הלכה על איוב 36:19
Sefer Chasidim
1The first three of the eighteen verses dealing with God-fearing are missing. The Perush suggests that the following verses be included: ( 1 ) The fear of the Lord is the beginning of knowledge (Prov. 1:7). (2) And did not choose the fear of the Lord (Prov. 1:29). (3) Then shalt thou understand the fear of the Lord (Prov. 2:5). “The fear of the Lord is to hate evil, pride, arrogancy and the evil way, and the forward mouth, do I hate” (Prov. 8:13). “The fear of the Lord is the beginning of wisdom, and the knowledge of the All-holy is understanding” (Prov. 9:10). “The fear of the Lord prolongeth days, but the years of the wicked shall be shortened” (Prov. 10:27). “He that walketh in his uprightness feareth the Lord, but he that is perverse in his ways despiseth Him” (Prov. 14:2). “In the fear of the Lord a man hath strong confidence and his children shall have a place of refuge” (Prov. 14:26). “The fear of the Lord is a fountain of life, to depart from the snares of death” (Prov. 14:27). “Better is a little with fear of the Lord, than great treasure and turmoil therewith” (Prov. 5:16). “The fear of the Lord is the instruction of wisdom and before honor goeth humility” (Prov. 5:33). “By mercy and truth iniquity is expiated and by the fear of the Lord men depart from evil” (Prov. 16:6). “The fear of the Lord tendeth to life and he that hath it shall abide satisfied, He shall not be visited with evil” (Prov. 19:23). “The reward of humility is the fear of the Lord, even riches, and honour, and life” (Prov. 22:4). “Let not thy heart envy sinners, but be in the fear of the Lord all the day” (Prov. 23:17). “Be not wise in thine own eyes; fear the Lord, and depart from evil” (Prov. 3:7). “My son, fear thou the Lord and the king, and meddle not with them that are given to change” (Prov. 24:21). “Grace is deceitful, and beauty is vain; but a woman that feareth the Lord, she shall be praised” (Prov. 31:30). Behold there are eighteen forms of “fear” corresponding to the eighteen forms of Trefa.2Hullin 42a. Terefah, Lit., torn. The term signifies flesh of clean beasts rendered unfit for food as a result of either being mauled or killed by beasts of prey, injured, found defective or unskillfully slaughtered although in valid fashion. This is to say, even if they take the life of an individual let him not rebel against Him who gives life and sends death.3Berakoth 61b. If you lose your life because of Him, He will resurrect you and if you remain alive in a situation where you are obliged (by law) to part with your life and be sanctified by His name, He will take your life, and who (none) will rescue you from His hand. And because life is dependent upon eighteen points in the body man is called “living”4Numerical value of the Hebrew word “living” is eighteen. for as long as there is no injury to them (eighteen points) he is able to live. Moreover, “eighteen fears” correspond to the eighteen points5Hullin 42a. upon which life is dependent, for if you fear the Holy One, blessed be He, He will guard your life and this is as it is said, “The fear of the Lord is a fountain of life, to depart from the snares of death” (Prov. 14:27). When Abraham wished to take the life of his son Isaac, he was then called God-fearing, for it is said, “for now I know that Thou art a God-fearing man, seeing thou hast not withheld thy son” (Gen. 22:12). The “eighteen fears” correspond to the Eighteen Benedictions of the Silent Prayer. And if you say, what of the verse, “A wise man feareth and departeth from evil but the fool behaveth overbearingly and is confident” (Prov. 14:16) where the blessing of the Lord does not occur, there is, however, the blessing against the heretics.6“Fear” in Proverbs stands in apposition to the blessing against the heretics in the “Eighteen Benedictions.” This makes for Nineteen Benedictions! See Daily Prayer Book, ed. Hertz, p. 143. (And if you ask what of the verse) “Who so despiseth the word shall suffer thereby; But he that feareth the commandment shall be rewarded” (Prov. 13:13), (it is) in apposition to the first blessing of the Eighteen Benedictions which commences with “Blessed be He.” Why are these “eighteen fears” made to correspond with the Eighteen Benedictions, for when a man prays, he must stand in fear,7Berakoth 30b.
/8/ Ibid., 29b. for it is said “Serve the Lord with fear, And rejoice with trembling” (Ps. 2:11), and it is written “They shall fear Thee while the sun endureth” (Ps. 72:5), which our Rabbis explained (to mean) “pray at the setting of the sun.” Moreover, why as against (in apposition to) “Fear of the Lord” does it state “Blessed is the Lord,” (it is to say) that he should not run in prayer as if (to show) he is happy that he is finished. But with every word and everything that he says let him concentrate to put devotedness into his heart. One should consider, if there is a matter to entreat and ask for of a king of flesh and blood, would he favor you or countenance you if you hurry your words before him? Let alone would he not do your bidding, but he will say that you can mean only to mock, and he would drive you away. Do not regard the Crowner of kings less than the kings who are beneath Him. If you come to praise and adore Him, consider this for a moment, if you were to hear a sweet voice and song of praise rushed and hurried without intonation, how acceptable would it be? Therefore it (prayer) is not to be done hurriedly, but with deliberation and a sweet and loud voice, for it is said “And many shouted aloud for joy” (Ezra 3:12). It is said9J. T. Berakoth 1:1. that when they walked in the temple court they walked heel to toe so that the worship of the Lord not appear as a burden. Concerning this it is said “And their course is evil and their force is not right” (Jer. 23:10). Therefore the Holy One, blessed be He, created the cock’s crowing that we learn a lesson from him, for it is said, “And maketh us wiser than the fowls of heaven” (Job 35:11). You would not be proper if you spoke before a king of flesh and blood, and your words were hurried, and if you sang for your pleasure you would prolong your voice, how then can you hurry before the supreme King of kings. You should therefore bless Him with your voice, and not make it as a chore that issues from your mouth. It is only right that when you utter words of supplication you say them in an entreating manner, for it is said “The poor useth entreaties” (Prov. 18:23). When a man entreats a ruler he does not hurry his words but on each matter he concentrates so as not to be mistaken with his words. Before he entreats a ruler or king he sets forth his petition orderly10Rosh ha-Shanah 35a. that he not falter nor forget nor skip a letter. So should you do, for it is written, “Will thy riches avail, that are without stint” (Job 36:19), and he says further, “Take with you words” (Hos. 14:3). When you recite blessings and praises, make it as though you stand before a king and he says to you, “Let me hear your voice.” Do not hurry your words and do not be anxious to speak. If you need sustenance, do not put your heart only to that blessing such as the blessing of “years.”11Daily Prayer Book, ed. Hertz, p. 141. If you have an illness do not set your heart only to the blessing for “illness,”12Ibid., p. 140. because they (will) say about you on high, “This individual imagines that he has need only of this.”13Erubin 65a. Therefore let him (a person) be devoted in all the blessings. For behold the “eighteen fears of God” should be before him and he should be reverent of all the blessings. Do not direct your thoughts only to the supplications, for the essence of devotion is for the blessings and praises. They therefore said,14Berakoth 34b. let him direct his heart toward all of them. If it is impossible let him direct himself to the blessing of Ovos or toward the blessing of “thanksgiving.”15Daily Prayer Book, ed. Hertz, p. 148. For if you direct yourself only to the (personal) entreaties there will be a hindrance from above,16Sanhedrin 44b. it will be said that it is not proper to accept his prayer, for with the honor of the Lord he is not concerned to seek Him with devotedness and with supplication. How can we do his will if he is concerned only with his own welfare and not in adoration. Therefore it is good to pray and to direct oneself with joy and honor to the Holy One, blessed be He, to pray with devotion and not to speak to anyone before completing the service but recite those things that initially subdue the heart with mercy. And when you pray add in each and every blessing your request in keeping with the nature of the prayer 17Berakoth 29b. for they do best to prepare the heart. If you cannot add because the congregation already finished (the prayer), add in only one or two in order that you do not hurry in another blessing. You may add as we have outlined in the Order of Supplication.18See S. H. Bologna, Section 171. If you cannot add, search out for yourself other melodies and when you pray recite them (the prayers) in that melody which is pleasing and sweet in your eyes, in that melody recite your prayers and recite your prayers with devotion and let your heart be drawn after that which comes out of your mouth. For a matter of request and entreaty select a melody which prepares the heart. For praise, a melody which rejoices the heart, in order that your mouth brims with love and joy for Him who sees your heart. And you are to praise Him with broad love and rejoicing. All of those things prepare the heart.
Lamed, why is this letter called lamed? Because of the verse “That thou mayest learn to fear the Lord thy God always”19The Hebrew word “to learn” shares a common root with the letter Lamed. (Deut. 14:23). For this reason David indicated with the letter lamed the teaching of fear “Come, ye children, harken unto me; I will teach you the fear of the Lord” (Ps. 34:12). Why does he say “children”? Because one who studies in childhood is not like one who learns in his old age. A son whose father led him in good deeds from his early years onward is like one who is accustomed to travel in a wilderness and is trained to find his way to the city. Similarly, he is like one who is accustomed to go by ship on the sea and knows how to direct the ship to the desired harbor. But he who does not know how to go, will go hither and yon, for it is said, “For he knoweth not how to go to the city” (Ecc. 10:15). And again, one who learns in his early years is likened to the sun, moon, stars, and zodiac, for they go in an upright path as it is said, “But they that love Him be as the sun when he goeth forth in his might” (Judg. 5:31). And this is as it is said, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings” (Mal. 3:20). Therefore it is said, “Come, ye children, etc.… I will teach you the fear of the Lord” (Ps. 34:12). This is the teaching of the secret of fear. The letter lamed is larger than all the letters,20Height-wise, lamed is taller than all other letters. for the discipline of fear is greater than all, for it is said, “O, that they had such a part as this always, to fear Me etc.…” (Deut. 5:26). Behold before him is the greatest of all, therefore lamed is greater than all the letters and its name is greater than all and it is written, “Happy is the man that feareth the Lord, that delighteth greatly in His commandments” (Ps. 1:12).
/8/ Ibid., 29b. for it is said “Serve the Lord with fear, And rejoice with trembling” (Ps. 2:11), and it is written “They shall fear Thee while the sun endureth” (Ps. 72:5), which our Rabbis explained (to mean) “pray at the setting of the sun.” Moreover, why as against (in apposition to) “Fear of the Lord” does it state “Blessed is the Lord,” (it is to say) that he should not run in prayer as if (to show) he is happy that he is finished. But with every word and everything that he says let him concentrate to put devotedness into his heart. One should consider, if there is a matter to entreat and ask for of a king of flesh and blood, would he favor you or countenance you if you hurry your words before him? Let alone would he not do your bidding, but he will say that you can mean only to mock, and he would drive you away. Do not regard the Crowner of kings less than the kings who are beneath Him. If you come to praise and adore Him, consider this for a moment, if you were to hear a sweet voice and song of praise rushed and hurried without intonation, how acceptable would it be? Therefore it (prayer) is not to be done hurriedly, but with deliberation and a sweet and loud voice, for it is said “And many shouted aloud for joy” (Ezra 3:12). It is said9J. T. Berakoth 1:1. that when they walked in the temple court they walked heel to toe so that the worship of the Lord not appear as a burden. Concerning this it is said “And their course is evil and their force is not right” (Jer. 23:10). Therefore the Holy One, blessed be He, created the cock’s crowing that we learn a lesson from him, for it is said, “And maketh us wiser than the fowls of heaven” (Job 35:11). You would not be proper if you spoke before a king of flesh and blood, and your words were hurried, and if you sang for your pleasure you would prolong your voice, how then can you hurry before the supreme King of kings. You should therefore bless Him with your voice, and not make it as a chore that issues from your mouth. It is only right that when you utter words of supplication you say them in an entreating manner, for it is said “The poor useth entreaties” (Prov. 18:23). When a man entreats a ruler he does not hurry his words but on each matter he concentrates so as not to be mistaken with his words. Before he entreats a ruler or king he sets forth his petition orderly10Rosh ha-Shanah 35a. that he not falter nor forget nor skip a letter. So should you do, for it is written, “Will thy riches avail, that are without stint” (Job 36:19), and he says further, “Take with you words” (Hos. 14:3). When you recite blessings and praises, make it as though you stand before a king and he says to you, “Let me hear your voice.” Do not hurry your words and do not be anxious to speak. If you need sustenance, do not put your heart only to that blessing such as the blessing of “years.”11Daily Prayer Book, ed. Hertz, p. 141. If you have an illness do not set your heart only to the blessing for “illness,”12Ibid., p. 140. because they (will) say about you on high, “This individual imagines that he has need only of this.”13Erubin 65a. Therefore let him (a person) be devoted in all the blessings. For behold the “eighteen fears of God” should be before him and he should be reverent of all the blessings. Do not direct your thoughts only to the supplications, for the essence of devotion is for the blessings and praises. They therefore said,14Berakoth 34b. let him direct his heart toward all of them. If it is impossible let him direct himself to the blessing of Ovos or toward the blessing of “thanksgiving.”15Daily Prayer Book, ed. Hertz, p. 148. For if you direct yourself only to the (personal) entreaties there will be a hindrance from above,16Sanhedrin 44b. it will be said that it is not proper to accept his prayer, for with the honor of the Lord he is not concerned to seek Him with devotedness and with supplication. How can we do his will if he is concerned only with his own welfare and not in adoration. Therefore it is good to pray and to direct oneself with joy and honor to the Holy One, blessed be He, to pray with devotion and not to speak to anyone before completing the service but recite those things that initially subdue the heart with mercy. And when you pray add in each and every blessing your request in keeping with the nature of the prayer 17Berakoth 29b. for they do best to prepare the heart. If you cannot add because the congregation already finished (the prayer), add in only one or two in order that you do not hurry in another blessing. You may add as we have outlined in the Order of Supplication.18See S. H. Bologna, Section 171. If you cannot add, search out for yourself other melodies and when you pray recite them (the prayers) in that melody which is pleasing and sweet in your eyes, in that melody recite your prayers and recite your prayers with devotion and let your heart be drawn after that which comes out of your mouth. For a matter of request and entreaty select a melody which prepares the heart. For praise, a melody which rejoices the heart, in order that your mouth brims with love and joy for Him who sees your heart. And you are to praise Him with broad love and rejoicing. All of those things prepare the heart.
Lamed, why is this letter called lamed? Because of the verse “That thou mayest learn to fear the Lord thy God always”19The Hebrew word “to learn” shares a common root with the letter Lamed. (Deut. 14:23). For this reason David indicated with the letter lamed the teaching of fear “Come, ye children, harken unto me; I will teach you the fear of the Lord” (Ps. 34:12). Why does he say “children”? Because one who studies in childhood is not like one who learns in his old age. A son whose father led him in good deeds from his early years onward is like one who is accustomed to travel in a wilderness and is trained to find his way to the city. Similarly, he is like one who is accustomed to go by ship on the sea and knows how to direct the ship to the desired harbor. But he who does not know how to go, will go hither and yon, for it is said, “For he knoweth not how to go to the city” (Ecc. 10:15). And again, one who learns in his early years is likened to the sun, moon, stars, and zodiac, for they go in an upright path as it is said, “But they that love Him be as the sun when he goeth forth in his might” (Judg. 5:31). And this is as it is said, “But unto you that fear My name shall the sun of righteousness arise with healing in its wings” (Mal. 3:20). Therefore it is said, “Come, ye children, etc.… I will teach you the fear of the Lord” (Ps. 34:12). This is the teaching of the secret of fear. The letter lamed is larger than all the letters,20Height-wise, lamed is taller than all other letters. for the discipline of fear is greater than all, for it is said, “O, that they had such a part as this always, to fear Me etc.…” (Deut. 5:26). Behold before him is the greatest of all, therefore lamed is greater than all the letters and its name is greater than all and it is written, “Happy is the man that feareth the Lord, that delighteth greatly in His commandments” (Ps. 1:12).
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