Musar su Proverbi 22:32

Dost thou not see that humility is the highest degree of the nobles and of the prophets, distinguished by their divine rank?³Cf. Bahya, vi. 8 and 10; Briill (p. 75, note i). One of them said (Gen. xviii. 27), "I am but dust and ashes "; another said (Ps. xxii. 7), "I am a worm and no man"; and so forth. They were praised for their actions and were honored. A man of intelligence should know that lowliness and meekness cause him to realize his desire in regard to present things, as thou knowest from the account of what happened to the captains of Achaziah, because of their folly; and what happened to the third captain who gently spake to Elijah (II Kings i. 13), "I pray thee let my life and the life of these thy fifty servants be precious in thy sight." Him there befell the reverse of what had befallen the former. Verily, fame and glory will be the reward of whosoever is lowly. The recompense of meekness is honor and prosperity, and also the deserving of honor. Thus it is said (Prov. xxii. 4), "The reward of humility and the fear of God are riches, and honor, and life."

And if we ponder even further, we will be amazed, since wasn't Rebbi Chiya the one that arranged the Braisos, the foundation of the Six Orders of the Mishna! Yet, he gave over all of his abilities to create training for teachers for community service who are now beginning to enter into the vineyard of Hashem, this being the 4 square cubits of Jewish law and Awe of heaven. Perforce, it is found that even these [- even those of Rebbi Chiya's calibre -] should be trained to be community workers. And secondly, through the “teach each other” [method], they make the community fitting to be included for this matter, until it is found from these services, of establishing the Torah and the Awe of Hashem, they uphold the general goal and its detail as well. And all this was achieved only because his intent was looking solely towards the benefit of the public. And even though this matter was revolutionary, he still stood firmly on this, because he had foresight and saw that from this would be an outgrowth in Torah and Awe of Hashem everywhere. And, as such, it was good for him to endure in every aspect of endurance, as they said, “he sowed flax, etc.” all for the good of the public. [It is therefore] required of all who train and serve to teach that it will be good for him to be a community worker, and it will assist in the pursuit of self-perfection. And he shouldn't look towards his own success alone. For, with the measure of how much one is able to remove his own honour and situate himself for the public, with the same measure will he be successful wherever he goes. And as the verse said, “Train the youth, according to his way, so when he becomes old, he will not be removed from it” (Mishlei 22). “From it” refers to from the training. And what is this training that he should be able to fulfill also in his old age? I say this training is of community service - that his desire is to do better in this matter. And the Gra writes that there is education at the level of 'for the sake [of Heaven]' - and, on this, Rebbi said, “How great is this act of Chiya” (Bava Metziya 85b), that he desired only the good of the public. And he succeeded in his actions, that Torah would not be forgotten from Yisrael, through establishing education of teachers of community services according to their level that they will be involved in it all their lives. And with this, we remove the first question; is there an educational track to prepare educators in community service; was it not Rebbi Chiya who did this, [by] training the young to teach each other and was successful in his efforts.

And whoever God, may He blessed, has graced with intelligence should place into his heart that God, may He be blessed, has sent him into this world to keep His watch, His statutes and His commandments. And he should only open his eyes to do his mission. And at the end of days - if he did his mission trust-worthily - he comes back with joy and with eternal gladness upon his head; like a servant that the king has sent to cross the sea, whose eyes and heart are only upon the matter of his agency until he returns to his master. And likewise did King Solomon, peace be upon him, say (Proverbs 22:19-21), "That you may put your trust in the Lord, etc. To let you know truly reliable words, that you may give a faithful reply to him who sent you."

Modesty is a ladder by which one ascends to the ways of the Holy One, Blessed be He, as it is said: "He guides the humble in justice and He teaches the humble His way" (Ps. 25:9). Through humility he attains the reverence of God, Blessed be He, as it is said: "The reward of humility is fear" (Prov. 22:4). The Shekinah dwells on the humble as it is said : "I dwell… with him that is of a contrite and humble spirit" (Is. 57:15). The Holy One, Blessed be He, ignored all the high mountains and hills and inclined His Spirit to Mount Sinai and descended to this lowly mountain. And it is written: "Awake and sing, ye that dwell in the dust — for thy dew is as the dew of light" (Is. 26:19). He that lives in the dust in his earthy life will live in the world to come.

THIS quality is commendable when a man directs it in faith in the Lord, and places his reliance and his confidence in Him. Thus it is said (Prov. xxii. 19), "That thy trust may be in the Lord." This is a praiseworthy disposition: its possessor is worthy of very good fortune and abundant mercy from God, as it is written (Ps. xxxii. 10), "He that trusteth in the Lord, mercy shall compass him about." He who is in this state deserves to be blest, as it is said (Jer. xvii. 7), "Blessed is the man that trusteth in the Lord and whose hope the Lord is." This quality is usually found in the upright, those who fear God and who are referred to in the command, which declares (Ps. cxv. 11), "Ye that fear the Lord, trust in the Lord." The excellence of this quality and its merit before God, exalted be He, (is seen in the fact that) He promised it to Jacob during his sleep, as it is said (Isa. xliv. 2), "Fear not, O Jacob, my servant," and as it is said of the righteous man who trusts in the Lord and who confides in Him (Ps. cxii. 7), "He shall not be afraid of evil tidings: his heart is fixed, trusting in the Lord."

Thus the simpletons walk confidently, fall and are lost without having felt any prior fear. This is what scripture refers to: "the way of the wicked is as darkness; they know not at what they stumble" (Prov. 4:19), and "the clever one foresees the evil and hides himself, but the foolish commits transgression and is punished" (Prov. 22:3), and "[a wise one fears and departs from evil], but the fool transgresses and feels confident" (Prov 14:16). For they feel as secure as an edifice, and they fall before having any knowledge whatsoever of the stumbling block.

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.

“Give to him readily and have no regrets when you give to him” (Deuteronomy 15:10). We were warned with this to distance our souls from miserliness, but rather to be generous - like the matter that is stated (Proverbs 22:9), “The generous man is blessed.” And it is not enough with the gifts of our hands, but we must rather plant the trait of generosity into our souls. Therefore, it warned and said, “and have no regrets,” after it is stated, “Give to him readily.”

And among the words of our Rabbis about the sense of hearing is, “A person should not allow his ears to hear idle matters, because they are the first of the limbs burned” (Ketuvot 5b). And about the one that audits a mouth that speaks vulgarity, it is stated (Proverbs 22:14), “The mouth of strange women is a deep pit.” One who is of the fearers of God and of the penitents should pay attention to all of this, in order to save his soul from the flame. And we have already written fine words about this matter in the Gates of Precautions of Caution (no longer extant).

[Likewise,] stealing from the poor person, 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.” And we have already explained this in the third level. And our Rabbis, may their memory be blessed, said (Bava Kamma 119a) that one who steals from a poor person is as if he takes his life, as it is stated (Proverbs 1:19), “Such is the fate of all who pursue unjust gain; it takes the life of its possessor.” Sometimes it deprives him of his livelihood - even with the theft of less than the value of a perutah (a very small coin). Therefore it is considered like bloodguilt for that person: If he stole the value of a perutah, he has spilled blood.

The second section: The one who mocks people because he disdains them in his heart for their lack of reaching virtues or temporal successes regarding honor or power; or he disdains them for their poverty or indigence. And it is pride that brought him to this trait; or much tranquility and pampering, like the matter that is stated (Psalms 123:4), “Long enough have we endured the scorn of the complacent, the contempt of the haughty.” And sometimes the scoffer will mock holy ones and prophets, like the matter that is stated (Jeremiah 20:7), “everyone jeers at me.” And King Solomon, peace be upon him, said (Proverbs 14:21), “He who disdains his fellow is a sinner.” It was also stated (Proverbs 11:12), “He who disdains his fellowman is devoid of sense.” And it was stated (Proverbs 17:5), “He who mocks the poor affronts his Maker; and he who rejoices over another’s misfortune will not go unpunished.” One who mocks the poor shows about himself that he imagines that successes are in the hands of people to surely achieve them with their wisdom - like the matter that is stated (Deuteronomy 8:17), “My own power and the might of my own hand have won this wealth for me.” And it is stated (Isaiah 10:13), “For he thought, ‘By the might of my hand have I wrought it, by my skill.’” And because of this, he mocks the poor; for he says in his heart that he did not reach wealth from lack of intellect and from the lowliness of his [work]. And behold he affronts the One who makes the poor and the rich, because it is all from God, may He be blessed - like the matter that is stated (Proverbs 22:2) “Rich man and poor man meet; the Lord made them both.” And about “he who rejoices over another’s misfortune,” he said, ‘He will not go unpunished” - for even though he did not injure with an action or with speech, “he will not go unpunished.” However the evil of the one that rejoices is not as great as the evil of the one who mocks. And because scoffing is caused by pride - which is the opposite of humility - King Solomon, peace be upon him, said (Proverbs 3:34), “If at scoffers, He scoffs; but to the lowly He shows grace.” Its explanation: “If at scoffers” - truly, God mocks scoffers who mock people, like the matter that is stated (Psalms 2:4), “He who is enthroned in heaven laughs; the Lord mocks at them.” And the expression, “if,” is to confirm the matter. And so [is such a usage found] (in Numbers 24:22) “Yet if Kain be consumed”; (Proverbs 23:18) “For if you will have a future.”

When you will have freed yourself from anger, the quality of humility will enter your heart which is the best of all good traits, as is written(Mishlei 22:4), "The return for humility is fear of G-d."

For after this has become clear to them and likewise after it has become clear to them that the means to perfection are good deeds and traits, they will certainly never consent to diminish these means or be lenient in them. Since, it has already become clear to them that if they diminish in these means or are weak in these means, not employing the full force necessary, they will not attain the true perfection. Rather, it will be reduced in proportion to their reduction in exerting themselves to the necessary extent, leaving them lacking in perfection which is a great calamity and great evil to them.

The pinnacle of this level called "fear of sin", one of the greatest levels, is when a man is constantly afraid and worried lest he have in his hand some trace of sin which obstructs him from the perfection that he is under duty to strive for.

Regarding this our Sages of blessed memory said: "this teaches each person is burned from the Chupa (canopy) of his fellow" (Bava Basra 75a). This [burning] does not refer to jealousy which falls only to people lacking in understanding as I will explain with G-d's help. Rather, it is due to seeing oneself lacking from the perfection that he was capable of attaining just as his fellow had attained it.

And King Shlomo, peace be unto him, said: "Do you see a man quick in his work? He shall stand before kings; he shall not stand before lowly men" (Mishlei 22:29).

Acquiring true reverence for G–d is in direct ratio to one's immersion in Torah and one's appreciation of G–d's greatness as a result of this immersion in Torah on all levels. There is no target, no ultimate goal for this reverence. When a person believes that relative to others he has attained great insights both as regards the understanding of the physical as well as that of the Celestial part of the universe, these insights are as nothing compared to the grandeur of G–d Himself. The ultimate source of all wisdom is G–d Himself. This is the reason Solomon taught us in Proverbs 22,4: עקב ענוה יראת ה', "The result of humility is fear of the Lord." What Solomon means is that the more fear of the Lord one acquires the more humble one becomes. Expressed differently: The more understanding one gains of the greatness of G–d the more one becomes aware of one's own insignificance. What does man have to offer that he should consider himself significant, important? The cause of humility then is reverence for G–d. The more learned the scholar the more humble he is apt to become. Greatness equates with humility because the truly great keep finding out how much is beyond their ability to ever comprehend. The ultimate wisdom we can acquire is the knowledge that we know very little. We will explain this later in connection with the attributes of G–d who is described in 10,17 as הא-ל הגדול, הגבור, והנורא, attributes which can be appreciated only by observing manifestations of these attributes, G–d in His פעולותיו. In view of what we have just said it is natural that Moses is described as the most humble man who ever lived, for he had acquired more insights into the workings of G–d and of the universe on all levels than anyone before or after him. A truly humble and modest person is a sign of one's deep insights into the greatness of the Creator. Anyone displaying arrogance, pretending to be superior, reveals that he is both shallow and hollow inside. Having explained the nature of the virtue of humility we can understand why G–d allows His Presence to rest on the humble, the modest, and the most unassuming people. It rests on them because they have acquired the greatest insights, have the deepest appreciation of HIM. Even people who are not intellectually equipped to become humble through their studies, i.e. through recognizing the wide gap between what they know and what there is to know, may experience G–d's Presence if they are poor, suffer afflictions; these people make a point of putting their trust in G–d. They are far more likely to do so than a rich man who believes that he does not need G–d's help.

For their matters are very similar. There is no difference between them except that Zeal is for the positive commandments while Watchfulness is for the negative commandments.

And in the general scope of cruelty is included him who robs his companion of anything and therefore caused him pain. And there is a great punishment in store for him who robs the poor — and one who does so is deserving of death as it is written: "Rob not the weak because he is weak" (Ibid. 22:22). And it is written: "For the Lord will plead their cause, and despoil of life those that despoil them" (Ibid. 22:23). And even though there be greater and more severe sins than robbery the punishment for robbing is very grievous, as it is written about the generation of the flood, "The end of all flesh is come before me; for the earth is filled with violence through them" (Gen. 6:13). Our Rabbis said, "If there is a box filled with sins — there is no more severe accuser among them than robbery" (Sanhedrin 108a). And he who causes pain to an orphan or a widow through robbing them or shaming them or any kind of malicious pain is worthy of death through the power of Heaven. This is also true of judges who have the power to save them from the hand of their oppressors and do not fairly judge the case of the orphan or the widow — they are deserving of death as it is written: "You shall not afflict any widow or fatherless child" (Exod. 22:21). And it is further written: "If you afflict him in any way, for if he comes unto me I will surely hear his cry" (Ibid. : 22). And it is written : "My wrath shall burn and I will slay you with the sword and your wives will be widows and your children will be orphans" (Ibid.:23). Measure for measure: "Your wives shall be widows" for "afflicting widows" and "your sons shall be orphans" for afflicting orphans."

The Pardes Rimonim mentions that the "miniature" number is a reference to Chanoch (otherwise known as the angel Mattatron) who is also called נער, and whose function is alluded to in Solomon's Proverbs 22, 6: חנוך לנער על פי דרכו, "educate the lad in the manner appropriate for him. [In his chapter on the definitions of certain words, the author of Pardes Rimonim defines the reason that Mattatron is called נער as being that he performs the duties of a נער. These duties are comprehensive just as the duties of Joshua, who is described as a נער, a senior servant of Moses, or Eliezer, who is described in that fashion although he was the senior servant of Abraham. According to Kabbalists, Mattatron provides the "food" not only for our world but also for the world of the angels. Ed.] When the souls of Jacob and Joseph respectively expanded from the world of אצילות, their origin, the features of Jacob remained engraved on the throne of G–d. This throne is immediately below the region we have called אצילות. Joseph is immediately below his father in the domain of Mattatron whose activities emanate from beneath that "throne." The significance of the throne is the mystery of בריאה, whereas the significance of Mattatron in the same scheme is the mystery surrounding יצירה, [a more advanced state of the creation of matter. Ed]. Concerning this latter aspect of Mattatron's activities, the Torah describes Joseph here as 17 years old, i.e. a "junior." Kabbalists also refer to Mattatron as עבד. The Zohar points that out on Genesis 24, 2 where Abraham instructs עבדו זקן ביתו, "his servant the senior member of his household," to get a wife for Isaac. I have explained this at length in my commentary on חיי שרה. The expression עבד also occurs in Joseph's life when the latter is sold by his brothers. G–d sent His angel along to protect Joseph on his various journeys. This guidance was of a similar nature as that described in Exodus 23, 20: הנה אנכי שולח מלאך לפניך לשמרך בדרך, "Here I am sending an angel ahead of you to protect you on the journey." Our sages identified that angel with the angel Mattatron, as mentioned by Rashi on that verse. [The fact that Rashi mentions that the numerical value of 314=מטטרון=שדי, clearly establishes that Mattatron is active in matters of יצירה, an activity requring the attribute of שדי. Ed.]

I reiterate my request that you guide your sons and daughters with words of kindness and Mussar that will find a place in their heart. This is true especially if we merit to arrive in Eretz Yisrael, because one must be extra cautious to follow Hashem's ways there. Therefore, train them well, since one must work hard on one's speech and character traits, and only through good habits can we control ourselves (Shaarey Teshuvah). All beginnings are hard (Mechilta Yisro). But afterwards, one is worthy of praise (Mishlei 20:14). For the wicked person knows that he is taking the wrong path, but it is hard for him to change. But this is man's main task, not to go after his desires, but (Tehillim 32:9) "to restrain himself with a bit and bridle when he is being groomed." Man must deprive himself until he dies, not by fasting or asceticism, but by controlling his mouth and desires. This is teshuvah. And this is the whole reward of the World-to-Come, as it is written (Mishlei 6:23): "For the commandment is a lamp and the Torah is a light" - but "the way to life is the rebuke that disciplines." And that is worth more than any amount of fasting and self-affliction! For every second that man controls his tongue, he merits some of the "hidden [by Hashem for the righteous] light," something which no angel or [other] creature can imagine (Midrash). And it is stated (Tehillim 34:13,14): "Who is the man who desires life, and loves days that he may see good? Guard your tongue from evil, and your lips from speaking deceitfully." This will atone for any sin and save one from Gehinnom, as we find (Mishlei 21:23): "He who guards his mouth [from too much eating and drinking] and tongue [from idle words] guards himself from trouble." Also (ib. 18:21): "Death and life are in the power of the tongue." Woe to one who gives away his life for one word! Then what advantage is there to one who has a tongue (see Koheles 10:11)? And, "Everything has a cure except, etc." It is most important to refrain from speaking words of praise about anyone. How much more so does this apply to speaking ill of anyone! Why must one speak about others? "The mouth that speaks strangely is a deep pit; he who angers Hashem falls into it" (Mishlei 22:14).

The type of fear and guarding of oneself which is appropriate is that which is based on the guidance of wisdom and reason. On this scripture says: "the clever man sees the evil and escapes but the fool continues through and is punished" (Mishlei 22:3).

On similar to this the sages said: "we do not assume any defect without cause" (Chulin 56b). And "a judge need be guided only by that which his eyes see" (Bava Batra 131a). This itself is the intent of the verse we brought earlier "the clever man sees the evil and hides himself" (Mishlei 22:3), which states only about escaping from the evil that one can see not of the evil which perhaps, possibly, may occur.

For even though he strives to conquer his evil inclination and to subdue his lusts, he will not change his nature because of this. He will not be able to remove bodily lust from his heart. He will at most be able to subdue it and be governed by wisdom instead of it. But nevertheless the darkness of the physical will inevitably do its work to entice and seduce him.

On possessing this trait David would rejoice saying: "I will wash my hands in Cleanliness and I will go around Your altar, O G-d" (Tehilim 26:6). For in truth, only he who is completely clean from any trace of sin or iniquity is fit to appear before the presence of the King, G-d. For without this, he has only to feel shame and disgrace before Him as Ezra the Scribe said: "O my G-d, I am ashamed and embarrassed to lift up my face to You [for our iniquities have increased over our head...]" (Ezra 9:6).

And especially in our times, when we see with our own eyes in our many sins that the youth who have departed from the Torah have also abandoned the observance of Shabbath and other observances, it certainly devolves upon every father to strengthen his sons in the Torah of the L-rd and to train him in His mitzvoth, as it is written (Mishlei 22:6): 'Train the youth, etc.' And his reward for this will be very great, far greater than that of the preceding generations, as we find in Avoth d'R. Nathan 3:6: "Better a hundred times with suffering than one time without suffering," and (Ezekiel 44:15): "But the Cohanim - the Levites, the sons of Tzaddok, who kept the keeping of My sanctuary when the children of Israel strayed from Me — they shall draw near to Me to serve Me, etc."

If a rabbi and Pious Man is far from his city he should not hold himself back from going there to study because of his fear of the roads, as does the lazy man who excuses himself by saying "There is a lion without; I shall be slain in the streets" (Prov. 22:13). But a man should keep in mind that many people travel and are not injured. So he too should not restrain himself from the journey out of fear, for those who are sent to fulfill a command of the Torah are not injured (Pesahim 8b).

There is great benefit to the hosts of a feast in the eating of the poor that are invited to participate. This is completely analogous to the case of a sacrifice in which the Kohanim eat and the owner receives atonement. Moreover, let him be generous towards them so that to him may be applied the verse, “One with a generous eye, he will be blessed” (Mishlei 22:9).

And "whoever utters obscene language, Gehinom is made deep for him [as it is said, A deep pit is for the mouth that speaks perversity] (Mishlei 22:14)

And regarding listening to obscenities it is likewise taught: "even one who listens and remains silent, as written '[The mouth of strange women is like a deep pit;] the one abhorred by G-d will fall therein'" (Shabbat 33a).

Among my books is a copy of Mishlei with Yiddish translation. For the sake of Hashem, have them read it daily. It is better than any Mussar book. They should also read Koheles a lot because it points out the vanity of this world, and other books as well. But G-d forbid that reading should be the objective! Reading Mussar alone does not necessarily move one to act differently. Going out into the world without a good understanding of it defeats the whole purpose. It is like one sows without having plowed; the wind and birds will carry the seeds away because they aren't closed off and protected. So is he who merely reads Mussar like him who plants without a fence; pigs will eat and trample on everything. Some plant on stone. This is comparable to a heart of stone which cannot be penetrated unless it is struck until it breaks open. That's why I wrote you to hit our children if they don't obey you. "Train a lad in the way he ought to go" (Mishlei 22:6). This is an important principle of education.

The general rule of this matter is that a man should never be stubborn and he should not "make his neck stiff" against those who rebuke him or against one who tries to teach him the upright way — but he should very willingly listen to them, and accept their words with the graciousness of his soul, for concerning stubborn people it is said : "Thorns and snares are in the way of the froward; He that keepeth his soul holdeth himself far from them" (Prov. 22:5). And it is also said "He that hath a froward heart findeth no good" (Prov. 17:20). In several instances are praised those who willingly listen to the words of the Torah, as it is written "But his delight is in the law of the Lord; And in His law doth he meditate day and night" (Ps. 1:2). And it is written "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season" (Ps. 1:3); and it is written : "Happy is the man that feareth the Lord, that delights in his conmmandments" (Ps. 112:1). Notice that it says "delights" which means that a man must train himself to delight to do the commandments.

See how removed the lazy man is from good qualities, how worthless as a messenger. He is like vinegar, which is bad for the teeth, as it is said, "As vinegar to the teeth, and as smoke to the eyes, so is the sluggard to them that send him" (Prov. 10:26). And it is said, "The desire of the slothful killeth him; for his hands refuse to labour" (Prov. 21:25). And it is said, "The sluggard is wiser in his own eyes than seven men that give wise answer" (Prov. 26:16). The meaning of this verse is as follows : There was a king who had many runners and messagers, and they all did his bidding, and they would report to the king when they returned from their errands. But one of the servants of the king was a lazy man, and he cunningly said, "I am ill!" And he rested and ate from the king's table. When he saw his companions, weary from the exertions of the journey, he considered himself wiser than all of them. But this is folly, for it is written, "Seest thou a man diligent in his business? He shall stand before kings" (Prov. 22:29). Here, too, the king rewards those who did his bidding.

And since everything depends upon memory, I must list thirty ^** The idea of organizing one’s wisdom into thirty precepts is based upon the kere of Proverbs 22:20. things that you ought to remember twice a day. And you should place them in the depths of your heart, and in your thoughts. Do not remember them with your mouth alone, but write them on the tablet of your heart. Then your service will be well received by God, Blessed be He, and you will obtain favor and kindnesses before Him.

The second type is the one who mocks the words of people because he holds them in contempt because they too did not prosper in money matters and in the attainment of honor, and he makes fun of the poor. Not that he accuses them of any defect; they are simply despicable in his eyes. And this comes about because of arrogance or, at times, because the scoffer has ease and too much pleasure, as it is said, "Our soul is full sated with the scorning of those that are at ease, and with the contempt of the proud oppressors" (Ps. 123:4). This is proof that those who live at ease are often scoffers, and at times because of their great security they mock the righteous, as it is said, "Every one mocketh me" (Jer. 20:7). And it is said, "Whoso mocketh the poor blasphemeth his Maker" (Prov. 17:5). The explanation is that he who laughs at the poor man because he is poor, does so because it seems to him that the man is poor because of his lack of wisdom while he himself is rich because of his wisdom, as it is said, "My power and the might of my hand hath gotten me this wealth" (Deut. 8:17). Thus, he who scoffs at a poor man reviles the Creator. For he (the poor man) is the work of God, as it is written, "The rich and the poor meet together — The Lord is the maker of them all" (Prov. 22:2). And therefore he is really scoffing at the word of God, Blessed be He.

And now we shall speak about the faculty of hearing. Hearing, in itself, is good, as it is written (Isaiah 55:3): "Hear, and let your souls live." And (Mishlei 15:31): "The ear that hears the reproof of life, in the midst of the wise will it reside." And hearing works on a man to cause him to satisfy [an obligation] by hearing as if he had performed it himself. A proof may be adduced from the reading of the Megillah, the blowing of the shofar, and other such things, such as [the recitation of] Kiddush and the grace over meals, where one makes the blessing and all the listeners satisfy the obligation. Similarly, all of the receiving of the Torah was through hearing. All this, for good things. The reverse is true for bad things, G-d forbid. Hearing [bad things] also greatly affects a man's soul. It is well known what our sages of blessed memory have said (Kethuvoth 5b): "The Rabbis taught: 'Let a man not allow idle speech to be heard by his ears, for they are the first of the organs to be "burnt."'" How much more so [does this apply] to one who intends to cause rechiluth to be heard by his ears, this being proscribed by a negative commandment in the Torah, viz. (Shemoth 23:1): "You shall not bear a false report," or to one who hears, with intent, lashon hara and other forbidden things, or frivolous speech or leitzanuth (levity), in which instance his sin is too great to bear. And our sages of blessed memory have said about the scoffer (Avodah Zarah 18b) that suffering comes upon him, as it is written (Isaiah 28:22): "Do not scoff, lest your bonds be strengthened." And they have also said (Shabbath 33a): "Even he who listens [to obscenity] and remains silent [is condemned], it being written (Mishlei 22:14): 'The abhorred of the L-rd will abide there' [next to the speaker of obscenity.]"

We have arranged to refer every temperament to its element and every quality to its temperament,¹We meet with the same thought in Jehuda ha-Levi; cf. Dukes ("Phil.," pp. 74 and 127, notes 2 and 3). as required by the argument, which we shall make clear in another place with the help of the Almighty, the Sufficient, may He be exalted. Having sketched this diagram as just explained, we would say here that the sum of the human qualities which we can enumerate is twenty, of which some are praiseworthy per se, and others blameworthy per se. Whosoever wishes to attain to the improvement of his qualities must pursue in his own person the goodly course so that the praiseworthy qualities come to be to him excellences, unto which he must accustom himself, from which he must not separate from the time of his youth, and whereunto he must apply himself step by step and little by little. Thus saith the sage (Prov. xxii. 6), "Train up a child in the way he should go, and when he is old he will not depart from it." The philosopher hath said, "Intelligence is a gift, moral conduct is an acquirement, but habit is master over all things."

While explaining this we will also answer the question why twelve spies had been needed for that missionץ Another question that needs to be dealt with is why the Torah had to tell us that the time the spies went on their mission was the beginning of the grape harvest (13,20). Another difficulty that we plan to explain is the comment of Rashi that the local inhabitants when observing the spies said to one another: "there are some ants in the vineyards" (Rashi on 13,33). Where did Rashi get this from? A further difficulty is the wording of Caleb interrupting the majority report in 13,30, when the Torah says: "Caleb silenced the people before Moses." What great wisdom did Caleb pronounce when he told the people that with the help of G–d they would be able to inherit the land? One did not have to be a member of the spy team to come up with this kind of elementary wisdom! Any righteous person could have pointed this out at once!

Kabbalists know that the agent (שר העולם) whom G–d appointed to be in charge of this universe is Mattatron (Chagigah 15 et al). It is said that Psalms 37,25: נער הייתי גם זקנתי, "I have been young; now I am old," must have been said by this angel, that he referred to the length of time he had been in the service of the Lord (Yevamot 16). This angel is reputed to have the keys to Heaven, and Kabbalists see some allusion to the identity of this נער, in Proverbs 22,6: חנוך לנער. They perceive חנוך as being Mattatron. Tosaphot query how this Mattatron could be described as שר הבריאה, in charge of the universe, seeing that חנוך did not live till long after the universe was created, and they therefore solve the problem in a different way. [This problem is discussed in Tosaphot Yevamot 16, and relates to part of the liturgical poetry in the morning prayer of שמחת תורה. Ed.] I do not think that there is really any substance in the query posed by Tossaphot for all those who have been granted some insight. The שר הבריאה certainly existed ever since the בריאה itself, and he is called Mattatron, since it is his function to guard over everything that reflects G–d's expressed will. The word מטרה is the translation of the Hebrew word שומר, guardian. חנוך performed a similar function on earth until G–d decided to remove him from earth while alive (Genesis 5,24). While on earth, he performed what the Kabbalists call the בחינה התחתונה, the "minor" function of Mattatron on earth. This "minor" function is known as מנעל, shoe. The force in charge of such activities is called Sandalphon, from the Hebrew סנדל, a sandal. Solomon sings the praises of such people when he says in Song of Songs 7,2: מה יפו פעמיך בנעלים, "How lovely are your footsteps when shod in pilgrim's sandals."

This Rabbi goes on to explain (items 345,346,347 in his book) why the Torah prohibits seizing the pledge arbitrarily, against the protest of the borrower. Although we have a principle that the borrower becomes a slave to the lender (Proverbs 22,7), this does not mean that total anarchy prevails in the relationship. When the Torah (24,10) speaks of the right of the lender to receive a pledge as some sort of guarantee that the borrower will repay him, the wording is לעבוט עבוטו instead of ליקח עבוטו, i.e. "to take collateral for his loan." If the lender were to do this he would be punished accordingly (מדה כנגד מדה). We view all our souls as being pledged to G–d (nightly) for a specific period of time. Just as a lender may become guilty of calling in a loan prematurely, so G–d may decide to prematurely recall the soul which serves as our pledge to Him for the loan of life. If one fails to return the pledge to the owner who needs it, one is endangering one's life because G–d may decide not to return the soul to such a person in the morning, as He does every other day. In this connection the author refers the reader to a story in Chagigah 4b which discusses the question of whether anyone dies without sin or whether one dies before one's allotted time. The Talmud relates that such a thing is indeed possible. Rabbi Bibi was present when the angel of death instructed one of his messengers to bring him the soul of a certain Miriam who was a hairdresser. The messenger went and brought the soul of a different Miriam, a nursery teacher, instead. When told by the angel of death that he had brought the soul of the wrong Miriam the messenger volunteered to bring back the soul of this nursery teacher. The angel of death told his messenger that this was not possible. Seeing this woman had already died, she would now forever remain with the dead. The Talmud uses this incident to illustrate that undeserved death is indeed a possibility. The question was then asked how the messenger had had the audacity to take the life of a person whose time had not come? The messenger explained that when he met this woman she was about to clean the oven with a baker's shovel and burned herself accidentally. The angel of death had been able to lay claim to her soul because her mazal had changed for the worse. It was explained to Rabbi Bibi that in a case like this the unexpired life-expectancy of this nursery teacher would be allocated to a young Rabbi who had displayed an exceptionally moral attitude to material possessions.