In light of what we have written in the previous chapter we can understand Rabbi Yochanan’s dictum: “Wherever you find mention of the greatness of the Holy One Blessed is He, there you find mention of His humility” (Megillah 31a). I believe the explanation is this: When Hashem’s four-letter name, is expanded into its constituents using the letter yud as the “filling” [i.e., יו"ד ה"י וי"ו ה"י; Tikkunei Zohar Chadash 122b] it has the numerical value 72, which is the same as the value of the word chessed [“lovingkindness”]. The attribute of chessed is also known as the attribute of “greatness.” What Rabbi Yochanan meant by Hashem’s “greatness” was the translation of His great name into the chessed [i.e., seventy- two) names listed on the table in the previous chapter. As we saw then, Anav [“humble”] is one of these names. Thus where one finds Hashem’s greatness [i.e., the 72 names], there one finds a hint to His humility in the word anav. This should be easy to grasp.
A human being’s humility should find its principle expression in the discretion he exercises before acting and his readiness afterwards to examine whether his deeds detracted in any way from Hashem’s honor or that of any of His creatures. Pride, by contrast, is displayed in the hastiness with which a person launches into all manner of evil and iniquitous deeds. In keeping with the dictum that “one sin leads to another” (Pirkei Avos 4:2), pride leads to avarice. The proud man thinks to himself, “I have so many admirable qualities, surely to me applies the verse, ‘Do not touch My anointed ones’ (Tehillim 105:15). Therefore no one should lay a finger on me and certainly not my wealth or property. But the only way to see that this is fulfilled is by living in isolation, apart from the company of other people.
Pride causes a person to shame others in public because the conceited person stands on his honor to the last detail and since it is impossible for others to avoid infringing upon it he is frequently enraged, his heart burning with the fires of Gehinnom. This causes him to pour out imprecations and insults, to the mortification of his victims. Yet the Sages have warned that one who embarrasses his fellow in public has no portion in the World to Come (Baba Metzia 59a)! Pride also causes a person’s thoughts to become confused during study and prayer.
What else can we say about the damage caused by this trait? The page is not long enough to relate it all! Pride causes a person to give false impressions. For example, the braggart may tell someone that he is only doing a certain act in his honor, while in his heart he knows the truth to be otherwise.
Come see what is written in the Zohar in Parashas Vayeitzi (148a-149a) regarding the exactitude that is expected of a person in matters of honesty and integrity: Rabbi Yitzchak was sitting before a certain cave when a man walked by with his two sons. One son said to his brother, “The sun’s intensity comes from the south and the earth is only able to survive it because of the cooling wind, bringing sustenance and perfection on every side… “Come and see that when the holy tribes unified Hashem with the declaration, ‘Listen Israel, Hashem is our God, Hashem is one,’ their father Yaakov joined in with the reply, ‘Blessed is the name of the glory of His kingdom forever and ever.’” [If you are among the initiated you will understand that the attribute of lovingkindness (chessed) incorporates the attribute of restraining might (gevurah), represented by the intensity of the sun. Through this all the judgments (dinnim) contained in the attribute of might are mitigated. And all of this is brought about by Yaakov’s attribute of truth (emes).]
Rabbi Yitzchak said, “I will join them and hear what they are saying.” So he walked with them and heard a number of secrets of the Torah, as is related there, after which he wept with joy. Then the man said to him: “Continue along your way, for I must enter this town to celebrate my son’s wedding.” Rabbi Yitzchak said, “Now the time has come for me to continue on my way alone. For they have told me explicitly that I may not go with them and they did not invite me to the wedding.”
Afterwards Rabbi Yitzchak went and told over these things to Rabbi Shimon ben Yochai. Rabbi Shimon ben Yochai said, “Surely they spoke well, for these were the sons of Rabbi Tzaddok the weak. And why is he called “the weak”? Because for forty years he fasted to prevent Jerusalem from being destroyed in his lifetime. He used to reveal esoteric secrets in connection with every statement in the Torah.” Not long afterwards Rabbi Yitzchak ran into Rabbi Tzaddok and his younger son. He inquired, “Where is your other son?” “I married him off,” he replied, “and he remained with his wife.” Then Rabbi Yitzchak asked, “Why did you not invite me to your son’s wedding?” “I swear,” he said, “that I did not invite you on account of three things: First, since I did not know you I was afraid that you might be a man of stature and that I might detract from your honor. Second, I thought you might be in a hurry and I did not wish to burden you. And third, so that you would not be embarrassed in the presence of our company, for it is our custom that all who dine at the table of the groom and bride give presents and donations to the groom and I thought that you might be poor.” “What is your name?” Rabbi Yitzchak inquired. “Tzaddok the small,” the man replied. At that moment Rabbi Yitzchak said, “I learned from this man twelve secrets of the Torah!”
From this incident we learn that earlier generations were careful to speak with their mouths only what was truly in their hearts. How praiseworthy are words spoken with integrity! Thus the Zohar relates in Parashas Pekudei (264b) that special destroying angels under the authority of “Anger and Wrath,” are appointed to listen to all those who ridicule words of Torah or of awe and rebuke. They are also designated to listen to whoever disparages a Torah scholar, Heaven forbid, or any upright person. For with their words they induce the snakes to shed their skins. This causes them pain on account of which they cry out loudly, awakening the destroying snakes standing in the chambers of Gehinnom that are known as “the pit.” These, too, shed their skins and cry out, awakening the snake known as the Samech Mem (SME”L), the officer in charge of them all, whose scaly skin lies before him. Then destroying and damaging angels emanating from his scales fly up to invoke evil decrees. And all of this comes about solely because of an unjust statement, as mentioned above.
Other destroying angels, called “cursers of the day” (Iyov 3:7), are assigned over people who curse themselves in anger with an oath or malediction. These angels then take that curse and bring it to the “Twisted Snake” (Yeshayahu 27:1), which also derives its power from the Samech Mem. This enables it to lodge accusations and to bring on many terrible sorrows (Zohar, Pekudei 266a). Another class of destroying angels is assigned over those who make angry threats, which is also not the way of our holy Torah, or who throw vessels in their rage. Then these angels take those ill-spoken words and bring them before their council. “This is the sacrifice that So-and-so has offered to us,” they declare. “Woe to him, for he has strayed after, and worshipped, an alien god! (Zohar, Pekudei 263b).
Take note of how many angelic emissaries and officers there are and how many misadventures and consequences a mortal is subject to. This is because man was formed from the dust and is destined to return to it. Let a person take all this to heart and consider his end. For one never knows what the day will bring or what the time will cause to pass or even what the very moment has in store for him, as it is stated, “Set your eyes upon it and it is gone” (Mishlei 23:5). The Omnipresent, blessed is He, has many agents with which to afflict a person and he may find himself caught in the trap without any warning. The proof to this is the story of Iyov. He was a God-fearing man who eschewed wrongdoing, yet on account of a minor transgression he was indicted by the Satan and delivered into his hands along with all his children. Then in the blink of an eye his wealth was gone and his children were dead, after which he was stricken with bodily afflictions, as is related in the book that bears his name (chapters 1-2). In his sorrow, Iyov cursed the day on which he was born and spoke harshly towards Heaven. This caused his companions to come and rebuke him, warning him against repudiating his afflictions. For Hashem’s conduct towards a person is always just, in accordance with his own conduct. And when Iyov finally heeded their advice and rebuke it was reckoned a great credit, on account of which his prosperity was renewed and he was blessed with many times more bounty than he enjoyed formerly. All of this was in reward for heeding the call to fear Hashem and improve his ways.
I will cite for you here a passage from the Zohar, Parashas Lech Lecha (ZoharChadash 31b) that is pertinent to this discussion: [It is stated,] “And the king of Sedom said to Avram, etc.” (Bereishis 14:21). The moment the soul leaves the body of a righteous person it passes by the entrance to Gehinnom. There it is filled with the desire to call out to Hashem. For such is the power of the righteous that through their prayers they are able to extricate the wicked from Gehinnom. Then the Prince of Gehinnom, who is also called the “King of Sedom,” confronts the soul of the righteous man, called Av Ram [“Exalted Father”], to prevent him from praying for this purpose. For of what use is his assignment if even those who have already been delivered to him can be taken out of his control and authority?So the King of Sedom, the Prince of Gehinnom, says to the righteous man, “You are righteous, so what business do you have extricating the wicked who failed to heed the voices of parents and teachers and who were brazen towards the scholars? It is because of this that they belong to me, for they are wicked and deserve to be lost! “Indeed, those who sinned profusely but eventually heeded the words of their parents and teachers, and accepted the dictates of scholars — even if they did not actually repent at all — they are called the ‘property’ of the righteous, for they caused them at least to contemplate repentance. Such wicked you may extricate from Gehinnom, for they are fitting to be saved by your prayers.”
Therefore it is stated, “And the King of Sedom” — that is, the Prince of Gehinnom. “Said to Avram” — an allusion to the soul of the righteous person. It is called Av Ram, “Exalted Father,” because it is a Divine spark from On High. “Give me the souls” — that is, the souls of the wicked who paid no heed to their parents and teachers, ridiculing the words of the Sages instead. “And the property you may take for yourself” — that is, those wicked who listened joyfully to those rebuking them and did not ridicule them. They are the “property” of the righteous, who may take them for themselves and save them from punishment in Gehinnom. Then the soul of the righteous man swears that he will not take those who are the portion of the Prince of Gehinnom because they failed to heed the voices of the Sages. This is the meaning of the verse, “And Avram said to the king of Sedom, ‘I raise my hand in oath to Hashem, God the Most High.’” (Bereishis 14:22). That is, he swore that he would not pray for the sake of those wicked who ridiculed the Torah and shamed the scholars.
This is the meaning of the verse, “And I will not take from all that is yours.” That is, those evildoers before whom proclamations of admonition were issued to arouse them and stir them to penitence. But they turned away from the road to Gan Eden and the World to Come and ignored the warnings of punishment in Gehinnom, choosing instead to stiffen their necks and refrain from accepting correction. The verse continues, “[I swear that] I will not take anything from a string to a shoelace.” This is an allusion to those who disparage the commandment of tzitzis, going without them entirely or for the duration of the Shema and Amidah prayers donning a four-cornered garment with which they do not fulfill their obligation because it does not cover their heads and the upper half of their bodies. “Until a shoelace” — this alludes to those who are not meticulous regarding the commandment of tefillin. For example, they do not check that the straps are black and free of any connecting knot, for each strap must be made of a single piece and not of two or three pieces tied together. I have seen that many people are lenient with regard to these matters. Yet the punishment for transgressing or denigrating the commandments of tzitzis and tefillin, or for ridiculing words of Torah or denigrating the scholars and their disciples, is that they become the portion of the King of Sedom, the Prince of Gehinnom, falling under his authority.
Rabbi Yehoshua ben Levi related: “Once I found myself near the entryway to Gehinnom and overheard the proclamation regarding those who ridiculed the words of the Sages. They were sentenced to more severe afflictions then any of the other evildoers. I also heard their bitter, sorrowful voices crying, ‘Alas, Alas! For we heard words of Torah and awe, but we did not incline our ears well, nor take them to heart. Woe to us! We heard the words of the Sages describing the rewards and punishments for obedience and transgression, but we did not live up to them.’ “In the meantime I heard a voice say, ‘Son of Levi! Son of Levi! Be on your way! I have come to remind you not to open your mouth to utter any prayer on behalf of those sentenced to punishment in Gehinnom or to pray on their behalf. For it is written concerning them that they are to be ashes beneath the feet of the righteous.’”
Therefore let this not be a trivial matter in a person’s eyes. Let him recall this scene while he is in this lowly world of vanity and emptiness. Let him not be so caught up in his affairs and in earning his livelihood that he forgets entirely about serving his Creator, Blessed is He, and does not take pains to set aside regular times for study. And if he is incapable of studying on his own let him set aside time to listen to words of rebuke, for when his ears hear them he will regret his sins and “He will go back and heal him” (Yeshayahu 6:10). Let him also recall that a person is destined to die and that there is no way to escape Heaven’s judgment other than by acquiring Torah and mitzvos to protect him. Let him introspect every day immediately upon arising and let his soul weep in private over the sins of his youth and his transgressions and let him sigh brokenheartedly. In the works of character development [mussar] one finds that as a person sighs over his sins he should recite the following meditation in his heart: O you my heart, O you my heart, as hard as stone and impervious to melting on account of your rebelliousness! When you recall these things — even if sin and iniquity have made you like iron and stone — nevertheless you should open up and melt on account of my copious sighing. For it is sufficient to shatter even mountains of iron and stone! Is it better for you to wait until you are in the confinement and darkness of the pit? For then even a small worm will be able to open the mansion of your heart and examine all the chambers therein. It will seek out its livelihood in all of your entrails, going in and out like a lord in his manner! Indeed, it is better for you to open up now to groaning and lamenting over my sins and transgressions, which have waxed numerous through following the passions of my heart. What will I do on the Day of Judgment when my record is examined? What will I answer I must account for my iniquities?
If a person will reflect on these thoughts, cast aside his pride and heed the admonition of his parents and teachers to set aside time for study every day, then even if he fails to repent he can still be healed through the prayers of the righteous. And if he rouses himself further to heed those pointing out the ways of the just and thereby comes to repent, how much more so can he hope to be healed, for then he will have indeed attained a lofty level. Not only will be spared all the terrible punishments mentioned above, he will also be rewarded, for it is written, “How abundant is Your goodness that You have hidden away for those who fear You.” Amein.
לְפִי מַה שֶּׁכָּתַבְנוּ לְעֵיל, יְבֹאַר גְּמָרָא: אָמַר רַבִּי יוֹחָנָן: בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְכוּ'. הַפֵּרוּשׁ הוּא כָּךְ לְפִי עֲנִיּוּת דַּעְתִּי, כִּי כְּבָר כָּתַבְנוּ לְעֵיל, דְּשֵׁם ענ"ו הוּא שֵׁם שְׁמִינִית שֶׁבַּשְּׁמִינִית, וְהִנֵּה זֶה הוּא מְבֹאָר, שֵׁם הַגָּדוֹל הַנִּקְרָא חסד, הוּא גִּימַטְרִיָּא שִׁבְעִים וּשְׁתַּיִם. וְזֶהוּ שֶׁאָמַר רַבִּי יוֹחָנָן: מָקוֹם שֶׁאַתָּה מוֹצֵא גְּדֻלָּתוֹ שֶׁל קָדוֹשׁ בָּרוּךְ הוּא, רָצָה לוֹמַר שֵׁם הַגָּדוֹל, שֶׁהוּא שֵׁם הַמְפֹרָשׁ שֶׁהוּא בְּחסד — בְּשִׁבְעִים וּשְׁנַיִם שֵׁמוֹת — שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. רָצָה לוֹמַר: שָׁם הוּא מְרֻמָּז, דְּהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא עָנָו, וְקַל לְהָבִין.
In light of what we have written in the previous chapter we can understand Rabbi Yochanan’s dictum: “Wherever you find mention of the greatness of the Holy One Blessed is He, there you find mention of His humility” (Megillah 31a). I believe the explanation is this: When Hashem’s four-letter name, is expanded into its constituents using the letter yud as the “filling” [i.e., יו"ד ה"י וי"ו ה"י; Tikkunei Zohar Chadash 122b] it has the numerical value 72, which is the same as the value of the word chessed [“lovingkindness”]. The attribute of chessed is also known as the attribute of “greatness.” What Rabbi Yochanan meant by Hashem’s “greatness” was the translation of His great name into the chessed [i.e., seventy- two) names listed on the table in the previous chapter. As we saw then, Anav [“humble”] is one of these names. Thus where one finds Hashem’s greatness [i.e., the 72 names], there one finds a hint to His humility in the word anav. This should be easy to grasp.
וְעִקַּר עַנְוְתָנוּתוֹ שֶׁל הָאָדָם צָרִיךְ לִהְיוֹת בְּמִתּוּן כָּל מַעֲשָׂיו, וּלְהִתְבּוֹנֵן אִם לֹא פָּגַם חַס וְשָׁלוֹם בִּכְבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא וּבִכְבוֹד הַבְּרִיּוֹת. וּמִדַּת הַגַּאֲוָה הִיא הַמְּהִירוּת, שֶׁמַּרְגִּיל הָאָדָם לְדַבֵּר דְּבָרִים רָעִים וַחֲטָאִים לַה'. וּמִדָּה זוֹ עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה גּוֹרֵם חִמּוּד מָמוֹן, בְּאָמְרוֹ: הַרְבֵּה מַעֲלוֹת יֵשׁ בִּי, וְעַל כָּרְחֲךָ מְקֻיָּם בִּי: אַל תִּגְּעוּ בִּמְשִׁיחַי וְלֹא תִּגַּע בִּי יָד. וּמִכָּל שֶׁכֵּן בְּמָמוֹנִי וּבִנְכָסַי. וְזֶהוּ אִי אֶפְשָׁר כִּי אִם יוֹשֵׁב יְחִידִי בִּלְתִּי שְׁכֵנוּת בְּנֵי אָדָם סְבִיבָיו.
A human being’s humility should find its principle expression in the discretion he exercises before acting and his readiness afterwards to examine whether his deeds detracted in any way from Hashem’s honor or that of any of His creatures. Pride, by contrast, is displayed in the hastiness with which a person launches into all manner of evil and iniquitous deeds. In keeping with the dictum that “one sin leads to another” (Pirkei Avos 4:2), pride leads to avarice. The proud man thinks to himself, “I have so many admirable qualities, surely to me applies the verse, ‘Do not touch My anointed ones’ (Tehillim 105:15). Therefore no one should lay a finger on me and certainly not my wealth or property. But the only way to see that this is fulfilled is by living in isolation, apart from the company of other people.
גַּם עֲבֵרָה שֶׁל גַּאֲוָה הוּא גּוֹרֵם, שֶׁמַּלְבִּין אֶת חֲבֵרוֹ בָּרַבִּים, כִּי הַבַּעַל גַּאֲוָה מְדַקְדֵּק עַל כְּבוֹדוֹ כְּחוּט הַשְּׂעָרָה, וְגַם זֶה אִי אֶפְשָׁר בִּנְגִיעַת כָּבוֹד שֶׁל הַמִּתְגָּאֶה. וּבִמְעַט מִזְּעֵיר מִתְרַגֵּז, וְלִבּוֹ בּוֹעֵר כְּאֵשׁ שֶׁל גֵּיהִנָּם, וּמְחָרֵף וּמְבַזֶּה וּמַלְבִּין אֶת פְּנֵי הַבְּרִיּוֹת. וְקַיְּמָא לָן: כָּל הַמַּלְבִּין פְּנֵי חֲבֵרוֹ בָּרַבִּים — אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. גַּם גּוֹרֵם עִרְבּוּב הַשֵּׂכֶל בַּתּוֹרָה וּבַתְּפִלָּה.
Pride causes a person to shame others in public because the conceited person stands on his honor to the last detail and since it is impossible for others to avoid infringing upon it he is frequently enraged, his heart burning with the fires of Gehinnom. This causes him to pour out imprecations and insults, to the mortification of his victims. Yet the Sages have warned that one who embarrasses his fellow in public has no portion in the World to Come (Baba Metzia 59a)! Pride also causes a person’s thoughts to become confused during study and prayer.
וּמַה נְּסַפֵּר בְּחֶסְרוֹן מִדַּת הַגַּאֲוָה? הֲלֹא קָצְרָה הַיְרִיעָה. הַגַּאֲוָה מְבִיאָה אֶת הָאָדָם לְדַבֵּר דְּבָרִים שֶׁהֵם גְּנֵבוֹת דַּעַת, כְּגוֹן שֶׁאָמַר מִפְּנֵי הַגַּאֲוָה לַבְּרִיּוֹת: לִכְבוֹדְךָ אֲנִי עוֹשֶׂה, כָּךְ וְכָךְ אֲנִי אֶעֱשֶׂה, וְלִבּוֹ בַּל עַמּוֹ.
What else can we say about the damage caused by this trait? The page is not long enough to relate it all! Pride causes a person to give false impressions. For example, the braggart may tell someone that he is only doing a certain act in his honor, while in his heart he knows the truth to be otherwise.
וּבוֹא וּרְאֵה מַה דְּאִיתָא בַּזֹּהַר פָּרָשַׁת וַיֵּצֵא עַל דִּקְדוּק הָאֱמֶת וָישֶׁר: רַבִּי יִצְחָק הֲוֵי יָתִיב קַמֵּיהּ חַד מְעַרְתָּא. אִעֲבָר חַד בַּר נָשׁ, וּתְרֵין בְּנֵי עִמֵּיהּ. וַהֲוֵי אָזִיל. אָמַר הַבֵּן אֶחָד לְאָחִיו: דָּא תֻּקְפָּא וְשִׁמְשָׁא מִסִּטְרֵיהּ דְּדָרוֹם אִיהוּ. וְעָלְמָא לֹא אִתְקַיֵּם אֶלָּא עַל רוּחַ, וְרוּחַ אִיהוּ קִיּוּמָא שְׁלֵמָה דְּכָל סְטָר וְאִלְמָלֵא רוּחַ לָא יֵכוֹל עָלְמָא לְאִתְקַיְּמָא וְכוּ'. תָּא חָזִי: בְּשַׁעְתָּא דְּיִחֲדוּ שִׁבְטֵי יָהּ וְאָמְרוּ 'שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד', כְּדֵין אִתְחַבֵּר יַעֲקֹב אֲבוּהוֹן עִם שִׁבְטֵי יָהּ וְאָמַר: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. (רָצָה לוֹמַר: אִם בַּעַל הַנֶּפֶשׁ אַתָּה — תָּבִין הָעִנְיָן, כִּי מִדַּת הַחֶסֶד אֲשֶׁר נִכְלֶלֶת בָּהּ מִדַּת הַגְּבוּרָה, שֶׁהִיא תֻּקְפָּא דְּשִׁמְשָׁא, וְעַל יְדֵי כֵּן מַמְתִּיקִין הַדִּינִים שֶׁבַּגְּבוּרָה, וְהַכֹּל הוּא עַל יְדֵי מִדַּת הָאֱמֶת שֶׁל יַעֲקֹב).
Come see what is written in the Zohar in Parashas Vayeitzi (148a-149a) regarding the exactitude that is expected of a person in matters of honesty and integrity: Rabbi Yitzchak was sitting before a certain cave when a man walked by with his two sons. One son said to his brother, “The sun’s intensity comes from the south and the earth is only able to survive it because of the cooling wind, bringing sustenance and perfection on every side… “Come and see that when the holy tribes unified Hashem with the declaration, ‘Listen Israel, Hashem is our God, Hashem is one,’ their father Yaakov joined in with the reply, ‘Blessed is the name of the glory of His kingdom forever and ever.’” [If you are among the initiated you will understand that the attribute of lovingkindness (chessed) incorporates the attribute of restraining might (gevurah), represented by the intensity of the sun. Through this all the judgments (dinnim) contained in the attribute of might are mitigated. And all of this is brought about by Yaakov’s attribute of truth (emes).]
אָמַר רַבִּי יִצְחָק: אֶשְׁתַּתֵּף בַּהֲדַיְהוּ וְאֶשְׁמַע מַאי קָאמְרִי. אָזִיל בַּהֲדַיְהוּ וְשָׁמַע מִנַּיְהוּ כַּמָּה רָזִין דְּאוֹרַיְתָא. עַיֵּן שָׁם. בָּכָה רַבִּי יִצְחָק וְכוּ'. אָמַר הַאי בַּר נָשׁ לְרַבִּי יִצְחָק: זִיל לְאוֹרְחֵיהּ, וַאֲנָא אֵיזִיל לְמָתָא לְהִלּוּלָא דִּבְרִי. אָמַר רַבִּי יִצְחָק: הַשְׁתָּא אִית זִמְנָא לְמֵיהַךְ לְאוֹרְחֵיה לְחוֹדֵיהּ, הוֹאִיל שֶׁאוֹמְרִים לִי בְּפֵרוּשׁ שֶׁלֹּא אֵלֵךְ עִמָּהֶם, וְלָא זְמִינָא לִי לְבֵי הִלּוּלָא.
Rabbi Yitzchak said, “I will join them and hear what they are saying.” So he walked with them and heard a number of secrets of the Torah, as is related there, after which he wept with joy. Then the man said to him: “Continue along your way, for I must enter this town to celebrate my son’s wedding.” Rabbi Yitzchak said, “Now the time has come for me to continue on my way alone. For they have told me explicitly that I may not go with them and they did not invite me to the wedding.”
עָאל רַבִּי יִצְחָק וּסְדַר מִלִּין אִלֵּין קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: וַדַּאי שַׁפִּיר קָאמְרוּ, וְאִלֵּין הֵן בְּנוֹי דְּרַבִּי צָדוֹק חַלָּשָׁא. וּמַאי טַעֲמָא הָיָה נִקְרָא 'חַלָּשָׁא'? דְּאַרְבְּעִין שְׁנִין הֲוֵי בְּתַעֲנִית עַל יְרוּשָׁלַיִם, דְּלָא יִתְחָרַב בְּיוֹמֵיהּ, וַהֲוֵי פָּרִישׁ עַל כָּל מִלָּה וּמִלָּה דְּאוֹרַיְתָא רָזִין עִלָּאִין, וְלָא הֲוֵי יוֹמֵי זְעֵירָן שֶׁפָּגַע רַבִּי יִצְחָק לְהַאי רַבִּי צָדוֹק וּבְנוֹ הַקָּטָן. אָמַר לוֹ רַבִּי יִצְחָק: אָן הוּא בְּרִיךְ אָחֳרָא? אָמַר לֵיהּ: אַעֲבִידְנָא לֵיהּ הִלּוּלָא, וְאִשְׁתָּאַר אֵצֶל אִשְׁתּוֹ. אַחַר כָּךְ שָׁאַל אוֹתוֹ: מַאי טַעֲמָא לָא זְמִינַת לִי לְהִלּוּלָא דִּבְרִיךְ? אָמַר לֵיהּ: חַיֶּיךָ, דְּלָא זְמִינָךְ לְהִלּוּלָא דִּבְרִי בְּגִין תְּלַת מִלֵּי: א) דְּלָא יְדַעְנָא בָּךְ דִּילְמָא אַנְתְּ גַּבְרָא רַבָּה וְאִפְגַּם בִּיקָרָךְ. שֵׁנִית: דִּלְמָא אַנְתְּ אָזִיל בִּבְהִילוּ לְאוֹרְחָךְ, וְלָא אֶטְרַח לָךְ. וְטַעַם שְׁלִישִׁי הוּא, דְּלָא תִּכְסֹף קַמֵּיהּ חֲבוּרָה דִּילָן, דְּכָל אִלֵּין דְּאִנּוּן אַכְלִין בִּפְתוֹרָא דְחָתָן וְכַלָּה, כֻּלְּהוּ יַהֲבֵי מַתָּנוֹת וּבַזְבְּזִין לְהֶחָתָן, וְאוּלַי אַנְתְּ גְּבַר מִסְכְּנָא. אָמַר לֵיהּ רַבִּי יִצְחָק: מַאי שְׁמָךְ? אָמַר לֵיהּ: צָדוֹק זוּטָא. בְּהַהוּא שַׁעְתָּא אָמַר רַבִּי יִצְחָק: אוֹלִיפְנָא מִנֵּיהּ תְּרֵיסַר רָזִין דְּאוֹרַיְתָא. עַד כָּאן.
Afterwards Rabbi Yitzchak went and told over these things to Rabbi Shimon ben Yochai. Rabbi Shimon ben Yochai said, “Surely they spoke well, for these were the sons of Rabbi Tzaddok the weak. And why is he called “the weak”? Because for forty years he fasted to prevent Jerusalem from being destroyed in his lifetime. He used to reveal esoteric secrets in connection with every statement in the Torah.” Not long afterwards Rabbi Yitzchak ran into Rabbi Tzaddok and his younger son. He inquired, “Where is your other son?” “I married him off,” he replied, “and he remained with his wife.” Then Rabbi Yitzchak asked, “Why did you not invite me to your son’s wedding?” “I swear,” he said, “that I did not invite you on account of three things: First, since I did not know you I was afraid that you might be a man of stature and that I might detract from your honor. Second, I thought you might be in a hurry and I did not wish to burden you. And third, so that you would not be embarrassed in the presence of our company, for it is our custom that all who dine at the table of the groom and bride give presents and donations to the groom and I thought that you might be poor.” “What is your name?” Rabbi Yitzchak inquired. “Tzaddok the small,” the man replied. At that moment Rabbi Yitzchak said, “I learned from this man twelve secrets of the Torah!”
נִלְמָד מִזֶּה הַמַּעֲשֶׂה, שֶׁאָמְרוּ שֶׁדּוֹרוֹת הָרִאשׁוֹנִים הָיוּ אוֹמְרִים בְּפִיהֶם, כַּאֲשֶׁר הָיָה הָאֱמֶת בִּלְבָבָם, וּמַה מְּאֹד הוּא מְשֻׁבָּח הַדָּבָר שֶׁל ישֶׁר, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת פְּקוּדֵי, כִּי יֵשׁ מַשְׁחִיתִים מְיֻחָדִים, אֲשֶׁר הֵם תַּחַת שִׁלְטוֹן שֶׁל אַף וְחֵמָה, וְהֵם מְמֻנִּים לִשְׁמֹעַ דְּבָרִים שֶׁל כָּל אִלֵּין דִּמְחַיְּכִין בְּמִלִּין דְּאוֹרַיְתָא אוֹ בְּמִלִּין שֶׁל יִרְאָה וּמוֹסָר. וְכֵן הֵם מְיֻחָדִים לִשְׁמֹעַ דִּבְרֵי כַּת, הַמְדַבְּרִים אֵיזֶה גְּנוּת חַס וְשָׁלוֹם עַל תַּלְמִיד חָכָם אוֹ עַל אֵיזֶה אָדָם כָּשֵׁר. וּבְאֵלּוּ הַדְּבָרִים גּוֹרְמִים שֶׁהַנְּחָשִׁים מַפְשִׁיטִים מֵעֲלֵיהֶם אֶת הָעוֹר שֶׁלָּהֶם, וְהוּא כּוֹאֵב לָהֶם וְצוֹעֲקִים בְּקוֹל גָּדוֹל, עַד שֶׁמְּעוֹרְרִים אֶת הַנְּחָשִׁים הַמַּשְׁחִיתִים, הָעוֹמְדִים בְּחַדְרֵי גֵּיהִנָּם הַנִּקְרָא בּוֹר. וְגַם הֵם מַפְשִׁיטִים עוֹרָם מֵעֲלֵיהֶם וְצוֹעֲקִים, עַד שֶׁמְּעוֹרְרִים לְנָחָשׁ סַמָּאֵל, אֲשֶׁר הוּא מְמֻנֶּה עֲלֵיהֶם, וְקַשְׂקֶשֶׂת שֶׁלּוֹ הוּא מֻנָּח לְפָנָיו, וְאָז פּוֹרְחִים וּמַשְׁחִיתִים וּמְחַבְּלִים הַיּוֹצְאִים מִקַּשְׂקַשִּׂים דִּילֵיהּ, וּמֵהֵם מִתְעוֹרְרִים גְּזֵרוֹת רָעוֹת. וְכָל זֶה הוּא עַל יְדֵי דִּבּוּר שֶׁל דֹּפִי כַּנִּזְכָּר לְעֵיל.
From this incident we learn that earlier generations were careful to speak with their mouths only what was truly in their hearts. How praiseworthy are words spoken with integrity! Thus the Zohar relates in Parashas Pekudei (264b) that special destroying angels under the authority of “Anger and Wrath,” are appointed to listen to all those who ridicule words of Torah or of awe and rebuke. They are also designated to listen to whoever disparages a Torah scholar, Heaven forbid, or any upright person. For with their words they induce the snakes to shed their skins. This causes them pain on account of which they cry out loudly, awakening the destroying snakes standing in the chambers of Gehinnom that are known as “the pit.” These, too, shed their skins and cry out, awakening the snake known as the Samech Mem (SME”L), the officer in charge of them all, whose scaly skin lies before him. Then destroying and damaging angels emanating from his scales fly up to invoke evil decrees. And all of this comes about solely because of an unjust statement, as mentioned above.
וְכֵן יֵשׁ מַשְׁחִיתִים מְיֻחָדִים, הַנִּקְרָאִים אוֹרְרֵי יוֹם, וְהֵם מְמֻנִּים עַל מִי שֶׁמְּקַלֵּל עַצְמוֹ בְּאֵיזֶה שְׁבוּעָה אוֹ שֶׁמְּקַלֵּל עַצְמוֹ בְּכַעַס, וְנוֹטְלִין הַאי קְלָלָה וּמְקָרְבִין אוֹתָהּ אֶל נָחָשׁ עֲקַלָּתוֹן, כַּת שֶׁל סַמָּאֵל, וְעַל יְדֵי כָּךְ הוּא מְקַטְרֵג וּמֵעִיר צָרוֹת רַבּוֹת וְרָעוֹת. וְכֵן יֵשׁ מַשְׁחִיתִים עַל הַמַּגְזִים גִּזּוּמִים, שֶׁהֵם לֹא כְּדַת תּוֹרָתֵנוּ הַקְּדוֹשָׁה, אוֹ שֶׁזּוֹרֵק כְּלִי בַּחֲמָתוֹ — אֲזַי אוֹתָן הַמְמֻנִּים נוֹטְלִין אוֹתָן דְּבָרִים רָעִים וּמַעֲלִים אוֹתָן לְבֵית וַעַד שֶׁלָּהֶם וְאוֹמְרִים: דָּא קָרְבָּנָא דִּפְלַנְיָא דְּקָרִיב לוֹן, וּמַכְרִיזִין כְּרוּז: וַי לְהַאי פְּלַנְיָא דְּאִסְטְאָה בָּתַר אֵל זָר וּפָלַח לְאֵל נֵכָר וְכוּ'.
Other destroying angels, called “cursers of the day” (Iyov 3:7), are assigned over people who curse themselves in anger with an oath or malediction. These angels then take that curse and bring it to the “Twisted Snake” (Yeshayahu 27:1), which also derives its power from the Samech Mem. This enables it to lodge accusations and to bring on many terrible sorrows (Zohar, Pekudei 266a). Another class of destroying angels is assigned over those who make angry threats, which is also not the way of our holy Torah, or who throw vessels in their rage. Then these angels take those ill-spoken words and bring them before their council. “This is the sacrifice that So-and-so has offered to us,” they declare. “Woe to him, for he has strayed after, and worshipped, an alien god! (Zohar, Pekudei 263b).
וּרְאֵה גַּם רְאֵה, כַּמָּה שְׁלוּחִים וּמְמֻנִּים וְהַרְפַּתְקָאוֹת וְסִבּוֹת יֵשׁ עַל הָאָדָם, שֶׁיְּסוֹדוֹ הוּא מֵעָפָר, וְסוֹפוֹ לְעָפָר. וְכָל זֶה יָשִׂים הָאָדָם אֶל לִבּוֹ לַחֲשֹׁב אֶל הַסּוֹף וְהַתַּכְלִית, כִּי הָאָדָם אֵינוֹ יוֹדֵעַ מַה יֵּלֵד יוֹם וּמַה תִּגְרֹם לוֹ הַשָּׁעָה וּמַה יִּפְעַל לוֹ הָרֶגַע, כִּי תָּעִיף עֵינֵיךָ בּוֹ וְאֵינֶנּוּ. וְהַרְבֵּה שְׁלוּחִים לַמָּקוֹם בָּרוּךְ הוּא, לַעֲנוֹת בּוֹ הָאָדָם, וּפֶתַע פִּתְאֹם נִלְכָּד בְּפַח יוֹקְשִׁים. וְהָרְאָיָה מֵאִיּוֹב, שֶׁהָיָה יְרֵא אֱלֹהִים וְסָר מֵרָע, וְאַף עַל פִּי כֵן עַל חֵטְא קָטָן קִטְרֵג הַשָּׂטָן עָלָיו, וְנִמְסַר הוּא וּבָנָיו בְּיַד הַשָּׂטָן, וְנֶאֱבַד עָשְׁרוֹ מִמֶּנּוּ כְּהֶרֶף עַיִן וּמֵתוּ בָּנָיו. וְאַחַר כָּךְ בָּאוּ עָלָיו יִסּוּרִים, כַּמְבֹאָר בְּסֵפֶר אִיּוֹב. וּמֵרֹב הַצַּעַר קִלֵּל אִיּוֹב אֶת יוֹמוֹ אֲשֶׁר נוֹלַד בּוֹ, וְדִבֵּר דְּבָרִים קָשִׁים כְּלַפֵּי מַעְלָה, וְעַל יְדֵי כָּךְ בָּאוּ אֵלָיו חֲבֵרָיו וְהוֹכִיחוּ אֶת אִיּוֹב וְאָמְרוּ אֵלָיו שֶׁלֹּא יִבְעַט בְּיִסּוּרִים, כִּי כָּל דַּרְכֵי ה' הֵם בְּמִשְׁפָּט עַל דַּרְכֵי בְּנֵי הָאָדָם. וּכְשֶׁהָיָה אִיּוֹב שׁוֹמֵעַ לַעֲצַת חֲבֵרָיו הַמּוֹכִיחִים אוֹתוֹ, בִּזְכוּת זֶה אַחֲרִיתוֹ יִשְׂגֶּה מְאֹד. וְכֵפֶל כִּפְלַיִם נָתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ בַּעֲבוּר שֶׁשָּׁמַע לְקוֹל יִרְאָה וְתוֹכָחָה.
Take note of how many angelic emissaries and officers there are and how many misadventures and consequences a mortal is subject to. This is because man was formed from the dust and is destined to return to it. Let a person take all this to heart and consider his end. For one never knows what the day will bring or what the time will cause to pass or even what the very moment has in store for him, as it is stated, “Set your eyes upon it and it is gone” (Mishlei 23:5). The Omnipresent, blessed is He, has many agents with which to afflict a person and he may find himself caught in the trap without any warning. The proof to this is the story of Iyov. He was a God-fearing man who eschewed wrongdoing, yet on account of a minor transgression he was indicted by the Satan and delivered into his hands along with all his children. Then in the blink of an eye his wealth was gone and his children were dead, after which he was stricken with bodily afflictions, as is related in the book that bears his name (chapters 1-2). In his sorrow, Iyov cursed the day on which he was born and spoke harshly towards Heaven. This caused his companions to come and rebuke him, warning him against repudiating his afflictions. For Hashem’s conduct towards a person is always just, in accordance with his own conduct. And when Iyov finally heeded their advice and rebuke it was reckoned a great credit, on account of which his prosperity was renewed and he was blessed with many times more bounty than he enjoyed formerly. All of this was in reward for heeding the call to fear Hashem and improve his ways.
וְהִנֵּה אֶכְתֹּב לְךָ מַאֲמָר אֶחָד מֵהַזֹּהַר פָּרָשַׁת לֵךָ לְךָ, הַשַּׁיָּךְ לְעִנְיָן זֶה. וְזֶה לְשׁוֹנוֹ: וַיֹּאמֶר מֶלֶךְ סְדוֹם אֶל אַבְרָהָם וְגוֹ': בְּשָׁעָה שֶׁהַנְּשָׁמָה יוֹצֵאת מֵהַגּוּף שֶׁל צַדִּיק וְעוֹבֶרֶת עַל פִּתְחוֹ שֶׁל גֵּיהִנָּם, וְרוֹצֶה לִקְרֹא שָׁם אֶל ה' בְּקוֹל תְּפִלָּה כִּי גָּדוֹל כֹּחָם שֶׁל צַדִּיקִים, שֶׁעַל יְדֵי תְּפִלָּה יִנָּתֵן לָהֶם רְשׁוּת לְהוֹצִיא רְשָׁעִים בְּחָזְקָה מִגֵּיהִנָּם — אֲזַי עוֹמֵד שַׂר שֶׁל גֵּיהִנָּם, שֶׁהוּא נִקְרָא מֶלֶךְ סְדוֹם, עוֹמֵד לְנֶגֶד נִשְׁמַת הַצַּדִּיק, שֶׁנִּקְרֵאת א"ב ר"ם, שֶׁלֹּא יִתְפַּלֵּל עַל זֹאת, כִּי אִם כֵּן מַה הוּא אֱמוּנָתוֹ וַחֲשִׁיבוּתוֹ שֶׁנּוֹטְלִים מִיָּדוֹ מַה שֶּׁכְּבָר נִמְסַר אֶצְלוֹ? וְאוֹמֵר הַמֶּלֶךְ סְדוֹם, שֶׁהוּא שַׂר שֶׁל גֵּיהִנָּם אֶל הַצַּדִּיק: הִנֵּה אַתָּה צַדִּיק, מַה לְּךָ לְהוֹצִיא אוֹתָן הָרְשָׁעִים, שֶׁלֹּא שָׁמְעוּ לְקוֹל הוֹרִים וּמוֹרִים וְהֵעֵזּוּ פְּנֵיהֶם לְנֶגֶד תַּלְמִידֵי חֲכָמִים?! עַל כֵּן הֵם שֶׁלִּי, רְשָׁעִים הֵם וְיֹאבְדוּ! אָכֵן אַף כְּשֶׁחָטְאוּ הַרְבֵּה, וּלְבַסּוֹף כְּשֶׁשָּׁמְעוּ לְקוֹל הוֹרִים וּמוֹרִים וְקִבְּלוּ דִּבְרֵי תַּלְמִידֵי חֲכָמִים, אַף שֶׁלֹּא עָשׂוּ תְּשׁוּבָה כְּלָל, נִקְרָאִים רְכוּשׁ שֶׁל הַצַּדִּיק, שֶׁמַּחֲזִירָן בְּמַחֲשַׁבְתּוֹ לְמוּטָב. אוֹתָן הָרְשָׁעִים קַח לְךָ מִגֵּיהִנָּם, וּרְאוּיִין הֵם לָצֵאת עַל יְדֵי תְּפִלָּתָן.
I will cite for you here a passage from the Zohar, Parashas Lech Lecha (Zohar Chadash 31b) that is pertinent to this discussion: [It is stated,] “And the king of Sedom said to Avram, etc.” (Bereishis 14:21). The moment the soul leaves the body of a righteous person it passes by the entrance to Gehinnom. There it is filled with the desire to call out to Hashem. For such is the power of the righteous that through their prayers they are able to extricate the wicked from Gehinnom. Then the Prince of Gehinnom, who is also called the “King of Sedom,” confronts the soul of the righteous man, called Av Ram [“Exalted Father”], to prevent him from praying for this purpose. For of what use is his assignment if even those who have already been delivered to him can be taken out of his control and authority?So the King of Sedom, the Prince of Gehinnom, says to the righteous man, “You are righteous, so what business do you have extricating the wicked who failed to heed the voices of parents and teachers and who were brazen towards the scholars? It is because of this that they belong to me, for they are wicked and deserve to be lost! “Indeed, those who sinned profusely but eventually heeded the words of their parents and teachers, and accepted the dictates of scholars — even if they did not actually repent at all — they are called the ‘property’ of the righteous, for they caused them at least to contemplate repentance. Such wicked you may extricate from Gehinnom, for they are fitting to be saved by your prayers.”
לָכֵן כְּתִיב: וַיֹּאמֶר מֶלֶךְ סְדוֹם שֶׁהוּא שַׂר שֶׁל גֵּיהִנָּם, אֶל אַבְרָהָם שֶׁהוּא רֶמֶז לְנִשְׁמַת הַצַּדִּיק הַנִּקְרֶאת אַבְרָם, שֶׁהַנְּשָׁמָה הִיא חֵלֶק אֱלוֹהַּ מִמַּעַל, הַנִּקְרָא א"ב ר"מ וְנִשָּׂא. תֵּן לִי הַנֶּפֶשׁ — רָצָה לוֹמַר: נַפְשׁותָן שֶׁל הָרְשָׁעִים, שֶׁלֹּא שָׁמְעוּ לְקוֹל הוֹרִים וּמוֹרִים, אֶלָּא הָיוּ מַלְעִיגִים עַל דִּבְרֵי חֲכָמִים וְחִידוֹתָם. וְהָרְכוּשׁ קַח לְךָ — רָצָה לוֹמַר: אוֹתָן רְשָׁעִים אֲשֶׁר שָׁמְעוּ לְקוֹל דְּבַר הַמּוֹכִיחִים בְּשִׂמְחָה, וְלֹא הָיוּ מַלְעִיגִים, נִקְרָאִים רְכוּשׁ שֶׁל צַדִּיקִים. קַח לְךָ וְהַצִּילֵם מִדִּינָהּ שֶׁל גֵּיהִנָּם. אָז נִשְׁבַּעַת לוֹ נִשְׁמַת הַצַּדִּיק שֶׁלֹּא לִקַּח מֵאוֹתָן הָרְשָׁעִים, שֶׁהֵן חֵלֶק שֶׁל שַׂר גֵּיהִנָּם, אֲשֶׁר לֹא שָׁמְעוּ לְקוֹל חֲכָמִים. וְזֶה שֶׁאָמַר הַכָּתוּב: וַיֹּאמֶר אַבְרָהָם אֶל מֶלֶךְ סְדוֹם: הֲרִימוֹתִי יָדִי אֶל ה', אֵל עֶלְיוֹן — בִּשְׁבוּעָה, שֶׁלֹּא אֶתְפַּלֵּל בְּעַד אוֹתָן הָרְשָׁעִים, אֲשֶׁר הָיוּ מַלְעִיגִים עַל דִּבְרֵי תּוֹרָה וְהָיוּ מְבַיְּשִׁין תַּלְמִידֵי חֲכָמִים.
Therefore it is stated, “And the King of Sedom” — that is, the Prince of Gehinnom. “Said to Avram” — an allusion to the soul of the righteous person. It is called Av Ram, “Exalted Father,” because it is a Divine spark from On High. “Give me the souls” — that is, the souls of the wicked who paid no heed to their parents and teachers, ridiculing the words of the Sages instead. “And the property you may take for yourself” — that is, those wicked who listened joyfully to those rebuking them and did not ridicule them. They are the “property” of the righteous, who may take them for themselves and save them from punishment in Gehinnom. Then the soul of the righteous man swears that he will not take those who are the portion of the Prince of Gehinnom because they failed to heed the voices of the Sages. This is the meaning of the verse, “And Avram said to the king of Sedom, ‘I raise my hand in oath to Hashem, God the Most High.’” (Bereishis 14:22). That is, he swore that he would not pray for the sake of those wicked who ridiculed the Torah and shamed the scholars.
וְזֶה שֶׁאָמַר הַכָּתוּב: וְלֹא אֶקַּח מִכָּל אֲשֶׁר לָךְ לְאוֹתָן הָרְשָׁעִים, אֲשֶׁר הָיוּ הַמּוֹכִיחִים מַכְרִיזִים לִפְנֵיהֶם בְּאוֹתוֹ עוֹלָם, שֶׁהוּא עוֹרְרָם וְהוֹכִיחָם לְמוּטָב, וּפֵרְשׁוּ לָהֶם דַּרְכֵי גַּן עֵדֶן וּשְׂכַר עוֹלָם הַבָּא, וּפֵרְשׁוּ גַּם כֵּן מִשְׁפָּטֵי גֵּיהִנָּם, וְהִקְשׁוּ עָרְפָּם לְבִלְתִּי קַחַת מוּסָר. וְלָכֵן אָמַר: חָלִילָה לִי אִם אֶקַּח מֵחוּט וְעַד שְׂרוֹךְ נַעַל. רָמַז גַּם כֵּן בָּזֶה בְּאוֹתָן הָרְשָׁעִים, שֶׁהָיוּ מְזַלְזְלִים בְּמִצְוַת צִיצִית וְהוֹלְכִים בְּלִי צִיצִית לְגַמְרֵי. וְאַף אִם יֵשׁ לָהֶם 'אַרְבַּע כְּנָפוֹת' בִּשְׁעַת קְרִיאַת שְׁמַע וּתְפִלָּה, אֵינָם יוֹצְאִים בָּזֶה, שֶׁאֵינוֹ מְכַסֶּה רֹאשׁוֹ וְרֹב גּוּפוֹ. עַד שְׂרוֹךְ נַעַל — שֶׁאֵין מְדַקְדְּקִים בַּהֲנָחַת תְּפִלִּין, שֶׁיִּהְיוּ הָרְצוּעוֹת שְׁחוֹרוֹת, וְיִהְיוּ בְּלִי שׁוּם קִשּׁוּר. וְהָרְצוּעָה צְרִיכָה לִהְיוֹת בַּחֲתִיכָה אַחַת, וְלֹא בִּשְׁתַּיִם וְשָׁלשׁ חֲתִיכוֹת. וְרָאִיתִי הָעוֹלָם מְקִלִּין בְּזֶה, אֲבָל עֲנשׁ הָעוֹבְרִים וּמְזַלְזְלִים בְּמִצְוַת צִיצִית וּתְפִלִּין וּמַלְעִיגִין עַל דִּבְרֵי תּוֹרָה וּמְזַלְזְלִין אֶת הַתַּלְמִידֵי חֲכָמִים וּלְצוּרְבָא מֵרַבָּנָן, כִּי הֵם חֵלֶק שֶׁלְּךָ וּמֵרְשׁוּתְךָ שֶׁל מֶלֶךְ סְדוֹם, שֶׁהוּא שַׂר שֶׁל גֵּיהִנָּם.
This is the meaning of the verse, “And I will not take from all that is yours.” That is, those evildoers before whom proclamations of admonition were issued to arouse them and stir them to penitence. But they turned away from the road to Gan Eden and the World to Come and ignored the warnings of punishment in Gehinnom, choosing instead to stiffen their necks and refrain from accepting correction. The verse continues, “[I swear that] I will not take anything from a string to a shoelace.” This is an allusion to those who disparage the commandment of tzitzis, going without them entirely or for the duration of the Shema and Amidah prayers donning a four-cornered garment with which they do not fulfill their obligation because it does not cover their heads and the upper half of their bodies. “Until a shoelace” — this alludes to those who are not meticulous regarding the commandment of tefillin. For example, they do not check that the straps are black and free of any connecting knot, for each strap must be made of a single piece and not of two or three pieces tied together. I have seen that many people are lenient with regard to these matters. Yet the punishment for transgressing or denigrating the commandments of tzitzis and tefillin, or for ridiculing words of Torah or denigrating the scholars and their disciples, is that they become the portion of the King of Sedom, the Prince of Gehinnom, falling under his authority.
וְאָמַר רַבִּי יְהוֹשֻׂעַ בֶּן לֵוִי: זִמְנָא חֲדָא פָּגַעְתִּי סָמוּךְ לְשַׁעַר הַגֵּיהִנָּם. שָׁמַעְתִּי קוֹל כְּרוּז אוֹתָן הָרְשָׁעִים, שֶׁהָיוּ מַלְעִיגִים עַל דִּבְרֵי חֲכָמִים, וְהָיוּ נִדּוֹנִים בְּיִסּוּרִים קָשִׁים יוֹתֵר מִכָּל הָרְשָׁעִים. וְשָׁמַעְתִּי קוֹל מַר וִילָלָה מְאֹד וְצוֹעֲקִים: וַי, וַי! דִּבְרֵי תּוֹרָה וְדִבְרֵי יִרְאָה שָׁמַעְנוּ, וְלֹא הִטִּינוּ אֹזֶן הֵיטֵב וְלָשִׂים עַל לִבֵּנוּ! אוֹי וַאֲבוֹי! דִּבְרֵי חֲכָמִים, שֶׁפֵּרְשׁוּ לָנוּ שָׂכָר וְעֹנֶשׁ שָׁמַעְנוּ, וְלֹא קִיַּמְנוּ דִּבְרֵיהֶם! וּבְתוֹךְ כָּךְ שָׁמַעְתִּי קוֹל שֶׁאוֹמְרִים אֵלַי: בַּר לִוָּאֵי, בַּר לִוָּאֵי, לֵךְ לְאוֹרְחָךְ! וּבָאתִי כְּמַזְכִּיר אוֹתְךָ שֶׁלֹּא תִּפְתַּח פִּיךָ בְּשׁוּם תְּפִלָּה בְּעַד כִּתּוֹת הַנִּדּוֹנִים בְּגֵּיהִנָּם וְלֵילֵךְ וּלְהִתְפַּלֵּל בַּעֲדָם; הֲלֹא כְּתִיב עֲלֵיהֶם שֶׁיִּהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵי הַצַּדִּיקִים! עַד כָּאן לְשׁוֹן הַזֹּהַר.
Rabbi Yehoshua ben Levi related: “Once I found myself near the entryway to Gehinnom and overheard the proclamation regarding those who ridiculed the words of the Sages. They were sentenced to more severe afflictions then any of the other evildoers. I also heard their bitter, sorrowful voices crying, ‘Alas, Alas! For we heard words of Torah and awe, but we did not incline our ears well, nor take them to heart. Woe to us! We heard the words of the Sages describing the rewards and punishments for obedience and transgression, but we did not live up to them.’ “In the meantime I heard a voice say, ‘Son of Levi! Son of Levi! Be on your way! I have come to remind you not to open your mouth to utter any prayer on behalf of those sentenced to punishment in Gehinnom or to pray on their behalf. For it is written concerning them that they are to be ashes beneath the feet of the righteous.’”
עַל כֵּן לֹא יָקֵל הָאָדָם בְּעֵינָיו, וְיִזְכֹּר אֶת מַעֲמָדוֹ בָּעוֹלָם הַשָּׁפֵל, שֶׁהוּא הֶבֶל וָרִיק, וְהוּא לָהוּט אַחַר עֲסָקָיו וּמִחְיָתוֹ, בִּכְדֵי שֶׁיִּשְׁכַּח לְגַמְרֵי עֲבוֹדַת בּוֹרְאוֹ יִתְבָּרַךְ שְׁמוֹ בָּרוּךְ הוּא, וְלֹא יָשִׂים אֶל לִבּוֹ לִקְבֹּעַ לִלְמֹד שִׁעוּר אֶחָד בִּתְמִידוּת. וְאִם אֵין בִּיכָלְתּוֹ לִלְמֹד בְּעַצְמוֹ, אֲזַי יִקְבַּע לוֹ זְמַן שֶׁיִּשְׁמַע לְקוֹל הַמּוֹכִיחִים אוֹתוֹ, אוֹ יִשְׁמַע בְּאָזְנוֹ וְיִתְחָרֵט וְשָׁב וְרָפָא לוֹ. וְיִזְכֹּר, שֶׁסּוֹף הָאָדָם הוּא לְמִיתָה, וְאִי אֶפְשָׁר לוֹ לְהִפָּטֵר מֵהַדִּין הָעֶלְיוֹן זוּלַת תּוֹרָה וּמִצְווֹת הַמְּגִנִּים עָלָיו. וּבְכָל יוֹם וָיוֹם יִתְבּוֹנֵן אָדָם תֵּכֶף בְּקוּמוֹ בְּמִסְתָּרִים תִּבְכֶּה נַפְשׁוֹ עַל חַטְּאוֹת נְעוּרָיו וּפְשָׁעָיו, וְיֵאָנַח בְּשִׁבְרוֹן לֵב. וְכָתְבוּ בַּעֲלֵי מוּסָר: כְּשֶׁהָאָדָם נֶאֱנָח עַל חֲטָאָיו, יֹאמַר אֶל לִבּוֹ: לִבִּי לִבִּי, אֲשֶׁר הוּא קָשֶׁה כְּאֶבֶן וּבִלְתִּי נָמֵס מֵרֹב מֶרְיְךָ הַקָּשֶׁה. בְּזָכְרְךָ, וְאַף אִם נַעֲשֵׂיתָ בִּשְׁבִיל הַחֲטָאִים וּפְשָׁעִים כְּבַרְזֶל וְכַאֲבָנִים, אַף עַל פִּי כֵן רָאוּי לְךָ לְהִפָּתַח מֵרֹב אַנְחוֹתַי, הַמְשַׁבֶּרֶת הָרֵי בַּרְזֶל וְהָרֵי אֲבָנִים. הַטּוֹב לְךָ לְהַמְתִּין עַד כִּי תִּפָּתַח לְךָ שׁוּחָה בְּמָקוֹם צַר וְאָפֵל בַּקֶּבֶר, כִּי אָז תּוֹלָע קָטָן יִפְתַּח מוֹרְשֵׁי לְבָבְךָ וְיִבְדֹּק הֵיטֵב כָּל חַדְרֵי לִבְּךָ, וִיחַפֵּשׂ מְזוֹנוֹ בְּכָל קִרְבֵי מֵעֶיךָ, וְיֵצֵא יָצוֹא וְיָשׁוּב כְּבַעַל הַבַּיִת בְּאַפַּדְנוֹ?! אָמְנָם יוֹתֵר טוֹב לְךָ לְהִפָּתַח עַתָּה אֶל גְּנּוּחִי וִילָלָה עַל חֲטָאַי וּפְשָׁעַי, אֲשֶׁר הִרְבֵּיתִי הָלַכְתִּי אַחַר תַּאֲוַת לִבִּי, וּמָה אֶעֱשֶׂה לְיוֹם הַפְּקֻדָּה כִּי יְבֻקַּשׁ חֶשְׁבּוֹנִי?! וּמָה אָשִׁיב עַל עֲווֹנִי?!
Therefore let this not be a trivial matter in a person’s eyes. Let him recall this scene while he is in this lowly world of vanity and emptiness. Let him not be so caught up in his affairs and in earning his livelihood that he forgets entirely about serving his Creator, Blessed is He, and does not take pains to set aside regular times for study. And if he is incapable of studying on his own let him set aside time to listen to words of rebuke, for when his ears hear them he will regret his sins and “He will go back and heal him” (Yeshayahu 6:10). Let him also recall that a person is destined to die and that there is no way to escape Heaven’s judgment other than by acquiring Torah and mitzvos to protect him. Let him introspect every day immediately upon arising and let his soul weep in private over the sins of his youth and his transgressions and let him sigh brokenheartedly. In the works of character development [mussar] one finds that as a person sighs over his sins he should recite the following meditation in his heart: O you my heart, O you my heart, as hard as stone and impervious to melting on account of your rebelliousness! When you recall these things — even if sin and iniquity have made you like iron and stone — nevertheless you should open up and melt on account of my copious sighing. For it is sufficient to shatter even mountains of iron and stone! Is it better for you to wait until you are in the confinement and darkness of the pit? For then even a small worm will be able to open the mansion of your heart and examine all the chambers therein. It will seek out its livelihood in all of your entrails, going in and out like a lord in his manner! Indeed, it is better for you to open up now to groaning and lamenting over my sins and transgressions, which have waxed numerous through following the passions of my heart. What will I do on the Day of Judgment when my record is examined? What will I answer I must account for my iniquities?
וְהִנֵּה, כַּאֲשֶׁר יַחֲשֹׁב הָאָדָם כֵּן וְיַשְׁלִיך אֶת גַּאֲוָתוֹ וְיִשְׁמַע לְקוֹל הוֹרִים וּמוֹרִים, וְיִקְבַּע עִתִּים לַתּוֹרָה בְּכָל יוֹם — אֲזַי אֲפִלּוּ שֶׁלֹּא יַעֲשֶׂה תְּשׁוּבָה, יוּכַל לְהֵרָפֵא עַל יְדֵי תְּפִלַּת נִשְׁמָתָן שֶׁל צַדִּיקִים, וּמִכָּל שֶׁכֵּן כְּשֶׁיִּתְעוֹרֵר בְּעַצְמוֹ לִשְׁמֹעַ לְדִבְרֵי הַמּוֹרִים דַּרְכֵי צֶדֶק, וְיַעֲשֶׂה עַל יְדֵי זֶה תְּשׁוּבָה, אָז מַעֲלָתוֹ גְּדוֹלָה מְאֹד. וְיִנָּצֵל מֵעֳנָשִׁים הַמָּרִים וְקָשִׁים הַנִּזְכָּרִים לְעֵיל. זוּלַת שְׂכָרוֹ, אֲשֶׁר יִהְיֶה בְּעֵקֶב שְׂכָרוֹ. מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ! אָמֵן.
If a person will reflect on these thoughts, cast aside his pride and heed the admonition of his parents and teachers to set aside time for study every day, then even if he fails to repent he can still be healed through the prayers of the righteous. And if he rouses himself further to heed those pointing out the ways of the just and thereby comes to repent, how much more so can he hope to be healed, for then he will have indeed attained a lofty level. Not only will be spared all the terrible punishments mentioned above, he will also be rewarded, for it is written, “How abundant is Your goodness that You have hidden away for those who fear You.” Amein.