Musar su Salmi 19:78

... And on this the Torah says (Exodus 13:7) "there will not be seen and there will not be found" - it will not be seen b'maaseh (in action) and will not be found b'machshava (in thought), rather one should anul it in his heart. The mitzvot have 3 categories: mitzvot of speech, of the heart and of action, as it is written (Deuteronomy 30:14) "in your mouth and in your heart to do it". Comes the Torah (instructing us) to anul it in the heart, corresponding to the mitzvot which are dependent on the heart. Comes the 'kabbalah' (instructing us) to eradicate it from the house or to burn it, corresponding to the mitzvot of action. And to say 'kol chamira', corresponding to mitzvot of speech. In this way the 3 categories of mitzvot are fulfilled through the prohibition of chametz, teaching you that the prohibition of chametz incorporates all the mitzvot... Just as the 'kabbalah' comes (instructing us) to eradicate chametz and (livdok) to check the house in nooks and in cracks, so too we are obligated to search and check the chambers of our inner being for bad (machshavas) intentions and bad (hirhurim) thoughts. Just as bedikat chametz (checking for chametz) is not valid by sunlight, nor by moonlight, nor by the light of a torch, but only by the light of a candle, so too the bedikah (checking) of the yetzer hara must be by the light of the neshama (soul) which is called 'ner' (candle), this is what is written (Proverbs 20:27) "the candle of Hashem is the soul of man, which searches the chambers of one's inner being.

And in Sifrei, Parshath Ekev we find (Mishlei 5:16): "'Then your springs [of Torah] will spread outwards': Words of Torah are compared to water. Just as water lives forever, so, words of Torah live forever, as it is written (Ibid. 4:2): 'For they are life to him who finds them, and to all of his flesh, healing.' And just as water raises the unclean one from his uncleanliness, so, words of Torah raise one from uncleanliness to purity, as it is written (Psalms 19:10): 'The fear of the L-rd is pure.' [And, just as water purifies a man, though the uncleanliness has spread through all of his limbs, so, Torah purifies a man from the uncleanliness of his sins, even if it has spread throughout him, from the soul of his foot until his head. And just as a man is not purified until the water rises over all of his limbs, and there be nothing intervening between his limbs and the water, so, he must subject all of his body and his limbs, in truth, to Torah, with nothing intervening, as it is written (Devarim 6:6): 'And these words shall be … upon your heart']. And just as water restores a man's soul, so do words of Torah restore a man's soul from the way of evil to the way of good, as it is written (Psalms 19:8): 'The Torah of the L-rd is complete, restoring the soul,.' And just as water is free for the world, so is Torah free for the world, as it is written (Isaiah 55:1): "Ho! all who are thirsty, go to the water [of Torah]." Lest you say: 'Just as water has no valuation, so, Torah has no valuation; it is, therefore, written [to negate this] (Mishlei 3:15): 'It is more precious than pearls and all of your desires cannot be compared to it.'"

And in Sifrei, Parshath Ekev we find (Mishlei 5:16): "'Then your springs [of Torah] will spread outwards': Words of Torah are compared to water. Just as water lives forever, so, words of Torah live forever, as it is written (Ibid. 4:2): 'For they are life to him who finds them, and to all of his flesh, healing.' And just as water raises the unclean one from his uncleanliness, so, words of Torah raise one from uncleanliness to purity, as it is written (Psalms 19:10): 'The fear of the L-rd is pure.' [And, just as water purifies a man, though the uncleanliness has spread through all of his limbs, so, Torah purifies a man from the uncleanliness of his sins, even if it has spread throughout him, from the soul of his foot until his head. And just as a man is not purified until the water rises over all of his limbs, and there be nothing intervening between his limbs and the water, so, he must subject all of his body and his limbs, in truth, to Torah, with nothing intervening, as it is written (Devarim 6:6): 'And these words shall be … upon your heart']. And just as water restores a man's soul, so do words of Torah restore a man's soul from the way of evil to the way of good, as it is written (Psalms 19:8): 'The Torah of the L-rd is complete, restoring the soul,.' And just as water is free for the world, so is Torah free for the world, as it is written (Isaiah 55:1): "Ho! all who are thirsty, go to the water [of Torah]." Lest you say: 'Just as water has no valuation, so, Torah has no valuation; it is, therefore, written [to negate this] (Mishlei 3:15): 'It is more precious than pearls and all of your desires cannot be compared to it.'"

One can properly say that every man wise of heart and every rational man can understand the mysteries of the upper world from the illustrations of this lowly world¹⁰Altmann, ibid., p. 18 in discussing the Delphic Maxim, "Know Thyself", quotes from the Zohar Hadash, where there is a coupling together of knowing oneself and knowing one’s Lord, and makes the following comment: "The text continues: "And to make himself aware who he is"—this is the question we met twice in Moses de Leon—"and how he was created; whence he comes and whither he goes"—quoting the well-known passage in Abot 3, 1 which reflects Gnostic influence, as S. Lieberman has shown (95) "and how his body has been arranged (tiqquna de-gufa he’akh ittaqen)!—This reflects a philosophical motif which will be more fully discussed below (pp. 23, 25, 27): from the arrangement of his body man can infer the wisdom of his Maker. The term "tiqquna" used in our passage has a precedent in, for example, Samuel ben Nissim Masnut’s Ma’yan Ganim (twelfth century), where the meaning of Job 19:26, "From my flesh I behold God", is explained: "From the formation of my limbs and from the arrangement of my body (we-taqqanat gufi)—contemplating them—I behold God" (ed. Buber, 61)." He also observes, ibid., p. 24-25, "Abraham bar Hiyya closely follows Bahya in interpreting Job 19:26 to mean that "from the formation of your body (literally, ‘flesh’) and the arrangement of your limbs you can see and understand the wisdom of your Creator." This theme becomes a popular topic in the twelfth and thirteenth centuries. Samuel ben Nissim Masnut, who lived in twelfth-century Aleppo, quotes Job 19:26 as meaning to say that "From the formation of my limbs and from the arrangement of my body—contemplating them—I behold God (that is, the wonders of the Creator) ; for by seeing the created, man knows the wonders of the Creator, in the way in which it is said, ‘The heavens declare …’ (Ps. 19:2), which the Targum renders, ‘Those who contemplate the heaven tell the glory of the Lord.’ " . For we find that most matters of this lowly world are similar to the matters of the world above, just as we know that the forms of this world are contained in the same principle¹¹An allusion to prime matter which is a substratum. . Just as we see that the forms of a tree’s branches, flowers, and blossoms are found mainly under the earth, and even though they cannot be seen and cannot be found except through reason, we know that they are there. For an apple will not grow on a nut-bearing tree, nor will almonds grow on it, for that is not found in its root. Only that which is found in its root can come forth in its branches. There can come forth only nuts from a nut-bearing tree. If there were such a power in the roots of the tree, such a power that would bring forth apples or almonds, it would be evident in its fruit. For as they came up from the earth, there would be seen in them the forms of nuts. For there cannot grow forth from the branches anything except that which is found in the roots. Thus, we can understand that everything which is in this world comes from the strength of the other world, for the upper world is like a root¹²A Platonic notion that the idea comes first. In Midrashic thought, Torah, the idea comes first, then God’s throne of glory, then Israel, then Olam Ha’ba, the future eternity.... . This world is like branches, and therefore, through the mysteries of the lowly world, we can understand the secrets of the upper world.

The commandments mentioned in this portion may be divided into three categories. They correspond to the three "pillars" that support the universe, i.e. תורה-עבודה-גמילות חסדים, Torah, service of the Lord and the dispensation of kind deeds. Torah is represented by commandments such as not to add or to deduct from them. In other words, we are ordered to preserve the שלימות, perfection, wholeness of the Torah. Philosophers have already said that it is part of the definition of perfection that one cannot add to it or detract from it. Perfection is indivisible. Torah is totally bound up with the great and Holy Name of G–d i.e. תורת ה' תמימה. I have elaborated on this in my treatise מסכת שבועות, section תורה אור. The Zohar, commenting on Exodus 3,15: זה שמי … זה זכרי, points out that the numerical value of י-ה+שמי=365, whereas the numerical value of ו-י+זכרי=248, together 613, i.e. the number of commandments in the Torah. G–d also describes Himself as אני ראשון ואני אחרון, "I am first and I am last," indicating total perfection.

(Psalms 19:8): 'The Torah of the L-rd is whole; it restores the soul': How much should men occupy themselves with Torah! For all who do so will have life in this world and in the world to come, and will merit both worlds. And even one who occupies himself with Torah and does not do so for its own sake [lishmah], as is proper, still merits goodly reward in this world and is not judged in the world to come … When his soul is about to depart to return to its place, it [his Torah] goes before that soul and many gates are broken before the Torah until it enters its place and stands [guard] over the man until he arises for the resurrection, and it [his Torah] speaks in his defense."

Our Rabbis, may their memory be blessed, also said (Avodah Zarah 35a) that [the understanding of the verse] (Song of Songs 1:2), “For your love (dodekha) is better than wine” is [that] the statements of the Scribes are more beloved than the wine of the Torah. And we need to explain this also: You should surely know that the fear of God is the foundation of the commandments, as it is stated (Deuteronomy 10:12), “And now, O Israel, what does the Lord, your God, ask of you, other than to fear the Lord, your God.” And through this, God desires His creatures, as it is stated (Psalms 147:11), “The Lord desires those who fear Him.” And the ordinances of the Sages, and their decrees are the foundation of fear [of God]. For it makes a fence and a separation, lest the hand of a man [even] touch a Torah prohibition. [This is] like the owner of a field that makes a fence for his field since it is precious in his eyes. For he is afraid lest people enter it and it become a place to send oxen and for sheep to trample, like the matter that is stated (Leviticus 18:30), “You shall keep My guarding” - make a guarding for my guarding (Yevamot 21a). And is much carefulness, the fence and the separation from the prohibition not from the essence of fear? And one who augments his carefulness will reach great reward, like the matter that is stated, (Psalms 19:12), “Also Your servant pays them heed; in obeying them, there is much reward.” Therefore they said [that] the statements of the Scribes are more beloved than the wine of the Torah. For their fences and decrees are from the foundations of fear [of God]. And the reward for the commandment of fear is great in comparison to many [Torah] commandments, as it is the foundation for them. And the example for this thing is that one who is careful not to isolate himself with a woman, from his fear lest he stumble into iniquity - and like our Rabbis, may their memory be blessed, decreed - is this not because the light of the fear of God, may He be blessed, shone upon his soul?

Also, from the Great Din, of which it is written (Malachi 3:19): "For, behold, the day is coming which will burn as an oven" — one who occupied himself with Torah is destined to be rescued, as we find in Midrash Tehillim: "In time to come, the Holy One Blessed be He will take the sun out of its case and judge [i.e., punish] with it the wicked, and heal with it the righteous, as it is written (Ibid. 20): 'And there shall shine for you, fearers of My name, the sun of charity with healing in its wings, etc.'" R. Yehoshua said: "The Holy One Blessed be He did charity with all who enter the world by not having placed it [the sun] in the first firmament. For if he had placed it there, there would be no shade for anyone under it, as it is written (Psalms 19:7): 'And there is no hiding from His sun.'" But in time to come, who is hidden from His sun? He who occupies himself with Torah, as it is written afterwards (Ibid. 8): 'The Torah of the L-rd is complete.'" And the verse (Malachi 3:19): "For, behold, the day is coming which will burn like an oven" is, likewise, followed by (Ibid. 22): "Remember the Torah of Moses, My servant."

We are also to "unite" i.e. cleave to Torah scholars upon whom there rests a spirit of purity in contradistinction to association with pagans who are surrounded by a spirit of impurity. Since words of Torah are halachically incapable of becoming impure, association with Torah scholars from whom these words issue is part of displaying reverence for G–d. When the Psalmist 19,10 speaks about יראת ה' טהורה עומדת לעד, that reverence for G–d is pure and endures forever, he alludes to the fact that the words of the Torah retain their purity forever.

As I have already mentioned the essence of blessing is the expansion of the abundance G–d has provided in this world and the assurance of its continuing indefinitely. This idea also applies to the light which has been "hidden." Although in our present state this source of light is not visible to us, yet it is the source of all blessing; the blessings we experience originate in that domain. This is the mystical dimension of אצילות, a domain beyond that of the עולם הבריאה, a domain in which the principle of אין סוף operates, in which nothing is finite. When G–d said to Moses (Numbers 11,17): ואצלתי מן הרוח אשר עליך ושמתי עליהם, "and I shall draw upon the spirit which rests on you and put it on them," this was not to be understood as a diminution of Moses' spirit but on the contrary, as an expansion of his spirit which G–d proceeded to allocate to the seventy elders. Onkelos underlines this when he renders these words as "I will provide additional spirit." Nowadays when we are in exile, the only expansion of Torah knowledge we can look forward to is by means of the study of the oral Torah. The hidden secrets i.e. the נשמה לנשמה still remain concealed from us. While it is true that there are in our midst מארי דסתרי תורה, masters of the Kabbalah, their knowledge of Torah secrets can only be classified as נשמות, not the secrets known as נשמה לנשמות. This will only be revealed to the righteous in the future. The whole subject matter may be better appreciated by comparison to the names of G–d. In these our days we limit ourselves to the enunciation of the name of G–d by sounding the letters א-ד-נ-י when mentioning the name of G–d. In the future, however, the Tetragrammaton, i.e. the name י-ה-ו-ה will be articulated by us as a matter of course. This name is known to us from the "written" Torah, but we must not as yet use it orally. Once we may do so the Torah may truly be described as תורת ה' תמימה, as being complete in all its aspects. This is the mystical dimension of the emanation תפארת. The name spelled א-ד-נ-י represents the kingdom of the oral Torah (emanation מלכות) as well as blessing, for it expands in accordance with the 13 acceptable methods of interpreting the Torah. The existence of these rules has given rise to many halachic discussions and therefore results in increased blessing for all those engaged in Torah exegesis. There is a statement in the Tractate Nedarim 38 that originally only Moses had been granted the facility of studying Torah by means of פלפול, dialectics, but that he taught this facility to the whole Jewish people.

It is a tremendous matter that before standing in prayer one recites the meditation: Leshem yichud Kudsha brich hu uShechintei — “Let this serve to unite the Holy One Blessed is He and His Shechinah.” For the heart corresponds to Hashem’s four-letter name (represented in this meditation by the designation “the Holy One Blessed is He"), while the mouth corresponds to the name Hashem (“Lord”; represented here by the term Shechinah). The Zohar (1:169a) explains that this is what King David had in mind when he wrote, “Let the words of my mouth and the meditations of my heart be acceptable to You, Hashem, my Rock and my Redeemer,” that is, the awesome unification of mouth and heart.

We find the Torah described as G–d's, i.e. תורת ה'; we also find it described as Moses' Torah, i.e. תורת משה. I have dealt with this apparent anomaly in the introduction to my treatise called תולדות אדם as well as in my treatise מסכת שבועות. G–d gave Moses a number of general rules when He gave him the Torah. This is alluded to in Exodus 31,18: ויתן אל משה ככלתו לדבר אתו הר סיני, "G–d gave to Moses when He finished speaking with him at Mount Sinai, etc." Our sages in Shemot Rabbah 41,6 comment that this gift refers to the principles of Torah exegesis that G–d gave to Moses at that time. Moses realized then that there is an oral Torah also. G–d confirmed to Moses that this was indeed so. This is why the oral Torah is called תורת משה, i.e. Moses' bride. Once Moses had formed this relationship with his spiritual bride he gave up his physical bride, i.e. he no longer lived with his wife as man and wife. This is why the Zohar describes Moses' title as איש האלוקים with the words בעלה דמטרניתא, "husband of this spiritual 'matron'" (who has her root in the emanation תפארת and whose mystical dimension דעת was previously refined by passing through the emanations חכמה and בינה). We find a further allusion to this concept in Job 28,12: והחכמה מאין תמצא ואיזה מקום בינה, "But where can wisdom be found; where is the source of understanding?" The Tziyoni writes that the word מאין is the mystical dimension of the letters in the name משה. The numerical value of the word זנגזגאל, Moses' teacher, is the same as that of the word מאין, i.e. 101. [the angel that called to Moses from the burning bush, cf. Targum Yonathan ben Uzziel Exodus 3,2. Ed.] This number 101 is reminiscent of the statement of our sages that in order to ensure that one understands what one has learned one has to study it 101 times (Chagigah 9b). While it is true that the title איש אלוקים has been accorded by the Bible not only to Moses but to a total of ten personalities namely Elkanah, Samuel, David, Shayah, Iddo, Elijah, Elisha, Michah and Amotz, yet there is a difference between the other nine men and Moses. Whenever Moses is described by this title he is referred to as איש אלוקים. This means that he was the "husband" of the Divine i.e. the emanation מלכות, much as Elimelech is described as the husband of Naomi, i.e. איש נעמי in Ruth 1,3. The same term with the other prophets means "a man of G–d," i.e. someone who has displayed close affinity with G–d. Another difference which marks the description of Moses as איש אלוקים is that whenever Moses' name is mentioned in such a connection Moses' own personal name always precedes his description as איש האלוקים, such as in our portion in 33,1. The same does not hold true with the other men who have been accorded the title איש אלוקים. When our Rabbis stated: אין בעל מת אלא לאשתו, "a husband's death affects primarily his wife" (Sanhedrin 22a), they may well have alluded to the "marriage" between Moses and Matronita. When the period of mourning observed by Israel after Moses' death is described in the Torah (34,8) we find the expression: ויתמו ימי בכל אבל משה, "The days of weeping and mourning for Moses came to an end." Note that the numerical value of the word בכי, weeping is 32, and the word אבל is 33. Adding these two words you arrive at the numerical value of the current name of G–d א-ד-נ-י=65. Allegorically speaking, this means that Moses was mourned by his "wife" i.e. the (junior) attribute of G–d Matronita with whom he shared the last 40 years of his life on earth.

And there are some who rationalize thus: "What good will it do him to be a [Torah] learner? Is he gong to be a Rabbi?" (the implication being that if he is not going to be a Rabbi, a Jew need not know how to serve the L-rd, G-d forbid!) Let there not be such in Israel. Are we not familiar with the verse (Psalms 19:9): "The mitzvah of the L-rd is clear, enlightening the eyes," which is understood to mean that a man, without Torah to guide him, is like a blind man, walking by himself on a road full of pits, whose danger is extremely great, and whose failure is certainly nearer than his escape. So, exactly, is a man devoid of Torah. Not only will he be lacking many hundreds of mitzvoth because of this [ignorance of Torah], not knowing at all if what he is doing is a mitzvah or not, but he will commit in their stead many hundreds of transgressions which he thought to be mitzvoth. And, even more, the mitzvoth that will remain with him, aside from most of them being performed without joy, without love, and without fear, will themselves be imperfect and defective, for he will not know how to perform them according to the din.

May the L-rd spare our eyes from seeing falsehood, and make us worthy of recognizing the greatness of the holiness of Torah. And through this may our souls be healed and its [the Torah's] words be sweeter in our mouths than honey, as it is written (Psalms 19:11): "They are more desirable than gold and much fine gold and sweeter than honey, etc."

There is another good in joy as in the case of two men of whom it was said that they would have a share in the world to come because they were happy men and whenever they saw a sad man they would cheer him up, and whenever they saw two men quarreling with each other they would tell them humorous stories until they brought peace between the quarreling men. And this is true in discussions of the law, the Sages would begin with humorous words to open the mind to study with joy. Of course, this does not mean vulgar humor or nonsensical jesting, but rather words concerning the precepts of the Torah which cause the heart to rejoice as it is written: "The precepts of the Lord are right, rejoicing the heart" (Ps. 19:9). And all this pertains to the joy of fulfilling the commandments.

Know - that the pious one (R. Yosef Karo) and I agreed to make a great effort on the night of Shavuot, and to keep sleep from our eyes. Praise to God, so it was. We didn't stop one moment - listen, and your soul will be revived...

כי נר מצוה ותורה אור, ודרך חיים תוכחת מוסר, We have already mentioned that the weekly perusal of the relevant Torah portion has to include three distinct approaches. First and foremost, one must study the relevant commandments contained in the פרשה, be they positive or negative. This part of the weekly study comes under the heading of כי נר מצוה, “for the commandment is a lamp." Secondly, one must try to understand both the obvious and the more mystical significance of these commandments and their influence on our relationship with the "higher" world, each person according to his ability. In that connection it is important to be aware that no one part of the Torah is less important than any other part. If the Torah tells us for instance, that "the concubine of Eliphaz was called Timnah" (Genesis 36,12), this is no less important a sentence than שמע ישראל ה' אלוקינו ה' אחד, "Hear O Israel the Lord our G–d the Lord is One" (Deut 6,4). Every single part of the Torah reveals matters relevant to our world as well as matters relevant to the "higher" world. Our sages have given us an example of the importance of the verse quoted from Genesis by showing that the name of that concubine תמנע is composed of the first letters of certain words in the verse תורת השם תמימה משיבת נפש, עדות השם נאמנה מחכימת פתי (Psalms 19,8). The implication is that "the Torah is so perfect in totality" i.e. תורת ה' תמימה, that any part of it is מחכימת פתי, "makes the simple wise." All of Torah from beginning to end is משיבת נפש "renews life." The "life" referred to is the life in the "higher" regions. Anyone endowed by G–d with wisdom, חכמה, will be granted the kind of intelligence that enables him to touch base with חכמה-תבונה-ודעת. This is all included in the concept of תורה אור, that Torah is light. Any recipient of this "light," will discover in Torah the three dimensions of knowledge we have mentioned.

“The Torah of Hashem is flawless, restoring the soul” (Tehillim 19:8). Hashem has given permission for every Jew to interpret the holy Scriptures according to his own understanding, “as a hammer shatters rock” (Yirmeyahu 23:29). Therefore we may interpret the verse as follows: Hashem’s Torah is flawless in that it is lacking no “limb” of the six hundred and thirteen commandments. It is incumbent upon a human being to fulfill all six hundred and thirteen, for they correspond to the limbs of his body. Thus it is absolutely essential that he do all those that can be done, not neglecting any of them. As for the rest, he must study the Torah, the statutes and laws pertaining to them. For they are all derived from the benevolent hand of Hashem. In this way one completes the “Torah of Hashem,” which is “flawless.” But if a person passes from this world without completing his “limbs” through the performance and study of the commandments, then it “restores the soul.” That is, the soul must return to earth to be reincarnated in another body that it may fulfill its task and make good its deficiency.

The benedictions we recite before reading from the Torah also reflect these different aspects of Torah. The benedictions we recite prior to reading from the Torah refer to the first two dimensions of Torah. When we say in ונתן לנו את תורתו, we refer to the "hidden" aspect of that Torah; when we continue נותן התורה, we refer to the "revealed" part of that aspect of Torah. Here we thank G–d for having revealed to us mystical, hidden parts of the Torah. In the benedictions recited after having read from the Torah, the formula is a) תורת אמת, followed by b) חיי עולם. The message is that everything proceeds towards one single place, and finds its way back to the original נסתר, hidden spiritual domain. This is what is meant when the Psalmist in Psalm 19,8, says of Torah that תורת ידוד תמימה.

It is public knowledge to all of Israel, both young and old alike, that the Torah is read, with the sanctity of a sefer Torah, only when it is entirely written without even one letter missing. Only then is it called (Psalms 19:8): "The Torah of the L-rd is complete." But if a letter is lacking, it does not possess the sanctity of a sefer Torah, but only the sanctity of parshiyoth. So is it with the Jew. When is he included in the congregation of Israel, having a share in the world to come? Only when he believes that the entire Torah was given by the L-rd from heaven. But one who denies it — even one letter of it — is not in the congregation of Israel (see Sanhedrin 99a; Rambam, Hilchoth Teshuvah 3:5; Yoreh Deah 158).

Now we see that everything depends upon Fear of Heaven, and that the whole Torah is of no use to a man unless it is accompanied by Fear of Heaven, which is the very peg upon which everything hangs. And it is Fear of Heaven alone that stands by a man forever and ever. And thus did David testify, "The fear of the Lord is clean, enduring for ever" (Ps. 19:10). And thus also King Solomon testified and said, "And God hath so made it, that men should fear before Him (Eccl, 3:14). And it is written, "Better a little with the fear of the Lord, than great treasure and turmoil therewith" (Prov. 15:16).

Seeing that there are six facets to earth i.e. the four compass directions, East, North, West and South, as well as what is above or below us, the author now interprets Psalm 19, 8-10, as dividing Torah into six facets corresponding to the six directions.

Torah is perfect, the question is only when this perfection will be revealed to us all. Concerning that question, the Psalmist says משיבת נפש, when the soul has reached the stage where even in this world it can be called נשמה, rather than merely נפש. This will occur once this soul returns to the domain it has been "hewn" from, the domain we had earlier called חציבה. There were two human beings, Moses and Rabbi Akiva respectively, who happily had an understanding and personal experience of these eventual developments, these goals of the future, even while they still lived on this earth. They are the עדים, witnesses that there are indeed hidden meanings to Torah laws. This is what the Psalmist refers to when he says in the second half of verse eight, "עדות השם נאמנה מחכימת פתי," that there is testimony that G–d makes the simpletons wise. Moses, of whom it is said בכל ביתי נאמן הוא, "he is trusted in all parts of My house" (Numbers 12,7), is such "testimony." When Rabbi Akiva entered the פרדס, the spiritual and mystical domain of סוד, and emerged unharmed, as opposed to his three colleagues, he too had to face the opposition of the ministering angels who are residents of that region, just as Moses faced opposition of the angels when he came to take the Torah from the Heavens (compare Chagigah 14b). They wanted to deny him these spiritual visions by either harming him physically, or causing him to become insane. G–d came to his rescue. This is what the Psalmist had described as מחכימת פתי, when referring to the part of Torah called תורת אלוקים.

We need to appreciate that the name יעקב is in fact ישראל. The name יעקב alludes to an exalted position on earth, i.e. in this world; it reflects observance of Torah in this world, not expecting to be rewarded in this world, but being content היום, לעשותו, מחל לקבל שכרם, as we have explained earlier. The name ישראל is the direct outcome of יעקב having been what he was here on earth. Our sages have taught us that שכר מצוה מצוה, that the reward of performing a commandment is the מצוה itself (Avot 4,2). This means that the spiritual element of the מצוה one performs on earth becomes the glue with which one attaches oneself to G–d in the Hereafter. When David refers to the great reward in store as a result of observing the commandments, i.e. בשמרם עקב רב (Psalms 19,12), he points to the seemingly insignificant commandments people are in the habit of ignoring. The word Eikev means סוף, end. The word סוף also means תכלית, the ultimate purpose of life as defined by Solomon in Kohelet 12,13 in the words: סוף דבר את האלוקים ירא ואת מצותיו שמור כי זה כל האדם. "To sum up: Fear the Lord, observe His commandments, for this is what man is all about." This סוף which Solomon speaks about in Kohelet is the latter part of Jacob's name עקב, heel, itself the tail-end of a person. This יעקב was alluded to earlier in the Torah when G–d said to Isaacs, “I shall multiply your seed like the stars of the heaven" (26,4). G–d goes on to say that inheritance of the land of Israel will be due to Abraham having listened to G–d's voice and having observed His commandments, עקב אשר שמע אברהם בקולי. The word עקב refers to that part of יעקב's name.

These six pillars and four supports are already alluded to in the words of 18,13: תמים תהיה עם השם אלוקיך. The word תמים alludes to the six pillars. The first is תורה, (for Psalms 19,8 speaks of תורת ה' תמימה. The next pillar, עבודה, is alluded to because the Torah (Leviticus 22,19) speaks about תמים זכר. The pillar גמילות חסדים -by definition- appears in conjunction with the pillar אמת becomes a true חסד של אמת, something which does not look forward to something in return. This is the true meaning of תמים. Both the pillars אמת, שלום, and דין are associated with the word תמים as we know from Deut. 32,4: הצור תמים פעלו כי כל דרכיו משפט א-ל אמונה ואין עול; we also know that שלום is equivalent to תמימות since the Torah tells us that when something is joined the result is תמים as in Exodus 26,24. The verse תמים תהיה עם ה' אלוקיך continues with the words עם ה' אלוקיך which is an allusion to the four "supports" of the throne. We have mentioned that the uniqueness of G–d is to be emulated by us by התבודדות, seclusion. The אשה נאה, whom we have described as one of the fundamentals of successful existence on this earth, is a simile for the נשמה, soul, which is part of G–d, His "wife," so to speak. This is why the Torah writes: עם ה' אלוקיך. The דירה נאה, beautiful dwelling we mentioned as another ingredient of successful life on earth is a metaphor for a good and dedicated heart, (seeing that the "dwelling" is something interior just as the heart). Whenever the Torah speaks of a commandment the fulfilment of which primarily depends on one's heart, we find an exhortation ויראת מאלקיך, "You shall fear the Lord your G–d." Rashi comments that this is because G–d looks into our hearts. Finally, the כלים נאים, nice clothes which we described as another fundamental for a successful existence in this life, are a metaphor for the various parts of the body with which we perform most of G–d's commandments, and which have been granted us by G–d for this purpose. Proof that we are beloved by G–d is the fact that we have been created in His image.

The opening verse in our parsha may describe that the very משפטים which we observe will be our "reward," i.e. will be the cause that develops our humility within us. The word עקב, humility, is the result of our observing G–d's commandments. The next achievement will be יראת שמים, reverence for G–d, עקב, as a result of our having achieved a degree of humility. This could also be another meaning of the well known saying מצות אדם דש בעקביו, "the commandments a person 'threshes' with his heels." We normally understand this as a reference to those commandments which most people "trample," i.e. do not bother to observe. However, it could mean also that when one observes the commandments out of a sense of humility, בעקביו, the beneficial results could be far-reaching.

This is the key to the meaning of 32, 29: "Your name will not be said to be Jacob any longer but Israel." We must remember that at birth Jacob was named Jacob because his hand gripped the heel of Esau. Esau interpreted this as referring to עקבה, deception. He exclaimed in Genesis 27, 36: "Is he not rightly called Jacob since he has deceived me already twice?" There is a conceptual relation between what happened at the birth of these twins, what happened when Jacob bought the birthright, and again at the time he secured the blessing. At birth, Jacob did not want Esau to leave the womb first, for he, Jacob, considered himself the בכור, the firstborn. He claimed that distinction because Isaac's first drop of semen resulted in fertilization of the ovum that would produce him (cf. Rashi on 25, 26). Jacob was thus within his rights then when he tried to retrieve what he had been deprived of by resorting to עקבה וערמה, devious ways and trickery. It was Esau who used deviousness already at birth, by forcing his way out of his mother's womb first. What he experienced later at the hands of Jacob was no more than מדה כנגד מדה, tit for tat. Jacob took a leaf out of Esau's book and "donned" Esau's kind of garments. After Jacob died and was resurrected his name "Jacob" assumed a different meaning. Jacob, i.e. "heel," or result, consequence, is an allusion to the eventual permanent world which follows on the heels of the transient world in which the Esaus and their kind feel at home.

This is why Rabbi Akiva was so reluctant issue rebuke to the multitude — he was afraid of shaming them in public, for he knew that whoever shames his fellow in public loses his portion in the World to Come (Bava Metzia 59a). Therefore he declared, “I would be surprised if there is anyone in this generation who knows how to issue rebuke.” In recent years, by contrast, I have seen a new brand of admonishers who stand up in public and deliver orations, shaming the community as well as individuals, apparently oblivious to the magnitude of their guilt. Hashem has granted me the gift of language with which to compose this book so that people will read it, and I have no desire to shame them in public. For every individual knows the sorrow of his own soul for what he has corrupted. Therefore let him rebuke himself and amend his transgressions and sins. Let people not say, “The scholars do not know of our deeds nor are they concerned to watch over us.” For you must know that in every community there are those who are aware of the flaws of their contemporaries, but because the traits of flattery has become so predominant they say, “Woe to us if we say anything and woe to us if we do not say anything!” For this reason I have acted as my heart has instructed me and transcribed here a few words in the form of stories and parables that draw on people’s hearts. I place my hope in God that through this work I will indeed bring benefit to the public and receive credit for causing them merit. It is my request that everyone who knows how to read this book will place my words as a seal upon his heart and limbs. And, “may the words of my mouth and the meditations of my heart be acceptable before You, Hashem, my rock and my redeemer” (Tehillim 19:15).