Musar su Deuteronomio 22:7

And they gave a parable about this matter of a king that said to his servants to plant every fine tree in his garden. And he said that he would give them payment; but he did inform them of the payment for each [type] of tree, because the king desired that there would be nothing lacking in his orchard. Therefore they planted many species of delightful saplings. But had the servants known the payment for the planting of each [type of] tree of the trees in the orchard, they would then have given all of their effort to the stems of the plantings for which the reward is greater than the other, in order to enhance their payment. The same is [true] with the matter of commandments. For God wanted to give merit to Israel with the fulfillment of all the commandments, to bequeath them eternal life and for all of the commandments together to be a charming wreath for their heads. For when they complete the measure of their work, their payment will be complete from Him. Did you not know that our Rabbis, may their memory be blessed, said (Avodah Zarah 17b), “Anyone who is only involved with Torah is similar to someone who has no God” - even though they said (Peah 1:1), “the [reward for the] study of Torah corresponds to all [the commandments].” And the reward of the light commandment is great and wondrous, such that it cannot be counted or measured. Do you not see with the commandment of sending away the [mother bird] - that has no toil and no large expenditure of money - it is stated about it (Deuteronomy 22:7), “that it may be well with you and that you may prolong your days.” And our Rabbis, may their memory be blessed, said (Kiddushin 39b), “Rabbi Ya’akov says, ‘There is not a single [light] commandment written in the Torah that the [reward of] the resurrection of the dead is not dependent upon. [...] With the sending [of the mother bird from] the nest, it is [stated], ‘That it may be well with you, and that you may prolong your days’ [...] ‘that it may be well with you’ for the world where all is well,’ and ‘that your days may be long’ for the world that is entirely long.” And if that is what the Torah stated with a light commandment that [requires an expenditure of] like an issar (a small coin), all the more so with weighty commandments.

The third level is the negative commandment that is rectified by a positive commandment: Our Rabbis, may their memory be blessed, said (Chullin 141a) [that] we do not give lashes for a negative commandment that is rectified by a positive commandment - for example (Deuteronomy 22:6), “you shall not take the mother from over the young,” is rectified by a positive commandment, as it is stated (Deuteronomy 22:7), “You shall surely send away.” But even though they would not give lashes through the court [in such a case], there were some with weighty punishments, such that it would reach the heavens and their judgement would be raised to the clouds. For example theft - as it is stated (Leviticus 19:13), “you shall not rob” (Leviticus 5:23) - is rectified by a positive commandment, as it is stated “and returned what he robbed.” Yet they said (Sanhedrin 108a), “The final judgement of the generation of the Flood was sealed only because of robbery, as it is stated (Genesis 6:13), ‘The end of all flesh has come in front of Me, for the earth is filled with extortion.’” And even though sexual immorality is weightier than robbery, it is the characteristic of the punishment of robbery to bring close its day and to quicken the future [consequences] to it. And they [also] said (Vayikra Rabbah 33:2), “[If you have] a seah full of iniquities, there is no prosecutor among all of them like robbery.” And King Solomon, peace be upon him, said about treasures [acquired] from dishonesty and fraud (Proverbs 21:6), “Treasures acquired by a lying tongue are like driven vapor, heading for death.” The explanation is [that] treasuries [acquired from] dishonesty and fraud are vanishing vapor, for their end is destruction. And while they are still in his possession, they are his enemies and seek the life of their master and cause his death - like the matter that is stated, (Habakkuk 2:9-11) “Ah, you who have acquired gains to the detriment of your own house, etc. For a stone shall cry out from the wall.” And in [the case of] robbing the poor, one is liable for death at the hands of the Heavens on account of it, as it is stated (Proverbs 22:22-23), “Do not rob the indigent for he is indigent; and do not crush the poor man in the gate. For the Lord will take up their cause and despoil those who despoil them of life.” Its explanation is, “do not rob from the indigent” because “he is indigent” and has no one to help him; “and do not crush the poor man in the gate,” with shame and disgrace. And “in the gate,” is to say, in public. And it is like the matter that is stated (Isaiah 3:15), “How dare you crush My people and grind the faces of the poor?” “For the Lord will take up their cause,” since they have no support, or someone to argue and take up their cause. “And despoil those who despoil them of life” - since the cry of the indigent has been brought to Him, He will not take money from you in place of the loot that you robbed, but rather God will remove your soul. And it is stated (Job 27:8), “For what hope has the impious man when he is cut down, when God takes away his life?” And it is also stated (Proverbs 1:19), “Such is the fate of all who pursue unjust gain; It takes the life of its possessor.” And one who torments and pains a widow or an orphan - whether with robbery, or fraud or shame or any type of pain - is liable for death at the hands of the Heavens. And likewise the judges who are able to rescue someone robbed from him who defrauded him, and do not judge [the case of an] orphan, have a death sentence upon them - as it is stated (Exodus 22:21-23), “You shall not ill-treat any widow or orphan. If you do oppress them, I will heed their outcry as soon as they cry out to Me. And My anger shall blaze forth and I will put you to the sword, and your wives shall become widows and your children orphans.” Its explanation is, “and your wives shall become widows,” corresponding to the oppression of the widow; “and your children orphans,” corresponding to the oppression of the orphan - measure for measure. And even though these punishments are not written [about the following], one who pains any Israelite transgresses a negative commandment - as it is stated (Leviticus 25:17), “A man shall not oppress (tonu) his kinsman.” And our Rabbis, may their memory be blessed, said (Bava Metzia 58b) the verse is speaking about verbal oppression. And that is from the contents of pain and torment, like the usage “(Isaiah 49:26), “I will make your oppressors (monayich) eat their own flesh.” And our Rabbis, may their memory be blessed, [also] said (Bava Metzia 59a), “All the gates [of prayer] have been closed, except for the gates of [one who is praying as a result of his] oppression.” And where Scripture was speaking about financial oppression, it mentioned buying and selling, as it is stated (Leviticus 25:14), “When you sell property to your kinsman.” And they said (Bava Metzia 58b) [that] verbal oppression is greater than financial oppression, for this is upon his body and that is upon his money - and about [the former] it stated (Leviticus 25:17), “but you shall fear your God,” but about [the latter (25:14)], “but you shall fear,” is not stated.

The creation of the physical world in the 7 days of Creation is described as הבל הבלים הכל הבל. This is why man is not to live in that world exclusively but should endeavor to cleave to a world based on a different kind of הבל i.e. the seven days of creation in the sin-free higher world. There man is to commune with G–d in solitude. These days are referred to as the seven days of בנין. They are to be viewed as seven times seven days, corresponding to the forty-nine שערי בינה. Each of these days comprises seven sections as explained at length in the Pardes Rimonim. When one adds what is known in the circles specializing in גימטריאות as the כולל, the word itself, in this case the emanation בינה, one arrives at the number fifty, the highest of the "gates of insight" attainable by man. Above the regions we have described as בנין, we come to a region inaccessible to man where G–d operates with the 42-lettered name, i.e. another domain in which seven units of six each are active. Our Kabbalists have found an allusion to this domain in the verse שלח תשלח את האם, (Deut. 22,7) a reference to the "Mother Superior” in the Celestial Regions. There is no way we humans can access this domain while bound by a body, and this is why the verse in Deuteronomy alludes to this by saying רק הבנים תקח לך, "you may only take the young ones for yourself," i.e. only lower emanations and domains represented by them are accessible to humans. These seven times seven periods alluded to the six times one thousand years this world is to exist and the one thousand years it is to be in a state of destruction before giving way to a more perfect universe. When a cycle of this kind has repeated itself seven times the ultimate perfect world will emerge. All of this is alluded to in the concept of these seven times six words representing the 42-lettered name of G–d. The six letters (words) in each section of these names correspond to the six days of active Creation. When the word itself is added it alludes to the Sabbath, the seventh day. [You will observe that the prayer אנא בכח which we mentioned as being recited before לכה דודי is also recited daily in the mornings during the recital of the order of daily sacrifices. At the end of each line the first letters of each of the six words in the stanza are printed as an acronym to reflect what the author has just tried to explain. Ed.] As a result you will arrive at the division of this name into seven times seven. The Torah alludes to all this when it instructs us in Leviticus 25,8: "Count for yourself seven times seven Sabbaths of years; these seven times seven Sabbaths of years shall total forty- nine years." These "years" are "days" in G–d's calendar [where a day equals one year. Ed.] This whole verse is an allusion to the name of G–d as described in the אנא בכח prayer. This is the deeper meaning of the "cripple" in our parable having seven palaces and why on each palace the verse of Kohelet referring to the seven הבלים was inscribed. They are to be understood as seven להבים, fiery emissions from the mouth of G–dץ Since we have a principle that G–d provided alternatives for everything He created, there must also be alternatives for the manner in which ascent to holiness is possible.