Musar zu Tehillim 119:331

The fourth principle is pain in [his] actions, as it is stated (Joel 2:12), "'Yet even now' - says the Lord - 'Turn back to Me with all your hearts, and with fasting, weeping, and lamenting." And they, may their memory be blessed, said (Yerushalmi Berakhot 1:4), "The heart and the eyes are the two intermediaries of sin." And so is it written (Numbers 15:39), "and you shall not go astray after your hearts and after your eyes." Hence with this will the sin of the intermediaries be atoned - with the measure of repentance according to the measure of the affliction. For the iniquity of the heart is atoned by its bitterness and sighing - with the brokenness with which it is broken, as it is stated (Isaiah 57:16), "when spirits in front of Me cover themselves." And it is [also] written (Psalms 51:19), "God, You will not despise a contrite and crushed heart." And the parable about this is from the [impure] vessels - when they are broken, they are purified, as it is stated (Leviticus 11:35), "an oven or stove shall be smashed." And the iniquity of the eyes is atoned by tears, as it is stated (Psalms 119:136), "My eyes shed streams of water, because they do not obey Your Torah ." It does not state, "because I do not obey Your Torah," but rather states, "they do not obey"; since they were what caused the sin - therefore, I shed streams of waters.

For this reason our Sages of blessed memory (Avodah Zarah 20a) erected a protective fence forbidding a man from gazing upon anything that is liable to bring him to sin. For instance, he is forbidden from gazing at women and girls lest he be guilty of wasting seed. This is what King David had in mind when he wrote, “Avert my eyes from seeing vanity, cause me to live in Your ways” (Tehillim 119:37). The numerical value of the word shav (שוא), “vanity,” is 307, represented by the letters ש"ז (shin zayin), which is also the acronym for the term, shichvas zera, “semen.” (Dovid prayed that his eyes should not behold anything that could lead to shichvas zera.) This is a bold hint. It seems to me further that because Lilis and her cohorts are called “pangs of vanity” (shav) and also “pangs of death,” as is mentioned several times in the Zohar (1:12b; 2:33a), therefore David prayed, saying, “Cause me to live in Your ways.” That is, he asked to be influenced by the side of life and not the side of death, Heaven forbid.

And there is another excellent modesty — to study in the presence of the very young and ask them to explain something that he, the teacher, does not understand. And he should not say, "How can I study in the presence of youngsters and how can I seek and expect to find an answer from him when he is younger than I?" And on this subject it is said: "From all my mentors I have learned" (Ps. 119:99). And further did our Sages say: "Be exceedingly humble" (Aboth 4:4), in the presence of all men. Not before the great alone must one be humble in spirit, but also before the small.

The ninth [reason] is that during the days of his old age - with the absence of the power of emotion - he does not have the reserve of strength to create new paths in his heart, to arrange thoughts with which to fight his impulse, to attain virtues and to toil and strive in Torah and in [his] actions (and in the worlds). As it is written (Ecclesiastes 12:1), "So remember your Creator in the days of your youth, before those days of sorrow come and those years arrive of which you will say, 'I have no pleasure in them.'" Therefore, it is appropriate for a person to rush to save his soul, like the matter that is stated (Psalms 119:60), "I have rushed and not delayed to keep Your commandments."

To make use of prudency (that is, to be overprudent), in speaking the truth or enjoining good acts, in spreading religion and devotion, is blameworthy. In such cases one must not make use of it; thus the saint said (Ps. cxix. 46), "I will speak of thy testimonies also before kings, and will not be ashamed." But it is necessary for man to cover his face with the mantle of modesty before all men, as thou knowest from the case of Saul when he hid himself, (as) it is written (i Sam. x. 23), "Behold he is hidden among the vessels." God selected him for kingship, as it is written (i Sam. x. 24), "Behold whom the Lord hath chosen." To sum up, according to the opinion of the philosophers and the sages, this quality is one of the virtues of the noble soul, and its relation to these is as that of the spirit to the body. A philosopher said, "Modesty consists in conducting affairs in the best way wherein it is possible for them to be conducted, and in leaving them in their best aspects." He who is modest will attain to power.

The second level is the severity of positive commandments: The foundation of the reward and the root of the recompense resulting from the service is [found] in the performance of positive commandments, as it is stated (Proverbs 13:13), “He who respects a commandment will be rewarded.” And it is [also] stated (Malachi 3:18), “And you shall come to see the difference [...] between him who has served God and him who has not served Him.” And the service [to God] is with commandments that depend upon (involve) actions - whether there is nothing besides the positive commandment or whether there is [also] a negative commandment with them, such as (Deuteronomy 15:7), “do not harden your heart, etc.” (which accompanies the positive commandment of charity). And the commandment of the service will be explained in the Gate of the Service (no longer extant), with God’s help. Nevertheless, there is a manner of reward for the one who is careful not to transgress a negative commandment that reaches [that] of one who does a commandment - such as if the opportunity for a sin comes to a man and he had a desire for a sexual prohibition, but he overcame his impulse - for this is from the essence of the fear of God, may He be blessed. And likewise someone who had the opportunity to get rich by cheating and [charging] interest and there is no one to see and to know; yet he went with innocence and clean hands - his reward for this will be like one who plants righteousness and toils [to do a positive] commandment. And so it is written (Psalms 119:3) “They have done no wrong, but have followed His ways.” And our Rabbis, may their memory be blessed, said (Yerushalmi Kiddushin 1:9), “Since they did not do wickedness, they have ‘followed His ways.’” And we have already discussed the explanation of this verse for you. And our Rabbis, may their memory be blessed, likewise said (Kiddushin 39b), “[If] one sits and does not transgress, he receives a reward as one who performs a commandment, [...] in a case where an opportunity to commit a sinful act presents itself to him and he is saved from it.” And they also said (Berakhot 6a), “‘Those who revere the Lord and esteem His name.’ - this is [a case] where an opportunity to commit a sinful act presents itself to him and he is saved from it.” Even [with] this reward [however], its essence and foundation is [based in] a positive commandment, since he suppressed his impulse with the fear of God, as it is stated (Deuteronomy 10:20), “You must fear the Lord, your God.” And our Rabbis, may their memory be blessed, said (Avot 2:1), “Be careful with a light commandment as with a weighty one, for you do not know the reward for the fulfillment of the commandments.” Yet behold [that] what will be done to anyone who transgresses a negative commandment is explicit in the Torah; and it allocates punishments and statutes and a code for what to do to them. And the punishments are forty lashes, death and expiation at the hands of the Heavens and the four death penalties of the court. But the reward for the fulfillment of the commandments is not explicit in the Torah, so that [people] not prevent themselves from fulfilling the light commandments and involve themselves only in the weighty ones.

For it is clear that the servant of a king will not abandon the king's command though he bears much shame from everyone who may laugh at him for performing that which his king commanded him. And he who cannot bear the shame in performing the precept and is ashamed to fulfill the command of God — and thus forsakes the path of good out of fear of shame — this kind of shame is very evil. And thus, if he is ashamed to admit the truth, this too is an evil disease. And thus, if he is too shy to rebuke people and command them to do good. And thus if he sits before his teacher and is too ashamed to ask what he does not know, whether it be a small matter or a big matter, such an attitude is very ugly. In these cases Scripture says: "Do not act foolishly by exalting yourself nor by cunningly keeping silent" (Prov. 30:32). And our Sages of Blessed Memory said: "The one who is ashamed (to ask questions) does not learn" (Aboth 2:5). The proper way is never to be ashamed to ask concerning what one does not know whether it be a small matter or a large one. Did you not see that David, King of Israel, said in Psalms 119:46: "And I will speak of Thy testimonies before kings and I shall not be ashamed."

There are other groups that do not have a share in the world to come: And they are the group of the enemies of the Lord, may He be blessed; the group of the destroyers of the vineyard of the Lord; and the group of the ones inflicting fear in the land of the living. Behold we will present their content and the proof of their punishment explicit in the Torah:
For the group of the enemies of Lord will be lost from the world to come, as it is stated (Deuteronomy 7:10), “But who requites with destruction those who hate Him to his face - never slow with those who hate Him, but requiting them to his face.” Its explanation is that he repays the reward of the commandments fulfilled by those that hate Him, in this world - in order to destroy them from [getting to] the world to come. And its Targum (translation by Onkelos) is, “And He repays those that hate Him the good that they do in front of Him, in their lives, to destroy them. And David said (Psalms 37:20), “But the evildoers shall be lost, and the enemies of the Lord shall be like heavy sheep, completely consumed in smoke.” And he mentioned the expression, “loss,” with the evildoers, as it is [used] for distress and exile - as the matter that is stated (Isaiah 27:13), “the lost who are in the land of Assyria and the expelled, etc.”; (Jeremiah 50:6), “My people were lost sheep”; [and] (Psalms 119:176), “I have strayed like a lost sheep” - and it is also [used] for death, as the matter that is stated (Psalms 119:92), “I would have been lost in my affliction”; (Esther 8:6) “at the loss of my kindred”; [and] (Leviticus 23:30) “and I will cause that soul to be lost” - meaning excision from this world. For evildoers are punished with difficulties and afflictions or with death, and they are also punished with the judgement for their deeds in the world to come. But [David] compared the enemies of the Lord to the meat of sheep, as it will become coals. Therefore, it will be “completely consumed in smoke.” Just like the fat of sheep is consumed in smoke, so too will the enemies of the Lord be consumed. For their souls will be consumed and lost from the world to come. And it is stated (Exodus 20:5), “visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who hate Me.”

The third section: One who always mocks things and actions, but he does not intend to disgrace those associated with them. Rather he pushes off things that should not be pushed off and pushes off the [possibility of] results from actions that have hope for results. And about this is it stated (Proverbs 13:13), “He who disdains a thing will be injured thereby.” And they said (Avot 4:3), “Do not disdain any man, and do not discriminate against anything; for there is no man that has not his hour, and there is no thing that has not its place.” And what brought this scoffer to this bad trait is his being wise in his [own] eyes. And sometimes this trait brings a person to heresy, to mock the commandments - like the matter that is stated (Psalms 119:51), “Though the arrogant have cruelly mocked me, I have not swerved from Your teaching.” And this third section is a group that does not accept reprimand, as it is stated (Proverbs 9:8), “Do not reprimand a scoffer, for he will hate you.” And it is [also] stated (Proverbs 9:7), “To rebuke a scoffer is to call down abuse on oneself.” And it is [further] stated (Proverbs 19:25), “Beat the scoffer and the simple will become clever.” And that which causes this group not to listen to reproof is that the trait that leads to this [type of scoffing] is that a person is wise in his [own] eyes. And this trait controls him so much until he scorns the intellect of anyone besides himself. And it is a trait that has no hope, as it is stated (Proverbs 26:12), “If you see a man who thinks himself wise, there is more hope for a dullard than for him.”

And consider how great is the sin of a man who speaks evil speech: Is their sin that they have sealed their lips and quieted their tongues from speaking words of Torah not big enough for them; that they surely [use them to] destroy with evil speech? And King David, peace be upon him, said (Psalms 119:23), “Though princes meet and speak against me, Your servant speaks out Your laws.” The explanation is that they are still from speaking out Your laws and speak evil speech and speak against me, while I am still speaking out Your laws. And our Rabbis said (Arakhin 15a) [that] the cure for evil speech - to save oneself from it - is to be involved with the Torah; as its stated (Proverbs 15:4), “A healing tongue is a tree of life,“ And this is [the meaning of] what is stated (Psalms 39:2), “I would keep my mouth muzzled, etc.” And our Rabbis, may their memory be blessed, explained (Midrash Tehillim 39) that the muzzle is involvement with Torah. And our Rabbis said (Yalkut Shimoni on Nach 721), “The Congregation of Israel is beloved by her voice and hated by her voice: She is beloved by her voice, as it is stated (Song of Songs 2:14), ‘let me hear your voice; for your voice is sweet.’ And she is hated by her voice, as it is stated (Jeremiah 12:8), ‘she raised her voice against Me; therefore I have hated her.’” And this is [the meaning of] what is stated (Proverbs 18:21), “Death and life are in the power of the tongue; those who love it will eat its fruit.” And its explanation is: “Those who love it will eat its fruit” - and one who loves the tongue, and that is a man that always wants to talk, for him the proper counsel is that he should, “eat its fruit.” That is, he should not speak idle words but rather words of Torah, wisdom and ethics and the bringing of peace between a man and his fellow; justify the [actions of] the masses; praise the good; disparage the evil; and be zealous about the truth. For there is no end to the merits that he can acquire for himself with his tongue. And [it is] as we discussed earlier, that life is in the tongue.

And if a person transgressed [a sin that warrants] excision or a death penalty from the court and he repents: Since his iniquity is not absolved without afflictions - given that repentance suspends [the punishment], but afflictions absolve - he should prepare his heart to do the commandments that protect [him] from the afflictions, such as the commandment of charity. For it also saves from death, as it is stated (Proverbs 10:2), "but righteousness (tsedekah , which can also mean, charity) saves from death." And one who does not have money to give charity, should speak well about the poor person, so that he will be a [spokesman] for him, such that others do well by him. And our Rabbis, may their memory be blessed, said (Bava Batra 9a), “Greater is the one who causes [a commandment] to be done than one who does it.” And likewise should he involve himself with deeds of loving-kindness, to help his fellow with his counsel and his efforts. And [it is] like our Rabbis, may their memory be blessed, said (Sukkah 49b), “Acts of kindness are superior to charity [...]: Charity can be performed only with one’s money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich.” And likewise should he speak to the heart of the poor person and honor him and console him from his distress, like the matter that is stated (Isaiah 58:10), “And you offer your compassion to the hungry.” And our Rabbis, may their memory be blessed, said (Bava Batra 9b) that one who appeases his fellow with words is greater than one who gives [him] charity. And likewise should he be involved in the commandments of visiting the sick, burying the dead, consoling the mourners and rejoicing the groom and bride. For all of these are from the ways of kindness.
And corresponding to all of them is the commandment of Torah study for the sake of the Heavens. And all of the counsel that we have mentioned is included in that which King Solomon, peace be upon him, said (Proverbs 16:6), “Iniquity is atoned by kindness and truth.” For the acquisition of Torah [knowledge] is called the acquisition of truth, as it is stated (Proverbs 23:23), “Acquire the truth and do not sell it.” And it is stated (Psalms 119:142), “and Your Torah is truth.” And our Rabbis, may their memory be blessed, said (Vayikra Rabbah 25:1), “‘It is a tree of life to those who grasp it’ (Proverbs 3:18) - [if] a person transgressed [a sin that warrants] excision or a death penalty from the court: If he was accustomed to reading one chapter [of Mishnah] a day, he should read two chapters; if he was accustomed to reading one section [of Torah], he should read two sections.” And Torah [study] protects him from afflictions from two angles: The first is because our Sages, may their memory be blessed, said (Shabbat 127b), “Torah study corresponds to all of [the other commandments combined].” And the second is that when he toils in Torah, exerts himself upon it and pushes away the sleep from his eyes - it is counted in place of afflictions. [It is] as our Rabbis, may their memory be blessed, said (Sanhedrin 99b), “All bodies are born for toil. Happy is one whose exertion is for Torah.” And they said (Sanhedrin 26b), “Why is the Torah called wisdom (tushiyya)? Because it weakens (mateshet) the strength of a person.”

In this manner the sages of blessed memory warned us: "be brazen as a leopard... to do the will of your Father in Heaven" (Avot 5:20). And David said: "I will speak of Your testimonies before kings, and will not be ashamed" (Ps. 119:46).

This teaches us not to waste our love on material things but to concentrate it on enduring values such as Torah, מצות, etc.

Behold, Shlomo repeatedly exhorted many times on this in seeing the evil of laziness and the greatness of the harm resulting from it. He said "a little sleep, a little slumber, a little folding of the hands to rest. Then shall your poverty come as a traveler" (Mishlei 24:33). For behold, even though the lazy person is not doing evil actively, nevertheless he brings evil on himself through his very inactivity.

"nettles had covered the face of it" - since he did not labor sufficiently in the Torah, he sits in judgment and declares the pure, unclean and the impure, clean, thus breaching the fence set up by the Torah Sages. What is his punishment? Shlomo revealed it: "one who breaches a fence will be bitten by a snake" (Kohelet 10:8).

The angels were praised for possessing this good trait as written: "[Bless the L-rd, His angels,] those mighty in strength, who perform His word, hearkening to the voice of His word" (Tehilim 103:20); and "the Chayot dash to and fro like the appearance of a flash of lightning" (Yechezkel 1:14). Behold, a man is a man and not an angel, hence it is impossible for him to attain the might of an angel, but he should certainly strive to do all he can to come as close to that level as possible. King David would praise (G-d) for his portion saying: "I hasten and do not delay to keep your commandments" (Tehilim 119:60).

Therefore, the sages of blessed memory exhorted us: "And you shall watch over the Matzot" - if a Mitzva comes to your hand, do not delay its performance (lit. allow it to become Chametz)' (Mechilta Shemot 12:17).

And in the Midrash (Vayikra Rabba 11:9) on the verse (Tehilim 48:15) "He shall lead us in youth" - [filled] with zeal as young maidens, as it is said: "in the midst of maidens playing the timbrels" (Tehilim 68:26) ["in youth" and "young maidens" are related words in Hebrew].

One occupied with the Torah must also learn from every person, as it is written (Psalms 119:99), "From all of my teachers have I been enlightened." As the Torah is not completed with one teacher; but since he becomes a student to all, he merits to become a chariot for Victory and Majesty, 'Those taught of God'; and the one who bestows Torah upon him is on the level of Splendor. And behold, in his sitting and studying Torah, he merits that Splendor flows on Victory and Majesty and [that] he actually be on Their level.

And now look and see how Joy includes everything! For every man who worries about the material things of this world has no rest and is always planning how to make money, and he is never satisfied with what God has apportioned to him. Therefore, the one who rejoices in his portion is rich even though he be poor, for he rejoices in the Lord who is his portion and inheritance. And so it is written : "I have said, 'My portion is the Lord' " (Ps. 119:57). And so he says : "Let the heart of them that seek the Lord rejoice!" (Ibid. 105:3).

And this is the language of the holy Zohar in Parshath Terumah on Psalms 129:126): "It is a time to act for the L-rd," viz.: "So long as the Torah endures in the world and men occupy themselves with it, the Holy One Blessed be He rejoices in the work of His hands and rejoices in all of the worlds, and the heavens and the earth remain standing. What is more, the Holy One Blessed be He gathers all His tribunal and says to them: 'See the holy people that I have on the earth, by whom the Torah is adorned. See My handiwork, about which you have said: 'What is man that You remember him?'" And when they see the joy of their Master in His people, they immediately open [their mouths] and say (I Chronicles 17:21): 'Who is like Your people, Israel, one nation in the land?' But when Israel neglect Torah, His strength, as it were, weakens, wherefore "it is a time [for you] to act for the L-rd.' These are the tzaddikim who are left. They must gird their loins and perform good deeds, so that the Holy One Blessed be He will strengthen Himself to rejoice with the tzaddikim and with His camps and battalions. Why so? (Psalms, Ibid.): [For] 'they have violated Your Torah,' and the men of the world do not occupy themselves with it as is fitting."

Tears come from sorrow and great worry. And we have learned that "the gates of tears are not locked" (Baba Mezi'a 59a). And it is written, "Mine eyes run down with rivers of water because they observe not Thy Torah" (Ps. 119:136). And it is written, "For I do declare mine iniquity : I am full of care because of my sin" (Ps. 38:19). A man ought always to be concerned with what has passed, worry as to what lies ahead and always be fearful that perhaps he will not fulfill the full measure of repentance. "Happy is the man that feareth always" (Prov. 28:14).

First of all let me explain that there is a difference between the meaning of the word טוב when it is spelled with the vowel חולם and when it is spelled with the vowel שורוק. The former spelling is employed when the visible "good" i.e. the נגלה, only is revealed. When the word is spelled with the vowel שורוק, however, the good that is meant is also the intrinsic good, that which is not visible. We observe this principle when checking the spellings of these three "gifts." When referring to Torah, Psalms 119,72, we have טוב לי תורת פיך מאלפי זהב וכסף, "The Torah of Your mouth I prefer to thousands of pieces of gold and silver." The word טוב in this case is spelled with the vowel חולם. On the other hand, six verses earlier in Psalms 119,66, we find טוב טעם ודעת למדני, "teach me good sense and knowledge," and the word טוב is spelled with the vowel שורוק. Similarly we find ארץ ישראל described as ארץ טובה, with the vowel חולם, on occasion (Exodus 3,8), whereas in Isaiah 1,19, we read "אם תאבו ושמעתם, טוב הארץ תאכלו," "if you agree and listen, you will eat of the good of the land." In this case the word טוב is again spelled with the vowel שורוק. Concerning this verse our sages have said that Isaiah speaks of "the world which is totally good," since they could not understand what other justification there could be for the different spellings. They concluded that in that distant future there will no longer be a difference between the hidden aspects of טוב, and the part which is visible to all. At that time, a blessing will no longer contain also those elements that are not good. A reference to something intrinsic is appropriate only if the same gift described contains both external and internal features. This is why they described that future as one that is כלו טוב, i.e. "totally good."

First of all let me explain that there is a difference between the meaning of the word טוב when it is spelled with the vowel חולם and when it is spelled with the vowel שורוק. The former spelling is employed when the visible "good" i.e. the נגלה, only is revealed. When the word is spelled with the vowel שורוק, however, the good that is meant is also the intrinsic good, that which is not visible. We observe this principle when checking the spellings of these three "gifts." When referring to Torah, Psalms 119,72, we have טוב לי תורת פיך מאלפי זהב וכסף, "The Torah of Your mouth I prefer to thousands of pieces of gold and silver." The word טוב in this case is spelled with the vowel חולם. On the other hand, six verses earlier in Psalms 119,66, we find טוב טעם ודעת למדני, "teach me good sense and knowledge," and the word טוב is spelled with the vowel שורוק. Similarly we find ארץ ישראל described as ארץ טובה, with the vowel חולם, on occasion (Exodus 3,8), whereas in Isaiah 1,19, we read "אם תאבו ושמעתם, טוב הארץ תאכלו," "if you agree and listen, you will eat of the good of the land." In this case the word טוב is again spelled with the vowel שורוק. Concerning this verse our sages have said that Isaiah speaks of "the world which is totally good," since they could not understand what other justification there could be for the different spellings. They concluded that in that distant future there will no longer be a difference between the hidden aspects of טוב, and the part which is visible to all. At that time, a blessing will no longer contain also those elements that are not good. A reference to something intrinsic is appropriate only if the same gift described contains both external and internal features. This is why they described that future as one that is כלו טוב, i.e. "totally good."

You should know that zeal is the very beginning of all ethics. For no man can be perpetually bent over his book. He must eat, sleep and perform his bodily functions. Therefore, it requires eagerness and care to return to one's book and to study. One should not muse "the day is still long and the year is still long." Concerning this our Sages, of blessed memory, said : "Do not say, 'when I have some free time, I will study' — perhaps you will never be free" (Aboth 2:4). Nor should a man say, : "It is already evening — if I start studying now, I will have to stop in a little while to pray," for it is better to spend one hour in study even if only to learn one saying, than to do any other thing in the world. Concerning this it is said, "He that turneth away his ear from hearing the law, even his prayer is an abomination" (Prov. 28:9). And thus it is written : "The law of thy mouth is better unto me than thousands of gold and silver" (Ps. 119:72). And thus it is also written, "For a day in Thy courts is better than a thousand" (Ps. 84:11), on which the Talmud comments : The Holy One, Blessed be He, said, "I prize one day of your studying Torah more than the thousand sacrifices which your son Solomon will offer upon the altar" (Shabbath 30a).

Rabbi Judah, the son of Tema, said, "Be bold as a leopard, light as an eagle, fast as a deer, mighty as a lion to do the will of your Father in heaven" (Aboth 5:24). See how they warned that one make himself light and strong in order to fulfill the commandments! Thus did David say, "I made haste, and delayed not, to observe Thy commandments" (Ps. 119:60). Thus did our Rabbis expound : " 'And ye shall observe the matzot (Ex. 12:17), do not read it as matzot (unleavened bread), but read it is as mitzvot (commandments)" — meaning if an opportunity comes to you to do a good deed, do not let it grow stale but do it at once (Mekhilta de Rabbi Ishmael, vol. I., p. 74). It is very necessary to be agile and alert and strong in order to strive against the wicked — to be mighty of heart as Moses, our teacher, when he said, "Put every man his sword upon his thigh" (Ex. 32:27). And to be like Phinehas of whom it is said, "And when Phinehas, the son of Eleazar the son of Aaron the priest, saw it, he rose up from the midst of the congregation and took a spear into hand" (Num. 25:7). Therefore, take care to be quick to separate yourself from the company of the wicked, so that you will not be part of their designs and their plans. Above all it requires zeal to do repentence. One must hurry and he should not delay to follow the paths of repentence, and let him not be wicked for even one hour before God, may He be Blessed. See how alert the servants and ministers of kings are in the performance of their duties. All the more so must we be careful to be alert in our service to the King of Kings, the Holy One, Blessed be He.

This is what king David, peace be unto him, said: "Whom have I in Heaven [but you]? And having You I desire none on earth" (Tehilim 73:25), and likewise "your Word is very pure; therefore your servant loves it" (Tehilim 119:140). For in truth, the true divine service must be purified far more than gold and silver. This is what was said regarding the Torah: "the Words of G-d are pure words, like silver refined in a furnace on the earth, purified seven times" (Tehilim 12:7).

But those who love G-d, who desire in His service, will rejoice in demonstrating their faithfulness of love before Him, blessed be He, and in strengthening themselves in refining and purifying it. This is what David himself concluded saying "[Your Word is very pure;] therefore Your servant loves it" (Tehilim 119:140).

The subject of the three gifts the Jewish people received must be understood on two levels. One level is the manifest one, i.e. נגלה, a gift which everyone can see as having been received. The other level is what we call the נסתר the hidden aspect of these gifts. We find that the word Tov is spelled with different vowels on different occasions. Most of the time it is spelled with the vowel חולם i.e. Tov, whereas sometimes it is spelled with the vowel שורוק i.e. Tuv.

One of the means which lead a person to acquire this trait is to prepare oneself for Divine service and mitzvot, namely, to not enter suddenly in performing a mitzva. For then, one's mind is not yet composed and is unable to think on what he is doing. Rather, one should ready himself to the matter and slowly prepare his heart for reflection.

During the first seven years that Jacob served Laban, he was under the impression that he was serving for Rachel. In truth, his service was actually perceived as in the domain of the hidden, a domain analogous to the mystique of Leah. It was accounted for him as seven שמטות, units of seven years each. Even though these years in the emanation בינה are portrayed as 49 years (not as 7 שמטות) the Zohar explains that when Laban said to Jacob in Genesis 29,27: מלא שבוע זאת, the emphasis on that שבוע was an allusion to Psalms 119,164: שבע ביום הללתיך, "I have praised you seven times on the same day," that during the seven days that the wedding with Leah was being celebrated all the missing years were telescoped into days.

Whenever it is spelled as Tov the reference is to the manifest good. When it is spelled Tuv the reference is to the hidden good. [The author discussed this in Parshat Ba'halotecha, in connection with Moses' offer to Yitro to join the Jewish people. Ed.] In connection with Torah we find the word spelled טוב with both the vowels חולם such as in Proverbs 4,2: כי לקח טוב נתתי לכם, as well as in Psalms 119,72: טוב לי תורת פיך. It is also spelled with a שורוק as in Psalms 119,66: טוב טעם ודעת למדני. In connection with ארץ ישראל we find ארץ טובה in Deut. 8,7 spelled with the vowel חולם, whereas in Isaiah 1,19 we are promised by the prophet "טוב הארץ תאכלו," spelled with the vowel שורוק. With respect to עולם הבא, we find in Deut. 5,16: למען ייטב לך, which our sages (Kidushin 39b) explain as a reference to a world which is totally good.

Whenever it is spelled as Tov the reference is to the manifest good. When it is spelled Tuv the reference is to the hidden good. [The author discussed this in Parshat Ba'halotecha, in connection with Moses' offer to Yitro to join the Jewish people. Ed.] In connection with Torah we find the word spelled טוב with both the vowels חולם such as in Proverbs 4,2: כי לקח טוב נתתי לכם, as well as in Psalms 119,72: טוב לי תורת פיך. It is also spelled with a שורוק as in Psalms 119,66: טוב טעם ודעת למדני. In connection with ארץ ישראל we find ארץ טובה in Deut. 8,7 spelled with the vowel חולם, whereas in Isaiah 1,19 we are promised by the prophet "טוב הארץ תאכלו," spelled with the vowel שורוק. With respect to עולם הבא, we find in Deut. 5,16: למען ייטב לך, which our sages (Kidushin 39b) explain as a reference to a world which is totally good.

The twenty-fourth thing one should remember is that a man whose eyes are weak cannot see the fine engraving on gold and silver dishes. Even though he sees all these things, he cannot perceive them as clearly as one whose eyes are strong. Thus, if a man has studied Torah and wisdom in his youth and it appears to him that he understands them properly, let him not rely upon that childhood understanding, for wisdom strengthens itself as one advances in years, and he now understands more clearly than he did in his youth. Therefore, when your wisdom becomes stronger, you should begin to consider well all the matters around you, and then you will understand and increase your ability to distinguish, and you will know the matter more clearly than you did previously. And you must continue always to search out from every man what you do not know, as it is said, "From all my mentors I have learned" (Ps. 119:99). And you should not think that no one can tell you anything new that you did not know when you were young. Concerning this it is said, "Seest thou a man wise in his own eyes? There is more hope of a fool than of him" (Prov. 26:12).

This is likewise as the prophet said: "to Your Name and to Your remembrance is the lust of [our] soul" (Isaiah 26:8), and "my soul yearns for You in the night; my spirit within me seeks You" (Isaiah 26:9). And David himself said: "when I remember You on my bed, through the night watches I meditate about You" (Tehilim 63:7). Thus he described the pleasure and delight he experienced when speaking of and praising G-d, blessed be His Name. Likewise he said: "I will delight myself in Your Commandments, which I love" (Tehilim 119:47), and "Your testimonies are my delight..." (Tehilim 119:24).

This is likewise as the prophet said: "to Your Name and to Your remembrance is the lust of [our] soul" (Isaiah 26:8), and "my soul yearns for You in the night; my spirit within me seeks You" (Isaiah 26:9). And David himself said: "when I remember You on my bed, through the night watches I meditate about You" (Tehilim 63:7). Thus he described the pleasure and delight he experienced when speaking of and praising G-d, blessed be His Name. Likewise he said: "I will delight myself in Your Commandments, which I love" (Tehilim 119:47), and "Your testimonies are my delight..." (Tehilim 119:24).

Behold, a man is obligated to guard all of the mitzvot in all of their fine details, doing so before any person, whoever it may be, and not be afraid or ashamed before him. Likewise, it is written: "I will also speak of Your testimonies before kings, and will not be ashamed" (Tehilim 119:46). And we also learned "be brazen as a leopard..." (Avot 5:2).

It is written in the book of Tehillim, “Be a guarantor for Your servant for the good; do not allow the arrogant to oppress me” (119:122). This verse can be understood by an analogy of a man burdened with many debts, but with enough silver and other valuables to satisfy all his creditors. However, since the creditors are unaware that he has enough for each of them all they are intent on confiscating whatever they can find. For each one is afraid that the debtor will pay the others and have nothing left for him. The only solution is for the debtor to find a guarantor who will keep the creditors at bay while he sells his merchandise. Then when he has the money in hand he can pay each of them what he owes him. In this way he will be saved from the injury, loss of reputation and other misfortunes that result from the hounding of creditors. It seems to me that this is what Dovid HaMelech meant when he wrote, “Be a guarantor for Your servant for good” (Tehillim 119:122). That is, he wished for the Holy One Blessed is He to serve as his guarantor against his accusers and pursuers to prevent them from falling upon him on the pretext of some misdeed on his part. For he also possessed many merits to counterbalance the debits of his transgressions. Therefore he adds, “Do not allow the arrogant to oppress me” (Ibid.), which indicates that his accusers were waiting for the day when this “sinner” (i.e., Dovid) would fall into their hands. For they wished to “collect” what he owed in the form of sins and transgressions by carrying out the sentence of the Heavenly court after he was found guilty.

And all the more so [does this apply] to the [physical] pleasures and indulgences which are verily (mamash) the opposite of Chasidut. For, behold, they seduce the heart to be drawn after them, and to veer away from all matters of Separation and true knowledge.

A person could have sat idle and the decree would have been fulfilled (his designated portion would have come to him), had it not been preceded by the fine imposed on every human being: "by the sweat of your brow shall you eat bread" (Gen.3:19), whereby a person is required to make some effort for obtaining his livelihood, for thus the exalted King decreed.

The third type is the one who scoffs at things, although he has no intention to humiliate those who do them. Yet by his scoffing he hinders work that has hope of success and might be achieved. This type of scoffer is wise in his own eyes, and everything that he himself has not begun he considers folly and mocks it. This trait can even lead him to heresy, mocking the Commandments themselves, as it is written, "The proud have had me greatly in derision; yet have I not turned aside from Thy law" (Ps. 119:51). And this type of a scoffer does not accept rebuke, as it is said, "Reprove not a scorner, lest he hate thee" (Prov. 9:8). And it is said, "He that correcteth a scorner getteth to himself shame" (Prov. 9:7). And inasmuch as he is wise in his own eyes he mocks the work of another man, and this is a trait for which there is no hope, as it is said, "Seest thou a man wise in his own eyes? There is more hope of a fool than of him" (Prov. 26:12).

In the second chapter we commented on the terrible punishment awaiting the man who wastes his seed. Concerning this Dovid HaMelech wrote, “Avert my eyes from seeing vanity, cause me to live in Your ways” (Tehillim 119: 37). It seems to me that this verse was a prayer that he be saved from gazing at forbidden sights, such as women, so that he would not defile himself at night, for the word “vanity” — שו"א — has the same numerical value as the acronym for seed, שז. Dovid HaMelech pleaded that the cohorts of the demon Lilis, who are known as Keri, not appear to him, for they cause a man to waste his seed at night. Since a child can be conceived from every droplet, wasting seed is considered akin to murdering those droplets with one’s own hands. Thus, one who wastes seed is under the sway of the Sitrah deMosah, the Side of Death. This is why Dovid requested, “Cause me to live in Your ways.” That is, he prayed to be under the sway of the Sitrah DeChayei, the Side of Life, and thereby to be saved from wasting seed. It is mentioned in the Zohar (Part II, 263) that there is an angel appointed over those who waste seed. It has in its charge thousands upon thousands of accusers and demons and destructive angels, all of whom cause a person to be defiled. Then they take the droplet that the man wasted and bring it on High, causing the mark of the covenant on his body to become enslaved to the Aspect of Impurity. Woe to the man who causes holiness to become enslaved to impurity!

Another way of explaining our Psalm may be that David felt the need to apologize for taking credit for his humility, i.e. he apologized שלא גבה לבו, for having his humility become common knowledge. This in itself would rate as a form of boastfulness. He apologized, for not having remained silent, i.e. אם לא שויתי ודממתי נפשי. Whichever may be the case, the subject of this Psalm is the extreme importance of practicing humility.

As for him who speaks the truth, there is no quality like it. Therefore, "The beginning of thy word is truth" (Ps. 119:160). And it is said, "Keep thee far from a false matter" (Ex. 23:7).

On this fear Moshe Rabeinu, peace be unto him, said: "in order that His fear shall be upon your faces, so that you shall not sin" (Shmot 20:17). For this is the primary fear - that a man fear and tremble always until this fear never leaves Him. For through this, certainly, he will not come to sin, and if he does come to sin, it will be considered as accidental. Isaiah said in his prophecy: "this is the one to whom I will look: he who is humble and contrite in spirit and trembles at my word" (Isaiah 66:2). And king David extolled in this: "Princes have pursued me for nothing, but my heart feared [only] Your word" (Tehilim 119:161).

What we learn from all this is how careful we must be when we reside in a land that enjoys G–d's daily personal supervision. We must conduct ourselves submissively vis a vis G–d. King David expressed this sentiment when he said גר אנכי בארץ , "I am merely a stranger in the land (of Israel)" (Psalms 119,19) David considered himself as at most possessing the status of a stranger in that land. When G–d told Abraham in Genesis 15,13: "Know that your descendants will be strangers in a land that is not theirs,” we must ask why He added the words "in a land that is not theirs?" Is it not clear that one can only be a stranger in a land that one does not own? Rashi addresses this problem and says that this expression includes the times when Abraham's descendants would also at times be strangers in countries other than the land of Egypt, during the 400 years which start with the birth of Isaac. Other commentators see in this expression an allusion to the fact that Israel would reside in Goshen, i.e. not Egypt proper, the expression לא להם, referring to the Egyptians who did not "own" Goshen, seeing it had been given to Sarah by Pharaoh. Alternately, it could refer to the resettlement policy of the Egyptians which Joseph had initiated in Genesis 47,21, where Rashi explains that as a result none of the Egyptians themselves had a real claim to the land they were settled on It is clear in our context, that Abraham's descendants, i.e. Israel, were meant to become strangers and subsequently slaves to Pharaoh in Egypt. At a later stage in their history they would become strangers in their own country. This is why G–d emphasized that during these first four hundred years or part thereof they would be strangers in someone else's country. Afterwards they would be strangers just as David described himself as a stranger in ארץ ישראל.

The very concept of a king, מלך, is rooted in the emanation מלכות. We have already shown that the Talmudic dictum of דינא דמלכותא דינא, is based on the word דינא being the name of G–d א-ד-נ-י, the same letters as the words דינא. The mystical dimension of the directive that the king has to write a ספר תורה for himself is that the emanation מלכות "receives" the written Torah, whereas the emanation itself is perceived of as being the "oral Torah." The Torah alludes to this attribute when writing והיתה עמו, "it shall be constantly with him" (17,19). The word והיתה is feminine, whereas the instruction immediately following is masculine, i.e. וקרא בו, "he shall read in it." This results in a union between the concepts represented by the respective emanations תפארת ומלכות. When David (Psalms 119,56) said: זאת היתה לי, this was because he knew that the attribute מלכות is called זאת. It was because David was aware of this that he could say (Psalms 27,3): אם תחנה עלי מחנה לא יירא לבי, אם תקום עלי מלחמה בזאת אני בוטח, "Should an army besiege me, my heart would have no fear; should war beset me, I would still be confident in זאת." In view of such considerations we can understand why the king was commanded not to amass too many horses; after all, we have a principle (Psalm 33,17) that שקר הסוס לתשועה, that "horses are a false hope for deliverance." The king must demonstrate that he relies on זאת, the merit acquired through his Torah writing and Torah study instead. The prohibition to amass too much silver and gold is due to similar considerations. A very wealthy king would tend to hire mercenary soldiers to fight his battles instead of relying on G–d's help. G–d's ability to help in war does not depend on the number of the king's soldiers but on their spiritual preparation. We know this from Judges 7,6 where Gideon sent home all but three hundred of his volunteers. He had first tested their degree of religious observance by the way they scooped drinking water from a pool without going down on their knees (a sign of having once worshipped idols). In 17,16 the Torah links a return to Egypt to the king's possession of an inordinately great number of horses. Amassing horses is an outward sign of lack of reliance on the merit of זאת. Such lack of confidence in G–d will ultimately result in a moral backsliding of the people, an immersion in the moral morass of the Egyptians which originates in the impurity of the menstruant woman. The mystical dimension of the Egyptian philosophy is called מצולת ים, [a term used in the Zohar for Samael and the forces associated with him. The idea is that Samael's domain is beneath the מים העליונים. Ed.] The morally best of Egypt i.e. the attribute of שפחה, is but a maid-servant of ארץ ישראל. The relationship of Hagar (the best of Egypt, spiritually speaking), to Sarah is seen as symbolising this relationship.

This is what our sages said: "Know what is above you: an eye that sees, an ear that hears, and all your deeds are inscribed in a book" (Avot 2:1). For since the Holy One, blessed be He, watches over every thing, and He sees everything and hears everything, certainly every action will leave an impression. And all of them are inscribed in a book, whether for merit or for debt (punishment).

Be very careful concerning gossip for with this you shame yourself. For he who finds others unworthy is himself unworthy, and he does not speak in praise of anyone, and his way is to find people unworthy with the fault that he himself possesses (Kiddushin 70a).For this fault of his is constantly on his mind and when he gossips he expresses it with his mouth. For every man can be tested and recognized by his deeds. How? When you see a man who is accustomed to praise women and to speak of them always, know that he loves women. And if he praises good food and wine and does so constantly, know that he is a glutton and a drunkard And so is it with everything. And proof of this you may find in the verse, "Oh how love I thy law! It is my meditation all the day" (Ps. 119:97). Because I love the Torah, I always speak of it — since whatever a person loves in his heart, he lends to speak about always.

Thirdly, the sinner must know and believe from the depth of his heart that severe punishment awaits him for the sins that he committed, for if he does not know this, he will be in no haste to repent. But after the punishment he may expect is clear to him, he can repent and have true remorse, and he can ask forgiveness of God, as it is said, "My flesh shuddereth for fear of thee, and I am afraid of thy judgments" (Ps. 119:120).

The fourth principle in repentance is the sorrow and the pain caused by the actual doing of the deeds of repentance. Thus far we have spoken about the pain and sorrow of the heart, but this concerns the pain and the sorrow of the repentant act itself, as it is said, "Yet even now, saith the Lord, turn ye unto Me with all your heart, and with fasting and with weeping, and with lamentation" (Joel 2:12). And a man must show the signs of pain and sorrow in his garments, for example, to put on sackcloth, as it is said, "For this gird you with sackcloth, lament and wail" (Jer. 4:8). And as it is said, "But let them be covered with sackcloth, both man and beast" (Jonah 3:8). And he must remove his lovely garments from him and he must reduce his pleasures, in the kinds of food he eats and in his drink and in strolling about. And our Sages said, "The heart and the eyes are the two agents of sin" (T.P. Berakoth 1:8). And thus is it written, "And that ye go not about after your own heart and your own eyes" (Num. 15:39). Therefore only in this way can the sin brought about by these agents be atoned for : the sin of the agent of the heart, by bitterness and pain, and the wrong of the agent of the eyes, by tears. As it is said, "Mine eyes run down with rivers of water, because they observe not Thy law" (Ps. 119:136). It is not said, "because I observe not," but "because they observe not." The plural form refers to the eyes, that spied out to explore sin, therefore have I caused rivers of water to descend from my eyes. When he weeps over his sins, he should say, "May my tears quench the wrath of your anger and may my repentant deeds turn away your anger from me, and let my table, which I have not set because of my sorrow, be considered as an altar arranged for sacrifice, and the pot which I did not place upon the coals, as fire burning upon Thy altar. And may the lack of my blood, the diminution resulting from fasting, atone as the blood which is offered on the corners of the altar. And may the lessening of my fat be as the fat which is offered from the sacrifices, and the sound of my weeping as the psalms of the poets, and the aroma of my soul's hunger as the aroma of the incense, and the weakness of my limbs as the cutting of portions for the sacrifice, and may my broken heart tear the books in which my sins are recorded. And may the change of my good garments for garments of mourning be as acceptable to you as are the garments of the priesthood, and my restraint from washing (because of my sorow)as though I had sanctified my hands and feet, and may my repentance restore me to Thee, for I am truly remorseful for the evil of my deeds that I did and I shall not return to do evil before Thee.

[In sum, one must know that he has come to this world only for a specified time, for Torah and mitzvoth, and that he is destined to return to the higher world to receive his reward. As it is written (Devarim 7:11): "which I command you today to do them," concerning which our sages of blessed memory have said: "Today to do them, and tomorrow to receive their reward." But, the yetzer hara entices a man in his youth, that he yet has many years to live, and, in truth, this is an error, as we have written above. For each day is given him by the Blessed Creator with exact accounting, as it is written (Job 7:1): "Does a man not have an allotted time upon the earth?" And he cannot exempt himself from this day in anticipation of the next day. A man in this world is like one who has come to sojourn in a distant land for a specific time, as it is written (Psalms 119:19): "I am a sojourner in the land; do not hide Your mitzvoth from me." He must pity each day, that it not go to waste.

The analogue is self-explanatory. A man's soul, when it descends to the earth is an absolute sojourner [not a "settler" as he is in heaven, (as it is written (Psalms 39:13): "I am a sojourner with You, a settler, like all of my forefathers")], who has come to sojourn here to attain Torah and mitzvoth. For in heaven he can earn nothing, and he has been given an allotted time for this, to return afterwards to its source above and to be bound up there in the bond of life with the L-rd his G-d. And he must reflect upon every day and every hour from the day he becomes a man to ascertain that his sojourn in this world not be in vain. This is the intent of (Psalms 119:19): "I am a sojourner in the land; do not hide Your mitzvoth from me." And the man who answers "I am only twenty, or thirty and I have time" is like the idle sage mentioned above.]

The upshot of all the foregoing is that we must study Torah לשמה, as is spelled out beautifully in the benediction preceding the קריאת שמע prayer every morning. We say there: ללמוד וללמד לשמור ולעשות ולקים, "to learn and to teach to observe and to do and to fulfil the words of Your Holy Torah." This means that we ask G–d's assistance to fulfil all that is given to us to fulfil personally. Anything that through no fault of ours we cannot fulfil personally, we should teach others to fulfil -wherever possible. When this too is impossible, we ask G–d's assistance in what we recited a few lines earlier in that benediction, namely to enlighten us to gain insight and understanding of His Holy Torah. This is similar to King David's prayer in Psalms 119,18: גל עיני ואביטה נפלאות מתורתך, "Open my eyes that I may perceive the wonders of Your teachings." He meant, of course, the mystical aspects of the Torah.

You should know that a handshake is also like an oath. For the soul is dependent upon the palm of the hand to its benefit as well as its detriment. It is dependent upon it to its benefit when a person raises his hands Heavenward to invoke mercy. Moreover, a high percentage of the mitzvos are performed by the hand, including: performing circumcision, offering a sacrifice, separating off the priestly and Levitical gifts, constructing a Sukkah, taking the four species, giving charity, donning tefillin and many others. These are just some of the ways in which the soul is dependent upon the hand. This is what King Dovid meant when he said, “My soul is in my palm continually and I have not forgotten Your Torah” (Tehillim 119:109). That is, I have chosen to use my hands for good purposes and not the opposite, Heaven forbid.

Let us go back to the parable from the Yalkut which we quoted on pages earlier. Rabbi Shimon ben Lakish who demanded fulfillment of every single commandment in the Torah can hardly reconcile this with the parable of the pit in the Yalkut. We have divided the commandments into 248 positive ones and 365 negative ones. The sages use the number 365 as signifying the concept "day" as in the solar year which comprises 365 days. The pit may be compared to man. When the pit is not filled with “commandments performed,” it is empty, but just as in the case of the pit the brothers threw Joseph into, this does not mean that it did not contain potentially lethal creatures such as dragons and scorpions (cf. Rashi on Genesis 37,24). The "scorpions" mentioned are a metaphor for the forces of the קליפה, forces created by our sins. Only when the pit has become filled and does not leak a drop (of the commandments performed which have filled the pit) have these forces of the קליפה become totally neutralized. When the foolish laborer described in the parable expressed his chagrin that he would never be able to fill the pit, he referred to the negative commandments. He knew that performance is of paramount significance. He also knew that 365 of the 613 commandments are incapable of being "performed," since observing them consists of lack of activity, i.e. שב ואל תעשה, refraining from violating the commandment. He therefore could not understand how one could receive rewards for what one did not do! This foolish worker did not understand that the 365 negative commandments are performed by consciously abstaining from committing acts which would be transgressions. In other words, our thoughts play a key role in מצוה observance. This is the "joy" that the other labourer referred to when he said "I am happy that I have found work for myself." The "happiness" is an allusion to the "performance" of negative commandments by deliberately refraining from eating pig because G–d had forbidden it, not because there was none to be had. This kind of attitude is regarded just as the deed of handing out charity, for instance. We see that there are many commandments which are "performed" by thought rather than deed, something that Rabbi Shimon ben Lakish was aware of and agreed with. We have proof of this in Psalms 119,3: אף לא פעלו עולה בדרכיו הלכו, "They have done no wrong, but have followed His ways." This means that when one foregoes the opportunity to violate a negative commandment this is considered as if one had performed a commandment. The same principle applies when one cannot perform a positive commandment for one reason or another. When the Torah states in the opening line of our portion: את הברכה אשר תשמעו, "The blessing when you listen, etc.," the message is that from the moment we undertake to study the commandments with a view to fulfilling them, the blessing, i.e. the reward is already due us. Should we be prevented from performance by some accident, this does not diminish the merit we have already acquired.

By the same token, a person who prays at length and is not answered should not despair of praying again. For the Holy One Blessed is He does indeed desire his prayers but He desires that they be with proper intent. That is, the heart must concentrate and know what the mouth utters. Thus the Zohar warns in Parashas Beshalach (63b): We have been taught: Whoever prays before the Holy King must make his request and pray his prayer from the depths of his heart so that he is wholeheartedly with the Holy One Blessed is He. Moreover, he must concentrate his mind and will on what he is uttering. Thus said King Dovid, “I have sought You with my entire heart, etc.” (Tehillim 119:10).

It is fitting for every person to pray this short prayer before entering the synagogue: “ ‘Please accept the gifts of my mouth, Hashem, and teach me Your laws’ (Tehillim 119:108). May it be Your will, Hashem my God and God of my fathers, that my prayer should be lucid and pure and free of any hindrance that might interfere with proper intention.” It is very precious to the Holy One Blessed is He when a person raises his arms and fingers while praying from the bottom of his heart. Thus the Zohar relates in Parashas Yisro (67a) that ten angels are appointed over the one who lifts up his arms and fingers during prayer or the washing of the hands. However, it is forbidden to raise one’s hands and fingers in vain. To this the Zohar applies the verse, “Let them not appear before Me empty-handed” (Shemos 23:15). Then the ten angels mentioned above curse him with two hundred and forty-eight imprecations, Heaven spare us. A spirit of impurity immediately settles upon his hands and no blessing is to be found in them. Thus it is written of Avraham, “I raised my hand to Hashem, God the most High” (Bereishis 14:22). The Targum renders, “I raised my hand in prayer.” That is, he did not raise them in vain, Heaven forbid.

Rabbi Yose said, “Let us engage in Torah study, for the Holy One Blessed is He accompanies those who engage in study. So Rabbi Chiya began a discourse, “[It is stated,] ‘It is a time to act for Hashem, for they have made void Your Torah’ (Tehillim 119:126).” Rabbi Chiya explained the verse as follows: Suppose that people have become neglectful of Torah study or that they are remiss concerning a certain commandment, thereby causing the Shechinah to be distanced from the abode of the Holy One Blessed is He. Whenever this is the case those who tremble at Hashem’s word must summon all their strength to exhort people concerning the matter. Let them say, “Arise and take hold of the holy Torah or the neglected commandment! Raise it up from the degradation it has suffered because human beings have slighted it for so long. Let us now fulfill it for the sake of unifying the Holy One Blessed is He and His Shechinah.” Fortunate is the one who does this and fortunate is his soul. This is the meaning of the verse, “It is a time to act for Hashem.” That is, it is time to do something for the unification of the Holy One Blessed is He and His Shechinah. When is this time? Whenever people have “made void Your Torah.” Whoever proves to be eager and meticulous in this regard will be termed “the zealous one” and he will be rewarded for it.

The Shach [Sifsei Kohen by Rabbi Mordechai HaKohen] on Parashas Ki Teitzei (55a) writes as follows: It is stated, “When a man has two wives, one beloved and the other hated, etc.” (Devarim 21:15). This passage can be explained with reference to a man’s wife and the wicked Lilis. These are the two “wives.” And since only one man in a thousand is spared the sin of wasting seed the Torah warns that a man should at least guard that first drop. Thus the verse continues, “And the firstborn should be to the hated one [i.e., his real wife].” This is in order that “on the day that he bequeaths to his sons” — i.e., the day of death — he will be able to overcome all the demons, spirits and liliths born from those droplets of wasted seed, which the Zohar (1:54b) calls, the “plagues among Adam’s offspring” (II Shmuel 7:14). For when it is time for him to be buried these spirits will try to attach themselves to him but they will be unable to do so because his firstborn son will overcome them. This is the deeper meaning of the verse, “streams of water ran down from my eyes because they did not keep Your Torah” (Tehillim 119:136). Note that the verse does not say “because I did not keep Your Torah,” but “because they did not keep Your Torah.” That is, a man’s eyes will themselves shed tears because of the harm they caused through gazing. For the eye sees and the heart desires, such that all of a man’s deeds are caused by the vision of his eyes. This is what brings him to wasting seed. Tears, by contrast, are the rectification for wasting seed. For just as the seed originates in the brain, so do tears. Therefore a man must pray specifically with tears. He must also shed tears when he mourns for the destruction of the Holy Temple or for an upright individual who has died.

We find this to be the case in a number of other places in the Torah as well. Thus King David called the Holy One Blessed is He, ‘Midnight,’ literally….” [The idea, for the initiated, is that Nukba is called “the attribute of night,” and it comes out from behind the chest, which is the midpoint. Therefore David referred to the Holy One Blessed is He as “Midnight.” Thus the Zohar was very careful with its words, because He is literally Midnight. This is a great secret that should not be revealed except to the circumspect and the initiated.] The kingship of the House of David is called “the attribute of night,” therefore David used to rise at midnight, as it is stated, “I will arise at midnight to thank You for Your righteous laws.” Those who are capable of understanding on their own or who have received a tradition regarding these matters will grasp the meaning of the words “law” and “righteousness.” It is from here that judgments emanate. That is the allusion contained in the Sages’ principle that “the law of the kingship is the law” [Dina deMalchusa dina]. After this Rabbi Aba and Rabbi Yaakov came and kissed him….

“I called with all my heart; answer me Hashem, I will treasure Your statutes” (Tehillim 119:145).

I have received additional esoteric insights from the saintly Rabbi Heshel but I am reluctant to reveal them to anyone but the circumspect. You must know that there is an allusion to the word tzafon [north] — which is equal to the combined values of Polin [פולין=176] and Lita ליטא=50] — in the verse, “They dug [כרו, the value of which is also 226] pits for me” (Tehillim 119:85). This indicates that that our enemies attacked us with false accusations in order to murder the righteous. It is well known from the sources (Shocher Tov 120; Midrash Shmuel 16) that the impure husk of Eisav is called a “boar of the forest” (Tehillim 80:14). In the book of Tehillim the letter ayin [the value of which is 70] of the word ya’ar — “forest” — is written in large to indicate that all the seventy nations are subservient to Eisav. This is the same ayin that appears in the name of Eisav [עשו]. It indicates at the “tunics of leather [ohr with an ayin]” that replaced the “tunics of light [or with an alef]” that Adam and Chavah wore before they sinned, as is known to the Kabbalists (Eitz Chayim, Sha’ar 49, Chapter 4; Sefer HaLikkutim, 6a). Therefore in the future when the sin is rectified those tunics will go back to being “tunics of light,” as they were before Adam’s sin.

Some mystical elements pertaining to the Chanukah lights: We shall now proceed to explain part of the deeper meaning of the חנוכה lights which issue forth from the ירך המנורה, the stem of the candelabra (the equivalent of ירך, thigh, in a human body). The expression רגל, foot, is also found in connection with נר, light, when the Psalmist describes הר לרגלי דברך, "Your word is a lamp to my feet" (Psalms 119,105). According to Halachah, the period during which the Chanukah lights have to burn concludes when תכלה רגל מן השוק, when the foot (pedestrian) leaves the market-place, when the streets empty out. Let us get back to the meaning of the word ירך. The Torah reported that Samael succeeded in dislocating Jacob's כף ירך, thigh joint. The immediate cause for this had been Jacob's having remained alone while he had gone to retrieve some trinkets of minor value (Rashi on 32,25). No doubt these פכים קטנים, "insignificant trinkets," are of great symbolical significance. We are reminded of the פך קטן, "small cruse" of oil which the Hasmoneans found when they entered the Temple precincts after their victory over the Greeks.

The fourth of Yitro's requirements, that they be שונאי בצע, abhor unjust gain, refers to a quality such as demonstrated by David who is described as performing "justice and charity simultaneously." (Samuel II 8,15) It says there: ויהי דוד עושה משפט וצדקה, and the Talmud in Sanhedrin 6 on that verse explains that David first handed down a verdict based on justice. When he found the convicted party too poor to pay the judgment he would pay the judgment out of his own pocket. The reason he did so was that he was afraid that he might have erred and then the convicted litigant would certainly not be able to walk away happy from Court, as we had stated earlier that he should. Midrash Shemuel, commenting on Psalms 119,121, in which David is reported as having prayed: “עשיתי משפט וצדקה, אל תניחני לעושק," "I have performed justice and charity, do not hand me over to the oppressor," explains that David prayed that his charitable nature should not be taken advantage of by those wicked ones who knew him.