In the preceding chapters we spoke about the individual. How much more so must one take great heed not to impute liability to Israel in general, for this sin is very severe. As we find in Pesachim 87b on Proverbs 30:10 "'Speak not ill of a servant to his master… a generation that curses its father and does not bless its mother.' …Even a generation that curses its father and does not bless its mother — do not speak ill of it to its Master — the Holy One Blessed be He." And see now [the instance of] Isaiah the prophet. When he saw the glory of the L-rd and said (Isaiah 6:5): "Woe unto me, for I am lost, for I am a man of unclean lips; and in the midst of a people of unclean lips do I dwell, etc." — because he said "and in the midst of a people of unclean lips," even though his intent in this was not to shame Israel, (for he said this also of himself) but only to say that he was not worthy of seeing the Shechinah, neither in point of his deeds nor of those of the people in whose midst he dwelt — in spite of this, see what follows (Ibid. 6): "Then one of the seraphs flew unto me [Isaiah] and in his hand was a live coal [ritzpah]," concerning which Chazal say that "ritzpah" is acronymic of "retzoth peh" ["crush the mouth"] that slanders My children." And he died as a result of this, as they say in Yevamoth 49b: "[He (Isaiah) uttered the Name and was 'swallowed up' in a cedar.] the cedar was brought and sawed. When it [the saw] came to his mouth, he died, [this, for having said 'And in the midst of a people of unclean lips do I dwell.']"
And so, with Moses our teacher, may peace be upon him, because he said (Bamidbar 32:14): "a growth of sinful men," there descended from him Shevuel ben Gershom, who ministered to idolatry, as Chazal have said (Bava Kamma 109b, Yerushalmi 9:2). And more than this we find with Eliyahu, who, because he said (I Kings 19:10): "I have been very zealous for the L-rd … for they have forsaken Your covenant, etc.", he was removed because of this from prophecy and the Holy One Blessed be He commanded him to anoint Elisha in his place, as Chazal state (in Yalkut Melachim).
And Sefer Charedim 51 states, in the name of the Midrash that the intent of the captain who was punished because he had said (II Kings 7:19): "Even [if] the L-rd made windows in the heavens, could such a thing happen?" — his intent was that the L-rd could certainly make it happen, but this generation was like the generation of the flood, deserving that the windows of heaven be opened [for evil], as there, viz. (Bereshith 7:11): "And the windows of heaven were opened." How is it possible that for such an evil generation as this such a great miracle [for good] could happen? And Elisha the prophet answered him that because he slandered Israel, he would see the miracle, but not eat (viz. II Kings, Ibid.)
And see, my brother, this wondrous allegory in Tanna d'bei Eliyahu 7: "The children of Israel are compared to a vineyard, as it is written (Isaiah 5:7): 'For a vineyard of the L-rd of hosts is the house of Israel,' concerning which R. Eliezer Haladul said: 'The house of Israel, which is the vineyard of the Holy One Blessed be He — do not look at it [with ill intent]. And if you have looked at it, do not go down into it. And if you have gone down into it, do not derive benefit from it. And if you have derived benefit from it, do not eat of its fruit. And if you have looked, and gone down, and derived benefit from it, and eaten of its fruit, the end of that man [i.e., you] is to be cut off from the world."
And the Zohar Chadash 21b states: "R. Akiva said: 'Though one be the greatest tzaddik in the world, but he speaks ill of the Holy One Blessed be He or lashon hara against Israel, his punishment is the greatest of all. And there was no tzaddik as great as Eliyahu in the whole generation, but because he spoke lashon hara against Israel, etc.' At that time he sinned greatly against Him. Come and see what is written of him (I Kings 19:6): "And he looked, and, behold, at his head was a cake baked on coals [retzafim]," the Holy One Blessed be He saying as it were: 'This is what is fit to be eaten by one who speaks lashon hara against My children, etc.'"
R. Yitzchak said: "Eliyahu did not stir from there until he swore before the Holy One Blessed be He to impute merit to Israel always.' And everyone who acts meritoriously — he [Eliyahu] comes forward and says before the Holy One Blessed be He: 'Such and such did that man do now.' And he does not stir from there until the merit of that man is recorded, etc."
From all of this we can realize the greatness of the care that one must exercise against imputing liability to all of Israel. To the contrary, he must accustom himself always to arouse mercy and to bring their merits to remembrance. And if he does so, he will be beloved and compassionated by the Holy One Blessed be He, as we find in Yoma 77a with respect to Gavriel. When he stood outside the Divine curtain and awakened merit for Israel, the Holy One Blessed be He responded: "Who is this that imputes merit to My children?" And they brought him within [the Divine curtain because of this].
We find many references along these lines in Tanna d'bei Eliyahu, some in Chapter 19:1, which awaken much merit for Israel, viz.: "L-rd of the world, behold our affliction, fight out battles and let our shame rise before You, what is done to us at every moment. And remember how many householders there are in Israel who have no livelihood, but toil in Torah every day, always. And remember how many paupers there are in Israel whose flesh the idolators draw from them (with taxes), but who toil in Torah every day, always. Remember how many youth there are in Israel, who do not know [the difference between] their right and their left hands, but who toil in Torah all the day, always. Remember how many old men and women there are in Israel, who go early and late to houses of prayer and houses of study, and who long and lust and look for Your salvation every day, always. Remember Your covenant which You made with our fathers, with the three tzaddikim, Abraham, Isaac, and Jacob. And You also wrote for us in Your Torah (Vayikra 25:35): 'And if your brother grows poor and his hand falls with you, then you shall uphold him.' (You, too, uphold us.) My Father in heaven, remember how many cripples and how many blind ones we have in Israel, who have no food, and, even so, give wages to teachers to teach their children Torah. My Father in heaven, remember Israel, Your eternal acquisitions, as it is written (Devarim 32:6): 'Is He not your Father, your Acquirer?' And (Mishlei 8:22): 'The L-rd acquired me [in] the beginning of His way,' My Father in heaven, remember how many widows and orphans there are in Israel, who toil in Torah and in mitzvoth every day, always, etc."
And from this every man can learn how much each one in Israel must awaken the mercies of the Holy One Blessed be He for Israel in these things and the like. For today, too, these merits and their like [still] obtain for one who recognizes in our times the depressed condition of Israel — in spite of which there are, thank the L-rd, many learners of Torah and fulfillers of mitzvoth and many upholders of Torah and bestowers of lovingkindness, and givers of charity "in all quarters and corners."
And in Tanchuma, on the verse (Devarim 16:18): "And they shall judge the people [with] a righteous judgment": R. Yehuda b. R. Shalom said: 'They should "incline" [judgment] and impute merit to them before the Holy One Blessed be He. From whom do we learn this? From Gideon the son of Yoash, in whose days Israel was [steeped] in suffering, and the Holy One Blessed be He sought a man who would impute merit to them and could not find one, the generation being poor in mitzvoth and in [virtuous] deeds. When merit was found in Gideon, who imputed merit to them, immediately the angels appeared to him, as it is written (Judges 6:11): 'And an angel of the L-rd came' [to Gideon] … and (Ibid. 14): '…and He said: "Go, with this your strength and save Israel, etc."', with this strength of your having imputed merit to My children, this being the thrust of 'And they shall judge the people [with] a righteous judgment, that they shall impute merit to the generation.'" From all of this, we can understand the eminence of one who "imputes merit," before the Holy One Blessed be He. And he [Gideon] afterwards became the chariot for the light of the holy sanctuary, which was called "the sanctuary of merit," where the merits of Israel were brought to remembrance, as we find in Sefer Charedim.
בּוֹ יְבֹאַר גֹּדֶל הַזְּהִירוּת מִלְּלַמֵּד חוֹב עַל יִשְׂרָאֵל וּשְׂכָרוֹ שֶׁל מְלַמֵּד זְכוּת.
In this chapter there will be explained the great care one must take of ascribing liability to Israel and his reward for ascribing merit [to them].
הִנֵּה בַּפְּרָקִים שֶׁעָבְרוּ בֵּאַרְנוּ אוֹדוֹת אִישׁ פְּרָטִי, וְכָל שֶׁכֵּן שֶׁצָּרִיךְ לְהִזָּהֵר עַד מְאֹד מִלְּלַמֵּד חוֹבָה עַל כְּלַל יִשְׂרָאֵל, כִּי הַחֵטְא גָּדוֹל עַד מְאֹד. כְּמוֹ שֶׁמָּצִינוּ בִּפְסָחִים (דף פ"ז:) מַאי דִּכְתִיב (משלי ל' י'): "אַל תַּלְשֵׁן עֶבֶד אֶל אֲדֹנָו", (שם י"א) "דּוֹר אָבִיו יְקַלֵּל וְאֶת אִמּוֹ לֹא יְבָרֵךְ". אֲפִלּוּ דּוֹר שֶׁאָבִיו יְקַלֵּל וְאִמּוֹ לֹא יְבָרֵךְ, אַל תַּלְשִׁינוֹ אֶל אֲדוֹנָיו זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא. וּרְאֵה נָא בִּישַׁעְיָה הַנָּבִיא, בְּעֵת שֶׁרָאָה אֶת כְּבוֹד ה' וְאָמַר (ישעיה ו' ה'): "אוֹי לִי כִי נִדְמֵיתִי כִּי אִישׁ טְמֵא שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת הַמֶּלֶךְ ה"' וְגוֹ', עַל שֶׁאָמַר "וּבְתוֹךְ עַם" וְגוֹ', אַף שֶׁלֹּא כִּוֵּן בָּזֶה לְבַזּוֹת אֶת יִשְׂרָאֵל, כִּי גַּם עַל עַצְמוֹ הִקְדִּים לוֹמַר זֶה, רַקּ כַּוָּנָתוֹ הָיְתָה לוֹמַר שֶׁאֵינוֹ כְּדַאי לִרְאוֹת פְּנֵי הַשְּׁכִינָה, לֹא מִצַּד מַעֲשָׂיו וְלֹא מִצַּד מַעֲשֵׂה הָעָם אֲשֶׁר הוּא יוֹשֵׁב בְּקִרְבָּם, אַף עַל פִּי כֵן רְאֵה מַה כְּתִיב בַּתְרֵהּ (שם ו'): "וַיָּעָף אֵלַי אֶחָד מִן הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה וְגוֹ'; (שָׁם ז') הִנֵּה נָגַע זֶה עַל שְׂפָתֶיךָ" וְגוֹ', וְאָמְרוּ חֲזַ"ל, שֶׁהוּא נוֹטְרִיקוֹן: רְצֹץ פֶּה שֶׁאָמַר דֵּלָטוֹרְיָא עַל בָּנַי. וְסוֹף הָיָה שֶׁמֵּת בְּסִבַּת דָּבָר זֶה, וּכְמוֹ שֶׁאָמְרוּ בִּיבָמוֹת (דף מ"ט:): אַתְיוּהוּ לְאַרְזָא וְנַסְרוּהוּ כִּי מָטָא לַהֲדֵי פֻּמָּא נָח נַפְשֵׁהּ, (כַּאֲשֶׁר מְנַשֶּׁה רָצָה לַהֲרֹג אֶת יְשַׁעְיָהוּ הַנָּבִיא, אָמַר יְשַׁעְיָהוּ שֵׁם וְנִבְלַע בְּתוֹךְ עֵץ אֶרֶז הֵבִיאוּ אֶת עֵץ הָאֶרֶז וְנִסְּרוּהוּ וחתכוהו, וּכְשֶׁהִגִּיעוּ לְפִיו שֶׁל יְשַׁעְיָהוּ, יָצְאָה נִשְׁמָתוֹ), עַיֵּן שָׁם *וְעַיֵּן בָּרִיטְבָ"א שֶׁהִקְשָׁה, דְּהָא כְּבָר נִמְחַל לוֹ כְּמוֹ שֶׁאָמַר הַמַּלְאָךְ (ישעיה ו' ז'): "וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכֻפַּר". וְתֵרֵץ דְּלֹא נִמְחַל, רַק בְּמַה שֶּׁדִּבֵּר זֶה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאַחַר כָּךְ חָזַר הַנָּבִיא וְסִפֵּר זֶה הַלָּשׁוֹן לִפְנֵי יִשְׂרָאֵל וּלְכָךְ נֶעֱנַשׁ שֵׁנִית. וְלַעֲנִיּוּת דַּעְתִּי נִרְאֶה לוֹמַר, דְּלֹא חָטָא הַנָּבִיא בְּמַה שֶׁסִּפֵּר אַחַר כָּךְ לְיִשְׂרָאֵל, שֶׁבָּזֶה יוֹרֶה לָהֶם, כַּמָּה גָּדְלָה אַהֲבָתָם בְּעֵינֵי אֲדוֹן הַכָּל יִתְבָּרַךְ, רַק שֶׁבֶּאֱמֶת אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָךְ: רְצֹץ פֶּה, דְּהַיְנוּ הָעֹנֶשׁ שֶׁהָיָה לְבַסּוֹף וְלֹא נְגִיעָה לְבַד, וּנְגִיעַת הַמַּלְאָךְ לֹא הָיְתָה שֶׁיִּתְכַּפֵּר לְגַמְרֵי עַל יְדֵי זֶה, רַק שֶׁבָּזֶה יִתְלוּ לו עַד לִבְסוֹף, כְּעִנְיָן שֶׁאָמְרוּ: יִסּוּרִין תּוֹלִין, וּמִיתָה מְמָרֶקֶת. וְהָעֵד הַנָּכוֹן לָזֶה, שֶׁאָמַר לוֹ הַמַּלְאָךְ, לְאַחַר שֶׁכְּבָר נָגַע בָּרִצְפָּה עַל שְׂפָתָיו, כְּמוֹ שֶׁכָּתַב: "הִנֵּה נָגַע וְגוֹ' וְסָר עֲוֹנֶךְ וְחַטָּאתְךָ תְּכֻפַּר" לְשׁוֹן עָתִיד, כְּמוֹ (ישעיה י"א י"ג): "וְסָרָה קִנְאַת אֶפְרַיִם", וּכְמוֹ כֵן תְּכֻפַּר הוּא לְשׁוֹן עָתִיד, לְהוֹרוֹת שֶׁעֲדַיִן לֹא נִתְכַּפֵּר לוֹ לְגַמְרֵי, רַק שֶׁעַתָּה עַל יְדֵי נְגִיעַת הָרִצְפָּה מַתְחִילָה הַכַּפָּרָה וּלְבַסּוֹף יוּסַר הֶעָוֹן עַל יְדֵי רִצְפָּה זו. וְלֹא גִּלָּה לוֹ הַמַּלְאָךְ כַּוָּנַת הַקָּדוֹשׁ בָּרוּךְ הוּא בָּזֶה. אִי נַמֵּי אֶפְשָׁר לוֹמַר "וְסָר עֲוֹנֶךָ", הַיְנוּ הַמְקַטְרֵג שֶׁנִּבְרָא מֵאוֹתוֹ עָוֹן שֶׁלֹּא יְקַטְרֵג עָלָיו, וּכְמוֹ שֶׁמָּצִינוּ כַּיּוֹצֵא בָּזֶה אֵצֶל דָּוִד, שֶׁהֵשִׁיבוֹ הַנָּבִיא (שמואל ב' י"ב י"ג): "גַּם ה' הֶעֱבִיר חַטָּאתְךָ", הַיְנוּ הַמְקַטְרֵג, כְּמו שֶׁבֵּאֲרוּ חֲזַ"ל. וְעֶצֶם הַחֵטְא נִמְחַל לוֹ לַנָּבִיא לְבַסּוֹף, וְזֶהוּ שֶׁכָּתַב "וְחַטָּאתְךָ תְּכֻפַּר" לְשׁוֹן עָתִיד. וְיוֹתֵר נָכוֹן כְּתֵרוּץ א' שֶׁכָּתַבְנוּ: .
In the preceding chapters we spoke about the individual. How much more so must one take great heed not to impute liability to Israel in general, for this sin is very severe. As we find in Pesachim 87b on Proverbs 30:10 "'Speak not ill of a servant to his master… a generation that curses its father and does not bless its mother.' …Even a generation that curses its father and does not bless its mother — do not speak ill of it to its Master — the Holy One Blessed be He." And see now [the instance of] Isaiah the prophet. When he saw the glory of the L-rd and said (Isaiah 6:5): "Woe unto me, for I am lost, for I am a man of unclean lips; and in the midst of a people of unclean lips do I dwell, etc." — because he said "and in the midst of a people of unclean lips," even though his intent in this was not to shame Israel, (for he said this also of himself) but only to say that he was not worthy of seeing the Shechinah, neither in point of his deeds nor of those of the people in whose midst he dwelt — in spite of this, see what follows (Ibid. 6): "Then one of the seraphs flew unto me [Isaiah] and in his hand was a live coal [ritzpah]," concerning which Chazal say that "ritzpah" is acronymic of "retzoth peh" ["crush the mouth"] that slanders My children." And he died as a result of this, as they say in Yevamoth 49b: "[He (Isaiah) uttered the Name and was 'swallowed up' in a cedar.] the cedar was brought and sawed. When it [the saw] came to his mouth, he died, [this, for having said 'And in the midst of a people of unclean lips do I dwell.']"
וְכֵן בְּמֹשֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, עַל שֶׁאָמַר (במדבר ל"ב י"ד): "תַּרְבּוּת אֲנָשִׁים חַטָּאִים" יָצָא מִמֶּנּוּ שְׁבוּאֵל בֶּן גֵּרְשֹׁם, שֶׁהָיָה מְשָׁרֵת לַעֲבוֹדָה זָרָה כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (בבא קמא ק"ט וירושלמי פרק הרואה פרק ט' חלכה ב'). וְיוֹתֵר מִזֶּה מָצִינוּ בְּאֵלִיָּהוּ עַל שֶׁאָמַר (מלכים א' י"ט י'): "קַנֹּא קִנֵּאתִי וְגוֹ' כִּי עָזְבוּ בְרִיתֶךָ" וְגוֹ' נִסְתַּלֵּק בִּגְלַל זֶה מִן הַנְּבוּאָה, וְצִוָּהוּ הַקָדוֹשׁ בָּרוּךְ הוּא לִמְשֹׁחַ אֱלִישָׁע תַּחְתָּיו, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (הובא בילקוט מלכים).
And so, with Moses our teacher, may peace be upon him, because he said (Bamidbar 32:14): "a growth of sinful men," there descended from him Shevuel ben Gershom, who ministered to idolatry, as Chazal have said (Bava Kamma 109b, Yerushalmi 9:2). And more than this we find with Eliyahu, who, because he said (I Kings 19:10): "I have been very zealous for the L-rd … for they have forsaken Your covenant, etc.", he was removed because of this from prophecy and the Holy One Blessed be He commanded him to anoint Elisha in his place, as Chazal state (in Yalkut Melachim).
וְכָתַב "סֵפֶר חֲרֵדִים" בְּדַף נ"א בְּשֵׁם הַמִּדְרָשׁ, דְּהַשָּׁלִישׁ שֶׁנֶּעֱנַשׁ עֲבוּר שֶׁאָמַר (מלכים ב' ז' י"ט): "הִנֵּה ה' עֹשֶׂה אֲרֻבּוֹת בַּשָּׁמַיִם, הֲיִהְיֶה כַּדָּבָר הַזֶּה", כָּךְ אָמַר: וַדַּאי ה' יָכוֹל לַעֲשׂוֹת, אַךְ הַדּוֹר הַזֶּה כְּדוֹר הַמַּבּוּל, שֶׁרָאוּי הָיָה שֶׁיַּעֲשֶׂה אֲרֻבּוֹת בַּשָּׁמַיִם כְּהָתָם דִּכְתִיב (בראשית ז' י"א): "וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ", אֵיךְ אֶפְשָׁר שֶׁלְּדוֹר רַע כָּזֶה יִהְיֶה נֵס גָּדוֹל כָּזֶה? הֵשִׁיבוֹ אֱלִישָׁע הַנָּבִיא: דִּלְפִי שֶׁלִּמֵּד קַטֵּגוֹרְיָא עַל יִשְׂרָאֵל יִרְאֶה וְלֹא יֹאכַל. עַד כָּאן לְשׁוֹנוֹ.
And Sefer Charedim 51 states, in the name of the Midrash that the intent of the captain who was punished because he had said (II Kings 7:19): "Even [if] the L-rd made windows in the heavens, could such a thing happen?" — his intent was that the L-rd could certainly make it happen, but this generation was like the generation of the flood, deserving that the windows of heaven be opened [for evil], as there, viz. (Bereshith 7:11): "And the windows of heaven were opened." How is it possible that for such an evil generation as this such a great miracle [for good] could happen? And Elisha the prophet answered him that because he slandered Israel, he would see the miracle, but not eat (viz. II Kings, Ibid.)
וּרְאֵה אָחִי מְלִיצָה נוֹרָאָה בְּתָנָא דְּבֵי אֵלִיָּהוּ פֶּרֶק ז' וְזֶה לְשׁוֹנוֹ: בְּנֵי יִשְׂרָאֵל הֵם מְשׁוּלִים כְּכֶרֶם, שֶׁנֶּאֱמַר (ישעיה ה' ז'): "כִּי כֶרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל". מִכָּאן הָיָה ר' אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: בֵּית יִשְׂרָאֵל, שֶׁהֵם כַּרְמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אַל תָּצִיץ בּוֹ, (פֵּרוּשׁ: אֲפִלּוּ בְּעַיִן לֹא תַּבִּיט בָּהֶם לְרָעָה) וְאִם הֵצַצְתָּ בּוֹ אַל תֵּרֵד לְתוֹכוֹ, וְאִם יָרַדְתָּ לְתוֹכוֹ אַל תֵּהָנֵה מִמֶּנּוּ, וְאִם נֶהֱנֵיתָ מִמֶּנּוּ אַל תֹּאכַל מִפֵּרוֹתָיו, וְאִם הֵצַצְתָּ וְיָרַדְתָּ וְנֶהֱנֵיתָ וְאָכַלְתָּ מִפֵּרוֹתָיו סוֹפוֹ שֶׁל הָאִישׁ לְהִכָּרֵת מִן הָעוֹלָם. עַד כָּאן לְשׁוֹנוֹ.
And see, my brother, this wondrous allegory in Tanna d'bei Eliyahu 7: "The children of Israel are compared to a vineyard, as it is written (Isaiah 5:7): 'For a vineyard of the L-rd of hosts is the house of Israel,' concerning which R. Eliezer Haladul said: 'The house of Israel, which is the vineyard of the Holy One Blessed be He — do not look at it [with ill intent]. And if you have looked at it, do not go down into it. And if you have gone down into it, do not derive benefit from it. And if you have derived benefit from it, do not eat of its fruit. And if you have looked, and gone down, and derived benefit from it, and eaten of its fruit, the end of that man [i.e., you] is to be cut off from the world."
וְזֶה לְשׁוֹן זֹהַר חָדָשׁ (דף כ"א:): אָמַר ר' עֲקַיבָא: אַף עַל גַּב דְיֶהֱוֶי צַדִּיקָא רַבָּא מִכָּל עָלְמָא וְיֵימַר בִּישָׁא קֳדָם קֻדְשָׁא בְּרִיךְ הוּא (פֵּרוּשׁ: שֶׁיִּתְלוֹנֵן, חַס וְשָׁלוֹם, עַל הַקָדוֹשׁ בָּרוּךְ הוּא), אוֹ דֵּלָטוֹרִין עַל יִשְׂרָאֵל, עָנְשֵׁהּ סַגִּי מִן כֻּלְּהוֹן, וְלָא אַשְׁכְּחָן צַדִּיקָא טָבָא כְּאֵלִיָּהוּ בְּכָל דָּרָא, וּמִשּׁוּם דְּאָמַר דֵּלָטוֹרִין עַל יִשְׂרָאֵל כוּ' דִּכְתִיב כוּ', בַּהּ שַׁעְתָּא אַבְאֵישׁ סַגְיָא קַמֵּהּ, תָּא חֲזֵי, מַה כְּתִיב בֵּהּ? (מלכים א' י"ט ו') "וַיַּבֵּט וְהִנֵּה מְרַאֲֹשׂתָיו עֻגַת רְצָפִים", מַהוּ רְצָפִים? אָמַר קֻדְשָׁא בְּרִיךְ הוּא: כְּדֵין יָאוּת לְמֵיכַל מַאן דְּאָמַר דֵּלָטוֹרְיָא עַל בָּנַי כוּ'.
And the Zohar Chadash 21b states: "R. Akiva said: 'Though one be the greatest tzaddik in the world, but he speaks ill of the Holy One Blessed be He or lashon hara against Israel, his punishment is the greatest of all. And there was no tzaddik as great as Eliyahu in the whole generation, but because he spoke lashon hara against Israel, etc.' At that time he sinned greatly against Him. Come and see what is written of him (I Kings 19:6): "And he looked, and, behold, at his head was a cake baked on coals [retzafim]," the Holy One Blessed be He saying as it were: 'This is what is fit to be eaten by one who speaks lashon hara against My children, etc.'"
אָמַר רַבִּי עֲקִיבָא: אַף עַל גַּב שֶׁיִּהְיֶה צַדִּיק גָּדוֹל מִכָּל הָעוֹלָם, וְיֹאמַר רַע לִפְנֵי הַקָדוֹשׁ בָּרוּךְ הוּא [שֶׁיִּתְלוֹנֵן עלָיו] אוֹ לָשׁוֹן הָרָע עַל יִשְׂרָאֵל, עָנְשׁוֹ גָּדוֹל מִכֻּלָּם, וְלֹא נִמְצָא צַדִּיק טוֹב כְּאֵלִיָּהוּ בְּכָל הַדּוֹר, וּמִפְּנֵי שֶׁאָמַר לָשׁוֹן הָרָע עַל יִשְׂרָאֵל וְכוּ' דִּכְתִיב וְכוּ', בְּאוֹתָה שָׁעה חָטָא הַרְבֵּה לְפָנָיו. בֹּא וּרְאֵה, מַה כָּתוּב בּוֹ: "וְהִנֵּה מְרַאֲשֹׁתָיו עֻגַּת רְצָפִים". מַהוּ רְצָפִים. אָמַר הַקָדוֹש בָּרוּךְ הוּא: כָּזֶה רָאוּי לְהַאֲכִיל, לְמִי שֶׁדִּבֵּר לָשׁוֹן הָרָע עַל בָּנַי וְכוּ'.
אָמַר ר' יִצְחָק: לֹא זָז אֵלִיָּהוּ מִשָּׁם, עַד שֶׁנִּשְׁבַּע לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹרוֹת זְכוּתָן שֶׁל יִשְׂרָאֵל תָּמִיד, וְכָל מִי שֶׁעוֹשֶׂה זְכוּת הוּא מַקְּדִּים וְאוֹמֵר לִפְנֵי הַקָדוֹשׁ בָּרוּךְ הוּא: כָּךְ וְכָךְ עָשָׂה עַכְשָׁיו פְּלוֹנִי, וְאֵינוֹ זָז מִשָּׁם, עַד שֶׁיִּכְתְּבוּ זְכוּתֵהּ דְּהַהוּא גַּבְרָא דִּכְתִיב וְכוּ'. עַד כָּאן לְשׁוֹנוֹ בְּקִצּוּר.
R. Yitzchak said: "Eliyahu did not stir from there until he swore before the Holy One Blessed be He to impute merit to Israel always.' And everyone who acts meritoriously — he [Eliyahu] comes forward and says before the Holy One Blessed be He: 'Such and such did that man do now.' And he does not stir from there until the merit of that man is recorded, etc."
מִכָּל זֶה נוּכַל לִרְאוֹת אֶת גֹּדֶל הַזְּהִירוּת, שֶׁצָּרִיךְ כָּל אָדָם לְהִזָּהֵר בְּנַפְשׁוֹ מִלְּלַמֵּד חוֹבָה עַל כְּלַל יִשְׂרָאֵל, וְאַדְּרַבָּה יַרְגִּיל עַצְמוֹ תָּמִיד לְעוֹרֵר רַחֲמִים וּלְהַזְכִּיר זְכוּתָן, וַעֲבוּר זֶה יִהְיֶה אָהוּב וְחָבִיב לִפְנֵי הַקָָּדוֹשׁ בָּרוּךְ הוּא כִּדְמָצִינוּ בְּיוֹמָא (דף ע"ז, עין שם בגרסת הב"ח) לְעִנְיַן גַּבְרִיאֵל, בְּעֵת שֶׁעָמַד חוּץ לַפַּרְגּוֹד וְעוֹרֵר זְכוּת יִשְׂרָאֵל, הֵשִׁיב הַקָּדוֹשׁ בָּרוּךְ הוּא: מִי הוּא זֶה שֶׁמְּלַמֵּד זְכוּת עַל בָּנַי וְעַיְלוּהוּ לְגָוֹי (הכניסוהו לתוך הפרגוד) עֲבוּר זֶה, עַיֵּן שָׁם.
From all of this we can realize the greatness of the care that one must exercise against imputing liability to all of Israel. To the contrary, he must accustom himself always to arouse mercy and to bring their merits to remembrance. And if he does so, he will be beloved and compassionated by the Holy One Blessed be He, as we find in Yoma 77a with respect to Gavriel. When he stood outside the Divine curtain and awakened merit for Israel, the Holy One Blessed be He responded: "Who is this that imputes merit to My children?" And they brought him within [the Divine curtain because of this].
וְכַיּוֹצֵא בָּזֶה מָצִינוּ בְּכַמָּה מְקוֹמוֹת בְּתָנָא דְּבֵי אֵלִיָּהוּ וּמֵהֶם בְּפֶרֶק י"ט בְּחֵלֶק א', שֶׁעוֹרֵר הַרְבֵּה מְאֹד זְכוּת עַל יִשְׂרָאֵל. וְזֶה לְשׁוֹנוֹ שָׁם: רִבּוֹנוֹ שֶׁל עוֹלָם, רְאֵה נָא בְּעָנְיֵנוּ וְרִיבָה רִיבֵנוּ. וְיַעֲלֶה עֶלְבּוֹנֵנוּ לְפָנֶיךָ, מַה שֶּׁנַּעֲשָׂה לָנוּ בְּכָל שָׁעָה וְשָׁעָה. וּזְכֹר כַּמָּה בַּעֲלֵי בָּתִּים יֵשׁ בָּהֶם בְּיִשְׂרָאֵל, שֶׁאֵין לָהֶם פַּרְנָסָה, וְעוֹסְקְים בַּתּוֹרָה בְּכָל יוֹם תָּמִיד. וּזְכֹר כַּמָּה עֲנִיִּים יֵשׁ בָּהֶם בְּיִשְׂרָאֵל, שֶׁהָעוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת מוֹשְׁכִים אֶת בְּשָׂרָם מֵעֲלֵיהֶם (בְּמִסִּים וְאַרְנוֹנִיּוֹת), וְעוֹסְקִים בַּתּוֹרָה בְּכָל יוֹם תָּמִיד. זְכֹר כַּמָּה נְעָרִים יֵשׁ בָּהֶם בְּיִשְׂרָאֵל, שֶׁאֵינָם יוֹדְעִים בֵּין יְמִינָם לִשְׂמֹאלָם, וְעוֹסְקַין בַּתּוֹרָה בְּכָל יוֹם תָּמִיד. זְכֹר כַּמָּה זְקַנִים וּזְקֵנוֹת שֶׁיֵּשׁ בָּהֶם בְּיִשְׂרָאֵל, שֶׁמַּשְׁכִּימִין וּמַעֲרִיבִין לְבָתֵּי כְּנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת, וּמְחַמְּדִין וּמִתְאַוִּין וּמְצַפִּין לִישׁוּעָתְךָ בְּכָל יוֹם תָּמִיד וְכוּ'. אָבִי שֶׁבַּשָּׁמַיִם, זְכֹר אֶת בְּרִיתְךָ שֶׁכָּרַתָּ עִם הָרִאשׁוֹנִים, עִם הַשְּׁלֹשָה צַדִּיקִים: אַבְרָהָם, יִצְחָק וְיַעֲקֹב וְכוּ' וְגַם כָּתַבְתָּ לָנוּ בְּתוֹרָתֶךָ (ויקרא כ"ה ל"ה): "וְכִי יָמוּךְ אָחִיךָ וּמָטָּה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ" (פֵּרוּשׁ: לָכֵן גַּם אַתָּה תַּחֲזִיק יָדֵינוּ לְבַל נִמּוֹט לְעוֹלָם). אָבִי שֶׁבַּשָּׁמַיִם, זְכֹר כַּמָּה פִּסְּחִים וְכַמָּה סוּמִים יֵשׁ בָּהֶם בְּיִשְׂרָאֵל, שֶׁאֵין לָהֶם מְזוֹנוֹת, וַאֲפִלּוּ הָכֵי נוֹתְנִין שָׂכָר לַמְלַמְּדִים, שֶׁיִּלְמְדוּ עִם בְּנֵיהֶם תּוֹרָה. אָבִי שֶׁבַּשָּׁמַיִם זְכֹר לְיִשְׂרָאֵל שֶׁהֵם קנְיָנֶיךָ אֲשֶׁר מֵעוֹלָם שֶׁנֶּאֱמַר (דברים ל"ב ו'): "הֲלוֹא הוּא אָבִיךָ קָנֶךָ" וְגוֹ' וְאוֹמֵר (משלי ח' כ"ב): "ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ". אָבִי שֶׁבַּשָּׁמַיִם, זְכֹר כַּמָּה אַלְמָנוֹת וִיתוֹמִים שֶׁיֵּשׁ בָּהֶם בְּיִשְׂרָאֵל, שֶׁעוֹסְקַין בַּתּוֹרָה וּבַמִּצְוֹת בְּכָל יוֹם תָּמִיד וְכוּ', עַיֵּן שָׁם.
We find many references along these lines in Tanna d'bei Eliyahu, some in Chapter 19:1, which awaken much merit for Israel, viz.: "L-rd of the world, behold our affliction, fight out battles and let our shame rise before You, what is done to us at every moment. And remember how many householders there are in Israel who have no livelihood, but toil in Torah every day, always. And remember how many paupers there are in Israel whose flesh the idolators draw from them (with taxes), but who toil in Torah every day, always. Remember how many youth there are in Israel, who do not know [the difference between] their right and their left hands, but who toil in Torah all the day, always. Remember how many old men and women there are in Israel, who go early and late to houses of prayer and houses of study, and who long and lust and look for Your salvation every day, always. Remember Your covenant which You made with our fathers, with the three tzaddikim, Abraham, Isaac, and Jacob. And You also wrote for us in Your Torah (Vayikra 25:35): 'And if your brother grows poor and his hand falls with you, then you shall uphold him.' (You, too, uphold us.) My Father in heaven, remember how many cripples and how many blind ones we have in Israel, who have no food, and, even so, give wages to teachers to teach their children Torah. My Father in heaven, remember Israel, Your eternal acquisitions, as it is written (Devarim 32:6): 'Is He not your Father, your Acquirer?' And (Mishlei 8:22): 'The L-rd acquired me [in] the beginning of His way,' My Father in heaven, remember how many widows and orphans there are in Israel, who toil in Torah and in mitzvoth every day, always, etc."
וּמִזֶּה יוּכַל לִלְמֹד כָּל אָדָם, אֵיךְ שֶׁצָּרִיךְ כָּל אֶחָד מִיִּשְׂרָאֵל לְעוֹרֵר רַחֲמִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל בִּדְבָרִים אֵלּוּ וְכַיּוֹצֵא בָּהֶם, כִּי גַּם הַיּוֹם יֶשְׁנָן זְכֻיּוֹת אֵלּוּ וְכַיּוֹצֵא בָּהֶן, לְמִי שֶׁיּוֹדֵעַ בִּזְמַנֵּנוּ אֶת הַמַּצָּב הַדַּל שֶׁל יִשְׂרָאֵל, וְאַף עַל פִּי כֵן יֵשׁ בָּרוּךְ ה' הַרְבֵּה לוֹמְדֵי תּוֹרָה וּמְקַיְּמֵי מִצְוֹת וְהַרְבֵּה מַחֲזִיקַי תּוֹרָה וְגוֹמְלֵי חֶסֶד וְעוֹשֵׂי צְדָקָה בְּכָל עֵבֶר וּפִנָּה.
And from this every man can learn how much each one in Israel must awaken the mercies of the Holy One Blessed be He for Israel in these things and the like. For today, too, these merits and their like [still] obtain for one who recognizes in our times the depressed condition of Israel — in spite of which there are, thank the L-rd, many learners of Torah and fulfillers of mitzvoth and many upholders of Torah and bestowers of lovingkindness, and givers of charity "in all quarters and corners."
וְאִיתָא בְּתַנְחוּמָא (פרשת שופטים) עַל הַפָּסוּק (דְּבָרִים ט"ז י"ח): "וְשָׁפְטוּ אֶת הָעָם מִשְׁפַּט צֶדֶק", אָמַר ר' יְהוּדָא בֶּן רַבִּי שָׁלוֹם: שֶׁיִּהְיוּ מַטִּין וּמְלַמְּדִין עֲלֵיהֶם זְכוּת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, מִמִּי אַתְּ לָמֵד? מִגִּדְעוֹן בֶּן יוֹאָשׁ, שֶׁבְּיָמָיו הָיוּ יִשְׂרָאֵל בְּצָרָה, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ אָדָם שֶׁיְּלַמֵּד עֲלֵיהֶן זְכוּת וְלֹא הָיָה מוֹצֵא, שֶׁהָיָה הַדּוֹר דַּל בְּמִצְוֹת וּבְמַעֲשִׂים, כֵּיוָן שֶׁנִּמְצָא זְכוּת בְּגִדְעוֹן, שֶׁלִּמֵּד עֲלֵיהֶם זְכוּת, מִיָּד נִגְלָה אֵלָיו הַמַּלְאָךְ, שֶׁנֶּאֱמַר (שופטים ו' י"א): "וַיָּבֹא מַלְאַךְ ה"' וְגוֹ', (שָׁם י"ד): "וַיֹּאמֶר לֵךְ בְּכֹחֲךָ זֶה", בְּכֹחַ זְכוּת שֶׁלִּמַּדְתָּ עַל בָּנַי. הֱוֶי: "וְשָׁפְטוּ אֶת הָעָם מִשְׁפַּטּ צֶדֶק", שֶׁיִּהְיוּ מְלַמְּדִים זְכוּת עַל הַדּוֹר. מִכָּל זֶה נוּכַל לְהָבִין מַעֲלַת הַמְלַמֵּד זְכוּת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְנַעֲשֶׂה אַחַר כָּךְ מֶרְכָּבָה לָאוֹר שֶׁל הֵיכַל הַקְּדֻשָּׁה שֶׁנִּקְרָא הֵיכַל הַזְּכוּת, שֶׁשָּׁם מַזְכִּירִין זְכוּתָן שֶׁל יִשְׂרָאֵל כִּדְאִיתָא בְּ"סֵפֶר חֲרֵדִים".
And in Tanchuma, on the verse (Devarim 16:18): "And they shall judge the people [with] a righteous judgment": R. Yehuda b. R. Shalom said: 'They should "incline" [judgment] and impute merit to them before the Holy One Blessed be He. From whom do we learn this? From Gideon the son of Yoash, in whose days Israel was [steeped] in suffering, and the Holy One Blessed be He sought a man who would impute merit to them and could not find one, the generation being poor in mitzvoth and in [virtuous] deeds. When merit was found in Gideon, who imputed merit to them, immediately the angels appeared to him, as it is written (Judges 6:11): 'And an angel of the L-rd came' [to Gideon] … and (Ibid. 14): '…and He said: "Go, with this your strength and save Israel, etc."', with this strength of your having imputed merit to My children, this being the thrust of 'And they shall judge the people [with] a righteous judgment, that they shall impute merit to the generation.'" From all of this, we can understand the eminence of one who "imputes merit," before the Holy One Blessed be He. And he [Gideon] afterwards became the chariot for the light of the holy sanctuary, which was called "the sanctuary of merit," where the merits of Israel were brought to remembrance, as we find in Sefer Charedim.