You should know that there are 248 positive commandments and that each of a person’s 248 limbs is dependent upon one of those commandments. For example, the mouth is dependent upon Torah study and the eyes upon the sanctification of the new moon and the sight of the tzitzis. The mind is dependent upon the commandments of remembrance, such as: “Remember what Hashem did to Miriam…” (Devarim 24:9); “Remember the day that you went out of Egypt” (Shemos 13:3); Remember what Amaleik did to you…” (Devarim, ibid.); Remember the day that you stood before Hashem your God at Choreiv” (ibid. 4:10). For this reason our teacher Rabbi Yitzchak Luria, z”l, wrote that one must incorporate these remembrances into the regular daily prayers. Only in this way will one not forget them (Sha’ar HaKavanos, Kavanas Yotzeir 19a; Pri Eitz Chaim, Part III of Sha’ar Keriyas Shema). For instance, in the blessing “With great love” when one reaches the line, “For You are a God who brings about deliverances and You have chosen us from all the peoples and languages,” one should have in mind the remembrance of our ancestors standing at Mount Sinai to receive the Torah. That is, one should think, “You have chosen us from all the peoples and languages in order to give us the holy Torah.” Then in the continuation of this blessing when one says the words, “And drew us close to Your great name,” one should remember what Amaleik did to us. For Hashem’s name will not be complete until the name of Amaleik has been blotted out (Tanchuma, Parashas Ki Teitzei 10). Until that time it is only revealed as it appears in the verse, “For a hand is raised in oath to the throne of God (Y-ah — i.e., half of the ineffable Name) that there shall be a war for Hashem with Amaleik from generation to generation” (Shemos 17:16).
The blessing continues, “Selah, in truth to acknowledge You.” While reciting these words one should have in mind that one’s mouth and tongue were created only to praise the name of the King of the Kings of Kings. One should also recall that Miryam the prophetess was stricken with tzara’as for speaking evil gossip and that one must studiously avoid committing the same sin.
During the Shema itself one should recall the exodus from Egypt. This matter should be taken very seriously, for it is well known that if a person neglected even a single commandment he will have to return to earth again to fulfill it. Thus if he omits even one of these remembrances he will be made to return. This is hinted at by the author of the Mesorah, who informs us that the word veyatzah (“and she will go out” or “and she went out”) appears twice in Scripture. It appears in the verse, “And she shall go out for free, without money” (Shemos 21:1), and again in the verse, “And she went out of his house and she went and was to another man” (Devarim 24:2). What he is hinting at is this: On the plain level the first verse refers to a Hebrew maidservant, who goes out for free if her master does not fulfill one of three options for either betrothing or releasing her. These are alluded to in the words, “And if these three things are not done to her” (Shemos 21:11). On a deeper level, however, this passage is speaking of the soul. The “three things” that a man must do are all of his threefold obligations: Torah, Prophets, Writings / justice, truth, peace / holiness, purity, humility / awe, love, zeal / Torah, Divine service, acts of lovingkindness. If he fails to fulfill any of these then his soul “goes out for free” from his body. The words, “without money [ein kasef],” indicate that his soul does not merit entering the “world of desire” [alma dekisufin] where the righteous bask in illumination. This is because he failed to perfect himself while he was in this world. On the plain level the second verse, “And she went out of his house,” is speaking of a divorcee. But on the deeper level it indicates that the soul that failed to complete its mission on earth is prevented from entering its Heavenly mansion. Instead, it must go and enter another body. This is indicated in the phrase, “and she went and was to another man.” There it must endure once more the agony of birth and death, the afflictions of the grave and all the punishments listed in the book Chessed LeAvraham (Ein Mishpat, Ma’ayan 5).
Therefore, O mortal man, examine your ways! Have the foresight to be kindly towards your soul so that it will not be excluded from the holy partition. Woe to the soul that is thus banished! Woe to it for the disgrace that it suffers when it is prevented from coming before the Throne of Glory from which it was excavated! Moreover, the Heavenly hosts chastise the soul, saying, “Woe to you! How could you have shown such ingratitude to your Creator for the lovingkindness He bestowed upon you? For He granted you food and drink, and fulfilled all your needs, yet you repaid good with evil!”
Come see what is written in the Zohar (Parashas Balak, 200b- 202b): Rabbi Pinchas went to visit his daughter, the mother of Rabbi Elazar, who was ill. He was riding upon a donkey, accompanied by his companions. Along the way they came upon two Arabs. He inquired of them, “Has any voice ever been heard coming from this field?” They said, “We do not know about ‘ever,’ but we do know about our own time. One time some highwaymen passed through this field and spied a group of Jews. They were intent on robbing them when the sound of this donkey was heard coming from the field. It brayed twice and then a flame came and consumed them, saving the lives of those Jews.” “O Arabs!” Rabbi Pinchas exclaimed, “In the merit of what you have related to me you shall be saved from other bandits who are lying in wait for you!” Then Rabbi Pinchas wept, exclaiming, “Master of the Universe! You performed this miracle to save those Jews in my merit and I was not even aware of it!” He then recited the verse, “To the One who performs great wonders alone, for His lovingkindness is forever!” (Tehillim 136:2). “How many good things does the Holy One Blessed is He do for people, yet no one knows of them other than Him alone! A person is traveling along the road and bandits are lying in wait to kill him. Then along comes another person who has been sent to serve as ‘redemption money’ so that he may be spared. Yet he is not even aware of the goodness that the Holy One Blessed is He has performed for him. Only the Holy One Blessed is He alone knows. “This is the meaning of the verse, ‘To the One who performs great wonders alone, for His lovingkindness is forever!’ ”
Rabbi Pinchas said to his companions, “I inquired of those Arabs because they are always in the field…” He only asked them whether they had heard any voices because he was expecting Rabbi Shimon ben Yochai and his son Rabbi Elazar to come out to greet him. After they continued along their way the Arabs returned, shouting, “Old man! Old man! You asked us about ‘ever’ but you did not ask us about today! This very day we beheld a wondrous sight. Five men were sitting together with an old man and then we saw birds gathering round them, spreading their wings over them. When one group of birds would leave another would come, so that the shade never departed from upon their heads. Moreover, when the old man raised his voice towards them the birds would listen!” Rabbi Pinchas responded, “This is what I was really asking you about,” and the Arabs were filled with wonder…
Then Rabbi Pinchas ben Yair’s donkey brayed and Rabbi Shimon ben Yochai heard it. He said to his son Rabbi Elazar and his disciples, “Let us arise, for the joyous sound of the old man’s donkey has come to us!” So Rabbi Shimon ben Yochai arose along with all the companions. He then began a discourse [regarding the mouth of Bilaam’s donkey that was created on the eve of the Sabbath at twilight (Pirkei Avos, 5:6)].
Meanwhile Rabbi Pinchas ben Yair came and kissed Rabbi Shimon ben Yochai, saying, “I have kissed the mouth of Hashem that has been spiced with the spices of His Gan Eden!” First they rejoiced together and then they sat down. When they were seated all the birds that had been providing them with shade flew off and dispersed. Rabbi Shimon ben Yochai turned and raised his voice towards them, saying, “Birds of the sky! Have you no concern for the honor of your Master [i.e., the Shechinah] who is standing here?” But the birds remained where they were and would not approach. Rabbi Pinchas said to Rabbi Shimon, “Tell them they may go on their way.” So the birds scattered and went on their way. In the meantime three trees spread out their branches over them and a brook flowed before them, causing all the companions to rejoice. Rabbi Pinchas said, “Those birds provided an abundance of shade but it caused them great sorrow and it is written, “And His mercies are upon all His works” (Tehillim 145:9). For that reason I did not wish to sit in their shade.” Rabbi Shimon ben Yochai said, “I was not the one who put them to the trouble. It was the Holy One Blessed is He who had mercy upon us. Therefore we bear no guilt, nor can we send them away.” Then they all sat together beneath the tree and drank from the water. Rabbi Shimon began a discourse: “Fortunate is our lot that we engage in study. For it is stated, ‘But only in Hashem’s Torah is his desire ׀ he will be like a tree set into the ground near streams of water…’ (Tehillim 1:2,3) Come and see what the Holy One Blessed is He did for us — He planted for us those three trees and caused this brook to flow from this place!” To this day those trees stand there with their great boughs spread wide and people refer to them as, “The plantings of Rabbi Shimon ben Yochai and Rabbi Pinchas ben Yair.”
This incident teaches us the extent to which the Holy One Blessed is He watches over those engaged in study in innocence. For His eyes are always upon those who fear Him and put their hopes in His lovingkindness, to bestow upon them the spirit of purity and holiness and to fulfill all their desires.
Therefore one must acknowledge Hashem’s benevolence and the tremendous mercies that He does for us at all times and at every moment. Moreover, one must pray that we may be granted refuge in the shadow of His wings so that we may be spared from sin and iniquity. One should also ask the Holy One Blessed is He to fill our hearts with awe and trembling. For of what benefit are our lives if we are alienated from holiness, Heaven forbid? And of what benefit to us is all our toil if we remain under the dominion of the evil inclination? Whoever fears Hashem and trembles at His word will resolve in his heart to choose the good and straight path. He will groan with a broken heart over his past deeds and Hashem will forgive him. Then he will prosper in his end many fold. Amein, selah.
יֵשׁ רמ"ח מִצְווֹת עֲשֵׂה; וְכָל אֵבָר מֵרמ"ח אֵבְרֵי הָאָדָם תָּלוּי בְּמִצְוָה. לְמָשָׁל: בַּפֶּה תְּלוּיִין מִצְוַת לִמּוּד הַתּוֹרָה, בָּעֵינַיִם תְּלוּיָה מִצְוַת קִדּוּשׁ הַחֹדֶשׁ וּמִצְוַת רְאִיַּת צִיצִית, וְכֵן בַּמֹּחַ תְּלוּיִין הַמִּצְווֹת, שֶׁצִּוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יְדֵי זְכִירָה, כְּגוֹן: זָכוֹר אֶת אֲשֶׁר עָשָׂה ה' לְמִרְיָם, זָכוֹר אֶת יוֹם אֲשֶׁר יָצָאתָ מִמִּצְרַיִם, זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ, זָכוֹר יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי ה' אֱלֹהֶיךָ בְּחֹרֶב, וְלָכֵן כָּתַב הָרַב מוֹרֵנוּ הָרַב רַבִּי יִצְחָק לוּרְיָא זִכְרוֹנוֹ לִבְרָכָה, שֶׁצָּרִיךְ הָאָדָם לְהַזְכִּיר תּוֹךְ תְּפִלּוֹת הַקְּבוּעוֹת בְּכָל יוֹם, שֶׁמִּתּוֹךְ כָּךְ לֹא יִשְׁכְּחֵם הָאָדָם. וּבְאָמְרוֹ בְּבִרְכַּת 'אַהֲבָה רַבָּה': כִּי אֵל פּוֹעֵל יְשׁוּעוֹת אָתָּה, וּבָנוּ בָּחַרְתָּ מִכָּל עַם וְלָשׁוֹן — יְכַוֵּן זְכִירַת יוֹם עָמְדוּ אֲבוֹתֵינוּ בְּמַעֲמַד הַר סִינַי לְקַבֵּל הַתּוֹרָה, וּבָחַר אוֹתָנוּ מִכָּל עַם וְלָשׁוֹן לִתֵּן לָנוּ תּוֹרָה הַקְּדוֹשָׁה, וְקֵרַבְתָּנוּ לְשִׁמְךָ הַגָּדוֹל. יְכַוֵּן: זָכוֹר אֶת אֲשֶׁר עָשָׂה לְךָ עֲמָלֵק כוּ' — כִּי אֵין הַשֵּׁם מָלֵא, עַד שֶׁיִּמָּחֶה שֵׁם עֲמָלֵק. וְאַחַר מְחִיַּת עֲמָלֵק יִהְיֶה הַשֵּׁם שָׁלֵם, וְעַכְשָׁו הַשֵּׁם הוּא בְּסוֹד 'כִּי יָד עַל כֵּס יָהּ'.
You should know that there are 248 positive commandments and that each of a person’s 248 limbs is dependent upon one of those commandments. For example, the mouth is dependent upon Torah study and the eyes upon the sanctification of the new moon and the sight of the tzitzis. The mind is dependent upon the commandments of remembrance, such as: “Remember what Hashem did to Miriam…” (Devarim 24:9); “Remember the day that you went out of Egypt” (Shemos 13:3); Remember what Amaleik did to you…” (Devarim, ibid.); Remember the day that you stood before Hashem your God at Choreiv” (ibid. 4:10). For this reason our teacher Rabbi Yitzchak Luria, z”l, wrote that one must incorporate these remembrances into the regular daily prayers. Only in this way will one not forget them (Sha’ar HaKavanos, Kavanas Yotzeir 19a; Pri Eitz Chaim, Part III of Sha’ar Keriyas Shema). For instance, in the blessing “With great love” when one reaches the line, “For You are a God who brings about deliverances and You have chosen us from all the peoples and languages,” one should have in mind the remembrance of our ancestors standing at Mount Sinai to receive the Torah. That is, one should think, “You have chosen us from all the peoples and languages in order to give us the holy Torah.” Then in the continuation of this blessing when one says the words, “And drew us close to Your great name,” one should remember what Amaleik did to us. For Hashem’s name will not be complete until the name of Amaleik has been blotted out (Tanchuma, Parashas Ki Teitzei 10). Until that time it is only revealed as it appears in the verse, “For a hand is raised in oath to the throne of God (Y-ah — i.e., half of the ineffable Name) that there shall be a war for Hashem with Amaleik from generation to generation” (Shemos 17:16).
סֶלָה בֶּאֱמֶת לְהוֹדוֹת לְךָ' — צָרִיךְ לְכַוֵּן, שֶׁהַפֶּה וְלָשׁוֹן נִבְרְאוּ כְּדֵי לְהוֹדוֹת וּלְהַלֵּל שְׁמוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים. וְצָרִיךְ גַּם כֵּן לִזְכֹּר, שֶׁמִּרְיָם הַנְּבִיאָה נִצְטָרְעָה עַל יְדֵי סִפּוּר לָשׁוֹן הָרָע; עַל כֵּן צָרִיךְ לִזָּהֵר הָאָדָם מִלְּסַפֵּר לָשׁוֹן הָרָע.
The blessing continues, “Selah, in truth to acknowledge You.” While reciting these words one should have in mind that one’s mouth and tongue were created only to praise the name of the King of the Kings of Kings. One should also recall that Miryam the prophetess was stricken with tzara’as for speaking evil gossip and that one must studiously avoid committing the same sin.
וּבִקְרִיאַת שְׁמַע יִזְכֹּר יְצִיאַת מִצְרַיִם. וּמְאֹד צָרִיךְ לִזָּהֵר בְּזֶה, כִּי יָדוּעַ שֶׁאִם הָאָדָם מְחַסֵּר מִצְוָה אַחַת, מֻכְרָח הוּא לְהִתְגַּלְגֵּל. וְעַל זֶה רָמַז בַּעַל הַמְּסוֹרָה: שְׁתֵּי פְּעָמִים כְּתִיב: וְיָצְאָה חִנָּם אֵין כָּסֶף, וְיָצְאָה לְאִישׁ אַחֵר. וּפֵרוּשׁ הַדָּבָר: וְאִם שְׁלשׁ אֵלֶּה לֹא יַעֲשֶׂה — קָאֵי עַל הַנְּשָׁמָה; תּוֹרָה נְבִיאִים וּכְתוּבִים; דִּין אֱמֶת וְשָׁלוֹם; קְדֻשָּׁה טָהֳרָה עֲנָוָה; יִרְאָה אַהֲבָה זְרִיזוּת; תּוֹרָה עֲבוֹדָה גְּמִילוּת חֲסָדִים — כָּל אֵלֶּה הֵן מְשֻׁלָּשִׁים. וְאִם לֹא יִתְנַהֵג בָּהֶם, אֲזַי: וְיָצְאָה הַנְּשָׁמָה חִנָּם אֵין כָּסֶף. רָצָה לוֹמַר: שֶׁלֹּא תִּזְכֶּה לָבוֹא לְעָלְמָא דְּכִסּוּפִין. פֵּרוּשׁ: הָעוֹלָמוֹת, הַמְּאִירִים לַצַּדִּיקִים, בַּאֲשֶׁר שֶׁלֹּא קָנוּ שְׁלֵמוּת, אֲזַי תֵּצֵא מִבֵּיתוֹ הָרָאוּי לָהּ לִהְיוֹת לָהּ אִם קָנְתָה שְׁלֵמוּת. וְעַכְשָׁו שֶׁלֹּא זָכְתָה לְבַיִת זֶה — תֵּצֵא לָחוּץ, וְהָלְכָה וְהָיְתָה לְאִישׁ אַחֵר בַּגִּלְגּוּל, וְיִסְבֹּל שֵׁנִית צַעַר חֶבְלֵי לֵידָה וּמִיתָה וְחִבּוּט הַקֶּבֶר, וְכָל הָעֳנָשִׁים הַנִּזְכָּרִים בְּסֵפֶר 'חֶסֶד לְאַבְרָהָם'. עַיֵּן שָׁם בְּחֵלֶק 'עֵין מִשְׁפָּט'
During the Shema itself one should recall the exodus from Egypt. This matter should be taken very seriously, for it is well known that if a person neglected even a single commandment he will have to return to earth again to fulfill it. Thus if he omits even one of these remembrances he will be made to return. This is hinted at by the author of the Mesorah, who informs us that the word veyatzah (“and she will go out” or “and she went out”) appears twice in Scripture. It appears in the verse, “And she shall go out for free, without money” (Shemos 21:1), and again in the verse, “And she went out of his house and she went and was to another man” (Devarim 24:2). What he is hinting at is this: On the plain level the first verse refers to a Hebrew maidservant, who goes out for free if her master does not fulfill one of three options for either betrothing or releasing her. These are alluded to in the words, “And if these three things are not done to her” (Shemos 21:11). On a deeper level, however, this passage is speaking of the soul. The “three things” that a man must do are all of his threefold obligations: Torah, Prophets, Writings / justice, truth, peace / holiness, purity, humility / awe, love, zeal / Torah, Divine service, acts of lovingkindness. If he fails to fulfill any of these then his soul “goes out for free” from his body. The words, “without money [ein kasef],” indicate that his soul does not merit entering the “world of desire” [alma dekisufin] where the righteous bask in illumination. This is because he failed to perfect himself while he was in this world. On the plain level the second verse, “And she went out of his house,” is speaking of a divorcee. But on the deeper level it indicates that the soul that failed to complete its mission on earth is prevented from entering its Heavenly mansion. Instead, it must go and enter another body. This is indicated in the phrase, “and she went and was to another man.” There it must endure once more the agony of birth and death, the afflictions of the grave and all the punishments listed in the book Chessed LeAvraham (Ein Mishpat, Ma’ayan 5).
עַל כֵּן בֶּן אָדָם, רְאֵה דְּרָכֶיךָ וַחֲכַם לִהְיוֹת אוֹהֵב לְעַצְמְךָ, שֶׁלֹּא תִּהְיֶה נִדְחֶה מִחוּץ לְפַרְגּוֹדָא קַדִּישָׁא. אוֹי לְאוֹתָהּ בּוּשָׁה וְחֶרְפָּה לַנְּשָׁמָה הַנִּדְחָה, שֶׁלֹּא תִּתְקַבֵּל לִפְנֵי כִּסֵּא הַכָּבוֹד, מְקוֹם מַחְצַבְתָּהּ. וְאוֹמְרִים אֶל הַנְּשָׁמָה: וַי לָךְ! אֵיךְ הָיִית כְּפוּיַת טוֹבָה מֵחֶסֶד, שֶׁעָשָׂה לָךְ בּוֹרְאֵךְ, וְהָיָה מֵיטִיב עִמָּךְ בַּמַּאֲכָל וּבְמִשְׁתֶּה וְדֵי מַחְסוֹרֵךְ — וְאַתְּ מְשַׁלֶּמֶת רָעָה תַּחַת טוֹבָה?!
Therefore, O mortal man, examine your ways! Have the foresight to be kindly towards your soul so that it will not be excluded from the holy partition. Woe to the soul that is thus banished! Woe to it for the disgrace that it suffers when it is prevented from coming before the Throne of Glory from which it was excavated! Moreover, the Heavenly hosts chastise the soul, saying, “Woe to you! How could you have shown such ingratitude to your Creator for the lovingkindness He bestowed upon you? For He granted you food and drink, and fulfilled all your needs, yet you repaid good with evil!”
בּוֹא וּרְאֵה מַה דְּאִיתָא בַּזֹּהַר פָּרָשַׁת בָּלָק: רַבִּי פִּנְחָס הֲוֵי אָתֵי לְמֶחְמֵי בְּרַתֵּיהּ, אִמֵּיהּ שֶׁל רַבִּי אֶלְעָזָר, דַּהֲוָת בְּמַרְעָא, וַהֲוֵי עִמֵּיהּ חַבְרַיָּא. עַד דַּהֲוֵי אָזְלֵי, פַּגְעֵי בִּתְרֵין עָרְבָאֵי. אָמַר לוֹן: בַּחֲקַל דָּא אִתְעַר קָלָא מִיּוֹמִין דְּעָלְמָא? אָמְרוּ לֵיהּ: מִיּוֹמִין דְּעָלְמָא לֵית אֲנַן יָדְעִין; מִיּוֹמָא דִּילָן אֲנַן יָדְעִין, דְּהָא יוֹמָא חַד הֲוֵי אִנּוּן לִסְטִין מְקַפְּחֵי אָרְחִין (רָצָה לוֹמַר: שׁוֹדְדֵי דְּרָכִים) עַבְרִין בְּהַאי חֲקַל וּפָגְעוּ בְּאִנּוּן יְהוּדָאִין וְאָתוּ לְקַפְּחָא לְהוֹן. וְאִשְׁתַּמַּע קוֹל דְּחַמְרָא בְּהַאי חֲקַל דָּא דְּנָהִיק תְּרֵי זִמְנֵי, וְאָתָא שַׁלְהוּבָא וְאוֹקִיד לְהוֹן — וְאִשְׁתֵּזִיב אִנּוּן יְהוּדָאִין. אָמַר לְהוּ: עַרְבָאֵי! בְּמִלָּה דָּא דְּקָאַמְרִיתוּן, תִּשְׁתֵּזְבוּן יוֹמָא דֵּין מִלִּסְטִין אָחֳרִינָן, דְּקָא מְחַכָּאן לְכוּ. בָּכָה רַבִּי פִּנְחָס. אָמַר: מָארֵי דְּעָלְמָא! רָחֳשָׁא דְּנִסָּא עַבְדִית בְּגִינִי, וְאִשְׁתֵּזְבוּן אִנּוּן יְהוּדָאִין, וְלָא יְדַעְנָא! פָּתַח וְאָמַר: לְעוֹשֶׂה נִפְלָאוֹת גְּדוֹלוֹת לְבַדּוֹ, כִּי לְעוֹלָם חַסְדּוֹ! כַּמָּה טִיבוּ עָבִיד הַקָּדוֹשׁ בָּרוּךְ הוּא עִם בְּנֵי נָשָׁא, וְלֹא יָדַע, אֶלָּא אִיהוּ בִּלְחוֹדוֹי. בַּר נָשׁ אָזִיל בְּאוֹרְחָא, וְלִסְטִין מְחַכָּאן לֵיהּ לְמִקְטְלֵיהּ. אָתֵי אָחֳרָא, דְּאִיתְיַהִיב כּוּפְרָא תְּחוֹתֵיהּ, וְהוּא אִשְׁתֵּזִיב, וְלֹא יָדַע הַטּוֹבָה, דְּעָבִיד הַקָּדוֹשׁ בָּרוּךְ הוּא עִמֵּיהּ, רַק הַקָּדוֹשׁ בָּרוּךְ הוּא אִיהוּ בִּלְחוֹדוֹי יָדַע. וְזֶה שֶׁאָמַר הַכָּתוּב: לְעוֹשֶׂה נִפְלָאוֹת גְּדוֹלוֹת לְבַדּוֹ, כִּי לְעוֹלָם חַסְדּוֹ.
Come see what is written in the Zohar (Parashas Balak, 200b- 202b): Rabbi Pinchas went to visit his daughter, the mother of Rabbi Elazar, who was ill. He was riding upon a donkey, accompanied by his companions. Along the way they came upon two Arabs. He inquired of them, “Has any voice ever been heard coming from this field?” They said, “We do not know about ‘ever,’ but we do know about our own time. One time some highwaymen passed through this field and spied a group of Jews. They were intent on robbing them when the sound of this donkey was heard coming from the field. It brayed twice and then a flame came and consumed them, saving the lives of those Jews.” “O Arabs!” Rabbi Pinchas exclaimed, “In the merit of what you have related to me you shall be saved from other bandits who are lying in wait for you!” Then Rabbi Pinchas wept, exclaiming, “Master of the Universe! You performed this miracle to save those Jews in my merit and I was not even aware of it!” He then recited the verse, “To the One who performs great wonders alone, for His lovingkindness is forever!” (Tehillim 136:2). “How many good things does the Holy One Blessed is He do for people, yet no one knows of them other than Him alone! A person is traveling along the road and bandits are lying in wait to kill him. Then along comes another person who has been sent to serve as ‘redemption money’ so that he may be spared. Yet he is not even aware of the goodness that the Holy One Blessed is He has performed for him. Only the Holy One Blessed is He alone knows. “This is the meaning of the verse, ‘To the One who performs great wonders alone, for His lovingkindness is forever!’ ”
אָמַר רַבִּי פִּנְחָס לְחַבְרַיָּא: הָא דְּשָׁאִילְנָא לְאִנּוּן עַרְבָאֵי מִשּׁוּם דְּאִנּוּן מְצוּיִין תְּדִירָא בְּחַקְלָא כוּ'. בָּתַר הָכֵי שָׁאִיל רַבִּי פִּנְחָס לְעַרְבָאֵי, אִם לֹא שָׁמְעֵי אֵיזֶה קָלָא (שֶׁלְּפִי שֶׁיָּדַע רַבִּי פִּנְחָס, דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וּבְנוֹ רַבִּי אֶלְעָזָר יִפְקוּן לְקַבֵּל אַפֵּיהּ) עַד דַּהֲוֵי אַזְלִין, חָזְרוּ אִנּוּן עַרְבָאֵי לְגַבֵּי רַבִּי פִּנְחָס. אָמְרוּ לֵיהּ: סָבָא, סָבָא! אַנְתְּ שָׁאוֹל לוֹן שְׁאִילְתָּא מִן יוֹמָא דְּעָלְמָא, וְלֹא שְׁאִילְתָּא לָנָא עַל יוֹמָא דָּא. חֲמִינָא תְּוָהָא עַל תְּוָהָא, דַּהֲוֵי יַתְבִין חֲמִשָּׁה בְּנֵי אָדָם וְחַד סָבָא בַּהֲדַיְהוּ וַחֲמִינָא עוֹפוֹת מִתְאַסְּפִין וְקָא פָּרְשִׁין עַל רֵישַׁיְהוּ, אִלֵּין אָזְלִין וְאִלֵּין תָּבִין, וְטוּלָא לָא אִתְעַבָּר מֵעַל רֵישַׁיְהוּ. וְהַהוּא סָבָא אָרוּם קָלֵיהּ עֲלַיְהוּ, וְאִנּוּן צַיְּתִין לֵיהּ. אָמַר לְהוּ: זֶהוּ אֲשֶׁר רָצִיתִי לִשְׁאֹל אֶתְכֶם! תַּוְהוֹן כוּ'.
Rabbi Pinchas said to his companions, “I inquired of those Arabs because they are always in the field…” He only asked them whether they had heard any voices because he was expecting Rabbi Shimon ben Yochai and his son Rabbi Elazar to come out to greet him. After they continued along their way the Arabs returned, shouting, “Old man! Old man! You asked us about ‘ever’ but you did not ask us about today! This very day we beheld a wondrous sight. Five men were sitting together with an old man and then we saw birds gathering round them, spreading their wings over them. When one group of birds would leave another would come, so that the shade never departed from upon their heads. Moreover, when the old man raised his voice towards them the birds would listen!” Rabbi Pinchas responded, “This is what I was really asking you about,” and the Arabs were filled with wonder…
אַחַר כָּךְ הֲוֵי נָהִיק חַמְרָא דְּרַבִּי פִּנְחָס בֶּן יָאִיר קָלֵיהּ, וְשָׁמַע רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי קָלֵיהּ דְּחַמְרֵיהּ. אָמַר לִבְנוֹ רַבִּי אֶלְעָזָר וְתַלְמִידָיו: נֵיקוּם, דְּהָא קָלָא דְּחֶדְוָה דְּחַמְרֵיהּ דְּסָבָא אִתְעַר לְגַבָּן. קָם רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, וְקָמוּ חַבְרַיָּא, פָּתַח רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְאָמַר: וַיִּפְתַּח ה' אֶת פִּי הָאָתוֹן שֶׁל בִּלְעָם. אָמְרוּ חַבְרַיָּא, דְּפִי הָאָתוֹן הָיָה נִבְרָא בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת.
Then Rabbi Pinchas ben Yair’s donkey brayed and Rabbi Shimon ben Yochai heard it. He said to his son Rabbi Elazar and his disciples, “Let us arise, for the joyous sound of the old man’s donkey has come to us!” So Rabbi Shimon ben Yochai arose along with all the companions. He then began a discourse [regarding the mouth of Bilaam’s donkey that was created on the eve of the Sabbath at twilight (Pirkei Avos, 5:6)].
אַדְהָכֵי אָתֵי רַבִּי פִּנְחָס בֶּן יָאִיר וּנְשָׁקוֹ לְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. אָמַר: נָשְׁקָנָא פִּי ה', דְּאִתְבַּשַּׂם בְּבֻסְמִין דְּגִנְּתָא דְּעֵדֶן דִּילֵיהּ. חֲדוּ כַּחֲדָא וְיַתְבוּ. כֵּיוָן דְּיַתְבוּ, פָּרְחוּ כָּל אִנּוּן עוֹפִין, דַּהֲוֵי עָבְדֵי טוּלָא, וְאִתְבַּדְּרוּ. אַהֲדַר רֵישֵׁיהּ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. וְרָמָא לְהוֹן קָלֵיהּ וְאָמַר לוֹן: עוֹפִין דִּשְׁמַיָּא, לֵית אַתּוּן מַשְׁגִּיחִין בִּיקָרָא דְּמָארֵיכוֹן דְּקַיְּמָא הָכָא? קָיְמוּ וְלָא נָטְלוּ מִדּוּכְתַּיְהוּ וְלָא קְרִיבוּ לְגַבַּיְהוּ. אָמַר רַבִּי פִּנְחָס: אֵימָא לוֹן, דְּיֵיזְלוּ עוֹפַיָּא לְאוֹרְחַיָּא. אִתְבַּדְּרוּן אִנּוּן עוֹפִין וְאָזְלוּ. אַדְהָכֵי הָא תְּלָת אִילְנִין מִתְפַּשְּׁטִין בְּעַנְפִין לִתְלַת סִטְרִין עֲלַיְהוּ, וְעֵינָא דְּמַיָּא נָבְעָא קָמַיְהוּ. חֲדוּ כֻּלְּהוּ חַבְרַיָּא. אָמַר רַבִּי פִּנְחָס: טוּלָא סַגְיָא הֲוֵי מֵאִנּוּן עוֹפִין בְּקַדְמֵיתָא, אֲבָל צַעַר גָּדוֹל הָיָה לְבַעֲלֵי חַיִּים, וּכְתִיב: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו, וְלָכֵן לֹא בָּעֵינָן לֵיתוּב בְּטוּלָא דִּלְּהוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: אֲנָא לָא אַטְרַחְנָא לְהוֹן, אֲבָל אִי קֻדְשָׁא בְּרִיךְ הוּא חָס עֲלָן — לֵית עֲלָן שׁוּם חוֹבָא, וְלֵית אֲנַן יַכְלִין לְמִדְחַיָּא יַתְהוֹן. יַתְבֵי כַּחֲדָא תְּחוֹת הַהוּא אִילָנָא וְשָׁתוּ מִן מַיָּא. פָּתַח רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: זַכָּאָה חוּלְקָנָא דְּעָסְקִין בְּאוֹרַיְתָא, דִּכְתִיב (תהלים א:ב־ג): בְּתוֹרַת ה' חֶפְצוֹ — וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מַיִם. וְהִנֵּה בּוֹא וּרְאֵה, מַאי דְּעָבִיד לוֹן קֻדְשָׁא בְּרִיךְ הוּא: נָטַע לוֹן אִנּוּן אִילָנִין תְּלָתָא וְדָא מַעְיָנָא מֵאֲתָר דָּא. וְעַד יוֹמָא דֵּין קְיָמָא אִלֵּין אִילָנִין בְּעַנְפִין רַבְרְבִין פְּרִישִׁין וְקָרְאוּ לְהוֹן בְּנֵי נָשָׁא: נְצִיבוּ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְרַבִּי פִּנְחָס בֶּן יָאִיר.
Meanwhile Rabbi Pinchas ben Yair came and kissed Rabbi Shimon ben Yochai, saying, “I have kissed the mouth of Hashem that has been spiced with the spices of His Gan Eden!” First they rejoiced together and then they sat down. When they were seated all the birds that had been providing them with shade flew off and dispersed. Rabbi Shimon ben Yochai turned and raised his voice towards them, saying, “Birds of the sky! Have you no concern for the honor of your Master [i.e., the Shechinah] who is standing here?” But the birds remained where they were and would not approach. Rabbi Pinchas said to Rabbi Shimon, “Tell them they may go on their way.” So the birds scattered and went on their way. In the meantime three trees spread out their branches over them and a brook flowed before them, causing all the companions to rejoice. Rabbi Pinchas said, “Those birds provided an abundance of shade but it caused them great sorrow and it is written, “And His mercies are upon all His works” (Tehillim 145:9). For that reason I did not wish to sit in their shade.” Rabbi Shimon ben Yochai said, “I was not the one who put them to the trouble. It was the Holy One Blessed is He who had mercy upon us. Therefore we bear no guilt, nor can we send them away.” Then they all sat together beneath the tree and drank from the water. Rabbi Shimon began a discourse: “Fortunate is our lot that we engage in study. For it is stated, ‘But only in Hashem’s Torah is his desire ׀ he will be like a tree set into the ground near streams of water…’ (Tehillim 1:2,3) Come and see what the Holy One Blessed is He did for us — He planted for us those three trees and caused this brook to flow from this place!” To this day those trees stand there with their great boughs spread wide and people refer to them as, “The plantings of Rabbi Shimon ben Yochai and Rabbi Pinchas ben Yair.”
מִן מַעֲשֶׂה זֶה נִלְמָד, אֵיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ עַל מִי שֶׁהוֹלֵךְ בִּתְמִימוּת וְעוֹסֵק בַּתּוֹרָה, אֲשֶׁר תָּמִיד עֵינֵי ה' אֶל יְרֵאָיו, לַמְיַחֲלִים לְחַסְדּוֹ, לְהוֹפִיעַ עֲלֵיהֶם רוּחַ טָהֳרָה וּקְדֻשָּׁה, וְהוּא עוֹשֶׂה רְצוֹן יְרֵאָיו.
This incident teaches us the extent to which the Holy One Blessed is He watches over those engaged in study in innocence. For His eyes are always upon those who fear Him and put their hopes in His lovingkindness, to bestow upon them the spirit of purity and holiness and to fulfill all their desires.
עַל כֵּן צָרִיךְ כָּל הָאָדָם לְהַכִּיר בְּטוּב ה' וְחֶמְלָה יְתֵרָה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בְּכָל עֵת וּבְכָל רֶגַע עִם בְּנֵי אָדָם. וְצָרִיךְ לְהִתְפַּלֵּל עַל זֶה לִהְיוֹת שֶׁגַּם אֲנַחְנוּ חֲסוּיִין בְּצֵל כְּנָפָיו לִהְיוֹת הָאָדָם נִצּוֹל מֵהַחֵטְא וְעָווֹן, שֶׁיִּתֵּן לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵב יָרֵא וְחָרֵד, כִּי מַה יִּתְרוֹן לְחַיֵּינוּ בְּהִפָּרֵד, חַס וְשָׁלוֹם, מֵהַקְּדֻשָּׁה, וּמַה יִּתְרוֹן בַּעֲמָלֵנוּ, אִם נִהְיֶה אֲנַחְנוּ כְּבוּשִׁים תַּחַת יַד הַיֵּצֶר הָרָע?! וְכָל הַיָּרֵא וְחָרֵד לִדְבַר ה', יִתְפֹּס בְּלִבּוֹ לִבְחֹר לוֹ דֶּרֶךְ נָכוֹן וְיָשָׁר, וְעַל הֶעָבָר יִתְאַנַּח בְּשִׁבְרוֹן לֵב עַל חֲטָאָיו — וַה' יִסְלַח לוֹ, וְאַחֲרִיתוֹ יִהְיֶה כָּפוּל וּמְכֻפָּל, אָמֵן סֶלָה.
Therefore one must acknowledge Hashem’s benevolence and the tremendous mercies that He does for us at all times and at every moment. Moreover, one must pray that we may be granted refuge in the shadow of His wings so that we may be spared from sin and iniquity. One should also ask the Holy One Blessed is He to fill our hearts with awe and trembling. For of what benefit are our lives if we are alienated from holiness, Heaven forbid? And of what benefit to us is all our toil if we remain under the dominion of the evil inclination? Whoever fears Hashem and trembles at His word will resolve in his heart to choose the good and straight path. He will groan with a broken heart over his past deeds and Hashem will forgive him. Then he will prosper in his end many fold. Amein, selah.