Musar su Salmi 32:78

I hold that this quality is to be found in the souls of those, above all, who are free from defilement, the righteous, the pious, the pure, destined for the Heavenly Kingdom, rising to spirituality, i.e., the souls of the upright, for they are in perfect enjoyment of their condition of service and greatly rejoiced because of their worship, as it is written (Ps. xxxii. 11), "Be glad in the Lord and rejoice, ye righteous; and shout for joy, all ye that are upright in heart." The well-bred man ought not to indulge in laughter when seated in an assembly, for it was said that for him who laughs much, but little respect is felt. Facetiousness takes away the veil of dignity. Even as anxiety (apprehensiveness) when it is aroused gives rise to weeping, so gladness, when it is stirred, incites to laughter.

And behold that there are many levels of repentance. It is true that you will find forgiveness for any repentance. However the soul will only find complete purification - to be as if the iniquities never had been - when a person purifies his heart and prepares his spirit, as will be explained. And so is it written (Psalms 32:2), "Happy is the man whom the Lord does not hold guilty, and in whose spirit there is no deceit." And it is like the matter of a garment that needs washing: For a little washing will be effective to remove its soiling. However, it will [only] whiten according to the amount of washing. And so is it written there (Psalms 51:4), "Wash me thoroughly of my iniquity." And the soul will be washed from iniquity according to how you wash its heart, as it is stated (Jeremiah 4:14), "Wash your heart clean of wickedness, O Jerusalem." And our Rabbis, may their memory be blessed, said (Avodah Zarah 19a), "'Happy is the man who fears the Lord' (Psalms 112:1) - when he is still a man." This means to say that the most elevated repentance of a man is in the days of his youth - [when] he overcomes his impulse when his strength is still with him. However any repentance is effective, as it is stated (Psalms 90:3), "You return man to dust; You said, 'Return you mortals!'" And our Rabbis, may their memory be blessed, said (Yerushalmi Chagigah 2:1), "Until the soul turns to dust."

And King Solomon, peace be upon him, spoke about the matter of repentance and specified this topic. And he surely opened his words and said (Proverbs 28:12), "When the righteous exult there is great glory, but when the wicked rise up, men will be sought." The explanation [of this] is that the righteous will exalt and honor people about all the good traits that are found with them; but the wicked seek peoples' blemishes and their mistakes, to put them down - even when they have already left these actions and returned in repentance. Afterwards he said (Proverbs 28:13), "He who covers up his faults will not succeed; but he who confesses and gives them up will find mercy." For even though a penitent should not reveal his iniquities to people - as is to be understood from that which is stated, "but when the wicked rise up, men will be sought" - he is obligated to confess them [privately], like the matter that is stated (Psalms 32:5), "Then I acknowledged my sin to You; I did not cover up my guilt." And it is [also] stated (Jeremiah 2:35), "Lo, I will bring you to judgment for saying, 'I have not sinned.'" But the Sages of Israel, may their memory blessed, explained (Yoma 86b) [that] there are times when he who covers up his faults will not succeed - like with sins between a man and his fellow. As he does not attain atonement until he returns what was stolen, extorted or taken unjustly; and until he asks to be pardoned for that which he annoyed him, embarrassed him or spoke evil speech about him. [Likewise must he not cover up his] sins between a man and the Omnipresent that have become known to people. For one who sins publicly desecrates [God's] name (but Rashi, may his memory be blessed, in the Chapter [entitled] Yom HaKippurim, understands it in a different way. See there.) So he is obligated to grieve and mourn about it in front of people to sanctify [God's] name. And this is [the meaning of] that which is written (Jeremiah 31:19), "Now that I have turned back, I am filled with remorse; now that I am made aware, I strike my thigh." The meaning of, "I am filled with remorse," is regret and pain. For the essence of repentance is bitterness of the heart, as we have explained. And [the meaning of,] "now that I am made aware, I strike my thigh," is after people have been made aware and my iniquities have been publicized, I mourned with actions that were visible to people. [This is] like (Ezekiel 21:17), "strike the thigh"; and it is [also] stated (Job 33:27), "He declares to men, 'I have sinned; I have perverted what was right.'"

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."

You must know how great is the attribute of trust. For if a person trusts in Hashem, angels of lovingkindness surround him, protecting him from all mishap. Thus it is written, “And the one who trusts in Hashem, lovingkindness will surround him” (Tehillim 32:10). It is only fitting that trust should earn a person great reward, for one who trusts in Hashem will surely conduct his affairs in good faith and refrain from pursuing ill gotten gains.

But as for those who trust in Hashem the verse says, “And the one who trusts in Hashem, lovingkindness will surround him” (Tehillim 32:10). One who speaks fitting words (כשרון) is enwrapped in them like a suit of mail (כשריון). No injustice will befall the tzaddik when his time comes and he will enter the King’s palace without shame, in the merit of his trust and faith.

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 seventh thought which leads to rejoicing is that he should know that the Creator, Blessed is He, created man for many labors and provided food for him to obtain through much exertion and work and that if all these things like food and clothes were prepared for man without any trouble at all on his part there would be a number of commandments that would not exist — for instance Charity — laws prohibiting robbery, theft, covetousness, and many similar commandments. Then too, if all were provided, man would have no need to trust in God. And for this reason, Hezekiah the King of Judea hid the Book of Healings (Berakoth 10b) in order that the sick person should trust in God, may He be Exalted, and not merely in drugs. Moreover, if a man were freed from the necessity of work and did not have to trouble himself about his sustenance, he would kick out against all restraint and pursue wrongdoing as it is written : "When Jeshurun prospered, he kicked" (Deut. 32:15). And our Sages said : "The study of the Torah is good when combined with making a living, for the exertion necessary for both activities causes one to forget all thought of sinning" (Aboth 2:2).

And he who trusts in God is invited to receive God's kindness, as it is written : "He that trusts in the Lord, loving kindness surrounds him" (Ps. 32:10). And this may be because one who trusts in the Lord must necessarily make several holes in his defenses, openings which are not good for him in this world. He must rebuke the many, even though he be afraid of them lest they injure him in body and substance. He must despair and abandon all hope in his relatives and loving friends so as not to participate with them where they do not follow the good road, and he must not flatter them. Also, he must abandon many affairs in this world in order to cleanse his heart from the follies of the world and occupy himself with Torah. And this requires great trust. Therefore, Scripture has said : "Loving kindness surrounds him."

אם חבול תחבול שלמת רעך, Rashi explains that the subject matter is a garment worn by day. This is difficult, since the Torah continues "when he lies down at night, what will he (the indigent debtor) cover himself with?" From this it seems obvious that the Torah must have referred to a cover the debtor needs at night! Perhaps the bed the Torah has in mind is one which is used as a "table" at meal times. The verse may however contain a meaning in the mystical realm. Sometimes a person "grabs" the מצות, i.e. the reward for them which should by rights have accrued to someone else. The Zohar illustrates this in connection with כסוי חטאה in Psalms 32,1, and it is dealt with in Pardes Rimonim, in the seventh chapter dealing with the soul. The upshot is that even if a person has committed so many sins, i.e. is so indebted to G–d that his "clothing" (i.e. body) is pledged in payment, it is never too late to repent and to reverse the process of indebtedness to G–d. G–d says to the person who has sinned almost till the end of his life i.e. עד בא השמש, that his garment will be restored if he repents. The garment is a euphemism for the body. Were the person not to repent, his soul would be exposed, return "naked" to G–d once the body dies it had inhabited. The words והיה כי יצעק אלי ושמעתי כי חנון אני, "when he will cry out I will listen, for I am gracious," is a reference to the prayer for forgiveness of the repentant sinner.

Master of the Universe! Save Your people the House of Israel from all forms of sorcery and from all manifestations of the evil eye. And just as You spread Your wings over our ancestors in the desert so that Bilaam’s evil eye would have no dominion over them, so too spread Your wings over us in Your abundant mercy that we should be concealed with a covering and shield of Your holy names from every manifestation of the evil eye. Then recite the verse, “You are my shelter, from distress You preserve me; with glad song of rescue You envelope me, selah” (Tehillim 32:7). And when a pregnant woman recites these eleven verses she can rest assured that no evil eye will have dominion over the fetus. Therefore a person should be certain to recite these eleven verses and he will be spared from the evil eye. Amein, so may it be His will.

9. A fast day is an appropriate time to lay out one’s sins before the Holy One Blessed is He. Then the Satan will be unable to detract from one’s sacrifice or prayer with his indictments. Thus the Zohar relates in Parashas Vayikra (20a): Rabbi Chiya and Rabbi Yose were traveling along a road. While they were walking Rabbi Yose said to Rabbi Chiya, “Come let us engage in Torah study.” Rabbi Chiya began, “[It is written,] ‘I will tell You my sin’ (Tehillim 32:5). From here we learn that any man who conceals his sins and does not acknowledge them before the holy King and seek mercy over them is not granted to open the portal of repentance. But if a person does acknowledge them, then the Holy One Blessed is He has mercy upon him and the attribute of mercy overwhelms the attribute of judgment. “This is especially true if he weeps, for all the other gates of Heaven are blocked up, but the gate of tears is open and his prayers will be accepted. Therefore whoever acknowledges his sins honors the King and causes mercy to overwhelm judgment. Concerning this was it written, ‘He who offers confession honors Me’ (Tehillim 50:23). [And why is the word ‘honor’ written with two nuns (yechabdaneni)?] Because there are two aspects to [Hashem’s] honor, one On High and one below, one in this world and one in the next.”

But if he lacks merit the Shechinah does not arrive early. Consequently, he endures great suffering as the soul separates from him until at last Hashem has mercy upon him and shines a little of the Shechinah’s light upon him so that it can depart. Nevertheless, this only happens after he has already endured terrible suffering. It is as if he were being slaughtered with a blemished knife. Meanwhile his intestines also convulse. Concerning this the Zohar warns in Parashas Va’eschanan that if a person gazes this way and that while praying, rather than directing his eyes downward, the Shechinah will not come to him early in order that he will experience the throes of death. It is written, “Concerning this should every pious man pray to You that it should be found when the time comes” (Tehillim 32:6). According to the Sages the “time” referred to in this verse is the moment of death (Berachos 8a). The thing that the pious man is to pray for is an easy death, free of suffering, and a clear mind so that he can confess his iniquities and issue last instructions to his children regarding how they should conduct themselves after his death. Let him urge them to go in the way of the innocent so that he will not suffer shame in the grave. It is a great privilege to die with a clear head enabling one to converse lucidly before one’s death. Not everyone merits this. While a person is still healthy let him pray that the Shechinah will come to him early enough to save him from a sudden or bizarre death or from extraordinary suffering.

When the righteous man hears these things he rejoices and accepts his death happily. It was in light of this that the rabbis incorporated into the Ma’amados for Monday the petition, “And take me out from peace to peace.” This is a prayer that one should merit the death of the righteous described above. For it is stated, “For this, let every man of devotion pray to You, in a time when You may be founds” (Tehillim 32:6). The Sages explain: “This is the day of death” (Berachos 8a). In other words, let him pray that bands and camps of holy and pure saints come to greet him so that he may go with them to be crowned among them in great joy and happiness. The verse continues, “…indeed, when mighty waters threaten, they will not reach him.” These are the “waters of the wicked” mentioned in Tehillim 124:5, that is, the bands of destroying and damaging angels, Heaven spare us, that prevent the soul of the evildoer from beholding the light of the Shechinah. But as for the soul of the righteous person, who can relate the honor he will enjoy?