Musar su Proverbi 24:41

It is written in Mishlei (13:7): "There are those who enrich themselves and have nothing, etc." It is known that Mishlei consists of analogies (meshalim). [In the above instance, the analogy is as follows:] Just as in monetary matters, it is possible for one to heap up riches, and yet, when it comes to the accounting, he may find that the great profits in his business are offset by many damages, so that when one is set against the other, he is seen to be left with nothing— so, in matters of eternity, it is possible for a man always to do mitzvoth and good deeds and yet to have an evil nature, which prompts him to slander his fellows. A man like this, when he comes to the higher world, will find that he has nothing, that all of the vines and plants that he planted in Gan Eden through his deeds have been covered with thorns and nettles, and the vines below are not visible, as it is written (Ibid. 24:31): "I passed by the field of a lazy man, and by the vineyard of a man lacking a heart, etc." That is, there are two types of people: one is too lazy to acquire Torah and good deeds for his soul. This is [what is intended by] "the field of a lazy man," one who did not learn, or who forgot through his laziness; and the second lacks a heart. He has Torah and good deeds, but his heart lacks concern for them [to see to it] that they endure. About the first, Solomon writes (Ibid. 24:30): "and, behold, it was all grown over with thorns"; i.e., instead of beautiful words of Torah there grew thorns and briers of idle speech. And, about the second, (Ibid.): "nettles had covered its face." In our context this is understood as meaning that every word of Torah and holiness that he had spoken and that could have produced "glorious fruit, holy to the L-rd," was covered and overlaid from above with the spirit of uncleanliness of his forbidden speech.

The verse (Ibid. 24:31) ends: "and its stone wall was broken down." That is, in the course of time, even a strong stone fence will break down, and the vineyard will be trodden underfoot by every wayfarer and will be worth nothing. So is it with the man that does not look to what leaves his lips, which are, [as it were,] "abandoned" by him. All of the strong fences which he had built in the beginning around his conduct will be destroyed. Therefore, the man of heart, who wishes to amend his deeds, must first of all build a fence for his vineyard; that is, he must put an extra-strong guard upon his mouth and his tongue so that they not bring him to grief again.

The fifth [reason] is that with the delay of the refinement of the soul, the impulse continually strengthens. So it will be more difficult for him to refine his soul afterwards, as it is written (Proverbs 24:31), "It was all overgrown with thorns, etc." And our Rabbis, may their memory be blessed, said that when the impulse is connected to transgression, it will become similar to the matter of heresy - and his hands will not attain his purification. And they said in the ethical teachings, "Habit about anything controls."

Now, I shall explain to you the qualities of reason and the moral values²³Da’ot has the connotation of moral values or beliefs (cf. Maimonides, Hilchot De’ot. Mishne Torah.) and in what way man’s reason may be known. We will say that a man who hews to the line of righteousness and does not transgress against the golden mean and does not diminish his deeds from attaining the golden mean is the possessor of a fine intellect. An illustration of this is in the matter of speech. If a man adds to his speech more than is proper, he is called a simpleton and is a sinner, as it is said (Proverbs 10:19), “In the multitude of words there wanteth not transgression.” And if he speaks fewer words than is proper, he is called a fool, as it is said (ibid., 24:7), “Wisdom is as unattainable to a fool as corals. He openeth not his mouth in the gate.” But if the words of his mouth are as they should be, and if all of his words are delivered in proper measure, he is called an enlightened man, as it is said (ibid., 16:20), “He that giveth heed unto the word shall find good.” And it is said (ibid., 15:23), “A man hath joy in the answer of his mouth; and a word in due season, how good is it.” Concerning this, King Solomon, peace be upon him, said (Ecclesiastes 7:16-17), “Be not righteous overmuch; neither make thyself overwise; why shouldest thou destroy thyself? Be not overmuch wicked, neither be thou foolish; why shouldest thou die before thy time?” He wanted to express both of these ideas in order to let us know the straight path in every deed and in every utterance. Thus must it be in the service of the Creator, blessed be He. From this, you can understand that the deeds and the words, that are in the straight path in every deed and every utterance, are good in the eyes of God, and they are called the proper service of God. This quality cannot be complete without knowledge and wisdom. As the prophet Jeremiah said (Jeremiah 3:15), “And I will give you shepherds according to My heart, who shall feed you with knowledge and understanding.” In proportion to the knowledge and wisdom that a man possesses, so will be his respect of righteousness, and he will be good with God and with men. As King Solomon, peace be upon him, said (Proverbs 12:8), “A man shall be commended according to his intelligence.” If he has no intelligence, he cannot serve his God as is fitting because of four factors that interfere with the service and destroy it:

The sage said, "Mercy is the result of kindliness and honesty." In regard to it, Solomon the Wise spake when he exhorted to mercy and compassion (Prov. xxiv. 11), "If thou forbear to deliver them that are born unto death." A beautiful feature of this quality in connection with the Creator, exalted and hallowed may He be, is that He is merciful in dealing with all His creatures. Thus it is said (Ps. cxlv. 9), "The Lord is good to all, and His tender mercies are over all His works." In the book of Al-Kuti, it is said, "Spare no effort to deliver those who are confronted with death." Again he said, "Do not wrong the weak, for their Protector is God, the mighty One." He said, "Prosperous are they whose heart is ever merciful and meek," and again we find therein, "He who is not merciful will die by the hand of one who is merciless."

“So that you do not follow your heart and your eyes” (Numbers 15:39). We were warned with this not to think to do a transgression (or upon any) [or any] prohibition or sin - like the matter that is stated (Proverbs 24:8), “He who thinks to do evil” - and not to think about words of heresy, lest one stumble and be drawn after them. And when he places upon his heart that God, may He be blessed, examines the heart and investigates the kidneys (understood as the seat of wisdom), how can he dare to defile his heart and [have] a ruffian matter lodged upon it? And King Solomon, peace be upon him, said (Proverbs 24:9), “The schemes of folly are sin.” He also said (Proverbs 6:16-18), “Six things the Lord hates; seven are an abomination to His soul: [...] A mind that hatches evil plots.”

“So that you do not follow your heart and your eyes” (Numbers 15:39). We were warned with this not to think to do a transgression (or upon any) [or any] prohibition or sin - like the matter that is stated (Proverbs 24:8), “He who thinks to do evil” - and not to think about words of heresy, lest one stumble and be drawn after them. And when he places upon his heart that God, may He be blessed, examines the heart and investigates the kidneys (understood as the seat of wisdom), how can he dare to defile his heart and [have] a ruffian matter lodged upon it? And King Solomon, peace be upon him, said (Proverbs 24:9), “The schemes of folly are sin.” He also said (Proverbs 6:16-18), “Six things the Lord hates; seven are an abomination to His soul: [...] A mind that hatches evil plots.”

“You may not be indifferent” (Deuteronomy 22:3). We were warned with this not to be negligent from saving the wealth of our fellows - whether movable property or lands - as our Rabbis, may their memory be blessed, said (Bava Metzia 31a), “‘And so too shall you do with anything that your brother loses’ - to include the loss of land.” For example, if there was water streaming and coming there, he is obligated to block it. And also were we warned [with this verse] to make efforts to rescue our neighbors, and to save our fellows at the time of their troubles. And it is likewise written (Leviticus 19:16), “you may not stand over your neighbor’s blood.” And Solomon said (Proverbs 24:10), “If you showed yourself slack in time of trouble; and wanting in strength.” Its explanation is [that] if you have the ability to save with counsel or with effort, but you show yourself [as if] you do not have the strength, your strength will be reduced - measure for measure. And it is stated afterwards (Proverbs 24:12), “If you say, ‘We knew nothing of it,’ surely He who fathoms hearts will discern [the truth], He who watches over your life will know it, and He will pay each man as he deserves.” Behold one who prevents himself from the salvation [of others] and from giving counsel to help, the Holy One, blessed be He, will consider it like his act. (It appears to me that his intention in explaining the verse is that even though the iniquity of preventing himself is passive, nevertheless it will be counted for him as if he had actively done evil to his fellow. For that evil that came to his fellow in a place where he could have been saved through [the sinner], is considered for the one that prevented himself from saving [the other] as if he was active and did [it]. And this is [the understanding of] its being considered like his act.)

“You may not be indifferent” (Deuteronomy 22:3). We were warned with this not to be negligent from saving the wealth of our fellows - whether movable property or lands - as our Rabbis, may their memory be blessed, said (Bava Metzia 31a), “‘And so too shall you do with anything that your brother loses’ - to include the loss of land.” For example, if there was water streaming and coming there, he is obligated to block it. And also were we warned [with this verse] to make efforts to rescue our neighbors, and to save our fellows at the time of their troubles. And it is likewise written (Leviticus 19:16), “you may not stand over your neighbor’s blood.” And Solomon said (Proverbs 24:10), “If you showed yourself slack in time of trouble; and wanting in strength.” Its explanation is [that] if you have the ability to save with counsel or with effort, but you show yourself [as if] you do not have the strength, your strength will be reduced - measure for measure. And it is stated afterwards (Proverbs 24:12), “If you say, ‘We knew nothing of it,’ surely He who fathoms hearts will discern [the truth], He who watches over your life will know it, and He will pay each man as he deserves.” Behold one who prevents himself from the salvation [of others] and from giving counsel to help, the Holy One, blessed be He, will consider it like his act. (It appears to me that his intention in explaining the verse is that even though the iniquity of preventing himself is passive, nevertheless it will be counted for him as if he had actively done evil to his fellow. For that evil that came to his fellow in a place where he could have been saved through [the sinner], is considered for the one that prevented himself from saving [the other] as if he was active and did [it]. And this is [the understanding of] its being considered like his act.)

And there are times when the merit of someone who is liable for excision lasts him two or three generations. And the delay in the death of evildoers is to pay their reward in this world, and so to destroy them in the world to come. For it is stated (Deuteronomy 7:10) “But who instantly repays with destruction those who hate Him - never slow with those who hate Him, but repaying them instantly.” And the thing is explained in the words of King David, peace be upon him (Psalms 92:7-8), “A brutish man cannot know, a fool cannot understand this: Though the wicked sprout like grass, though all evildoers blossom, it is only that they may be destroyed forever.” And likewise did Asaf, peace be upon him, say (Psalms 73:3-17), “For I envied the wanton; I saw the wicked at ease. Death has no pangs for them, etc. Until I entered God’s sanctuary and reflected on their fate.” Its explanation is that vengeance upon the evildoers is at their end, as it is stated (Proverbs 24:20), “For there is no future for the evil man; the lamp of the wicked goes out.”

This is one of the things for which a person becomes obligated to leave the group of evildoers. For he will be punished for hearing their evil words and being too listless to answer them. And this is something explicit in the words of Solomon, as it is stated (Proverbs 24:1-2), “Do not envy evil men; do not desire to be with them. For their hearts talk violence, and their lips speak mischief.” And he meant to say [it is] because you will bear the iniquity when they sin. For you will constantly hear their evil words and you will be silent.

And King Solomon, peace be upon him, said (Proverbs 24:29-30), “Do not be a vain witness against your companion; would you mislead with your speech? Do not say, ‘I will do to him what he did to me; I will pay the man like what he did.’” Its explanation is: It is not necessary to warn, saying, “Do not be a false witness”; but do say, “Do not be a vain witness.” For if your companion stumbles upon a sin, do not testify about it and do not reveal it in vain, without punishment. For while it is true that if a man stole or extorted his countryman, [a witness] is obligated to testify so that [if] there are two witnesses he will return the theft that he stole; and if there is only one witness, there will be an oath between them; but if he saw his fellow stumble in a matter of a sexual prohibition or one of the sins [that do not involve payment], it is not fitting that he should testify about this in vain - meaning to say without punishment - even if there is another witness with him to authenticate the matter. And if the sinner was someone who fears sin, it is fitting to speak to one’s heart, [to say] that he truly [already] repented. And also because he should fear to himself and say in his heart, “Since this man fears the Heavens, maybe His merits are more numerous than his iniquities; and our Rabbis said (Kiddushin 39a) that a man whose merits are more numerous than his iniquities is surely from the congregation of the righteous.” However if the sinner is from the fools - the way of which is to repeat their foolishness - it is good that they tell the judges, in order to chastise him and separate him from sin. However if he is one witness, it is not good for a man to be alone, testifying about his fellow. For his testimony is vain, since they cannot rely upon it, as it is stated (Deuteronomy 19:15), “A single witness may not validate against a person any guilt or sin.” And therefore he is considered a defamer. And the word, “mislead (fitita) is [in] a causative structure - it means to say that through your lips, you are grinding his face (from the usage [Leviticus 2:6], “You shall break it into bits.”) when you reveal his hidden iniquity. And after this, he said, “Do not say, ‘I will do to him what he did to me.’” For if he revealed your sins, do not take vengeance or bear a grudge to do to him like what he did to you. [And this is a glorious teaching and from the essence of fear [of God].
But if the sinner is a man that does not fear in front of God - like someone who removes the yoke of the Heavenly kingdom, and is not careful about a commandment which all the rest of his people know is a sin - it is permissible to embarrass him and to speak about his disgrace. Thus did our Rabbis say (Baba Metzia 59a), “‘A man shall not oppress his countryman (amito)’ (Leviticus 25:17). [Meaning, from] his nation (amo) - one that is with you in [observance of] Torah and commandments - he shall you not mistreat. But [regarding] one who did not put his heart to the word of the Lord, it is permissible to embarrass him with his actions, make his abominations known and pour forth disgrace upon him. And they also said (Yoma 86b), “We publicize the hypocrites due to the desecration of [God’s] name.”
But if he stumbled on a sin by chance and it is his habit most of his days to be careful about iniquity, we should not reveal his sin - as we have explained. So it would [then] be possible to explain, “Do not be a vain witness against your companion” - to testify about sins with which you have also fallen sick, like him. Hence he is called his companion. And this is shown by its stating afterwards, “Do not say, ‘I will do to him what he did to me.’” For even though it is a commandment to publicize the ones that sin to their core and the hypocrites; [in the case of] a sinner - if it is a man like him in his evil and [like other] people with his sins, we should not publicize [his sin]. For [the first one’s] intention to reveal his secrets will not be for the good, but rather to rejoice in his calamity. Secondly, how will he not be embarrassed to mention the defect of these actions in someone else, when he holds on to them [himself]? And it is stated (Hosea 1:4), “I will punish the House of Jehu for the bloody deeds at Jezreel”: Behold even though he did a commandment in cutting off the House of Ahab, [Jehu] bore his sin. For he was also full of transgression.

I DO not find this quality among righteous or superior men. But it is (to be found) in him whose nature resembles that of a lion, for he is one who is never sated. These are the ones of whom it is said (Deut. xxviii. 50), "A nation of fierce countenance." Upon my soul, this is a wholly detestable quality, whether (its measure be) great or small. It comes into being when the spirit of wrath prevails over a man. This quality is exercised for the purpose of wreaking vengeance upon enemies. There is no harm in making use of it in this manner, although the intelligent man ought not endeavor to be avenged upon his enemies. For this is not befitting. Thus saith the sage (Prov. xxiv. 17), "Rejoice not when thy enemy falleth." To make use of it in order that one may do evil to his fellow-man, to kill him, or to lay hold of the possessions of one who has given no offence, is reprehensible. From such as these may God preserve me, for of their ilk, the Saint said (Ps. cxxiv., i and 3), "If it had not been the Lord who was on our side, now may Israel say:" … "Then they had swallowed us up quick, when their wrath was kindled against us." A proof that this quality is only found in the wicked is the expression (Prov. xii. 10), "But the tender mercies of the wicked are cruel." Plato, the author of the laws in regard to vengeance, said, "He who desires to be revenged upon his enemies should add (a degree of) excellence to himself."

With reference to the reverse of this quality, i.e., weakness of purpose in worldly affairs and in the attempt to save souls, it has been said (Prov. xxiv. 10), "If thou faint in the day of adversity thy strength is small"; and again (id., xii. 27), "The slothful man roasteth not that which he took in hunting." However, we have mentioned the languid while treating of the quality of hatred. He who is one of the estimable, and administers his affairs with alacrity, will succeed in them. Thus it is said (Prov. xii. 24), "The hand of the diligent shall bear rule; but the slothful shall be under tribute." Concerning this the poet spake: "If the souls become too greatly ambitious, the bodies will be wearied thereby." This is a beautiful maxim. The sage, peace be upon him, exhorted to wide-awakedness in matters religious and worldly in saying (Prov. xix. 15), "Slothfulness casteth into a deep sleep." This saying is very evident, for slothfulness necessarily induces lethargy. For when the vapors, which are designed to exude from the pores of the body through forcible movements, are motionless and do not dissolve, they mount to the brain, and bring about constant drowsiness. In the book of Al-Kuti it is said of wide-awakedness, "He who satisfies his land in respect of cultivation, will be satisfied by it with bread."

Chazal have also said (Berachoth 63a): "All who are lax in Torah study will lack the strength to withstand a day of affliction, viz. (Mishlei 24:10): 'If you grow lax, in a day of affliction your strength will be straitened.'" And we find in the holy Zohar on this verse:

And a person is obligated to reflect and know that the troubles that find him and the afflictions that come upon him are not according to the greatness of his iniquity and the multitude of his sins. Rather God, may He be blessed - in His pity upon him - afflicts him in the way of the rebuke of a father upon his son, as it is stated (Deuteronomy 8:5), “And you shall know in your heart, that, as a man chastens his son, so the Lord, your God, chastens you.” And our Rabbis, may their memory be blessed, explained (Yalkut Shimoni on Torah 350), “Your heart knows the deeds you have done and the afflictions I have brought upon you; that it is not according to your deeds that I have afflicted you.” And it is stated (Job 11:6), “and know that God has overlooked for you some of your iniquity.” And it is stated (Ezra 9:13), “though You, our God, have been forbearing, [punishing us] less than our iniquity.”
But when reproof comes upon the enemies of the Lord, may He be blessed, they are finished with one iniquity - for the punishment comes all at once, as it is stated (Psalms 34:22), “One misfortune is the deathblow of the wicked.“ So the rest of their iniquities remain upon their souls, as it is stated (Ezekiel 32:27), “and their iniquities shall be upon their bones.” However when reproof comes to the righteous, it comes little by little, until the termination of their iniquities, as it is stated (Amos 3:2), “You alone have I known from all the families of the earth; that is why I will call you to account for all your iniquities.” And our Rabbis, may their memory be blessed, explained (Avodah Zarah 4a), “It is comparable to a person who lends money to two people, one of whom is his friend, and the other one is his enemy. [In the case of] his friend, he collects from him little by little; [whereas in the case of] his enemy, he collects from him all at once.” And it is stated (Proverbs 24:16), “Seven times the righteous man falls and gets up, while the wicked are tripped by one misfortune.” Its explanation is that they stumble upon one misfortune and are finished. And it is stated (Jeremiah 10:24), “Chastise me, O Lord, but only in judgement; not in Your wrath, lest You reduce me to naught.” Its explanation is, “but only in judgement”- with the trait of mercy and and the property of Your kindness. [This is] from the usage (in Numbers 29:18), “in their count according to [their] judgement,” [which means] according to [their] property; [and in] (Psalms 112:5), “who conducts his affairs in justice,” [means] with measure. And they compared it to another parable regarding this matter and said (Midrash Tehillim 18), “One who does not know [how] to hit will hit his son in his eyes and in his face; whereas one who knows [how] to hit will hit his son in such a way that it will not cause him damage.” And likewise is it written (Psalms 118:18), “The Lord surely chastised me, but He did not give me over to death.” And it is stated (Job 2:6), “but only spare his life.”
And He only brings vengeful afflictions upon the evildoers. But probing afflictions only come upon the righteous; for they accept them with love and they increase the refinement of their actions. So [these] afflictions are for their good and their benefit, and the increase of their reward - as it is stated (Psalms 11:5), “The Lord probes the righteous one.” And our Rabbis, may their memory be blessed, compared it to a parable regarding this and said (Bereishit Rabbah 58:32), “When the owner of the flax knows that the flax is strong, he hits it much in order to make it soft and good.”

And we find in Midrash Rabbah, Shir Hashirim 6:11: "I went down to a nut garden": "R. Yehoshua b. Levi said: 'Israel is compared to a nut. Just as a nut is cut and replaced, and is cut for its good — Why so? For it replaces itself like hair and nails — so, all that Israel "cut" from their labors and give to those who labor in Torah in this world, is for their own good. They cut, and it [(what they cut)] is replaced for them and adds to their wealth in this world and [gives them] goodly reward in the world to come.'" And, what is more, he [(his beneficiary)] is called "his friend," who learns in his name, and he shares in the reward for his Torah, as we learn in Sotah 21a, in respect to Shimon the brother of Azaryah, and as is known from [the partnership between] the tribes of Yissachar and Zevulun. As we find in Midrash Rabbah, Parshath Kedoshim 25a: "R. Huna and R. Yirmiyah said in the name of R. Chiyya b. Abba: 'The Holy One Blessed be He is destined to make shade and canopies for the men of mitzvoth [i.e., the upholders of Torah] next to the Torah scholars in Gan Eden. And there are three verses to this effect: one, (Koheleth 7:12): "For in the shade of wisdom [Torah], the shade of money"; (Isaiah 56:2): "Happy is the man that does this [Torah] and the son of man, who upholds it"; (Mishlei 3:15): "It [Torah] is a tree of life to those who uphold it." "Shimon, the brother of Azaryah, said in his name, etc." (Zevachim I, Mishnah 2): "Now was Shimon not greater than Azaryah? But because Azaryah did business and supported Shimon, therefore, the halachah was written in his [Azaryah's] name." Similarly, (Devarim 33:18): "Rejoice, Zevulun in your going out, and Yissachar, in your tent [of Torah]." Now was Yissachar not greater than Zevulun? But because Zevulun left the settlement to engage in business and returned and supported Yissachar and was given reward for his toil, the verse is written in his [Zevulun's] name, viz. "Rejoice Zevulun in your going out." And even in this world he [Zevulun] loses nothing by this [(supporting Yissachar)], as we find in Midrash Rabbah, Parshath Tetzaveh (Shemoth 36) on Mishlei 6:23: "'For a mitzvah is a lamp and Torah is light.' What is the intent of 'For a mitzvah is a lamp'? Anyone who does a mitzvah is like one who lights a lamp before the Holy One Blessed be He, and he vivifies his soul, which is called 'a lamp,' viz., (Mishlei 24:27): 'The lamp of the L-rd is the soul of a man.' And what is the intent of 'and the Torah is light'? Often, one thinks of doing a mitzvah and the yetzer hara within him says: 'Why do a mitzvah and losr your possessions? Before giving to others, give to your sons.' And the yetzer tov says: 'Give for the mitzvah. See what is written: 'For a mitzvah is a lamp.' Just as a lamp, when it is burning, even if thousands upon thousands light from it, its light remains in its place, so, all who give for a mitzvah do not lose their possessions, wherefore it is written: 'For a mitzvah is a lamp and the Torah is light.'" And, similarly, in the holy Zohar, Parshath Vayechi:

This is the intent of Shlomo's warning: "do not mingle with those who make changes" (Prov.24:21). If a man claims to you: "a person's mind should always be associated with his fellow men" (Ketuvot 17a), reply to him, "this refers to human beings who act like human beings. Not human beings who act like animals." Shlomo warns further: "Go from before a foolish man" (Prov. 14:7). And King David said: "Fortunate is the man that walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers" (Ps. 1:1). Our sages expounded this: "If he walks, he will eventually stand. If he stood, he will eventually sit" (Avodah Zara 18b). And "I did not sit with men of falsehood, neither did I go with hypocrites. I have hated the congregation of evil-doers, and will not sit with the wicked" (Ps. 26:4-5).

Behold, Shlomo repeatedly exhorted many times on this in seeing the evil of laziness and the greatness of the harm resulting from it. He said "a little sleep, a little slumber, a little folding of the hands to rest. Then shall your poverty come as a traveler" (Mishlei 24:33). For behold, even though the lazy person is not doing evil actively, nevertheless he brings evil on himself through his very inactivity.

Behold, Shlomo repeatedly exhorted many times on this in seeing the evil of laziness and the greatness of the harm resulting from it. He said "a little sleep, a little slumber, a little folding of the hands to rest. Then shall your poverty come as a traveler" (Mishlei 24:33). For behold, even though the lazy person is not doing evil actively, nevertheless he brings evil on himself through his very inactivity.

"it was all grown over with thorns" - refers to one who seeks the interpretation of a portion of the Torah and does not find it.

Rather when the time of its performance comes, or when it happens to present itself to him, or when the thought of performing it enters his mind, he should hurry and hasten to seize hold of it and perform it, and not allow time to go by in between. For there is no danger like its danger. Since, behold each new second that arises can bring with it a new impediment to the good deed.

Our sages of blessed memory roused us to the truth of this matter in reference to the coronation of Shlomo. David told Beniyahu (in Melachim 1:33-36) "take him down to Gihon". Beniyahu replied: "Amen, may G-d say so [too]".

And you, O son of man, have mercy on your soul which endures forever! Bring it to a wondrous joy that no eye has seen and let not your many lusts bring you to sin and you be thus thrust from light to darkness. Have pity on yourself and be merciful to your own soul and do not profane the splendor of your soul with the vain frivolities of idle pleasure. The wise man has said, "From his deeds of charity does a man attain the quality of mercy." And in the words of Solomon it is commanded concerning mercy and grace when he says: "Save those that are being taken to death and those near to be slain" (Prov. 24:11).

For the cruel person feels no pain at the troubles of his companions, as you see in contrast with David who said: "As for me, when they were sick, my clothing was sackcloth, I afflicted my soul with fasting, and as for my prayer for them — may it return to my own bosom" (Ps. 35:13). And in the Book of Job it is written: "If I have not wept for him that was in trouble and if my soul grieved not for the needy" (Job 30:25). And all this is very far from the cruel man. This trait of cruelty is found only in people whose natures are like the nature of lions that prey and violently rend. When the spirit of wrath takes strong hold of a man then the quality of mercy flees, and Cruelty grows powerful to ruin and destroy as it is written: "Wrath is cruel and anger is overwhelming" (Prov. 27:4). There is no wrath like the anger of Cruelty. In the attributes of the Creator, may He be Blessed, you will find : "In wrath remember Compassion" (Hab. 3:2). But this is far from man's ability — to have mercy in the midst of his anger. And there is this aspect of the quality of Cruelty in the soul of man — to avenge himself on his enemies as it is written: "And he will not spare in the day of vengeance" (Prov. 6:14). The meaning of this verse is that where there is the desire for vengeance there is no compassion, only cruelty. And Scripture says: "You shall not avenge nor bear a grudge" (Lev 19:18). We are warned not to bear a grudge even in our heart — all the more so not to do any deed with the hands to hurt a companion. Even when your enemy has fallen through no fault of yours, you must not rejoice as it is written: "Rejoice not when your enemy falls and when he stumbles let not your heart be glad" (Prov. 24:17). The avenger or the grudge-holder never overlooks a grievance and never forgives his companions who have wronged him, and this attitude drags after it quarrels and hatred, and you already know how good and how pleasant is the quality of peace.

There are many evils in too much rejoicing and in too much laughter, as for instance one who rejoices when his companion stumbles or when some evil mischance of the tragic happenings that afflict the world comes upon him. And concerning this it is said: "When your enemy falls do not rejoice" (Ibid. 24:17). And there is a joy that is even worse than this — as when a man rejoices because his companion made errors in the Service of the Creator, may He be blessed, or rejoices at the lack of knowledge of his companion. The following parable you should easily understand: a servant who ministers to his king faithfully is pained when he sees people rebelling against his master and abusing him [and he should rebuke them to their faces and let them know the extent of their vile conduct], but when a servant is happy when he sees the service of his master being spoiled and his master's consequent shame, then he is not a faithful servant [he is a comrade to the destroyer and will have to bear his guilt]. And behold Scripture says : "The Lord desires those that revere Him" (Ps. 147:11). And he who rejoices when his companion stumbles — his desire is not like the desire of the Creator, may He be Blessed. Therefore Rabbi Nehunia ben Hakanah prayed : "And let not my fellows err in a point of law and I be happy with this" (Berakoth 28b). Therefore Rabbi Nehunia ben Hakanah prayed to be free from this fault for he saw that it was common that one rejoices in the mistake of his companion in order that he should feel triumphant over his companion and have that fame. And how many important people there are who do not take care in this connection. Therefore, every man whose will is the will of God feels great pain when the will of God is not accomplished by men. A man should pray that even his enemy should serve the Creator, Blessed be He. And he should intend in his prayers — when he comes to the Benedictions of "Thou art Gracious" and "Restore Us" and "Forgive Us" — to include all of Israel, those that love him and those that hate him. And so should it be with all his Benedictions. For how could it be true that he should pray for "the healing of his people Israel" and the other Benedictions, and not want his companion to be healed or become wiser?

c) lacking the stratagems to escape the yetzer, viz. (Mishlei 24:6): "For with stratagems shall you make war for yourself [against the yetzer]."

Laziness is a very bad quality. Anyone in whom this trait is strong will find his affairs spoiled in this world and in the world to come. Concerning him, King Solomon said: "I went by the field of the slothful and by the vineyard of the man void of understanding; and lo, it was all grown over with thistles, the face thereof was covered with nettles and the stone wall thereof was broken down" (Prov. 24:30-31). The wisdom of a lazy man is like the field of a lazy man. The field of a lazy man not only fails to produce, because he does not till it as he should, but it yields harmful products like thistles and thorns. Even if he were to busy himself with his field until the products grew, owing to his laziness he would lose the produce, because the stone fence is in ruin and he is too lazy to repair it, so that cattle and thieves enter and take everything. Solomon said, "… and the stone wall thereof was broken down." Even though the stone was very strong, it was still ruined because of his laziness, for he did not repair it before it fell.

And how careful must a man be not to rejoice in the falling of his friend and in his shame, as it is written (Mishlei 24:17-18): "When your foe falls, do not rejoice, and when he stumbles, let your heart not be glad. Lest the L-rd see, and it be evil in His eyes, etc." And this sin greatly arouses the power of din against a man, and it has the power to actually destroy, as does the sin of avodah zarah. For thus do we find in the words of Chazal (Eichah Rabbah, Pethichta), that at the time of the destruction of the Temple, when our father Abraham went into the Temple and the Holy One Blessed be He asked him: "What does My loved one in My house?" he asked: "Why have my sons been exiled among the peoples of the world?" And the Holy One Blessed be He answered: "Because they serve idols and rejoice in each other's downfall," the Holy One Blessed be He equating this [second] sin with [that of] idolatry! Let a man, then, always reflect within himself that in view of his sins and his faults, he, too, deserves to be demeaned and shamed — if not for the L-rd's pitying him in the merit of his fathers.

The only good then is for a person to seek out honest friends who will enlighten his eyes to what he is blind and will rebuke him out of love, thus rescuing him from all evil. For what a man cannot see due to his inability to see fault with himself, they will see and understand and warn him, and he will be protected. On this scripture says: "in abundance of counselors there is salvation"(Mishlei 24:6).

Know further that even if one did not guard his mouth and his tongue for a great length of time, he can still strengthen himself for the future in the remaining days that the Blessed L-rd will vouchsafe him that they not be spoiled. To what may this be compared? To a man who hired a caretaker to tend to his vineyard for all the days of the summer. He did not take care of it for several months, and it deteriorated greatly, thieves breaching its fence and stealing most of its growths. Is it conceivable that the owner will now abandon it entirely and leave it to the ravages of the animals? To the contrary, he will now add "guarding to his guarding" and fix its fence and set his eyes and heart upon it that he not lose even one fruit. So, in this instance, exactly, as it is written in Mishlei (24:30-31): "I passed by the field of a lazy man, and by the vineyard of a man lacking a heart. And, behold, it was all grown over with thorns; nettles had covered its face, and its stone wall was broken down." And his counsel for his vineyard is that he fix his fence and root out its thorns and nettles and keep his eye upon it that it not deteriorate even further.

When experiencing this fear [of G-d's exaltedness], a person will feel shame and tremble when standing before his Maker to pray or when performing any divine service. This is the praiseworthy fear which the pious great men were praised for. It is what Moshe referred to when he said: "to fear this glorious and awesome Name, the L-rd, your G-d" (Devarim 28:58).

The eighth category is he who hears gossip or vile words, or who associates with scoffers and those who shame the Torah and the commandments, and he knows that they are stubborn and that they will not accept rebuke, and therefore is silent. He, too, will be punished, for it is up to him to answer them so they connot say that he is like them and that by his silence he admits the truth of their words. He must scold them in order to ascribe greatness to the Torah and to the commandments and to be zealous for the honor of the righteous man whom they have condemned. And this is one of the circumstances where a man must leave the companionship of the wicked, for he will be punished if he hears their evil words constantly and he cannot answer them. And this matter is explained in the words of Solomon, "Be not thou envious of evil men, neither desire to be with them; for their heart studieth destruction, and their lips talk of mischief" (Prov. 24:1—2). His meaning was that you will bear their sin if you hear their evil words always and hold your peace.

And the verse in Proverbs 24:30-31 — "I went by the field of the slothful, and the vineyard of the man void of understanding; and lo, it was all grown with thistles, the face thereof was covered with nettles, and the stone thereof was broken down" — was expounded by our Sages as follows (Aboth de-Rabbi Nathan, chap. 24) : He who does not constantly review his Talmud will at first forget the chapter headings, then he will change the words of the Sages, and finally he will say of unclean that is clean and of clean that is unclean, and thus he destroys the world. We thus see that he who does not constantly review his studies cannot declare the Law properly, but errs because he cannot decide between the many teachings. And it is said (Midrash Prov. 10:1) : Rabbi Ishmael said, "Come and see, how severe is the Day of Judgment ! For the Holy One, Blessed be He, will in the future judge all the world in the Valley of Jehosephat; and when a scholar comes before him, He will say to him, 'Did you occupy yourself with Torah?' Then he will say to Him, 'Yes.' Then the Holy One, Blessed be He, will say to him, 'Since you have admitted this before Me, tell Me what you have read, what you have studied, and what you have heard in the academy?' It is on this basis that our Sages said, 'Everything that a man has read should be at his fingertips, so that shame and humiliation will not overtake him on the Day of Judgment.' "

In connection with the debate in the Talmud (Shabbat 55a) whether זכות אבות, reliance on the merits of our patriarchs is still effective today, and if not, when it ceased to be so, the author makes the following observations: Tosafot quote a verse proving that even nowadays, i.e. after the destruction of the second Temple, this merit has not expired, and that we mention it in our prayers in order to remind G–d of it. I believe (author) that there is a difference between someone saying: "Please remember so and so," and someone saying: "Please do not forget so and so." The opinions in the Talmud which try and determine the merit of the forefathers ceased to be effective refer to G–d no longer actively remembering the merit of the patriarchs but simply not having forgotten them. The author of our prayer therefore refers to the merits of our forefathers כלא היו, "as if they had never existed," as distinct from "never having existed, having been used up." This is the difference between אין, and כאין. The חכמים mentioned in our prayer are the twelve sons of Jacob, all of whom accumulated powerful merits, so much so that Solomon describes them as a source of joy to their father (Proverbs 10,1). We also have a verse in Proverbs 24,3: בחכמה יבנה בית, "a house is built by wisdom," which is a reference to the house of Jacob. There used to be a period when the merits of the forefathers were constantly on G–d's mind. This was when the High Priest wore the breastplate. During those years the knowledge of what G–d desired flowed to us through the אורים ותומים, the oracle contained in that breastplate. Nowadays, alas, we are as if bereft of knowledge, i.e. כבלי מדע.

Rekanati comments that the gallery, מסגרת, which was attached to the surface of the Table all around (Exodus 25,25), was so called because it alludes to something סגור, closed, shut away, as implied in the word צפון which David used in Psalms 31,20 for describing the location where G–d stores His abundant good. It includes a reference to the primordial light which remains hidden. As to the four rings of the Table, they were to be fastened לעומת המסגרת, next to the frame, since their purpose was to exert the influence they symbolised on that מסגרת.