Musar su Salmi 34:78

It is written (Psalms 34:13): "Who is the man who wants life, who loves days to see good? Guard your tongue from evil." The commentators have explained that "who wants life" refers to eternal life in the world to come, and "who loves days to see good" refers to this world, which is only "days" relative to eternal life. Now, on the face of it, this is cause for wonder. Why does Scripture single out this sin in particular for "guarding against"? Has the Torah not prescribed for us 248 positive commandments and 365 negative commandments, about all of which the Blessed L-rd has told us (Devarim 30:15): "See, I have set before you this day, the life and the good … which I command you this day, to love the L-rd your G-d, to walk in His ways, and to keep His mitzvoth, and His statutes, and His judgments, etc."?

And after that, Scripture states: "Depart from evil," relating to the category of sins between man and his Maker. This is followed by "and do good," relating to the 248 positive commandments. [Guarding oneself from sins between man and his neighbor ("Guard your tongue, etc.,") comes first because they include both — transgressing the will of the L-rd, who commanded against it, and also wronging his neighbor thereby.] And the opposite, G-d forbid: If he does not guard his tongue from evil, there multiply in him many transgressions and extremely grave sins which issue from this sin, as explained in the preface. And guarding one's tongue is the root and source of the sins between man and his neighbor and also of some of the sins between man and his Maker, as has been explained there.

The nineteenth principle is leaving the sin when it chances upon him and he is still at the height of his desire. And our Rabbis, may their memory be blessed, said (Yoma 86b), "Who is the penitent whose repentance reaches the Throne of Glory? When he is tested and comes out clean at the same time in the same place and with the same woman." [This is] meaning to say, when the sin avails itself to him, he is at the height of his impulse and his might is in the muscles of his belly like the first moment when he sinned; but he conquered his impulse and escaped from the iniquity due to his fear of God and the greatness of his fright. But for the one to whom it has not availed itself in this manner, he should augment his fear of God on a daily basis all of his days. And when he has reinvigorated the strength of his fear enough to conquer his impulse with this strength and his power over the power of the desire - does not the Examiner of hearts understand and the Fashioner of his soul know that if a test would come to him and it be like the first [situation], that he would save himself from his impulse? So behold that in front of God he is on the highest level of repentance. And that which King Solomon, peace be upon him, said (Proverbs 16:6), "Iniquity is atoned by kindness and truth; and evil is shunned through fear of the Lord" - its explanation is, and with fear of the Lord, to shun evil if it should chance upon him. And the word, shun, is an infinitive [here]; and the confirmation of this explanation is that it does not say, and shun (which would make shun a command). And that which is stated (Psalms 34:15), "Shun evil and do good"; [and] (Job 1:8), "who fears God and shuns evil" - its sense is that he should shun evil if it should chance upon him. For they do not say, shun the deed, but rather [shun] that which he comes close to doing. And our Rabbis, may their memory be blessed, said (Kiddushin 39b), "If one sits and does not transgress, he receives a reward as one who performs a commandment [...] - it is speaking of a case where an opportunity to commit a sinful act presents itself to him and he is saved from it."

It is written (Proverbs 21:23), "One who keeps an eye on his mouth and tongue protects his life from trouble." In order to comprehend chaperoning the mouth and tongue and preventing life trouble which the Scripture defines, even more than all other ideas, that the perfect man needs to watch during the days, look in the basic commentaries. And I too shall speak over my part which Hashem has granted me, and with this we shall also understand that which is written (Psalms 34:13), "Whoever is a man who desires life and covets [his] days in order to perceive benevolence, shield your tongue from evil" etc.

Chazal have also been very specific in their holy language in the term "in this world" [("What is the craft of a man in this world? Let him make himself mute, etc.")] That is, let a man not think: "I have already been habituated to this ["muting"] for more years than a craftsman to his craft, and I no longer need to devote my eyes and my heart to it so much" — wherefore Chazal have taught us that this is not so; but a man must train himself in this craft of making himself a natural mute all the days of his life, as the GRA has written in Alim Litrufah: "And until the day of his death a man must chastise himself, not with fasts and mortifications, but by putting a rein to his mouth and his lusts. And this is tshuvah [repentance], and this is all the fruit of the world to come, as it is written (Mishlei 6:23): 'For a mitzvah is a lamp; and Torah, light, and the chastisements of mussar [moral discipline], the way of life.' This is [worth] more than all the fasts and mortifications in the world. And Scripture states (Psalms 34:13-15): 'Who is the man who desires life, who loves days to see good? Guard your tongue from evil, etc.' And in this way all of his sins will be forgiven and he will be saved from the depths of Sheol, as it is written (Mishlei 21:23): 'One who guards his mouth and his tongue guards his soul from suffering,' and (Ibid. 18:21): 'Death and life are in the power of the tongue.' Woe unto him who puts himself to death for one particle of speech. And what advantage is there to the man of the tongue?"

We find that his service was out of love and not out of fear and this is the highest service. The Creator, blessed be He, did not praise him for fearing Him, nor did he say, “The seed of Abraham who fears me or is terrified,” but he said (Isaiah 41:8), “The seed of Abraham, My friend.” We have already said that fear is contained in love. Know that the service of the Creator, blessed be He, out of fear is not the service of the truly pious, but it is the service of the wicked or the nations of the world, as He has said to the wicked (Jeremiah 5:22), “Fear ye not Me?”, and He says concerning the Egyptians (Exodus 9:20), “He that feared the word of the Lord,” for they were not doing His command out of love, but out of fear. But to the pious he says (Deuteronomy 6:5), “And thou shalt love the Lord, thy God,” and (ibid., 11:13), “To love the Lord your God.” But he says in Job (Job 1:8), “A wholehearted and an upright man, one that feareth God, and shunneth evil,” and He did not say concerning him, “a lover of God.” And similarly it is said (Psalms 34:10), “O fear the Lord, by His holy ones,” and this is said of the wicked. For when the wicked cleave to the service of God and sanctify and cleanse themselves from their uncleanliness, they are called “holy ones” as it is said (Numbers 11:18), “Sanctify yourselves against tomorrow.” Whereas of the pious ones, whose heart is pure from the first day of their existence, it is said (Psalms 31:24), “O love the Lord all ye His godly ones; the Lord preserveth the faithful.” And of Enoch, it is said (Genesis 5:22), “And Enoch walked with God,” and it is not said, “And Enoch feared God.” And concerning Noah it is said (Genesis 6:9), “Noah was in his generations a man righteous and whole-hearted.”¹⁷Job was regarded by Jewish tradition as a gentile, as were Enoch and Noah. The latter two lived prior to the time of Abraham, the founder of Judaism. Thus the service of God through fear is not like the service of God through love.

Naturally, he will learn to stay away from evil and do good. We have learned in Avot 4,28 in the name of Rabbi Eleazar Hakappar that "jealousy, the desire for honor, and greed hasten man's exit from this world." We have proof of this in our portion when we see Adam and all his descendants for all generations driven from this world by becoming mortal. The cause was the greed of Eve lusting after the fruit of the tree of knowledge, her need for honor, seeing she desired to be like G–d. This was also prompted by jealousy of G–d's superior status.

That is why King David of blessed memory exhorted us (Psalms 34:13): "Who is the man who wants life" [in the world to come] and “to see good” [in this world]? “Guard your tongue from evil."

And the fulfillment of positive commandments is called, fear of Heaven; [just] like carefulness is [understood as] the negative commandments. For it is stated (Leviticus 19:32), “You shall rise before the aged and show deference to the old; you shall fear your God; I am the Lord.” And it is [also] stated (Psalms 34:12), “I will teach you fear of the Lord”; and after it is stated (Psalms 34:15), “Shun evil and do good, seek peace and pursue it.” We learn from this, that one who is not occupied with doing good and seeking peace annuls fear of Heaven. And he is from the evildoers, since he has no fear of God, as it is stated (Ecclesiastes 8:13), “And it will not be well with the evildoer, and he will not live long, because he does not fear God.”

And the fulfillment of positive commandments is called, fear of Heaven; [just] like carefulness is [understood as] the negative commandments. For it is stated (Leviticus 19:32), “You shall rise before the aged and show deference to the old; you shall fear your God; I am the Lord.” And it is [also] stated (Psalms 34:12), “I will teach you fear of the Lord”; and after it is stated (Psalms 34:15), “Shun evil and do good, seek peace and pursue it.” We learn from this, that one who is not occupied with doing good and seeking peace annuls fear of Heaven. And he is from the evildoers, since he has no fear of God, as it is stated (Ecclesiastes 8:13), “And it will not be well with the evildoer, and he will not live long, because he does not fear God.”

Behold these are honorable reasons - strong as a mirror of cast metal. But there is another honorable reason above them all - and we hinted to it in the introduction to our words about the matters of the evil groups mentioned: As it is known that among the ways to sanctify His name, may He be blessed, is to make known - with every expression of the lips, with every hint of the eyes and with every practice and movement of the hands - that the foundation of man’s soul and his glorious adornment, and the good and the essence, and the purpose and the preciousness in it, is the service of God, may He be blessed, and fear of Him; as it is written (Ecclesiastes 12:13), “for this is all of man.” And this thing is the glory of God, may He be blessed. And the ones that spurn Torah scholars and fear of Him are nullifying this knowledge and showing the opposite with their behavior. And it is as if they are saying, the service of [God] is not the essence; and the root of the matter is found somewhere besides the service of God, may He be blessed. So they are profaning the Torah - therefore they shall be lost from among the congregation. And it will cease (vayikhlu) in their mouths. (It appears to me that it should say, vayiratsu with their mouths - like the usage [in Psalms 49:14], “the end of those pleased yirtsu with their mouths,” which according to some commentators is an expression of speaking. Or maybe it should say, “and they will be able to say [vayokhlu leimor] with their mouths” - meaning to say that they will be able to say, by way of an excuse) [On my opinion, it should say, express (vayibateu) with their mouths - Y. B.] As they are serving God without involvement in Torah study.
Is it not a well known thing that the service does not survive without those that study Torah, who meditate upon it day and night? For they instruct knowledge and bear understanding of the times, to know what the Israelites should do. And they hold up [the Torah] in Israel, so that it will not be forgotten from the mouth of their seed. And in a place where there is no one involved with Torah, the snares grow and there is no upright person. Therefore the servants of God, may He be blessed, honor the sages of the Torah for [the sake of] God’s honor; and to make known that only His service is the essence of existence.
And since it has been clarified that God, may He be blessed, created everything for His glory - a man is obligated to pay attention at all times, to honor God and sanctify Him with all of his words; to exult Him, to praise Him and to always bless Him, as it is stated (Psalms 34:2), “I bless the Lord at all times; praise of Him is ever in my mouth.” And whenever he stands among the people and speaks with his friends, he should reflect with understanding, be exacting and supervise everything that comes out of his mouth; to sanctify God with his words; to speak in praise of His service and in glorification of His fear; and to praise His (works) [servants] and those that fear Him. And through this, he will merit - with the meditation of his heart and with the expression of his lips, [and] without exertion or the actions of his hands - great merit [that reach] to the heavens. For this is from the essence of man’s creation. And it is stated, (Proverbs 27:21), “For silver, the crucible; for gold, the furnace; and a man is tested by his praise.” And its explanation is that the virtues of a man are according to what he praises: If he praises good deeds, the sages and the righteous ones - know that you have tested that he is a good man and the root of justice is found within him. For he would not find it in his heart to praise the good and good people with all of his words - and to detest sins and spurn their masters - without being disgusted by evil and choosing the good. And even if it is possible that he has some hidden iniquities in his hand, he is nevertheless among the lovers of justice. So his root is from [the right] choice and he is from the congregation of those that honor God. But one who praises detestable acts or praises evildoers is a complete evildoer and profanes the service of God.

The fifth section: One who says to his fellow that he will benefit him and give him a gift; but as he is still speaking, he tells his heart that he will not give [it]. And it is stated (Psalms 34:14), “Guard your tongue from evil, your lips from deceitful speech.” And our Rabbis, may their memory be blessed, explained it (Bava Metzia 49a) [as saying that] one should not speak one way with the mouth and [another way] with the heart. And they also said (Yerushalmi Bava Metzia 4:2) [that] there are words that, if he goes back on them, are considered bad faith - but only if he says it with the mouth, and decides upon it with the mind. (It appears [correct] to me to explain the words, “and only (oubilvad),” as being in the place of the word, “rather.” And he means to say that the word of a man should only be in such a way that he says it with the mouth and decides upon it with the mind, which is the opposite of, one thing with the mouth and [another] with the heart.

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.”

Rabbi Abba, Rabbi Acha and Rabbi Yose were walking along the road from Tiberius to Tzippori. While they were walking they saw Rabbi Elazar coming towards them accompanied by Rabbi Chiya. Rabbi Abba said, “Surely by joining up with them along the way we will connect ourselves with the Shechinah.” So they waited until they caught up with them. Rabbi Abba said, “This is surely the case, for it is written, ‘The eyes of Hashem are upon the righteous,’ that is, to watch over them so that the Side of Evil does not approach them. Now Heaven’s assistance will be here and all the supervision from above will be here and the Side of Evil will have no dominion….

After "watchfulness" comes "zeal". For "watchfulness" revolves around the negative mitzvot while "zeal" around the positive mitzvot. This is as written "turn from evil and do good" (Ps. 34:15).

And now, let us conclude the book as we began, with the verse (Psalms 34:13): "Who is the man who desires life, who loves days to see good?", by introducing my explanation of the verse (Psalms 140:12): "The man of the tongue will not be established on the earth. The man of violence — evil will hunt him to his downfall." We shall preface this by a general introduction to this work. In sum, one who truly wishes to guard his mouth and his tongue, in order not to come to machloketh [contention] and lashon hara and cursing and "whitening of the face" will acquire for himself with full payment the trait of patience, to "overlook his traits" in all regards. That is, to acquiesce within himself that for this holy trait he will expend every year about four or five silver rubles. And, for a richer man, a larger sum, as will be explained.

Therefore, let a man not act in this manner, but let him "overlook his traits" in all matters, and he will thereby merit being remembered for life when the Day of Remembrance arrives and will remain in his former position. And on Rosh Hashanah the Holy One Blessed be He will certainly add to the influence he had lost through the trait of overlooking one's traits. And this is the intent of the verse (Psalms 34:13): "Who is the man who wants life, who loves days to see good?" (That is, he wants both, life and good) "Guard your tongue, etc." For if he does not, he must lose one (even in this world) either life or good, as mentioned above. But if he guards his tongue from evil, he will be remembered for life and also for good, as we find in Midrash Mishlei, that when it is a man's way to speak good, the angels above also speak good of him.

There are two divisions of Zeal. One applies before beginning a deed and the other one after beginning a deed.

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).

We can now also understand the comment made by Rabbi Azaryah on this very blessing in the paragraph of Bereshit Rabbah preceding the one we just dealt with. Taking as his cue the verse in Psalms 34,10: "Fear the Lord, you His consecrated ones, for those who fear Him lack nothing," Rabbi Azaryah describes Joseph as leaving his father very happy after receiving his blessing. The brothers commented that everybody defers to someone who is at the height of his powers. Upon hearing such remarks, Jacob quoted the latter half of the verse in the Psalm above so as to reassure the brothers that he had blessings in store for all of them.

We must try and understand why Rabbenu Bachyah was so selective in his comparison of the creation with the construction of the Tabernacle. He could have cited additional parallels. A look at a lengthy Midrash in Shemot Rabbah 33,4 quotes Rabbi Berechyah as presenting a long list of parallels between the Tabernacle and מעשה בראשית. The list includes many items found in the heavens such as ערפל, זבול, עצי שטים, כרובים, אופנים and many others. In each case Rabbi Berechyah demonstrates that the Tabernacle contained something parallel.

In the guarding of the tongue there are also many holy qualities: 1) being rescued through it from all of the punishments attendant upon this sin [of lashon hara]. 2) being secure through this of what one has gained of the desired end, that he will not henceforward lose it. (For in not guarding his tongue, he is in danger of losing all, G-d forbid, as explained above in Chapters III and VI in the name of the Midrash.) 3) being called "a man," as it is written (Psalms 34:3): "Who is the man who desires life, etc." For lacking this quality, he is only in the class of an "unspeaking animate object." And in Midrash Shocher Tov we find (Isaiah 57:20): "'And the wicked are driven as the sea' — Just as the sea spews all its mire on the shore, so do the wicked spew their mire on their lips." 4) Because he suppresses himself from "prosecuting" and seeks merit with all his strength, so, above, the ministering angels argue his cause, as we find in Midrash Mishlei.

In the guarding of the tongue there are also many holy qualities: 1) being rescued through it from all of the punishments attendant upon this sin [of lashon hara]. 2) being secure through this of what one has gained of the desired end, that he will not henceforward lose it. (For in not guarding his tongue, he is in danger of losing all, G-d forbid, as explained above in Chapters III and VI in the name of the Midrash.) 3) being called "a man," as it is written (Psalms 34:3): "Who is the man who desires life, etc." For lacking this quality, he is only in the class of an "unspeaking animate object." And in Midrash Shocher Tov we find (Isaiah 57:20): "'And the wicked are driven as the sea' — Just as the sea spews all its mire on the shore, so do the wicked spew their mire on their lips." 4) Because he suppresses himself from "prosecuting" and seeks merit with all his strength, so, above, the ministering angels argue his cause, as we find in Midrash Mishlei.

In order to explain somewhat the quality of peace, I shall adduce some of the apothegms of Chazal on this subject. This is from Ma'aloth Hamiddoth: "Know, my sons, that peace is among the highest qualities, it being one of the names of the Holy One Blessed be He, as it is written (Judges 6:24): And he called it [(the altar) 'the L-rd-Shalom.'" Wherever peace is found, fear of Heaven is found. Where there is no peace, there is no fear of Heaven. Great is peace before the Blessed One, our sages of blessed memory saying in the aggadah (Yevamoth 65b, Bava Metzia 87a): "Great is peace, even Scripture prevaricating to maintain peace between Abraham and Sarah. For whereas she said (Bereshith 18:12): 'And my lord [Abraham] is old,' G-d transmitted this to Abraham as (Ibid. 13): 'And I [Sarah] am old.'" Similarly (Ibid. 40:16-17): "and they had it reported to Joseph: 'Your father commanded before he died: "So shall you say to Joseph: 'Forgive, I pray you, the offense of your brothers and their sin, for they accorded you evil.'" Now nowhere do we find Jacob commanding any such thing at all, for he entertained no apprehension whatever of Joseph's conduct. My sons, come and see how great is the power of peace, for the Holy One Blessed be He said that even foes should be approached with peace as it is written (Devarim 20:10): "When you draw close to a city to wage war against it, call out to it for peace." Great is peace, for it consummates the priestly benediction, as it is written (Numbers 6:26): "And He shall repose peace upon you." Great is peace, for it is the consummation of prayer, as it is written (Psalms 29:11): "The L-rd will give His people strength; the L-rd will bless His people with peace." And what is more, in the day of Israel's consolation, the first report shall be of peace, as it is written (Isaiah 52:7): "How comely upon the mountains are the feet of the herald, announcing peace!" My sons, come and see how great is the power of peace, for the Holy One Blessed be He said that even foes should be approached with peace, as it is written (Devarim 20:10): "When you draw near to a city to wage war against it, call out to it for peace." It was stated of R. Yochanan b. Zakkai that no one ever preceded him in greeting, not even a gentile in the marketplace. And our sages of blessed memory have stated (Avoth 4:15): "Extend greeting to all men." What is meant by greeting "all men"? Even if you see that he is ill disposed towards you, extend greeting to him; for if you do so, you will cause him to love you. What is more, even if he will not condescend to make peace with you, the Holy One Blessed be He will deliver him into your hand and humble him beneath you, as it is written (Devarim 20:1): "And if it [the city] does not make peace with you, but wages war against you, then you shall besiege it, and the L-rd your G-d will deliver it into your hand…" And so we find with David, may peace be upon him, that he pursued peace with Saul, as it is written (Psalms 120:7): "I am for peace, but when I speak, they are for war." Not only was Saul not appeased, but he pursued David to do him injury, and the Holy One Blessed be He delivered him into David's hand in the cave and in the encampment. And even so, it never entered David's heart to do him wrong. For one must love peace and pursue peace, as it is written (Ibid. 34:15): "Seek peace and pursue it." Seek it with your friend and pursue it with your enemy. Seek it in your place and pursue it in other places. Seek it with your body and pursue it with your money. [Sometimes one must be liberal with his money to seize upon the "stronghold of peace."] Seek it for yourself and pursue it for others. Seek it today and pursue it tomorrow. And do not despair, saying: "I will never achieve peace," but pursue it until you do achieve it. And what is the pursuit of peace? Thus have our sages of blessed memory said (Sanhedrin 110a): "This is speaking peace at a time of dispute and sacrificing one's honor for the general good, as was done by Moses, as it is written (Numbers 16:25): 'And Moses arose and he went to Dathan and Aviram…,'" and suspending one's affairs to make peace between a man and his wife, a man and his neighbor, and a teacher and his student — even to the extent of arranging a meal for two to make peace between them.

The commandment to rejoice on the festivals and to make the pilgrimages to Jerusalem on the respective festivals of פסח, שבועות, סוכות, applies to every male Israelite. Our sages (Chagigah 2a) have said: כדרך שבא לראות כך בא ליראות, "Just as a person comes to ‘see,’ so he is seen." If he wants to be seen in the Holy Temple, in the residence of G–d's glory, then he first must fulfill סור מרע ועשה טוב, "Abandon evil and do good" (Psalms 34,15). How could one failing to comply have the effrontery to show himself to G–d and offer total offerings and festival offerings? As a sinner he is even forbidden to show himself i.e. to look upon the faces of רשעים! Having mended his ways, however, he himself becomes the sacrifice by means of the offering he has brought in the Temple.

We find that Separation is to Piety as Watchfulness is to Zeal. For the former concerns "turning from evil" (Tehilim 34:14), while the latter concerns "doing good" (ibid).

Jacob reassured them by applying to them the verse in Psalms 34,10 describing them not only as G–d-fearing but also as קדושיו, His consecrated ones, stemming from holy seed, and therefore entitled to prepare themselves to also receive a measure of the Holy Spirit. He intimated that though Joseph preceded them in that achievement, having been among those who "walk before" G–d, they themselves as דרשי השם, desiring intimacy with G–d, would not be denied their aspirations.

A remedy for this is to imagine that he and the people of his city came down with a severe malady, G-d forbid, to the point that all the doctors of the city despaired of finding a cure for it, and it was heard that there had come to the city a great doctor, universally renowned and unrivaled for his treatments of this malady, which restored the hopeless patient to his former state, so that no trace of the malady was visible in him. Would he hesitate to send immediately for this doctor to come and see him in his suffering on his sickbed in the hope that he might cure him of his illness? And if one of his loved ones would ask him: "Why are you more zealous than others?" would he not answer: "Fool, where my life is at stake, I would not look at others even if there were a possibility of a possibility [that I might be saved]! How much more so with this doctor, whom we know, ourselves, from the past and who is universally renowned for his awesome cures of all desperate illnesses, would I abandon my life for the sake of these fools who have no mercy on their lives?" And if this is so with the [life of the body], how much more so with the soul! For we know that one who guards his tongue from evil will merit living eternal life in the world to come, as it is written (Psalms 34:12-13): "Go my sons … Who is the man who desires life, etc." And who is a more trusted physician than our lord, David, may peace be upon him? And, otherwise, [i.e., if we did not follow his regimen], there is no cure for this illness eternally. And in this world, too, in the end there will come upon him because of this [lashon hara] great suffering and pain. How much more so should he pay no heed in this to others!

The general rule in this matter is that a man should examine himself and ask himself which sin he does customarily, and he should hasten to set up fences in order to take care to cease committing that particular transgression. He should also examine himself as to which commandment of God he is lax in. For example, an idler should understand right off that this idleness is a result of his being concerned with idle things. He who attaches himself to idle things will obviously reject Torah and prayer and all that is good. Such a man should depart from people who waste time in idle talk, and he should not be their companion; this will be a cure for his illness. Thus should he act with respect to all bad qualities. He should understand from the start what is at the root of his unworthy conduct and destroy it, thus removing the darkness which darkness the light of his soul. And for all these zeal is required, for if he is too lazy to root out these evil qualities, then they will become fixed in his heart so firmly that he will be unable to uproot them. He should be alert to seek peace and to pursue it. As it is said : "Seek peace and pursue it" (Ps. 34:15).

[And we can say that this is the intent of (Mishlei 21:33): "One who guards his mouth and his tongue guards his soul from troubles." For, on the surface, does he not merit the world to come for this, as it is written (Psalms 24:13): "Who is the man who wants life, etc.," the intent being eternal life, as the exegetes have written? But, according to what we have said, the verse can be understood as saying that one who guards himself [against speaking] constantly, even when there is a possibility that in his speaking [demeaningly] he might be doing a mitzvah — still, since he guards himself [from speaking demeaningly] because it is not perfectly clear to him [that he may do so], for that reason the verse affirms that the din is with him. For, in any event, he certainly rescues himself thereby [(by his remaining silent)] from the 'troubles' of Gehinnom. As opposed to his doing the reverse, where it might be that instead of entering Gan Eden for this, as he hopes, he might enter Gehinnom thereby if it becomes clear that the din (in speaking disparagingly of the other) is not with him.]

Seifer Chareidim admonishes sternly that this is included in the commandment, “And I will relate this day to Hashem your God that I have come to the goodly land, etc.” (Devarim 26:3). This, he explains, is a strong warning to anyone who has received goodness and bounty from Hashem, that he must give praise and thanks. And certainly he must not complain like the misers who cry and complain to the world all day long, no matter how much food and sustenance Hashem grants them, that they lack bread to eat, when in fact their hands are filled with all manner of goodness. Their real goal is simply to keep the poor and needy at bay. Concerning this was it written, “This poor man cried out and Hashem heard” (Tehillim 34:7). The poor man’s prayer does not move from its place until a cup of punishment is poured out upon these people and they themselves are rendered destitute. Of course, it is also praiseworthy to fulfill the Sages’ teaching (Ta’anis 10b) that one should not display one’s wealth ostentatiously before the nations of the world. Thus Yaakov said to his sons, “Why should you show yourselves?” (Bereishis 42a). This is especially important in these times when, on account of our many sins, the nations have their eyes on Jewish wealth. Therefore it is a very good idea to conceal one’s wealth from them. Nevertheless, showing a pleasant countenance and demeanor of love and good will towards the poor, the destitute and the needy brings pleasure to the Creator. This is especially so of those who bring the honorable poor and needy into their homes and grant them lodgings. Through this they merit many blessings and many a barren woman has been granted children in the merit of feeding and supporting worthy poor and needy people for the sake of Heaven.

When Rabbi Yehudah and Rabbi Yitzchak arrived he approached them and related to them what had happened. Rabbi Yehudah told him, “You did the right thing. Come with us and we will sit and listen to what you have to say.” The child said, “I am tired, for I have not eaten anything today.” They took out some food and gave it to him. A miracle occurred for them and they found a spring under a tree and drank from it. Then the child began, “It is written, ‘For Dovid, do not grieve over the [success of] evildoers; do not be jealous of the iniquitous’ (Tehillim 37:1). That is, do not turn to observe the deeds of the wicked, for perhaps you will not be jealous on behalf of Hashem of Hosts and you will be punished on this account. For whoever sees the deeds of the wicked and is not jealous for the honor of the Holy One Blessed is He transgresses three injunctions: 1. ‘Do not have any other gods before me’ (Shemos 20:3). 2. ‘Do not make for yourself an image nor shall you bow to them’ (ibid. 4-5). 3. ‘Do not serve them’ (ibid. 5). “Therefore a person must separate from them and direct his path away from them. For this reason I separated from the old man and directed my path away from him. And now that I have found you I will explain another verse.” So he began, “And He called (ויקרא) to Moshe” (Vayikra 1:1) — “The alef (at the of the word vayikra) is written small because this ‘calling’ was not complete. Why not? Because it took place outside the land of Israel. For completion exists only within the land.”

In the Talmud Shabbat 95b Ravah enumerates five ways in which an earthenware vessel can be purified of its impurity once it has contracted it. 1) If it is a shard and develops a hole big enough to allow liquids to escape from it, it will no longer confer impurity on anything it contains. 2) If the hole is big enough to allow liquids to enter it from the outside, it has lost enough of its function to make it unfit to store water for the red heifer in it. 3) If the hole is large enough to allow a small root to grow through it, it will no longer confer impurity to seedlings contained by such a vessel. 4) If the hole is large enough to permit olives to fall through it, it would no longer confer impurity on olives deposited in it. 5) If the hole is large enough to permit pomegranates to fall through, such an earthenware vessel has totally lost all its former impurity. We view man as a vessel capable of housing the שכינה, the Holy Presence of G–d. At the outset, man was a כלי שרת, a holy vessel fit for service in the sanctuary. By his sin, he became turned into a mere earthen vessel which can only be rehabilitated by its own destruction. This is the meaning of the verse in Psalms 51,19, that "G–d will not despise a contrite and broken heart." The first definition Rava gave us for partial rehabilitation of an earthen vessel is comparable to the principle of סור מרע ועשה טוב, "switch from doing evil and start doing good" (Psalms 34,15)! Expressed halachically, this means that impure waters are now able to drain from such a vessel. The second stage, that of עשה טוב, do good, is reached when outside waters can enter the earthen vessel. Concerning that stage, Ezekiel 36,25, says: "I shall sprinkle pure water upon you, so that you be cleansed from all your contamination, etc."

That is, this true fear which our sages said of it: "The Holy One, blessed be He, has nothing in His world except a treasury of fear of heaven" (Berachot 33b). Only for Moshe was it easy to attain due to his great clinging to G-d, blessed be He. But to other people, certainly the physical is a powerful impediment within them. However it is proper for every Chasid to exert himself to attain of it all that he is capable, and it is written: "Fear the L-rd, His holy ones" (Tehilim 34:10).

Thus, we see that just like much contemplation is the way to acquire constant fear, so too interruption of thought and idleness of study is its greatest detriment, whether this is due to preoccupations or will - every interruption of thought is a nullification of the constant fear.

Because so many things depend upon the tongue, it is necessary to guard the tongue very much. And therefore David said, "Keep thy tongue from evil" (Ps. 34:14). And our Sages, of blessed memory, recounted a story about a certain man who cried out in the streets, "Who wants to purchase the elixir of life?" Everybody came to buy. He then took out the Book of Psalms and showed them what was written in it: "Who is the man that desireth life and loveth days, that he may see good therein? Keep thy tongue from evil" (Ps. 34:13—14). And when Rabbi Yannai saw this, he took this man into his house and he fed him and he gave him drink and money. The pupils of Rabbi Yannai came to him and said to him, "Did you not know this verse before?" And he said to them, "I did know it — but I never put it in my heart to be careful concerning this. When I used to read this verse I would go over it hastily and did not realize its full meaning. And now this man came and made it mean something to me, and from now on I shall be more careful with my tongue" (Lev. Rabbah 16:2; Shohar Tov, 52b).

Because so many things depend upon the tongue, it is necessary to guard the tongue very much. And therefore David said, "Keep thy tongue from evil" (Ps. 34:14). And our Sages, of blessed memory, recounted a story about a certain man who cried out in the streets, "Who wants to purchase the elixir of life?" Everybody came to buy. He then took out the Book of Psalms and showed them what was written in it: "Who is the man that desireth life and loveth days, that he may see good therein? Keep thy tongue from evil" (Ps. 34:13—14). And when Rabbi Yannai saw this, he took this man into his house and he fed him and he gave him drink and money. The pupils of Rabbi Yannai came to him and said to him, "Did you not know this verse before?" And he said to them, "I did know it — but I never put it in my heart to be careful concerning this. When I used to read this verse I would go over it hastily and did not realize its full meaning. And now this man came and made it mean something to me, and from now on I shall be more careful with my tongue" (Lev. Rabbah 16:2; Shohar Tov, 52b).

You must consider well and distinguish clearly this matter of the tongue, because all the affairs of a man, whether for evil or for good, depend upon it. With his tongue, a man can commit great and mighty transgressions without number, such as informing, tale-bearing, scoffing, flattery, lies, and the like. And all of these great transgressions bring no profit to the owner of the tongue. And with his tongue a man can also do precepts without limit. And there are many people who say, "How can we do a good deed? We do not have money which we can give to the poor." They do not know that the source of the precepts is very near to them — the source of life in this world and in the world-to-come, and that is the tongue. And thus did David say, "Who wishes to acquire the life of this world and of the world to come?" And they said to them, "No one can stay in both worlds." Then he said to them, "It is very cheap," as it is written, "Who is the man that desireth life" (Ps. 34:13). They said to him, "Who is the one that can acquire life?" And he said to them (Ps. 34:14), "Keep thy tongue from evil" (Shohar Tov, 39:4; and see Abodah Zarah 19b).

You must consider well and distinguish clearly this matter of the tongue, because all the affairs of a man, whether for evil or for good, depend upon it. With his tongue, a man can commit great and mighty transgressions without number, such as informing, tale-bearing, scoffing, flattery, lies, and the like. And all of these great transgressions bring no profit to the owner of the tongue. And with his tongue a man can also do precepts without limit. And there are many people who say, "How can we do a good deed? We do not have money which we can give to the poor." They do not know that the source of the precepts is very near to them — the source of life in this world and in the world-to-come, and that is the tongue. And thus did David say, "Who wishes to acquire the life of this world and of the world to come?" And they said to them, "No one can stay in both worlds." Then he said to them, "It is very cheap," as it is written, "Who is the man that desireth life" (Ps. 34:13). They said to him, "Who is the one that can acquire life?" And he said to them (Ps. 34:14), "Keep thy tongue from evil" (Shohar Tov, 39:4; and see Abodah Zarah 19b).

Until now we have spoken about the beginning of the verse (Psalms 34:13-15): "Who is the man who wants life, etc., Guard your tongue from evil, etc." And now, with the help of the L-rd, we shall explain the end of the verse: "Depart from evil and do good," as it applies to the beginning of the verse. It is well known what our sages of blessed memory have said about this, viz.: "Who is the man who wants life" — in the world to come, "who loves days to see good" — in this world. "Guard your tongue, etc. Depart from evil and do good." We shall precede [the explanation of this verse] with what is said in the name of the GRA on the verse (Isaiah 3:10-11): "Say of the tzaddik that [he is] good, for the fruits of their deeds shall they eat. Woe to the rasha [the wicked one], for he is evil. For the recompense of his hands shall be rendered him," viz.: If one fulfills the mitzvoth between a man and his Maker, the essence of his reward is in the world to come; and so, his punishment, when he transgresses them. And for the mitzvoth between a man and his neighbor, where he benefits his fellow men, he receives his reward in this world, too. Similarly, if he transgresses them, aside from the punishment awaiting him in the world to come, he is punished in this world too, for by his acts he also causes suffering to men. The terms "tzaddik" and rasha" apply to the relationship between a man and his Maker, and the terms "good" and "evil," to that between a man and his neighbor. And the verse is now resolved, viz.: "Say of the tzaddik that [he is] good," i.e., that by his acts he benefits also his fellow men — "for the fruits of their deeds [(those of the tzaddikim)] shall they [(their fellow men)] eat." "Woe to the rasha, for he is evil," i.e., even in the area of "between man and his neighbor" — "for the recompense of his [the rasha's] hands shall be rendered him [his fellow man]." And now, the aforementioned verse is also resolved, viz.: "Who is the man who wants life" — in the world to come; "who loves days to see good" — even in this world. "Depart from [doing] evil and do good," i.e., also the mitzvoth between a man and his neighbor, to do good to his fellow man, and through this to see good, even in this world. Now, "Depart from evil" includes all aspects of evil: theft, violence, wronging, interest, cheating, "whitening" one's face, and the like. And "do good," includes all aspects of good: charity, lovingkindness, supporting the indigent, burial of the dead, visiting the sick, welcoming guests, returning lost objects, returning a pledge, paying a hired worker on time, and many other such mitzvoth between a man and his neighbor. A man must set his heart on all of them and spur himself to fulfill them. As we have seen with the mitzvah of shofar, that all run to fulfill it, so should it be with all mitzvoth, to pursue them and to rejoice in their fulfillment. As we say every day: "Therefore, O L-rd our G-d, in our lying down and in our rising, let us speak in Your statutes and rejoice in the words of Your Torah and in Your mitzvoth forever." [And, in our many sins, we say to the Holy One Blessed be He that we shall do this, but we transgress it. And in us there is fulfilled what our sags of blessed memory have said (Berachoth 6b) on the verse (Psalms 12:9): "…when the vile are exalted over the sons of men" — "these [i.e., mitzvoth] are the things that stand at the height of the world, and the sons of men cheapen them."]

From these verses we learn that Israel is obligated to fear God, Blessed be He, and to occupy themselves with meditation over His Torah, and to fulfill His commandments and that from their meditation over the Torah they will understand the meaning of its directives and the new interpretations that may be obtained from each verse and they will grow wise in order to know God, may He be Blessed, and His strength and His power and his greatness and His great works, awesome and wondrous, as it is written, "Say unto God : 'How tremendous is thy work!' " (Ps. 66:3). And it is written, "Come, ye children, hearken unto Me; I will teach you the fear of the Lord" (Ps. 34:12).

The process of its ascent is as follows: In each of the four directions of the world there are officers and ministers stationed On High. To begin with, the prayer comes before one of these appointed ministers, in front of whom are nine entrances, beside which are four other officers and ministers.. All of these are overseen by a single angel named ABULYEL. This angel goes out to greet the prayer, accompanied by all the other angels. Then they take this prayer and kiss it, elevating it to the second firmament and bringing it to an awesome place where there are twelve entrances. Over each of these entrances are assigned many appointed ministers and hosts. Beside the twelfth gate is a single minister named ANEL who is appointed over all twelve gates. When Israel’s prayer comes before him he proclaims with a loud voice, “Open the gates and allow a righteous nation to enter, who keep the faith” (Yeshayahu 26:2). Then the gates are opened and the prayer ascends through all those entrances. Then another minister name AZRYEL is aroused, who is appointed over sixty myriad camps of angels. These all take hold of that prayer, proclaiming, “The eyes of Hashem are upon the righteous and His ears are towards their cry; the face of Hashem is upon the doers of evil to cut off their memory from the earth” (Tehillim 34:16-17).

And there is stealing that is not considered stealing by the laws of people, but is considered stealing by the laws of heaven, such as one who decides in one's mind to enter in judgment with one's friend in order to collect money from the friend without doing violence, just because one's eyes deceived him, and one brings monetary damage to the friend, even without a fight or misuse, just by the simple emotion, having clean hands, and even if from the decision the friend would be forced to pay all, the spirit of the Place does not abide with him, and does this as a tax owed by the friend, one transgresses "love your neighbor as yourself" which is a general rule in the Torah, and it is in instances like this that they said "a person is known by their pocket" (Eruvin 65b). And according to the basic material, stealing is forbidden and the teshuvah is difficult, behold it says "one who steals even a cent from one's friend is likened to one who stole the soul from the friend, and the soul from the friend's sons and daughters" (Bava Kamma 119a) and while the stolen money is in one's hands there is no possible atonement, and it is very difficult to return food that was stolen (Chulin 99a). And behold a person who fears Hashem will be cautious and will guard oneself very much from anything that is forbidden in any aspect it can exist, and will deal all one's business faithfully, and even when a good opportunity appears, and those who sell are being stricken with harsh punishments, one will never extend one's hands towards stealing God forbid, because it is better for a person to die of starvation than to become an evildoer even for an hour in the Place's eyes, and "those who seek Hashem do not lack what is good" (Ps. 34:11) because God does not withhold good to those who walk in simple ways.

But there was one man who did not wish to join them and make his penance publicly known. So what did he do instead? He waited until after midnight and then went with a sack to the entrance of the synagogue and covered himself over from head to toe so that no one would know who he was. Then he turned his face to the wall and remained that way for the rest of the night and all through the day until the following midnight, a full twenty-four hours, pouring out his heart in prayer and supplication and weeping. When midnight of the second night arrived and the people of the town were asleep he left the synagogue at last and went home and no one was able to determine who it was. The Ari observed, “This is surely the most perfect penance, for repentance and charity belong in the same category. Therefore just as the best form of charity is given in secret, so is the best form of penitence carried out in secret. For then the Sitrah Acharah has no sway over him to divert him from the ways of repentance.” But the most essential point to bear in mind is that one must first fulfill the verse, “Turn away from evil” (Tehillim 34:15). Then he can be certain that, “whoever strives to purify himself, Heaven assists him” (Shabbos 104a).

After the דינין and משפטים in this portion have been concluded, the Torah turns its attention to Israel's journey towards the Holy Land with (23,20,) הנה אנ כי שולח מלאך לפניך. "Here I am sending an angel ahead of you." Shemot Rabbah 32,6, quotes Psalms 34,8, חונה מלאך ה' סביב ליראיו ויחלצם, "the angel of the Lord camps around those who fear Him, and rescues them." When man performs a commandment of the Torah, G–d creates an angel to protect that person. When said person performs two commandments, G–d provides two angels to protect him, since we are told in Psalms 91,11, כי מלאכיו יצוה לך לשמרך בכל דרכיך "for He will order His angels (pl) to guard you wherever you go." If a person performs many commandments, G–d gives him half His camp as is written: "A thousand may fall on your left side, ten thousand on your right side, but it (disaster) shall not reach you" (Psalms 91,7). This half of G–ds camp is described in Psalms 68,18, i.e. that "G–d's chariots are myriads upon myriads, thousands upon thousands."

We may understand the word שלי as referring to what is material, whereas the word שלך in the Mishnah in question refers to the mind, the abstract. When a person proclaims: שלי שלי ושלך שלי, it is as if he said: The body and the mind both belong to the secular, to earth-bound values. This is typical of the wicked person who wants to make life a totally physical experience and to drag down the spiritual part of man to the level of the merely physical. When a person declares: שלך שלך וגם שלי שלך, he is described as pious because he expresses his striving to elevate what is physical to the level of the spiritual. The person who says: שלי שלך ושלך שלי is similar to the person of whom Solomon said in Kohelet 2,24: "Is it not good for a man to eat and drink and enjoy?" Solomon refers to the person who wishes to partake of "both tables," i.e. life in the here and now as well as life in the Hereafter. When he refers to the enjoyment, he refers to the joy of studying Torah. Whereas some of our sages consider this attitude as average, i.e. tolerable, others consider it as the attitude espoused by the people of Sodom. The Rabbis who see in this attitude an average attitude believe that a philosophy of זה נהנה וזה לא חסר, "The fact that one person derives pleasure but not at the expense of his fellow," is something morally tolerable. It is similar to someone who lights his candle from another candle. He secures light for himself without diminishing the existing light for others. These rabbis compare such conduct to the verse in Psalms 34,11: ודורשי ה' לא יחסרו כל טוב, "Those who turn to the Lord are not failing to do something wholly good." The motto of: "What is mine is yours and what is yours is mine," is equivalent to turning the laws of nature upside down. When a person turns the weekday into the Holiday by denying himself all physical pleasure on weekdays, whereas he uses the Holidays for unbounded physical enjoyment, he reverses the order G–d has established for this world and is clearly ignorant of G–d's plans. The Torah has spelled out that only certain activities are allowed on the Holidays in order to ensure our minimal physical comfort on such days. This is the meaning of Exodus 12,16: אך אשר יאכל לכל נפש הוא לבדו יעשה לכם, "Only what every person has to eat, that alone may be prepared for you." When we examine what the author of Emek Berachah writes in connection with the above Mishnah we find that the desire to enjoy both the physical parts of this world as well as the spiritual ones is not enough for a person who wants to qualify as pious. People such as the prophets Elijah and Chanoch learned how to cope while availing themselves of less and less of the comforts available for the body in this world. In order to establish the closest possible ties with G–d the physical part of this world cannot be enjoyed in its own right. The enjoyment of the Holiday should comprise the life-force of the body, נפש הגופני, as well as the life-force of the soul, נפש הרוחני, through the study of Torah and engaging in prayer.