Musar su Isaia 58:78

When sufferings of chastisement come upon a person, he returns to the good. As the sages interpreted the Song of Songs, "Behold, you are beautiful, my beloved, and pleasant" - even when You bring upon me sufferings of chastisement, it is pleasant. Why? Because You return me thus to the good. Human repentance is never complete without suffering. Repentance is improving one's actions and character. It is not fasting and wearing sackcloth and wallowing in the dust and immersing in water while remaining soiled on the inside with sins and evil thoughts. And so said the prophet (Isaiah 58): "Do you call that a fast, A day when the LORD is favorable?" "No, this is the fast I desire: To unlock fetters of wickedness, And untie the cords of the yoke." [...] The intent of the Torah is that one should first cleanse oneself on the inside, casting out from one's heart the impurities of sin, and then return what one has taken unfairly or by violence, and ask forgiveness from one's friend. After immersing one's heart inwardly and doing all kinds of purification and cleansing oneself from sin, one should purify oneself also outwardly by fasting and immersing the body, and so on...

And it is good and very correct that there be volunteers from the people in each and every city, to be ready and prepared for any matter of rescue, when an Israelite man or woman is found in trouble. And behold we became obligated to exert ourselves for his missing ox or sheep, to be with us - now what fineness and greatness to do for its owners - until our brother requests it; and it is written (Isaiah 58:7), “and take the wretched poor into your home.”

And if a person transgressed [a sin that warrants] excision or a death penalty from the court and he repents: Since his iniquity is not absolved without afflictions - given that repentance suspends [the punishment], but afflictions absolve - he should prepare his heart to do the commandments that protect [him] from the afflictions, such as the commandment of charity. For it also saves from death, as it is stated (Proverbs 10:2), "but righteousness (tsedekah , which can also mean, charity) saves from death." And one who does not have money to give charity, should speak well about the poor person, so that he will be a [spokesman] for him, such that others do well by him. And our Rabbis, may their memory be blessed, said (Bava Batra 9a), “Greater is the one who causes [a commandment] to be done than one who does it.” And likewise should he involve himself with deeds of loving-kindness, to help his fellow with his counsel and his efforts. And [it is] like our Rabbis, may their memory be blessed, said (Sukkah 49b), “Acts of kindness are superior to charity [...]: Charity can be performed only with one’s money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich.” And likewise should he speak to the heart of the poor person and honor him and console him from his distress, like the matter that is stated (Isaiah 58:10), “And you offer your compassion to the hungry.” And our Rabbis, may their memory be blessed, said (Bava Batra 9b) that one who appeases his fellow with words is greater than one who gives [him] charity. And likewise should he be involved in the commandments of visiting the sick, burying the dead, consoling the mourners and rejoicing the groom and bride. For all of these are from the ways of kindness.
And corresponding to all of them is the commandment of Torah study for the sake of the Heavens. And all of the counsel that we have mentioned is included in that which King Solomon, peace be upon him, said (Proverbs 16:6), “Iniquity is atoned by kindness and truth.” For the acquisition of Torah [knowledge] is called the acquisition of truth, as it is stated (Proverbs 23:23), “Acquire the truth and do not sell it.” And it is stated (Psalms 119:142), “and Your Torah is truth.” And our Rabbis, may their memory be blessed, said (Vayikra Rabbah 25:1), “‘It is a tree of life to those who grasp it’ (Proverbs 3:18) - [if] a person transgressed [a sin that warrants] excision or a death penalty from the court: If he was accustomed to reading one chapter [of Mishnah] a day, he should read two chapters; if he was accustomed to reading one section [of Torah], he should read two sections.” And Torah [study] protects him from afflictions from two angles: The first is because our Sages, may their memory be blessed, said (Shabbat 127b), “Torah study corresponds to all of [the other commandments combined].” And the second is that when he toils in Torah, exerts himself upon it and pushes away the sleep from his eyes - it is counted in place of afflictions. [It is] as our Rabbis, may their memory be blessed, said (Sanhedrin 99b), “All bodies are born for toil. Happy is one whose exertion is for Torah.” And they said (Sanhedrin 26b), “Why is the Torah called wisdom (tushiyya)? Because it weakens (mateshet) the strength of a person.”

And he should have mercy on his relatives, as it is written: "And that you hide not yourself from your own flesh" (Is. 58:7).

It is also necessary to rejoice on Sabbaths, Festivals and on Purim because all of them are a memorial to our exodus from Egypt and of the miracles which He has done wonderously with His chosen ones. Therefore, shall one rejoice in his heart when he remembers the kindnesses of God and the great extent of his goodness with those who do His will. And for this reason do we prepare tasty foods and precious garments and we drink wine, in order to cause the heart to rejoice. And one must be careful not to rejoice with such joy for frivolous reasons but should rejoice with such rejoicing because of his love for God, may He be Blessed, and delight with this delight of love for the Rock, and he should rejoice and be glad in the joy of the Lord of all, who commanded him to have pleasure in that day and to rejoice. And in these Sabbath and Festival days he should be mindful of the pleasantries of the world to come which is the pleasure of all pleasures. And it is proper for a man at such times when he is enjoying pleasures that he should be mindful of the greater pleasures and desire them, as it is written "Then shalt thou delight thyself in the Lord" (Is. 58:14).

The details of these laws according to their differences are explained by the Halachic deciders (Poskim) in their books. All of these details are equal for all us with respect to their obligation and requisite watchfulness. That which is difficult on the masses to guard is abstaining from business occupation and conversation. This prohibition is stated in the words of the prophet (Isaiah 58:13): "if you honor it, abstaining from your own ways, not pursuing your affairs and speaking words about them". The general principle is that whatever is forbidden to do on the Sabbath is forbidden to strive after or mention verbally.

A man should occupy himself with the needs of the poor and go to their houses. For there are two good results that will come from this: the first, the reward of the Creator, and the second, the humbling of his arrogance, causing the contriteness of his heart. He should speak warmly to them and help them as much as he is able. And if he has nothing⁵³See Maimonides’ Laws of Charity. Compare Leviticus Rabbah Chapter 34:15 explaining the verse in Isaiah 58:10 "and if thou draw out thy soul to the hungry." R. Levi explained this to mean that if you have nothing to give him, console him with kind words. , let him help them with the words of his mouth, by interceding favorably for them and occupying himself with their work. He should repay good for the evil done to him by his enemies. When they come into his power let him not desire to avenge himself, but let him forgive them and do good to them, more than he would have done for them previously. When he begins to come to worship his God, he should not consider it as something which, if he wearies of it, he can put aside and not worry about it. But he should not draw near to the service of his God until he has agreed with his heart to concentrate diligently on it all of his days. And he should begin with a little in order to increase his worship every day, just as our Sages, of blessed memory, said (Berakhot 28a), “In matters of holiness one ascends rather than descends.”

If the wise one should search out all the good things of this world, he will discern that every favor which has been apportioned to him will not accompany him at his death. Neither will his glory follow him. But he will leave everything and go barren and empty, except for one good thing which has been apportioned to him, and that is the service of God— this alone will go before him, as it is said (Isaiah 58:8), “And thy righteousness shall go before thee.” Therefore, King David, of blessed memory, said (1 Chronicles 28:9), “If thou seek Him, He will be found of thee.” And as it is said (Hosea 10:12), “For it is time to seek the Lord.” As the prophet, of blessed memory, said (Isaiah 55:6), “Seek ye the Lord⁵⁸See Pesikta de Rav Kahana edited by B. Mandelbaum (New York: Jewish Theological Seminary, 1962) Vol. 2, p. 471. while He may be found, call ye upon Him while He is near.”

Included in this category, is honoring the Sabbath and Festivals. For whoever gives much honor to these, certainly brings gratification to his Maker, who thus commanded us: "you shall honor it" (Isaiah 58:13).

But there are some additional matters of Piety, which if a person were to do before the common people, they will laugh at him and ridicule him, thereby sinning and incurring punishment through him, and this is something he could have abstained from doing since these things are not complete obligations. Thus, for such things, it is certainly more proper for the Chasid to abstain from it than to do it. This is what scripture says: "and walk discreetly with your G-d" (Michah 6:8). Many great Chasidim abstained from their pious practices when in the presence of the common masses because it appears like arrogance.

The story involving Rabbi Tarfon illustrates this, for even though he was being stringent on himself to recline like the view of Beit Shammai, he was told by the sages: "you deserved to be liable for having caused your own death, for you transgressed the view of Beit Hillel!" (Berachot 10b).

The next item that Rabbi Bachyah listed in his comparison between the acts of creation when the universe came into being and the construction of the Tabernacle was the creation of the luminaries during the six days of creation and the construction of the candlestick in the Tabernacle. The hidden parts of the soul are alluded to here. A person observing the Sabbath properly prepares himself spiritually before joining his wife in order to fulfil the commandment of "be fruitful and multiply." His soul is elevated and influenced by the symbolism represented by the cherubs on the Holy Ark. I have explained elsewhere why the cherubs appeared like man and wife joining, and how the mystical element of the union between husband and wife is related to the זכור aspect of the Sabbath legislation, the performance of the positive commandment of Sabbath observance. When speaking about the negative commandments of the Sabbath, the שמור aspect, we also find two, respectively four categories. The visible aspect of the performance or non-performance of such negative commandments by the soul is the דבור, the articulation of the thought. Certain kinds of speech are forbidden on the Sabbath. One is not supposed to discuss mundane matters relating to one's business, etc. Rabbenu Bachyah alluded to this when he referried to the creation of man. i.e. a talking spirit. When speech is employed constructively it is called דבור and makes a positive impact in the Celestial Regions. When speech is not employed constructively it is called הבל פה, "vain mouthings," reminding us of הבל הבלים of Solomon in Kohelet. The Midrash mentioned the appointment of Aaron as High Priest during the construction of the Tabernacle as the activity which corresponded to the creation of man during the six days of creation. Aaron knew when to speak, (Exodus 4,14,) and he knew when to keep silent (Leviticus 10,3).

It is written, “And your charity shall go before you; the honor of Hashem will gather you in” (Yeshayahu 55:8). And it is taught in Berachos (58a): One who sees a large gathering of Jews should recite, “Blessed is the One who is wise in secret knowledge,” for their minds are diverse. In the same vein, I will tell you that people have different mindsets regarding the giving of charity and the doing of lovingkindness:

It is even possible to understand the word מלאכים as the very merits which Jacob had accumulated. He "sent" these ahead of him to impress any would-be accuser in the Heavenly Regions. We have a tradition that every good deed in this world creates an angel, whereas every sin creates a destructive force. This idea is expressed in Isaiah 58,8: והלך לפניך צדקך, "Your righteousness will walk ahead of you." The word "in front of him" in 32, 4, may well allude to this, seeing that the word is apparently redundant. It would have been enough for the Torah to write: "Jacob sent messengers to Esau."

The decree of Heaven does not rest and will not be silenced until it has completed its task and taken his soul from his body. This hinted at in the verse, “And they bore Yonah” (1:15). That is, upon his death a person’s body is born to the cemetery. As this is taking place heralds go ahead of his casket. If he has lived meritoriously they proclaim, “Give honor to the image of the King! Let him come in peace!” (Yeshayahu 57:2). This is alluded to in the verse, “And your righteousness will go before you” (ibid. 58:8). That is, it will go ahead of your casket. But if he sullied himself with sin, Heaven forbid, then they proclaim, “Woe to So-and-so! It would have been better had he not been born!” Concerning this was it written, “And they cast him into the sea and the sea stopped its raging” (Yonah 1:15). That is, when they brought him to the cemetery. The fish that swallowed Yonah represents the grave. During the first three days that the body is in the grave the intestines burst open. After three days they cast their filth upon his face, saying, “Take back what you put into me! You ate and drank but did not give to the poor. You spent all your days as if they were holidays and festivals, while the poor went hungry and were not invited to eat with you. So take back what you put into me.” This is the meaning of the verse, “And I will scatter excrement upon your faces, etc.” (Malachi 2:3).

Another way in which one must demonstrate love of Torah is by supporting Torah scholars discretely. Supporting scholars is the equivalent of delighting in the Shabbos because scholars are likened to the Shabbos. For instance, none of the needs of Shabbos may be prepared on the Shabbos day itself because it is forbidden to do any craft. Instead everything must be prepared during the other six days. Similarly, Torah scholars dedicate themselves to their studies to the exclusion of other labor, engaging neither in craft nor in trade like the rest of the populace who can be found making their way through the streets and markets of the city in pursuit of their livelihood. Therefore the rest of the people must ensure that the scholars are provided with an income. Just as a person is obliged to delight in the Shabbos, so is he obliged to give his gifts to the scholars in a dignified manner and not with contempt. This is the meaning of the verse, “And you shall call the Shabbos ‘delight,’ to the holy one of Hashem [you shall call] ‘honored’” (Yeshayahu 58:13). The “holy one of Hashem” refers to the scholar. Fortunate is the person who honors scholars and fortunate is his lot. Concerning him was it written, “Rejoice Zevulun in your going out and Yissachar in your tents” (Devarim 33:18). But as for those who cause the scholars anguish, woe to them and woe to their souls! Their punishment is described in the Zohar (Raya Meheimna, Parashas Bamidbar 124b-125b) in too great length to cite here.