וְיָדוּעַ לְפָנֶיךָ, שֶׁהִקְרַבְתִּי חֶלְבִּי וְדָמִי, וְגוּפִי הוּא נִדְלָק מֵחֲמִימוּת חֻלְשַׁת גּוּפִי, יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁיְּהֵא הָרֵיחַ הָעוֹלֶה מִפִּי בְּשָׁעָה זוֹ, כְּרֵיחַ נִיחוֹחַ, כְּקָרְבְּנוֹת הַמִּזְבֵּחַ — וְתִרְצֵנִי!
The Zohar explains that just as a rose is red but turns white when cooked on a fire, so too a sacrifice is comprised of fat and blood which are red and white, while the smoke arising from them is entirely white. This suggests that sin, symbolized by the color red, is also turned white. Similarly, when a person fasts he offers up his own fat and blood. Every fast causes the body to become warm, indicating that the redness [of sin] is being transformed into whiteness through the heat of the fast. This is what Rabbi Elazar meant when he said, “Whenever I would fast I would pray, “Master of the Universe! It is openly revealed to You that I have offered up my fat and blood and that my body has burned with the warming that derives from its weakening. May it be Your will that the fragrance ascending from my mouth at this time be reckoned like the fragrance of the sacrifices on the altar and may I find favor in Your eyes.”
וְאַחַר שֶׁבֵּאַרְנוּ קְצָת מַעֲלַת הַתַּעֲנִית, נְבָאֵר דְּבָרִים הַפּוֹגְמִים בַּתַּעֲנִית:
Having mentioned some of the merits of fasting let us now discuss the things that detract from the fast:
הָאֶחָד — לִזָּהֵר בְּיוֹם הַתַּעֲנִית לְהִתְעַסֵּק בִּדְבָרִים שֶׁבִּקְדֻשָּׁה, וְלֹא כְּמוֹ מִקְצַת בְּנֵי אָדָם, הַהוֹלְכִים וְעוֹסְקִים בִּדְבָרִים בְּטֵלִים וְלֵיצָנוּת — וְיָצָא שְׂכָרָם בְּהֶפְסֵדָם.
1. One must be careful to engage in holy activities when fasting and not behave like those who go and engage in frivolity and mockery, for their gain is nullified by their loss.
הַשֵּׁנִי — מַאן דִּמְפַרְסֵם תַּעֲנִיתוֹ הוּא עִנְיָן גָּרוּעַ וְדוֹמֶה לְנוֹתֵן מַתָּנָה לַחֲבֵרוֹ, וּמַכְרִיזָהּ בָּרַבִּים.
2. It is inappropriate to publicize one’s fast, for it is like giving a present to a friend and then announcing it in public.
הַשְּׁלִישִׁי — הַכּוֹעֵס בְּיוֹם הַתַּעֲנִית, וְדוֹמֶה לְנוֹתֵן מַתָּנָה דֶּרֶךְ כַּעַס.
3. Becoming angry during a fast is likened to giving someone a gift while in anger.
הָרְבִיעִי — יִרְאֶה לִלְמֹד אַף מְעַט קֹדֶם שֶׁיִּטְעַם מְאוּמָה.
4. One should try to study a little before breaking the fast.
הַחֲמִישִׁי — יְדַקְדֵּק אַחַר פַּת יִשְׂרָאֵל.
5. One should strive to break the fast with bread baked by a Jewish baker.
הַשִּׁשִּׁי — לִשְׁלֹחַ תְּחִלָּה לְעָנִי מִן מַאֲכָל שֶׁהֵכִין לוֹ.
6. Before breaking the fast, one should send a portion of the food he has prepared to a poor person.
הַשְּׁבִיעִי — הוּא עִקָּר וּמָקוֹר לְכֻלָּם, שֶׁיִּזָּהֵר שֶׁלֹּא לֶאֱכֹל דֶּרֶךְ רַעַבְתָּנוּתוֹ. וְהוּא אִסּוּר גָּמוּר. כִּי זֶהוּ מִדַּת עֵשָׂו הָרָשָׁע שֶׁאָמַר: הַלְעִיטֵנִי נָא! וּכְתִיב בְּמִשְׁלֵי: בֶּטֶן רְשָׁעִים תֶּחְסָר. וְהַרְבֵּה בְּנֵי אָדָם נִכְשָׁלִין בָּזֶה שֶׁאוֹכְלִין בִּמְהִירוּת, דֶּרֶךְ זוֹלֵל וְסוֹבֵא, וְהוּא פְּגָם גָּדוֹל מְאֹד.
7. Most important of all, one must be careful not to eat in a gluttonous manner when breaking the fast. This is utterly forbidden because it is the way of the wicked Esav, who said, “Pour into me now” (Bereishis 25:30). Similarly, it is written in Mishlei, “The belly of the wicked is always lacking” (13:25). Many people are remiss in this area, gobbling down their food in a gluttonous and drunken manner. This greatly detracts from the merit of the fast.
הַשְּׁמִינִי — שֶׁלֹּא יִשְׁתֶּה הַרְבֵּה בִּכְדֵי שֶׁיִּשְׁתַּכֵּר, שֶׁאָז יִשְׁתַּקַּע בְּשֵׁנָה עַל יְדֵי בִּלְבּוּל דַּעַת הַשִּׁכְרוּת, וְנִמְצָא שֶׁהִפְסִיד בַּמֶּה שֶׁלֹּא הִפְקִיד רוּחוֹ וְנִשְׁמָתוֹ קֹדֶם הַשֵּׁנָה בְּיָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכַוָּנָה וּבְדֵעָה צְלוּלָה. וְהוּא חִיּוּב גָּדוֹל, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת דְּבָרִים בַּאֲרִיכוּת, עַיֵּן שָׁם.
8. One must not drink to the point of intoxication, for then one is liable to fall asleep while still in a confused and drunken state and neglect to deposit one’s soul in Hashem’s care with full intention and clarity of thought. This is absolutely essential, as is related at length in the Zohar in Parashas Devarim (260a).
הַתְּשִׁיעִי — יוֹם הַתַּעֲנִית הוּא מְסֻגָּל שֶׁיְּפָרֵשׁ הָאָדָם חֲטָאָיו לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָז אֵין לְהַשָׂטָן שׁוּם קִטְרוּג בְּקִרְבֵּנוּ אוֹ בִּתְפִלָּתוֹ. וְדָבָר זֶה מְבֹאָר בַּזֹּהַר וַיִּקְרָא, וְזֶה לְשׁוֹנוֹ: רַבִּי חִיָּא וְרַבִּי יוֹסֵי הֲווּ אָזְלֵי בְּאוֹרְחָא. עַד דַּהֲווּ אָזְלֵי, אָמַר רַבִּי יוֹסֵי לְרַבִּי חִיָּא: בּוֹא וְנִשְׁתַּדֵּל בְּאוֹרַיְתָא! פָּתַח רַבִּי חִיָּא וְאָמַר: חֲטָאתִי אוֹדִיעֲךָ — מִכָּאן אוֹלִיפְנָא, דְּכָל בַּר נָשׁ, דִּמְכַסֶּה חֲטָאָיו, וְלָא מְפָרֵשׁ לוֹן קַמֵּי מַלְכָּא קַדִּישָׁא, וְיִתְבַּע רַחֲמֵי — לָא יְהָבִין לֵיהּ לְמִפְתַּח פִּתְחָא דִּתְשׁוּבָה, וְאִי פֵּרֵשׁ לוֹן — הַקָּדוֹשׁ בָּרוּךְ הוּא חַיִס עֲלֵיהּ, וְיִתְגַבְּרוּן רַחֲמֵי עַל דִּינָא. וְכָל שֶׁכֵּן אִי אִיהוּ בָּכִי — דְּהָא כָּל פְּתָחִין סְתִימִין, וְאִיהוּ פָּתוּחַ, וְאִתְקַבַּל צְלוֹתֵיהּ. וְעַל דָּא מַאן דִּמְפָרֵשׁ חֲטָאֵיהּ יִקְרָא דְּמַלְכָּא הוּא לְאִתְגַּבְּרָא רַחֲמֵי עַל דִּינָא, וְעַל דָא כְּתִיב (תְּהִלִּים נ, כג): "זוֹבֵחַ תּוֹדָה יְכַבְּדָנְנִי", תְּרֵין כִּבּוּדִין אִנּוּן: חַד לְעֵילָא, וְחַד לְתַתָּא; חַד בְּעָלְמָא דֵּין, וְחַד בְּעָלְמָא דְּאָתֵי.
9. A fast day is an appropriate time to lay out one’s sins before the Holy One Blessed is He. Then the Satan will be unable to detract from one’s sacrifice or prayer with his indictments. Thus the Zohar relates in Parashas Vayikra (20a): Rabbi Chiya and Rabbi Yose were traveling along a road. While they were walking Rabbi Yose said to Rabbi Chiya, “Come let us engage in Torah study.” Rabbi Chiya began, “[It is written,] ‘I will tell You my sin’ (Tehillim 32:5). From here we learn that any man who conceals his sins and does not acknowledge them before the holy King and seek mercy over them is not granted to open the portal of repentance. But if a person does acknowledge them, then the Holy One Blessed is He has mercy upon him and the attribute of mercy overwhelms the attribute of judgment. “This is especially true if he weeps, for all the other gates of Heaven are blocked up, but the gate of tears is open and his prayers will be accepted. Therefore whoever acknowledges his sins honors the King and causes mercy to overwhelm judgment. Concerning this was it written, ‘He who offers confession honors Me’ (Tehillim 50:23). [And why is the word ‘honor’ written with two nuns (yechabdaneni)?] Because there are two aspects to [Hashem’s] honor, one On High and one below, one in this world and one in the next.”
פָּתַח עוֹד וְאָמַר, דִּבְהַהוּא יוֹמָא, דְּאִתְחָרַב בֵּית הַמִּקְדָּשׁ לְתַתָּא, וְיִשְׂרָאֵל אָזְלֵי בְּגָלוּתָא, וְרֵחַיִם עַל צַוְּארֵיהוֹן, וִידֵיהוֹן מְהֻדָּקִין לַאֲחוֹרָא, וּכְנֶסֶת יִשְׂרָאֵל אִתְתָּרַכְתְּ מִבֵּי מַלְכָּא לְמֵיהַךְ בַּתְרֵיהוֹן, וּבְשַׁעְתָּא דִּנְחָתַת שְׁכִינְתָּא, אָמְרָה: אֵיהַךְ בְּקַדְמֵיתָא וְאֶבְכֶּה עַל מְדוֹרַאִי וְעַל בָּנַי וְעַל הַיִּחוּד גָּדוֹל, שֶׁהָיָה נַעֲשָׂה בְּבֵית הַמִּקְדָּשׁ, וְכַד נָחְתַּת מִמִּקְדָּשׁ שֶׁל מַעְלָה חֲמַת אַתְרָאָה — דְּמִקְדָּשׁ שֶׁל מַטָּה הוּא חָרֵב, וּדְמֵיהֶן שֶׁל צַדִּיקַיָּא אִתּוֹשָד כְּדֵין אֲרִימַת קָלָא, וְאִתְרַגִּישׁוּ עָלְמֵי עִלָּאֵי וְתַתָּאֵי, וּמָטָא קָלָא לְעֵילָא עַד אֲתַר דְּמַלְכָּא שַׁרְיָא, וּבָעֵי מַלְכָּא לְמֵחְרָב עָלְמָא לְתֹהוּ וָבֹהוּ, עַד דְּנַחְתֵּי כַּמָּה אֻכְלוּסִין וְכַמָּה מַשִּׁרְיָן לְנַחֵם הַשְּׁכִינָה — וְלֹא קִבְּלָה תַּנְחוּמִין. הֲדָא הוּא דִּכְתִיב (יִרְמְיָה לא, יד): "קוֹל בְּרָמָה נִשְׁמָע, רָחֵל מְבַכָּה עַל בָּנֶיהָ וְגוֹ'". וּתְחִלַּת יְצִיאָתָהּ — מִבֵּית מִקְדָּשָׁא, וְשָׁרְתָה בְּאֶרֶץ יִשְׂרָאֵל, וּלְבָתַר נַפְקָא מִן אַרְעָא קַדִּישָׁא לְמִדְבָּרָא, וְיָשְׁבָה תַּמָּן תְּלַת יוֹמִין וְקָרְאָה שָׁם: אֵיכָה יָשְׁבָה בָּדָד הָעִיר וְגוֹ'.
Rabbi Chiya continued his discourse, “On the day that the earthly Beis HaMikdosh was destroyed and Israel went into exile with a millstone around their necks and hands tied behind them, the Shechinah [Kenesses Yisroel] was also banished from the King’s palace to follow behind them. And as the Shechinah descended into exile it said, ‘First I will go and weep over My house and My children and the great unification that took place in the Beis HaMikdosh.’ “And when it descended from the Heavenly Beis HaMikdosh and saw the earthly Beis HaMikdosh in ruins with the blood of the righteous spilled therein and the sanctuary and portico burned down, it raised its voice in weeping, creating a stir in all the upper and lower worlds. Its voice ascended until it reached the abode of the King, evoking in Him the desire to destroy the world and return it primordial chaos, which prompted a number of camps of angels to descend to try to console the Shechinah, but I would accept no consolation. This is the meaning of the verse, ‘A voice is heard in Ramah, Rocheil weeping over her children, etc.’ “When the Shechinah left of the Temple it dwelt in the Land of Israel. Then it left the Holy Land to dwell in the desert, where it remained for three days, crying, ‘O how she sat in solitude, etc.’ (Eichah 1:1).”
בָּכוּ רַבִּי חִיָּא וְרַבִּי יוֹסֵי כוּ'. עַד דַּהֲווּ יַתְבֵי, פָּרַח חַד עוֹפָא וְרָחִישׁ קַמַּיְהוּ שֶׁיֵּלְכוּ מִכָּאן. אָמַר רַבִּי חִיָּא: נֵיקוּם מֵהָכָא, דְּוַדַּאי יַתְבֵי טוּרַיָּא הָכָא. רָצָה לוֹמַר: יֵשׁ כָּאן גַּזְלָנִים יוֹשְׁבִים. קָמוּ וְאָזְלוּ. עַד דְּהָדְרוּ רֵישַׁיְהוּ, חֲמוּ אִנּוּן לִסְטִין דִּרְהָטֵי אֲבַתְרַיְהוּ. וְאִתְרַחִישׁ לְהוֹן נִסָּא, וְאַשְׁכָּחוּ קַמַּיְהוּ חַד טִינָרָא וְחַד מְעַרְתָּא, וְעָאלוּ תַּמָּן. יָתְבוּ תַּמָּן יוֹם אֶחָד וְלַיְלָה אֶחָד. כַּד רָמַשׁ לֵילְיָא, אִתְּנָהִיר סִיהֲרָא. עִבְרִי תַּמָּן תְּרֵין טַיְעִין, וְחַמְרֵיהוֹן טְעוּנִין יַיִן וּמֵיכְלָא לְגַרְמַיְהוּ. אָמְרוּ: נֵיתוּב הָכָא, הָא אִית לָן לְמֵיכַל וּלְמִשְׁתֵּי וּלְחַמְרֵי, וַאֲנַן נֵיעוּל לִמְעַרְתָּא דָּא. אָמַר חַד לְחַבְרַיָּא: לָא תִּכְנֹס, עַד דִּתְפָרֵשׁ לִי חַד קְרָא: מַאי דִּכְתִיב (תְּהִלִּים נב, יא): "אוֹדְךָ לְעוֹלָם כִּי עָשִׂיתָ, וָאֲקַוֶּה שִׁמְךָ כִּי טוֹב נֶגֶד חֲסִידֶךָ", וְכִי לְגַבֵּי אָחֳרָא לָאו אִיהוּ טוֹב? לָא הֲוֵי בְּיָדֵיהּ. אָמַר לֵיהּ: וַי לְטַיְעָא, דְּשַׁבְקֵי לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹרַיְתָא וְעַסְקֵי בְּטִיּוּעָא.
And Rabbi Chiya and Rabbi Yose wept. While they were sitting there a bird flew by and whispered that they should leave that spot. Rabbi Chiya said, “Let us move on, for undoubtedly there are mountain men in the vicinity.” So they got up and left and when they looked back they saw that bandits were indeed pursuing them. Miraculously they found a cave before them concealed within a boulder, so they entered and remained there for a day and a night. When nightfall came, the cave was illuminated by the moon. Eventually two merchants passed by with donkeys laden with wine and provisions. They said, “Let us stop here, for we have food and drink both for ourselves and our donkeys. And let us take shelter in this cave.” Then one of them said to the other, “Do not go in until you have explained to me the meaning of the verse, ‘I will thank You forever for what You have done and I will put hope in Your Name, for [You are] good to Your devoted ones’ (Tehillim 52:11)? Is His name not good before others [besides pious ones] as well?” When his companion was unable to answer he said to him, “Woe to the merchant who abandoned the Holy One Blessed is He to engage in trade!”
רַבִּי חִיָּא וְרַבִּי יוֹסֵי, דַּהֲוֵי יַתְבֵי בַּמְּעָרָא חֲדוּ. אָמַר רַבִּי חִיָּא לְרַבִּי יוֹסֵי: חָזִי, כַּמָּה נִסִּים עָבִיד לוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא: שְׁזִיב לָן מִלִּסְטִים וּסְחוֹר לוֹן בַּמְּעָרָה בְּהַשְׁקֵט וְשַׁלְוָה, וְהַשְׁתָּא נִתְחַבֵּר עִם בַּעֲלֵי תּוֹרָה. נַפְקוּ מִן מְעַרְתָּא וּפָתְחוּ בְּשָׁלוֹם וְנִתְחַבְּרוּ יַחַד. אָמַר הַאי טַיְעָא: אִמְרוּ לִי: מַהוּ פֵּרוּשׁ: כִּי טוֹב נֶגֶד חֲסִידֶךָ? אָמַר רַבִּי חִיָּא: וַדַּאי דַּוְקָא נֶגֶד חֲסִידִים הַקָּדוֹשׁ בָּרוּךְ הוּא טוֹב, וְלֹא נֶגֶד רְשָׁעִים, דִּמְבַזִּין דִּבְרֵי תּוֹרָה, וְלָא עַסְקִי בְּאוֹרַיְתָא. אָמַר לֵיהּ: יֵאוֹת הוּא לְפִי פְּשׁוּטָהּ, אֲבָל יוֹמָא חַד הֲוִינָא גַּבֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, וְהוּא פֵּרֵשׁ דֶּרֶךְ נִסְתָּר וְגוֹ'. וְגִלָּה אַחַר כָּךְ הַאי טַיְעָא כַּמָּה סוֹדוֹת נִפְלָאִים. אָתָא רַבִּי חִיָּא וְרַבִּי יוֹסֵי וּנְשָׁקוּהוּ, וְאַחַר כָּךְ אָזַל כָּל חַד וְחַד לְדַרְכּוֹ.
Then Rabbi Chiya and Rabbi Yose, who were sitting in the cave, rejoiced. Rabbi Chiya said to Rabbi Yose, “See how many miracles the Holy One Blessed is He has done for us. First He saved us from the bandits and concealed us in this cave in peace and tranquility. And now he has even sent Torah scholars to join us!” So they came out of the cave and wished the merchants “Peace” and joined their company. Then the first merchant asked them, “What is the meaning of the phrase, ‘for it is good before Your pious ones’?” Rabbi Chiya answered, “Certainly the Holy One Blessed is He is only good before the pious and not before the wicked, for they despise the Torah and do not study it!” The merchant replied, “That is a good explanation on the plain level. But one day I was in the company of Rabbi Shimon ben Yochai who explained it esoterically,” whereupon the merchant revealed to them a number of amazing secrets. Afterwards Rabbi Chiya and Rabbi Yose went over and kissed him. Then each one proceeded on his way.
הֲרֵי רְאֵה, כַּמָּה הָיוּ חֲבִיבִים דּוֹרוֹת הָרִאשׁוֹנִים, דַּהֲוֵי עַסְקֵי בַּתּוֹרָה אֲפִלּוּ בַּדֶּרֶךְ, וְהָיָה שִׂמְחָה בְּיָדָם שֶׁהָיוּ מִתְחַבְּרִים בְּחַבְרוּתָא שֶׁל בַּעֲלֵי תּוֹרָה, כִּי כָּל הַמְחַבֵּר אֶת עַצְמוֹ לְבַעֲלֵי תּוֹרָה, הֵן מְקָרְבִין אֶת הַגְּאֻלָּה, כִּי אֵין לַשְּׁכִינָה בַּגָּלוּת הַמַּר הַזֶּה אֶלָּא אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה, שֶׁנֶּאֱמַר: הֲלִיכוֹת עוֹלָם לוֹ — שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יַחֲסֶה עָלָיו כְּנָפָיו לְהַצִּיל אוֹתוֹ מִכָּל גְּזֵרוֹת רָעוֹת, וּתְפִלָּתוֹ תִּהְיֶה קְרוֹבָה לְהִתְקַבֵּל, וְנִכְסוֹהִי מִתְבָּרְכִין בְּכָל הַבְּרָכוֹת, אָמֵן.
From this passage you can see how precious those earlier generations were, for they would study even while traveling and would rejoice if they met up with fellow scholars. Whoever associates with scholars expedites the redemption, for the Shechinah has no place in this bitter exile other than the four cubits of halachah (Berachos 8a), as it is written, “The ways [halichos] of the world are His” (Chavakkuk 3:6). Then the Holy One Blessed is He will spread His wings over him to protect him from every evil decree. Moreover, his prayers will be readily accepted and all that he has will be blessed with every sort of blessing, Amein.