Chasidut su Geremia 23:78

Lviticus 15,18. “when a man has had sexual intercourse ‎with a woman, both of them have to ritually cleanse ‎themselves in a ritual bath, after which they remain ritually ‎impure until evening.” Rashi states that the decree ‎that the woman too remains ritually impure until nightfall is a ‎Divine decree for which no explanation has been offered.‎
At first glance Rashi’s comments are hard to understand ‎as they appear to defy logic, as the whole idea of ritual defilement ‎being a result of man performing the first commandment in the ‎Torah, to be fruitful and multiply, when he engages in marital ‎relations with his wife should not result in ritual contamination ‎of either party.‎
We must therefore conclude that it is not the act of engaging ‎in marital relations which causes the ritual defilement. The ‎problem is that the urge to engage in sexual relations is aroused ‎by the evil urge, and this being so, even when the act is ‎performed in order to fulfill the commandment to have children, ‎it is impossible not to derive some physical pleasure from ‎performing this act, and this part of performing the ‎commandment is what accounts for the need to purify oneself ‎subsequently and thus atone for impure thoughts entertained ‎during performance of the commandment, i.e. the act of ‎impregnating one’s partner with one’s sperm.‎
The matter is comparable to a powerful king who had two ‎servants, both of whom were members of the highest nobility in ‎the kingdom. The King charged both of these noblemen with ‎carrying out a specific task on his behalf. Both of these noblemen ‎carried out their part of the task in accord with their ‎instructions, the only difference between the two being their ‎motivation when carrying out this task. One of the noblemen ‎carried out the task in order to provide the king, his master, with ‎a sense of satisfaction and pleasure, whereas the second one was ‎motivated purely by the fact that it was a task the performance ‎of which was very much to his liking, his having wished that he ‎could have performed it even without having been given the ‎opportunity to so by the king’s command. When the first ‎nobleman carried out the king’s command the effect of his ‎performance was that he “enthroned” the king, i.e. testified to ‎the King’s legitimacy and power, whereas the second nobleman, ‎although he had performed the identical act, had thereby merely ‎indulged his personal desires.
The same distinction applies to husbands who perform the ‎act of marital intercourse with their respective wives, knowing ‎that they thereby fulfill their Creator’s command. A husband who ‎uses the opportunity of marital intercourse with his wife in order ‎to satisfy his sexual urges, cannot lay claim to have done so as a ‎way of “enthroning,” i.e. confirming that he recognizes G’d as his ‎Master. This is what Rashi meant by his comment on the ‎words: ‎וטמאו עד הערב‎, “they will remain ritually impure until the ‎evening.” When Rashi referred to the fact that seminal ‎emission causes ritual impurity as a “royal decree,” he referred to ‎people fulfilling a royal decree not because they meant thereby ‎to “enthrone” the king.‎
From all this we learn how careful a person has to be when ‎carrying out Torah commandments that he does so for the ‎correct reasons, primarily to “enthrone” the Creator by his ‎willing observance.‎
The Talmud (Chagigah 5) relates that Rabbi Iylah once ‎overheard a youngster in school reading aloud a verse from Amos ‎‎4,13, where the prophets says: ‎מגיד לו מה שיחו‎, “(G’d)can quote ‎back to a person every word he uttered, (even words spoken ‎during the intimacy in the conversation with his wife while in ‎bed);”
Rabbi Moses Isserles in his glossary on the Orach Chayim ‎chapter 1,1 explains the importance of the verse in psalms 16,8 ‎where David says that “I am ever mindful of the Lord’s presence,” ‎שויתי ה' לנגדי תמיד וגו'‏‎. The simple meaning of this line is that we ‎must never consider ourselves as being “alone,” unobserved ‎wherever we are, as G’d is aware of all our deeds everywhere and ‎of all our thoughts. This must be one of the first thoughts that ‎cross our minds when awakening in the morning. When we keep ‎this verse in mind this will go a long way toward ensuring that ‎both our actions and our thoughts and plans remain within the ‎channels which the Torah encourages us to navigate. Both ‎Jeremiah 23,24 who said, quoting G’d: “if a man enters a hiding ‎place, do I not see him?”, and the Mishnah in Avot 2,1 ‎which concludes with Rabbi Yehudah (the editor) telling us: ‎‎“know what is above you; a seeing eye and a hearing ear, and that ‎all your deeds are being recorded in The Book, and you will not ‎easily fall into the grip of sin;” have made the same point using ‎slightly different syntax.‎
Nonetheless Rabbi Yehudah’s words need further analysis, ‎since “how can we know what is above us,” i.e. beyond our ‎powers of perception with our senses? Seeing that Hashem ‎resides not only in the celestial regions which are beyond access ‎to us but even in higher regions than the highest ranking angels, ‎the seraphim, what did Rabbi Yehudah hanassi mean ‎when he used the world ‎דע!‏‎? Why did Rabbi Yehudah add the ‎word ‎ממך‎, “beyond you?”‎

And please see the words of the Rambam, may his memory be blessed, that are brought in Orach Chayim 1:1 - and these are his words: When one takes to heart that the great King, the Holy One, Blessed be He, whose glory fills the earth, is standing over him and watching his actions - as it is stated, "'Will a man hide in concealment and I will not see him,' declares the Lord" (Jeremiah 23:24) - he immediately acquires fear and submission from dread of God, may He be blessed, and is constantly ashamed from Him. Up to here are his holy words. And this is the essence! It should not be a latent fear inside him like that which exists in the face of a king that is far from him; about whom it is only in his mind that the king does exist far from him and we need to fear him, since he has the power to do good or bad to him. Rather it should be the fear, submission and dread in front of God, who stands over him and is watching his actions. [From such a fear], he will tremble and his limbs will knock against each other; he will be humbled and negate himself from the majesty of His glory that is before him. Such a fear will not be light and weak; it will not be pushed away or negated by any physical want or desire. Moreover, even at a time when his fear is not highly present inside of him - if he can just remember the dread and trembling that he had an hour or two ago, he will also run away and distance himself from any trace of sin, or even from a permissible desire that is against God's will. And if he looks inside and sees that he has done some sinful act, speech or even thought - or that he has walked around aimlessly, which is the foundation of all sin - he shall become mad and angry at himself: He shall say, "Oy gevalt, what have I done against God? I am worse than the lowliest Jewish sinner, God forbid. Master of the world, forgive me! I will take it upon myself to be a [proper] Jew with all of my heart from now on!"

This is *the fire of love* of which it says (Song_of_Songs.8.7) "Many waters cannot quench the love." As we find (Sotah 21a), "A sin extinguishes a mitzvah, but does not extinguish Torah." (The Sages (Vayikra_Rabbah.2.3) similarly expounded the verse (Jeremiah.31.20) "A darling child to Me is Ephraim... whenever I just speak with him" -- "sufficient is My Speaking that I placed within him.") And it says (Jeremiah.23.29) "My words are like fire, declares the Lord."

And now, for the sake of our brothers and friends, who tremble at the word of God, seeking the Torah and loving its wisdom, I will now say, “Peace unto the lovers of God’s Torah!” Come, House of Yaakov, and you will walk in the light of God,⁴⁸¹Yeshayahu, 2:5. may God be with us as He was with our forefathers, He shall not forsake us and He shall not forget us.⁴⁸²Melachim 1, 8:57 He shall forever lead us by peaceful waters, our rest shall be in our very progression from strength to strength, to ascend the ladder fixed in the ground which rises to Heaven! As for our revilers, who ask why we bother to invest so much contemplation into the Torah until our strength is exhausted? Who claim that the simple explanations of the written and oral Torah is enough. To them, I will offer noble words⁴⁸³See Mishlei, 8:6. which draw the heart of man. Come and consider, see and behold! Taste and see that God is good⁴⁸⁴Tehillim, 34:9 to those who yearn for their souls to be restored by His perfect Torah.⁴⁸⁵See Tehillim, 19:8. Those who contemplate it in the depths of their hearts will see and understand that those who taste its depths will merit life. These are the things that man will do and through them he shall live for eternity. Do you not see now that the house of Yaakov is faithful and the house of Yosef is your provider?⁴⁸⁶Bereshit, 42:6. From the time the house was established, he has been faithful to sustain Israel with every word that comes out of the mouth of God upon which man lives.⁴⁸⁷“…he would make you know that man does not live by bread alone, but rather by all that comes forth from the mouth of G-d” (Devarim, 8:3). Interpreted in hasidic terms, this means that it is not physical sustenance that gives life, but the Divine essence within the food that enlivens. So, too, the author rails against those who neglect or deny the deeper meaning of the Torah, which is like being concerned only with the body and not the soul. On a more personal level, he seems to be attacking those who deny the validity of the unique (and controversial) interpretative approach of his grandfather, R. Mordechai Yosef of Izhbitz, and of his father, R. Yaakov. Those who reject it have “no portion in Yaakov and no inheritance in the house of Yosef.” This shall cast away those who say that they have no portion in Yaakov and no inheritance in the house of Yosef. Their ways are crooked⁴⁸⁸Mishlei, 2:15 and they pervert the explanations of the Torah, hanging their misunderstandings like a lyre, preaching all of their logic which has no basis in God’s Torah, not in the words of the Tanaaim and Amoraim of the oral law, and all that they imagine they hang on a great tree⁴⁸⁹That is, claim that they can based their false interpretation on valid, earlier sources. Here, too, the author may be critiquing those who claim that Maimonides was a rationalist, who did not deal with the secrets of the Torah. The author proved that claim wrong in the first half of this work. asserting, “This is the meaning of the Torah.” For these, the House of Yaakov will be a fire and the House of Yosef like a flame!⁴⁹⁰Ovadia, 1:18. They will see and learn. They will see how to reveal the Torah of God from the plain meaning of the words, for are not His words like fire,⁴⁹¹Yirmiyahu, 23:29. and all who desire its light with truth and faith can come and warm themselves? And likewise, as a flame it will burn all those who learn Torah in order to vex the scholars of the mysteries, and who wear it as a crown and wield it as an axe.⁴⁹²See the Talmud, Pirke Avot, 4:5 And now, House of Yaakov, walk in the light of God and come home. See and understand that all the words of the Torah written in this book are needed for every man of Israel, in every place and every time. And how all of the events recorded in the Torah can illuminate every soul and instruct him how to sustain his life and all that he goes through with justice.⁴⁹³Tehillim 112:5. For the words of the Torah are living and enduring for all eternity. All who contemplate the Torah grasp onto the tree of life, and it is life for those who hold onto it.⁴⁹⁴Mishlei, 3:18. May God illuminate our eyes to His Torah, and place His love and fear in our hearts, in order to do His will, and to serve Him with a whole heart.⁴⁹⁵From the liturgy of the morning prayer, in the blessing before the reading of the Shema Yisrael.