Laziness is a very bad quality. Anyone in whom this trait is strong will find his affairs spoiled in this world and in the world to come. Concerning him, King Solomon said: "I went by the field of the slothful and by the vineyard of the man void of understanding; and lo, it was all grown over with thistles, the face thereof was covered with nettles and the stone wall thereof was broken down" (Prov. 24:30-31). The wisdom of a lazy man is like the field of a lazy man. The field of a lazy man not only fails to produce, because he does not till it as he should, but it yields harmful products like thistles and thorns. Even if he were to busy himself with his field until the products grew, owing to his laziness he would lose the produce, because the stone fence is in ruin and he is too lazy to repair it, so that cattle and thieves enter and take everything. Solomon said, "… and the stone wall thereof was broken down." Even though the stone was very strong, it was still ruined because of his laziness, for he did not repair it before it fell.
Comparable is the instance of one who is too lazy to study the Torah and to observe the commandments, for the indolent love rest and as a result find God's commandments difficult for them and the study of the Torah burdensome. And so they flee from study to rest. When they do sit in the synagogue they sleep, as it is said : "Slothfulness casteth into a deep sleep" (Prov. 19:15). For laziness creates a desire for sleep. King Solomon warned us long ago, "Yet a little sleep, a little slumber, a little folding of the hands to sleep" (Prov. 6:10).
Not only does the lazy man fail to attain knowledge of the Torah, since he does not occupy himself with the Torah as he should, but due to his laziness, false notions enter his heart. For the lazy person rationalizes his laziness : "It is good for the body to rest so that it will grow stronger, and when a man is strong he can do more than a weak person." A lazy person also listens to vain things, but he excuses himself by maintaining that he has an open mind. Laziness, then, causes a man to seek reasons for saying that when he avoids study, he is really doing a positive good. Now even though it is true that we must rest in order to grow strong and that listening to wit helps to clear the mind, this applies specifically to the man who is zealous and occupies himself with the Torah. The strength of man is not like the strength of stones and his bones are not like brass, so that he can be busy constantly; one must rest from time to time in order to replenish one's strength. But the lazy man applies this theory to himself and embraces it so wholeheartedly that he does nothing at all. In every instance where exertion is called for, he rationalizes his laziness.
The lazy man is faint-hearted and does not make his way to a center of Torah. Of him, King Solomon said seven things. What does the lazy man say? People say to a lazy man, "There is a teacher in the metropolis — go and learn Torah from him," and he answers, "I am afraid of the lion that is in the path." As it is said. "The sluggard saith : 'There is a lion in the way' " (Prov. 26:13). They say to him, "There is a teacher in the township — get up and go to him" and he answers, "I am afraid lest there be a lion in the streets." As it is said, "Yea, a lion is in the streets" (ibid). Then they say to him, "But the teacher lives right near your house." And he answers, "The lion is somewhere outside." As it is said, "The sluggard saith : 'There is a lion without; I shall be slain in the streets.' " Then they say to him, "The teacher is right in your house," and he answers, "But if I go and find the door locked, I will only have to come back." They say to him, "The door is open." As it is said, "The door is turning upon its hinges and the sluggard is still upon his bed" (Prov. 26:14). Finally, when he does not know what to answer, he says to them, "Whether the door is open or locked, I want to sleep a bit more." As it is said, "How long wilt thou sleep, O sluggard? When wilt though arise out of thy sleep?" (Prov. 6:9). When he rises from his sleep, they place before him food to eat, but he is too lazy even to lift it to his mouth. As it is said, "The sluggard burieth his hand in the dish; It wearieth him to bring back to his mouth" (Prov. 26:15).
And what is the seventh trait? As it is said, "The sluggard will not plow, when winter setteth in" (Prov. 20:4). Rabbi Simon, the son of Yohai said, "This refers to one who did not study Torah in his youth and wants to study when he is old — he will be unable to do so. That is what is meant by, "He shall beg in harvest, and have nothing" (ibid.).
This is what Solomon had to say in denunciation of the sluggard, but Moses, our Teacher, said the greatest thing of all. For he said : "But the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayest do it" (Deut. 30:14). Only bring forth a word from your mouth (Deut. Rabbah 8:6). And he who is too lazy to do even this, to utter words from his mouth, there is no greater laziness than this!
See how removed the lazy man is from good qualities, how worthless as a messenger. He is like vinegar, which is bad for the teeth, as it is said, "As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him" (Prov. 10:26). And it is said, "The desire of the slothful killeth him; for his hands refuse to labour" (Prov. 21:25). And it is said, "The sluggard is wiser in his own eyes than seven men that give wise answer" (Prov. 26:16). The meaning of this verse is as follows : There was a king who had many runners and messagers, and they all did his bidding, and they would report to the king when they returned from their errands. But one of the servants of the king was a lazy man, and he cunningly said, "I am ill!" And he rested and ate from the king's table. When he saw his companions, weary from the exertions of the journey, he considered himself wiser than all of them. But this is folly, for it is written, "Seest thou a man diligent in his business? He shall stand before kings" (Prov. 22:29). Here, too, the king rewards those who did his bidding.
The principle is that the sluggard is not fit either for this world or for the world to come, for he refuses to make the slightest effort. The wise man said "The laziest of men is he who is too lazy to acquire friends who are wise and revere the Lord. But there is one that is lazier still, and that is he who had such friends but lost them."
The Holy One, Blessed be He, created a very weak creature, which gathers its food and exerts itself greatly in order to make the lazy man wise. As it is written, "Go to the ant, thou sluggard; consider her ways, and be wise" (Prov 6:6). The lazy man ought to feel shame when he sees the ant, up and about in pursuit of its affairs. He ought to learn from the ant the quality of zeal so that he may save his soul from the pit, his soul which is endangered by his idleness.
However, there is also a good type of laziness. For example, one who is too lazy to do bad things or to run after pleasure. They said this concerning a man whom the king wished to send to a dangerous place, and he did not want to go, whereupon the king abused him. Then said this man to the king, "Better that you revile me and I remain alive than that you pray for me and I die."
Concerning this matter our Sages said : "There is an alert person who receives a reward and there is an alert person who loses by his alertness. There is a lazy man who receives a reward, and there is a lazy one who loses by his laziness. The alert person who receives a reward is one who does his work all week long but does not do any work on the eve of the Sabbath. The alert person who loses by his alertness is one who does work all week long, and also works on the eve of the Sabbath. A lazy person who receives a reward is one who loes not do work all week long and does not do work on the eve of the Sabbath either. A lazy person who loses thereby is one who does not do any work all week, but does work on the eve of the Sabbath" (Pesahim 50b). Observe how the sages came up with the idea that there is an alertness that is good and an alertness that is bad. It is the same with laziness.
Therefore, you ought to think of doing good with all of your limbs and with all your thoughts and you should demand of every limb sometimes to be easy and sometimes hard, but all should be intended for the sake of Heaven. It should be easy for you to sit with companions joined together for the study of Torah and the commandments, and it should be hard for you to sit with scoffers and evil-doers. It should be easy for you to see law, justice and the commandments executed, and it should be hard for you to see frivolous deeds and to look upon idol-worship and immorality. It should be easy for you to hear words of rebuke and chastisement and the law of the Torah, and it should be hard for you to hear obscene and idle talk. It should be easy for you to be angry with the wicked, and it should be hard for you to be angry with the righteous. It should be hard for your mouth and your tongue to indulge in quarrels, falsehoods, scoffing and gossip, and it should be easy for your mouth to speak the words of the Torah and to censure when necessary and to tell people to follow the good.
It should be hard for you to lift a hand against your friend, and it should be easy for you to give alms and to do your work faithfully. It should be hard for your feet to walk in the paths of the wicked, to go to drinking parties and to stroll about aimlessly, and it should be easy for your feet to run to the synagogues and the houses of study, to visit the sick, to escort the dead, and to perform all the commandments of the Torah. It should be hard for you to think wicked thoughts in your mind, and it should be hard for you to indulge in envy or hatred, but it should be easy for you to think thoughts of the Torah, and to attain lofty heights of love of the Lord, Blessed be He, and a pure reverence for God. In this manner, you will be quick and alert in your heart to cleave to the light sublime.
שַׁעַר הַשִּׁשָּׁה־עָשָׂר – שַׁעַר הָעַצְלוּת
Chapter Sixteen: ON LAZINESS
הָעַצְלוּת הִיא מִדָּה רָעָה מְאוֹד. מִי שֶׁזֹּאת הַמִּדָּה גּוֹבֶרֶת בּוֹ, עִנְיָנָיו מְקֻלְקָלִים מְאוֹד בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. וְעָלָיו אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי כד ל-לא): ״עַל שְׂדֵה אִישׁ עָצֵל עָבַרְתִּי, וְעַל כֶּרֶם אָדָם חֲסַר לֵב. וְהִנֵּה עָלָה כֻלּוֹ קִמְּשֹׂנִים, כָּסּוּ פָּנָיו חֲרֻלִּים, וְגֶדֶר אֲבָנָיו נֶהֱרָסָה״. דִּמָּה חָכְמַת הֶעָצֵל לִשְׂדֵה אִישׁ עָצֵל: כִּי כְּמוֹ שְׂדֵה אִישׁ עָצֵל לֹא דַּי לוֹ שֶׁאֵינוֹ מְגַדֵּל תְּבוּאָה, מִפְּנֵי שֶׁאֵינוֹ עוֹבֵד אוֹתוֹ כָּרָאוּי, אֶלָּא מְגַדֵּל אַף דְּבָרִים גְּרוּעִים, כְּגוֹן חֲרֻלִּים וְקִמְּשֹׂנִים שֶׁהֵם מַזִּיקִים לַתְּבוּאָה. וַאֲפִלּוּ אִם הָיָה טוֹרֵחַ בְּשָׂדֵהוּ עַד שֶׁתִּגְדַּל הַתְּבוּאָה – יַפְסִיד הַכֹּל מֵחֲמַת עַצְלוּתוֹ. כִּי גֶּדֶר אֲבָנָיו נֶהֱרָסָה, וְהוּא עָצֵל וְאֵינוֹ מְתַקֵּן הַגָּדֵר, וּמִתּוֹךְ כָּךְ יִכָּנְסוּ הַבְּהֵמוֹת וְהַגַּנָּבִים וְלוֹקְחִים הַכֹּל. וְאָמַר ״גֶּדֶר אֲבָנָיו נֶהֱרָסָה״ – אַף עַל פִּי שֶׁגֶּדֶר אֲבָנִים חֲזָקָה מְאוֹד, מִכָּל מָקוֹם הִיא נֶהֱרָסָה מֵחֲמַת עַצְלוּתוֹ, שֶׁלֹּא תִּקֵּן חֶסְרוֹנָהּ קֹדֶם שֶׁנָּפְלָה כֻּלָּהּ.
Laziness is a very bad quality. Anyone in whom this trait is strong will find his affairs spoiled in this world and in the world to come. Concerning him, King Solomon said: "I went by the field of the slothful and by the vineyard of the man void of understanding; and lo, it was all grown over with thistles, the face thereof was covered with nettles and the stone wall thereof was broken down" (Prov. 24:30-31). The wisdom of a lazy man is like the field of a lazy man. The field of a lazy man not only fails to produce, because he does not till it as he should, but it yields harmful products like thistles and thorns. Even if he were to busy himself with his field until the products grew, owing to his laziness he would lose the produce, because the stone fence is in ruin and he is too lazy to repair it, so that cattle and thieves enter and take everything. Solomon said, "… and the stone wall thereof was broken down." Even though the stone was very strong, it was still ruined because of his laziness, for he did not repair it before it fell.
כֵּן עִנְיָן הֶעָצֵל בַּתּוֹרָה וּבַמִּצְווֹת: כִּי הָעֲצֵלִים אוֹהֲבִים מְנוּחָה, וּמִתּוֹךְ כָּךְ הַמִּצְווֹת קָשׁוֹת עֲלֵיהֶם, וְלִמּוּד הַתּוֹרָה כְּבֵדָה עַל נַפְשָׁם, וְיִבְרְחוּ מִבָּתֵּי הַמִּדְרָשׁוֹת אֶל מְקוֹם מְנוּחָתָם. וּכְשֶׁהֵם יוֹשְׁבִים בְּבֵית הַכְּנֶסֶת הֵם יְשֵׁנִים, כָּעִנְיָן שֶׁנֶּאֱמַר (משלי יט טו): ״עַצְלָה תַּפִּיל תַּרְדֵּמָה״; כִּי הָעַצְלוּת מְבִיאָה שֵׁנָה בְּטֶבַע הָאָדָם. וּכְבָר הִזְהִיר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (שם ו י): ״מְעַט שֵׁנוֹת, מְעַט תְּנוּמוֹת, מְעַט חִבֻּק יָדַיִם לִשְׁכָּב״.
Comparable is the instance of one who is too lazy to study the Torah and to observe the commandments, for the indolent love rest and as a result find God's commandments difficult for them and the study of the Torah burdensome. And so they flee from study to rest. When they do sit in the synagogue they sleep, as it is said : "Slothfulness casteth into a deep sleep" (Prov. 19:15). For laziness creates a desire for sleep. King Solomon warned us long ago, "Yet a little sleep, a little slumber, a little folding of the hands to sleep" (Prov. 6:10).
לֹא דַּי לֶעָצֵל שֶׁלֹּא יַגִּיעַ לִידִיעַת הַתּוֹרָה, כֵּיוָן שֶׁאֵינוֹ עוֹסֵק בַּתּוֹרָה כָּרָאוּי, אֶלָּא אֲפִלּוּ מֵחֲמַת הָעַצְלוּת מַעֲלֶה בְּלִבּוֹ סְבָרוֹת שֶׁל טָעוּת. כִּי הֶעָצֵל יוֹרֶה הֶתֵּר לְעַצְמוֹ וְיֹאמַר: ״טוֹב לַגּוּף הַמְּנוּחָה כְּדֵי שֶׁיִּתְחַזֵּק, כִּי כְּשֶׁאָדָם חָזָק הוּא יָכוֹל לַעֲשׂוֹת יוֹתֵר מִן הַחַלָּשׁ״. וּמַטֶּה אָזְנָיו לִדְבָרִים בְּטֵלִים, וְאוֹמֵר שֶׁבְּזֶה יְהֵא לִבּוֹ פָּתוּחַ. נִמְצָא שֶׁהָעַצְלוּת גּוֹרֶמֶת שֶׁיְּחַפֵּשׂ סְבָרוֹת, לוֹמַר שֶׁעוֹשֶׂה מִצְוָה בְּהִתְבַּטְּלוֹ מִן הַתַּלְמוּד. אַף עַל פִּי שֶׁזֹּאת הַסְּבָרָא הִיא אֱמֶת, שֶׁטּוֹב לָנוּחַ כְּדֵי לְהִתְחַזֵּק, אוֹ לִשְׁמֹעַ מִלֵּי דִּבְדִיחוּתָא לִפְתֹּחַ הַלֵּב – זֶהוּ דַּוְקָא לָאָדָם הַזָּרִיז וְעוֹסֵק בַּתּוֹרָה כָּרָאוּי. כִּי אֵין כֹּחַ הָאָדָם כְּכוֹחַ הָאֲבָנִים, אוֹ שֶׁיִּהְיוּ עַצְמוֹתָיו כִּנְחֹשֶׁת לִטְרֹחַ תָּמִיד, וּפְעָמִים צָרִיךְ לָנוּחַ כְּדֵי שֶׁיִּתְחַזֵּק. אֲבָל הֶעָצֵל מְיַשֵּׁר זֹאת הַסְּבָרָא, וְנִמְשָׁךְ אַחֲרֶיהָ עַד שֶׁיִּתְבַּטֵּל מִכֹּל וָכֹל. וּלְעוֹלָם בְּכָל הַמִּצְווֹת שֶׁיֵּשׁ בָּהֶן טֹרַח – יַעֲשֶׂה סְבָרָא לְפִי הָעַצְלוּת לְהִתְבַּטֵּל מִן הַמִּצְוָה. כְּלָלוֹ שֶׁל דָּבָר: הֶעָצֵל יַטֶּה כָּל סְבָרוֹתָיו לְצַד הָעַצְלוּת.
Not only does the lazy man fail to attain knowledge of the Torah, since he does not occupy himself with the Torah as he should, but due to his laziness, false notions enter his heart. For the lazy person rationalizes his laziness : "It is good for the body to rest so that it will grow stronger, and when a man is strong he can do more than a weak person." A lazy person also listens to vain things, but he excuses himself by maintaining that he has an open mind. Laziness, then, causes a man to seek reasons for saying that when he avoids study, he is really doing a positive good. Now even though it is true that we must rest in order to grow strong and that listening to wit helps to clear the mind, this applies specifically to the man who is zealous and occupies himself with the Torah. The strength of man is not like the strength of stones and his bones are not like brass, so that he can be busy constantly; one must rest from time to time in order to replenish one's strength. But the lazy man applies this theory to himself and embraces it so wholeheartedly that he does nothing at all. In every instance where exertion is called for, he rationalizes his laziness.
הֶעָצֵל הוּא רַךְ הַלֵּבָב, וְאֵינוֹ גּוֹלֶה לִמְקוֹם תּוֹרָה. וְעָלָיו אָמַר שְׁלֹמֹה הַמֶּלֶךְ שִׁבְעָה דְּבָרִים (דברים רבה ח ו). כֵּיצַד? אוֹמְרִים לֶעָצֵל: ״רַבְּךָ בָּעִיר, לֵךְ וּלְמַד תּוֹרָה הֵימֶנּוּ!״ וְהוּא מֵשִׁיב לָהֶם: ״מִתְיָרֵא אֲנִי מִן הָאֲרִי שֶׁבַּדֶּרֶךְ״, שֶׁנֶּאֱמַר (משלי כו יג): ״אָמַר עָצֵל שַׁחַל בַּדָּרֶךְ״. אוֹמְרִים לוֹ: ״רַבְּךָ בְּתוֹךְ הַמְּדִינָה, עֲמֹד וְלֵךְ אֶצְלוֹ!״ וְהוּא מֵשִׁיב לָהֶם: ״מִתְיָרֵא אֲנִי שֶׁלֹּא יָבוֹא אֲרִי בְּתוֹךְ הָרְחוֹבוֹת״, שֶׁנֶּאֱמַר (שם): ״אֲרִי בֵּין הָרְחוֹבוֹת״. אוֹמְרִים לוֹ: ״הֲרֵי הוּא דָּר אֵצֶל בֵּיתְךָ!״ וְהוּא מֵשִׁיב לָהֶם: ״הָאֲרִי בַּחוּץ״, שֶׁנֶּאֱמַר (שם כב יג): ״אָמַר עָצֵל אֲרִי בַחוּץ, בְּתוֹךְ רְחוֹבוֹת אֵרָצֵחַ״. אוֹמְרִים לוֹ: ״הֲרֵי הוּא בְּתוֹךְ הַבַּיִת.״ וְהוּא מֵשִׁיב לָהֶם: ״וְאִם הוֹלֵךְ אֲנִי וּמוֹצֵא הַדֶּלֶת נְעוּלָה, אֲנִי צָרִיךְ לַחֲזֹר״. אוֹמְרִים לוֹ: ״פְּתוּחָה הִיא״ – עֲדַיִן לֹא יָקוּם הֶעָצֵל, שֶׁנֶּאֱמַר (שם כו יד): ״הַדֶּלֶת תִּסּוֹב עַל צִירָהּ, וְעָצֵל עַל מִטָּתוֹ״. וּלְבַסּוֹף שֶׁלֹּא יוֹדֵעַ מָה לְהָשִׁיב, אוֹמֵר לָהֶם: ״אִם הַדֶּלֶת פְּתוּחָה אוֹ נְעוּלָה – אֲנִי מְבַקֵּשׁ לִישֹׁן מְעַט״. שֶׁנֶּאֱמַר (שם ו ט): ״עַד מָתַי עָצֵל תִּשְׁכָּב, מָתַי תָּקוּם מִשְּׁנָתֶךָ״. עוֹמֵד מִמִּטָּתוֹ וְנוֹתְנִים לְפָנָיו לֶאֱכֹל– וְהוּא מִתְעַצֵּל לָתֵת לְתוֹךְ פִּיו, שֶׁנֶּאֱמַר (שם כו טו): ״טָמַן עָצֵל יָדוֹ בַּצַּלָּחַת, נִלְאָה לַהֲשִׁיבָהּ אֶל פִּיו״.
The lazy man is faint-hearted and does not make his way to a center of Torah. Of him, King Solomon said seven things. What does the lazy man say? People say to a lazy man, "There is a teacher in the metropolis — go and learn Torah from him," and he answers, "I am afraid of the lion that is in the path." As it is said. "The sluggard saith : 'There is a lion in the way' " (Prov. 26:13). They say to him, "There is a teacher in the township — get up and go to him" and he answers, "I am afraid lest there be a lion in the streets." As it is said, "Yea, a lion is in the streets" (ibid). Then they say to him, "But the teacher lives right near your house." And he answers, "The lion is somewhere outside." As it is said, "The sluggard saith : 'There is a lion without; I shall be slain in the streets.' " Then they say to him, "The teacher is right in your house," and he answers, "But if I go and find the door locked, I will only have to come back." They say to him, "The door is open." As it is said, "The door is turning upon its hinges and the sluggard is still upon his bed" (Prov. 26:14). Finally, when he does not know what to answer, he says to them, "Whether the door is open or locked, I want to sleep a bit more." As it is said, "How long wilt thou sleep, O sluggard? When wilt though arise out of thy sleep?" (Prov. 6:9). When he rises from his sleep, they place before him food to eat, but he is too lazy even to lift it to his mouth. As it is said, "The sluggard burieth his hand in the dish; It wearieth him to bring back to his mouth" (Prov. 26:15).
וְאֵיזֶהוּ הַשְּׁבִיעִי? שֶׁנֶּאֱמַר (שם כ ד): ״מֵחֹרֶף – עָצֵל לֹא יַחֲרֹשׁ״. וְאָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: זֶה שֶׁלֹּא לָמַד תּוֹרָה בִּנְעוּרָיו, וְרוֹצֶה לִלְמֹד בְּזִקְנוּתוֹ וְאֵינוֹ יָכוֹל. וְזֶהוּ (שם): ״וְשָׁאַל בַּקָּצִיר – וָאָיִן״.
And what is the seventh trait? As it is said, "The sluggard will not plow, when winter setteth in" (Prov. 20:4). Rabbi Simon, the son of Yohai said, "This refers to one who did not study Torah in his youth and wants to study when he is old — he will be unable to do so. That is what is meant by, "He shall beg in harvest, and have nothing" (ibid.).
עַד כָּאן הָיָה שְׁלֹמֹה מְגַנֶּה אֶת הֶעָצֵל. וּמֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם אָמַר דָּבָר גָּדוֹל מִכֻּלָּם, שֶׁנֶּאֱמַר (דברים ל יד): ״כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד, בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ״. פֵּרוּשׁ: רַק הוֹצֵא דָּבָר מִפִּיךְ. וּמִי שֶׁמִּתְעַצֵּל בָּזֶה, שֶׁלֹּא יוֹצִיא דְּבָרִים מִפִּיו – אֵין לְךָ עַצְלוּת גְּדוֹלָה מִזּוֹ.
This is what Solomon had to say in denunciation of the sluggard, but Moses, our Teacher, said the greatest thing of all. For he said : "But the word is very nigh unto thee, in thy mouth and in thy heart, that thou mayest do it" (Deut. 30:14). Only bring forth a word from your mouth (Deut. Rabbah 8:6). And he who is too lazy to do even this, to utter words from his mouth, there is no greater laziness than this!
רְאֵה אֵיךְ הֶעָצֵל רָחוֹק מִן הַמִּדּוֹת הַטּוֹבוֹת. וְאֵינוֹ שׁוֹוֶה כְּלוּם לִשְׁלִיחוּת, כְּחַלָא [חומץ] שֶׁאֵינָהּ שׁוֹוָה לַשִּׁנַּיִם, שֶׁנֶּאֱמַר (משלי י כו): ״כַּחֹמֶץ לַשִּׁנַּיִם וְכֶעָשָׁן לָעֵינָיִם, כֵּן הֶעָצֵל לְשׁוֹלְחָיו״. וְנֶאֱמַר (שם כו טז): ״חָכָם עָצֵל בְּעֵינָיו, מִשִּׁבְעָה מְשִׁיבֵי טָעַם״. פֵּרוּשׁוֹ שֶׁל זֶה הַפָּסוּק כָּךְ הוּא: מֶלֶךְ שֶׁיֵּשׁ לוֹ רָצִים וּשְׁלוּחִים הַרְבֵּה, וְעָשׂוּ כֻּלָּם שְׁלִיחוּתוֹ שֶׁל מֶלֶךְ, וְגַם הֵשִׁיבוּ דָּבָר לַמֶּלֶךְ כְּשֶׁחָזְרוּ מִשְּׁלִיחוּתָם. אֲבָל אֶחָד מֵעַבְדֵי הַמֶּלֶךְ הָיָה אִישׁ עָצֵל, וּמַעֲרִים לוֹמַר ״חוֹלֶה אָנִי״, וְנָח וְאָכַל מִשֻּׁלְחַן הַמֶּלֶךְ. וּכְשֶׁהוּא רָאָה שֶׁחֲבֵרָיו בָּאִים יְגֵעִים מִטֹּרַח הַדֶּרֶךְ, אָז הוּא הֶחֱזִיק עַצְמוֹ חָכָם בְּעֵינָיו מִכָּל חֲבֵרָיו. אֲבָל שְׁטוּת הוּא בְּיָדוֹ, דִּכְתִיב (שם כב כט): ״חָזִיתָ אִישׁ מָהִיר בִּמְלַאכְתּוֹ, לִפְנֵי מְלָכִים יִתְיַצָּב״. וְאַף כָּאן הַמֶּלֶךְ יְשַׁלֵּם גְּמוּל לַפִּקְחִים, שֶׁהָיוּ מְשִׁיבִים לוֹ טַעַם. אֲבָל הֶעָצֵל – לֹא יָחוּשׁ לוֹ.
See how removed the lazy man is from good qualities, how worthless as a messenger. He is like vinegar, which is bad for the teeth, as it is said, "As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him" (Prov. 10:26). And it is said, "The desire of the slothful killeth him; for his hands refuse to labour" (Prov. 21:25). And it is said, "The sluggard is wiser in his own eyes than seven men that give wise answer" (Prov. 26:16). The meaning of this verse is as follows : There was a king who had many runners and messagers, and they all did his bidding, and they would report to the king when they returned from their errands. But one of the servants of the king was a lazy man, and he cunningly said, "I am ill!" And he rested and ate from the king's table. When he saw his companions, weary from the exertions of the journey, he considered himself wiser than all of them. But this is folly, for it is written, "Seest thou a man diligent in his business? He shall stand before kings" (Prov. 22:29). Here, too, the king rewards those who did his bidding.
כְּלָלוֹ שֶׁל דָּבָר: הֶעָצֵל אֵינוֹ שׁוֹוֶה, לֹא לָעוֹלָם הַזֶּה וְלֹא לָעוֹלָם הַבָּא, כִּי מֵאֲנוּ יָדָיו לַעֲשׂוֹת טוֹב. וְאָמַר הֶחָכָם: הֶעָצֵל שֶׁבִּבְנֵי אָדָם – שֶׁנִּתְעַצֵּל לִקְנוֹת אוֹהֲבִים חֲכָמִים וְיִרְאֵי הַשֵּׁם יִתְבָּרַךְ. וְיֵשׁ יוֹתֵר עָצֵל מִמֶּנּוּ: שֶׁכָּל אֵלּוּ הָיוּ בְּיָדוֹ וְאִבְּדָם.
The principle is that the sluggard is not fit either for this world or for the world to come, for he refuses to make the slightest effort. The wise man said "The laziest of men is he who is too lazy to acquire friends who are wise and revere the Lord. But there is one that is lazier still, and that is he who had such friends but lost them."
הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא בְּרִיָּה חַלָּשָׁה, הָאוֹגֶרֶת לַחְמָהּ וְטוֹרַחַת עַל מַאֲכָלָהּ, כְּדֵי לְהַחְכִּים בָּהּ אֶת הֶעָצֵל, דִּכְתִיב (משלי ו ו): ״לֵךְ אֶל נְמָלָה עָצֵל, רְאֵה דְרָכֶיהָ וַחֲכָם״. לָכֵן יִתְבַּיֵּשׁ בִּרְאוֹתוֹ הַנְּמָלָה הַחֲלוּשָׁה, וּזְרִיזָה הִיא עַל עִנְיָנֶיהָ, וְיִלְמַד מִמֶּנָּה לֶאֱחֹז כָּמוֹהָ בְּמִדַּת הַזְּרִיזוּת, וְלָצֵאת מִתַּחַת יַד הָעַצְלוּת, וּלְהָשִׁיב נַפְשׁוֹ מִינֵי שַׁחַת.
The Holy One, Blessed be He, created a very weak creature, which gathers its food and exerts itself greatly in order to make the lazy man wise. As it is written, "Go to the ant, thou sluggard; consider her ways, and be wise" (Prov 6:6). The lazy man ought to feel shame when he sees the ant, up and about in pursuit of its affairs. He ought to learn from the ant the quality of zeal so that he may save his soul from the pit, his soul which is endangered by his idleness.
וְיֵשׁ עַצְלוּת שֶׁהִיא טוֹבָה מְאוֹד, כְּגוֹן הַיּוֹשֵׁב וּמִתְעַצֵּל לַעֲשׂוֹת רָעוֹת וְלִרְדֹּף אַחַר הַתַּאֲווֹת. אָמְרוּ עַל אָדָם שֶׁרָצָה הַמֶּלֶךְ לְשָׁלְחוֹ לִמְקוֹם סַכָּנָה וְלֹא אָבָה לָלֶכֶת, וְחֵרְפוֹ הַמֶּלֶךְ. אָז אָמַר לַמֶּלֶךְ: מוּטָב שֶׁתְּחָרְפֵנִי וַאֲנִי חַי, מִשֶּׁתִּתְפַּלֵּל בַּעֲדִי וַאֲנִי מֵת.
However, there is also a good type of laziness. For example, one who is too lazy to do bad things or to run after pleasure. They said this concerning a man whom the king wished to send to a dangerous place, and he did not want to go, whereupon the king abused him. Then said this man to the king, "Better that you revile me and I remain alive than that you pray for me and I die."
וְעַל זֶה הָעִנְיָן אָמְרוּ רַבּוֹתֵינוּ (פסחים נ ב): יֵשׁ זָרִיז וְנִשְׂכָּר, וְיֵשׁ זָרִיז וְנִפְסָד; יֵשׁ עָצֵל וְנִשְׂכָּר, וְיֵשׁ עָצֵל וְנִפְסָד. זָרִיז וְנִשְׂכָּר – שֶׁעוֹשֶׂה מְלַאכְתּוֹ כָּל הַשָּׁבוּעַ וְאֵינוֹ עוֹשֶׂה בְּעֶרֶב שַׁבָּת. זָרִיז וְנִפְסָד – שֶׁעוֹשֶׂה מְלָאכָה כָּל הַשָּׁבוּעַ, וְעוֹשֶׂה גַּם כֵּן בְּעֶרֶב שַׁבָּת. עָצֵל וְנִשְׂכָּר – שֶׁאֵינוֹ עוֹשֶׂה מְלָאכָה כָּל הַשָּׁבוּעַ, וְאֵינוֹ עוֹשֶׂה בְּעֶרֶב שַׁבָּת. עָצֵל וְנִפְסַד – שֶׁאֵינוֹ עוֹשֶׂה מְלָאכָה כָּל הַשָּׁבוּעַ, וְעוֹשֶׂה בְּעֶרֶב שַׁבָּת. רְאֵה אֵיךְ הֶעֱלוּ חֲכָמִים בִּלְבָבָם שֶׁיֵּשׁ זְרִיזוּת שֶׁהִיא טוֹבָה וְיֵשׁ זְרִיזוּת שֶׁהִיא רָעָה, וְכֵן בָּעַצְלוּת.
Concerning this matter our Sages said : "There is an alert person who receives a reward and there is an alert person who loses by his alertness. There is a lazy man who receives a reward, and there is a lazy one who loses by his laziness. The alert person who receives a reward is one who does his work all week long but does not do any work on the eve of the Sabbath. The alert person who loses by his alertness is one who does work all week long, and also works on the eve of the Sabbath. A lazy person who receives a reward is one who loes not do work all week long and does not do work on the eve of the Sabbath either. A lazy person who loses thereby is one who does not do any work all week, but does work on the eve of the Sabbath" (Pesahim 50b). Observe how the sages came up with the idea that there is an alertness that is good and an alertness that is bad. It is the same with laziness.
לָכֵן תַּחֲשֹׁב שֶׁתַּעֲשֶׂה הַטּוֹב בְּכָל אֵיבָרֶיךָ וּבְכָל מַחְשְׁבוֹתֶיךָ, וְתִבְחַר מִכָּל אֵבָר וְאֵיבָר קְצָת קַלּוּת וּקְצָת כְּבֵדוּת, וְהַכֹּל לְשֵׁם שָׁמַיִם: תְּהֵא קַל לָשֶׁבֶת עִם חֲבֵרִים הַמִּתְחַבְּרִים לַתּוֹרָה וְלַמִּצְווֹת, וּתְהֵא כָּבֵד לָשֶׁבֶת עִם הַלֵּיצָנִים וְעוֹשִׂים רָעָה. וּתְהֵא קַל בְּעֵינֶיךָ לִרְאוֹת דָּת וָדִין וְעִנְיְנֵי הַמִּצְווֹת, וּתְהֵא כָּבֵד בְּעֵינֶיךָ לִרְאוֹת מַעֲשֵׂה הֲבָלִים, וּלְהִסְתַּכֵּל בְּאֵשֶׁת אִישׁ וּבַעֲבוֹדָה זָרָה. וּתְהֵא קַל בְּאָזְנֶיךָ לִשְׁמֹעַ מוּסָרִים וְתוֹכָחוֹת וְדִין תּוֹרָה, וּתְהֵא כָּבֵד בְּאָזְנֶיךָ לִשְׁמֹעַ נִבּוּל פֶּה וּדְבָרִים בְּטֵלִים. וּתְהֵא קַל בְּאַפְּךָ לִכְעֹס עַל הָרְשָׁעִים, וּתְהֵא כָּבֵד בְּאַפְּךָ לִכְעֹס עַל הַצַּדִּיקִים. וּתְהֵא כָּבֵד בְּפִיךָ וּבִלְשׁוֹנְךָ הַמְּרִיבוֹת, וְהַשְּׁקָרִים, וְהַלֵּצָנוּת, וְהַלָּשׁוֹן הָרַע, וּתְהֵא קַל בְּפִיךָ בְּדִבְרֵי תוֹרָה, וְתוֹכָחוֹת, וּלְצַוּוֹת עַל הַטּוֹב.
Therefore, you ought to think of doing good with all of your limbs and with all your thoughts and you should demand of every limb sometimes to be easy and sometimes hard, but all should be intended for the sake of Heaven. It should be easy for you to sit with companions joined together for the study of Torah and the commandments, and it should be hard for you to sit with scoffers and evil-doers. It should be easy for you to see law, justice and the commandments executed, and it should be hard for you to see frivolous deeds and to look upon idol-worship and immorality. It should be easy for you to hear words of rebuke and chastisement and the law of the Torah, and it should be hard for you to hear obscene and idle talk. It should be easy for you to be angry with the wicked, and it should be hard for you to be angry with the righteous. It should be hard for your mouth and your tongue to indulge in quarrels, falsehoods, scoffing and gossip, and it should be easy for your mouth to speak the words of the Torah and to censure when necessary and to tell people to follow the good.
וּתְהֵא כָּבֵד בְּיָדְךָ לְהָרִים יָד בְּרֵעֲךָ, וּתְהֵא קַל בְּיָדְךָ לִתֵּן צְדָקָה, וְלַעֲשׂוֹת מְלַאכְתְּךָ בֶּאֱמוּנָה. וּתְהֵא כָּבֵד בְּרַגְלֶיךָ לֵלֵךְ בְּדַרְכֵי הָרְשָׁעִים, לָלֶכֶת לְמִשְׁתָּאוֹת וְלָלֶכֶת בְּטִיּוּלִים, וּתְהֵא קַל בְּרַגְלֶיךָ לָרוּץ לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת, וְלָלֶכֶת לְבַקֵּר חוֹלִים, וְלַעֲשׂוֹת לְוָיָה, וּלְכָל הַמִּצְווֹת. וּתְהֵא כָּבֵד בִּלְבָבְךָ לַחְשֹׁב הִרְהוּרִים רָעִים, וּתְהֵא כָּבֵד עַל הַקִּנְאָה וְעַל הַשִּׂנְאָה, וּתְהֵא קַל בִּלְבָבְךָ לַחְשֹׁב הִרְהוּרֵי תּוֹרָה, וּלְהַשִּׂיג מַעֲלוֹת אַהֲבַת הַשֵּׁם יִתְבָּרַךְ וְיִרְאָתוֹ הַטְּהוֹרָה. וּבָזֶה תְּהֵא קַל וְזָרִיז בְּלִבְּךָ לְהִתְדַּבֵּק בָּאוֹר הָעֶלְיוֹן.
It should be hard for you to lift a hand against your friend, and it should be easy for you to give alms and to do your work faithfully. It should be hard for your feet to walk in the paths of the wicked, to go to drinking parties and to stroll about aimlessly, and it should be easy for your feet to run to the synagogues and the houses of study, to visit the sick, to escort the dead, and to perform all the commandments of the Torah. It should be hard for you to think wicked thoughts in your mind, and it should be hard for you to indulge in envy or hatred, but it should be easy for you to think thoughts of the Torah, and to attain lofty heights of love of the Lord, Blessed be He, and a pure reverence for God. In this manner, you will be quick and alert in your heart to cleave to the light sublime.