Hasidut untuk Ayub 34:11

I heard from the holy mouth of the late rabbi, pious man and outstanding preacher, our teacher Rabbi Yehudah Leib Polnoyer, when he gave a reason for the [sages'] statement, may their memory be blessed, when they said (Arakhin 15b), "Three are struck by the iniquity of evil speech: The person who speaks evil speech, the person who accepts it, and the person who they are speaking about." As all of [our] predecessors had difficulty with this: What did this one who they are speaking evil speech about do [wrong], that he should be struck with them? And the pious rabbi, may his memory be blessed, said — and it appears to me that he said it in the name of the Baal Shem Tov, may his memory be blessed — that it is from the causes of the matter that bring a certain person to speak evil speech about his fellow. Behold, the one that causes this thing is the person himself who they are speaking about. It is like what the sages, may their memory be blessed, said about the verse: For He pays a man according to his actions (Job 34:11). That it means to say, that the sin itself which a person sinned is that which afflicts him. And that means that through the sin that one sinned, a husk [klipah] is then created, and that husk itself is what afflicts him with afflictions according to the measure of the sin that he sinned. And it is also like that with this thing. For is it not known that something is created for every word a man puts out of his mouth? If the word is one of holiness, something holy will be created from it. And also the opposite, if the word has a transgression in it, some husk is created from it. However, there are types of words that are not from this side nor that side, like words that a person speaks that are not needed at all, not for the body and not for the soul, or if he speaks words that are a little self-serving. Also from them is something created. However, this creation does not have its own power to afflict him, so it clings to a wicked person. And then that man to whom it clings, he speaks evil speech from that power about that very person from whose speech that power was created. And that is why it is good for him also to be struck; to rectify those words. (Divrei Moshe, Parashat Mishpatim)

It is written in the Zohar (Bo, 33a): “[G-d said to the Accuser, "Have you considered My servant Iyov? There is none like him on earth, a sincere and upright man, God-fearing and shunning evil. And he still maintains his integrity,] though you incite Me to him, to destroy him without cause” (Iyov, 2:3) If, as God says, there is no reason to afflict Iyov, then the punishment was unjust; the sole reason being the incitement of the Accuser, who wants him to falter. Yet, in reality, it is all according to justice. This is as Elihu said to Iyov (34:11), “For according to the work of a man shall God pay him back, and things happen to man according to his ways.” And so it was. Just as Pharaoh had decreed upon Israel, so did God decree upon him. As for that which God said, “though you incite Me to him, to destroy him without cause,” notice that the verse does not say, “you incite Me to destroy him,” but rather, “you incite Me to him, to destroy him.” That is, to him, to his own mind, it seems that “you incite Me against me.” This is like Iyov said, “[Is it good that You should oppress, despise the work of Your hands,] and shine upon the counsel of the wicked?” In a similar vein it says (Tehillim, 78:36), “They seduced Him with their mouths and lied to Him with their tongues.” For this reason it is not written, “They seduce Him and lie to Him.” But it says, “They seduce Him in their mouths,”⁴²⁰“B’fihem,” in Hebrew, could either mean with their mouths or in their mouths. to show us that their seduction and lies exists only in their mouths (i.e., in their minds, whereas God knows all).⁴²¹The point being, here, that the rebelliousness of the wicked is only from their perspective, but not from G-d’s. On the other hand, just as man fixes the faith in God in his soul, so does God deal with him. This is as it is written in the Zohar (Vayikra, 103b): “Her husband is known in the gates.” (Mishlei 31:23) “Her husband,” is the Holy One, blessed be He. He is “known” and connected to every one according to how much a person estimates God in his heart.⁴²²The word for “gate” – sha’ar is the same letters as the word for estimation – sha’er. Directly corresponding to how much one can cleave himself to God in the spirit of wisdom, so is God known to him. As we have written in the introduction, God’s providence is according to man’s faith. This is as it is written in Torat Kohanim (on Vayikra, 26:21), “‘If you go with me haphazardly,⁴²³B’keri also, “by chance.” Rashi translates this as “in opposition.” That is, they harden their hearts to prevent themselves from coming close to God. The meaning here, however, is “by chance”; that is, if a person imagines that the world runs haphazardly, without supernal direction, then G-d indeed allows the world to run that way for a person, and he lacks divine providence. then I too will only go with you haphazardly.’ If you consider Me to be impermanent in the world, then I will make you impermanent in the world.” That is, if a person believes that the world runs by chance, then God relates to him according to his faith, and his life is subject to chance. However, when one believes that God’s providence extends to every detail of creation, then, from His side, God’s providence extends to every detail of creation for the person’s benefit. This is as it is written in the Talmud (Yevamot, 63a, and Midrash Rabbah on Lekh Lekha 39:11), “Even barrels of impure wine⁴²⁴Yayin nesech – wine used for idolatrous rituals. being brought from Gaul to Spain were blessed in the merit of Avraham Avinu.” You may ask how this could be as they were barrels of impure wine (and thus not worthy of being blessed). The answer is that even vinegar brings down the price of wine.⁴²⁵That is, even good quality vinegar drives down the price of wine – all the more so, wine itself (even if it is non-kosher). In other words, God blesses the efforts of idolatrous wine merchants coming from distant lands, all in order that Avraham receive benefit from the lower prices that result. Here we see that in the merit of Avraham, whom G-d wanted to benefit, He directed the events of even distant places, so that Avraham might derive even a minute benefit, even through a very distant connection, or a lengthy series of causes and effects. In this way, with regards to Avraham, the entire creation and all of its minutiae were intimately led by God’s providence, even though each of those details themselves were only led by general providence. However, to the man of faith, all the minutiae of creation are led by an intimate, individual providence. We find that each person has his own frame of reference, and within the boundaries of his frame, he is led according to his level of preparedness and faith, with no person on the level of any other.⁴²⁶The disbeliever, though led by general providence, could be used for the benefit of the believer, and at this time be influenced by the individual providence of the believer. Thus from the perspective of the believer he is led by individual providence.