Musar untuk Mazmur 5:5

The eighth: "He suppresses our iniquities" - behold, the Holy One, blessed be He, acts with Israel with this trait, and that is the secret of the suppression of iniquities. As behold the commandment, 'it is like when it blossoms, its bud arises' and it pierces and climbs until no end, to enter in front of Him, may He be blessed. But the iniquities, however, do not have passage there, God forbid. Rather, He suppresses them, such that they not enter - as it is written (Psalms 5:5), "evil does not dwell [with] You (yegurcha)"; evil shall not dwell in Your domicile (megurcha). If so, the iniquity does not enter inside. And from this reason, "There is no reward for a commandment in this world" (Kiddushin 39a) - as [the commandments] are in front of Him, may He be blessed. And how can He give him from that which is in front of Him - a spiritual reward - in the world that is physical? And behold, the entire world is not worth one commandment and the satisfaction [from it] in front of Him. And for this reason, He does not take the bribe of commandments. The metaphor for this is that the Holy One, blessed be He, does not say, "He did forty commandments and ten sins; there remain thirty and the [other] ten go [away] with the ten" - God forbid! Rather, even if he was a completely righteous one and he committed one sin, it is similar in front of Him as if he burned the entire Torah, until he satisfies his debt. And afterwards, he can receive the reward for all of his commandments. And this is a great kindness that the Holy One, blessed be He, does with the righteous ones - that he does not reduce [the reward], as the commandments are very important and climb until [they reach] in front of Him, may He be blessed. And how could He reduce from them on account of sins - as the repayment of sins is from the share of Geihinom, from that which is disdained; whereas the reward of the commandments is from the honored, the radiance of the Divine Presence. How could these be reduced [on account of] those? Rather, the Holy One, blessed be He, collects the debt of the sins and pays the reward of all of the commandments. And this is [the meaning of] "He suppresses our iniquities" - that the iniquities do not intensify in front of Him, like the commandments. Rather He suppresses them that they should not rise and not enter - even as He is supervising over the ways of a man, good and bad. Nonetheless, He does not suppress the good, but rather it blossoms and climbs until [it grows] very much. And [so] one commandment is grouped together with [another] commandment and a great edifice is built, and a fine suit [is formed]. But iniquities do not have this special quality, but He rather suppresses them, that they should not have this success, and [not] enter inside [in front of Him].

Rabbi Yehuda says: One who tempts himself to know should be placed in a state of ostracism. And let the Master say that it is forbidden because he causes his evil inclination to become stronger within him. Rabbi Ami says: He is called an apostate, as this is the way of the evil inclination: Today it tells him to do one thing, and tomorrow it tells him to go and worship idols, and he goes and worships. If you wish, say instead that Rabbi Ami said: Anyone who brings himself to the point of sexual thoughts is not admitted within the partition of the Holy One, Blessed be He, as it is written here: “And it was evil in the eyes of the Lord,” and it is written there: “You are not a God Who desires wickedness; evil does not sojourn with You” (Psalms 5:5). Up to this point

The Zohar indeed emphasizes the severity of this grave sin in Parshat Vayechi (1:219b). The verse in Isaiah 3:11 states, "Woe to the wicked! It will go badly with him, for what his hands have done shall be done to him." This is its language. Why does it say "what his hands have done"? Rabbi Yitzchak said that this includes anyone who causes harm to himself or damages his own offspring. He is called "wicked," and not "angry at My Divine Presence" (Shechina), as You are not a God Who desires wickedness (Psalms 5:5). Additionally, it is written, "And there was wickedness in Judah's firstborn" (Genesis 38:7). Here too, it says, "Woe to the wicked." Woe to that person who commits evil and brings harm upon himself. For what his hands have done shall be done to him, including anyone who harms himself or damages his own offspring. These troubles are more severe than any others. Look, for it is written, "Woe to the wicked." Why "wicked"? Rather, as we say, he brings harm upon himself. Yet it is written, "No evil shall befall you" (Psalms 91:10). All these [troubles] are eliminated, but this one is not. If you say it is due to other guilty parties who killed the sons of nobles, look, all of them are eliminated, yet this one is not. What is the reason? They killed the sons of nobles, whereas he killed his very own son, and their blood is greater. Look, regarding other guilty parties, it is not written, "He did evil in the eyes of the Lord," but here it is written, "He did evil in the eyes of the Lord, which he committed." What is the reason? Because it is written, "And He destroyed His land" (Genesis 38:9). We learn that Rabbi Yehuda said, "You have no debt in the world for which there is no repentance except for this one. And you have no sin for which the Divine Presence does not become angry except for this one, as it is written, 'No evil shall befall you.'" Rabbi Yitzchak said, "The righteous in this world and the World to Come are called 'your people,' as it is written, 'And your people, all of them righteous, shall inherit the land forever' (Isaiah 60:21)." This is the extent of its language. See how the Zohar emphasizes the severity of this sin more than any other sin in the entire Torah, and one who fails in this sin will weep and mourn, for he has been cast away from the Supernal Abode. He is like a broken earthenware vessel without repair or purification. Woe to him for being created in such a state.