잠언 6:23의 Musar

How pleasant is the Musar of Love. Anyone whom Hashem loves, God brings down upon them suffering. You find three good gifts that God gave to Israel; and they were only given by way of suffering. These are them: Torah, the Land of Israel, and the World to Come.

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?"

And we find in Midrash Tehillim 49:2: "'To the chief musician, to the sons of Korach, a psalm.' This is as Scripture says (Koheleth 11:7): 'And sweet is the light, and good for the eyes.' How sweet is the light of the world to come. Happy is the man who has the good deeds to see that light, as it is written (Judges 5:31): 'And His lovers [will be] as the rising of the sun in his might.'" R. Abba said: "How sweet are those things which are compared to light. As it is written (Mishlei 6:23): 'For a mitzvah is a lamp, and Torah, light, etc.' Happy is the man who sees the Torah white as snow, for there is no end to its reward. When the Holy One Blessed be He will come to pay Israel the reward of the toilers in Torah and will bestow upon them of the secreted light in its merit — at that time they will say to the peoples of the world: 'We merited [this] because we occupied ourselves with Torah. And you used to say to us: "You are wearying yourselves for nothing." — See its reward!' As it is written (Psalms 49:2): 'Hear this [zoth] all you people.' And 'zoth' is the Torah.' (Psalms, Ibid.): 'Hear, all you dwellers of the earth [chaled]' — these are the men who raise rust [chaludah] in Gehinnom. And who are they? (Ibid. 3): 'Both the sons of "Adam" and the sons of "Ish."' "Adam" — this is Abraham, viz. (Joshua 14:15): 'the great man [Adam] among the giants.' Also the sons of Adam' — Yishmael and the sons of Ketura. 'Also the sons of Ish' — the sons of Noach, who was called ish tzaddik (Bereshith 6:9). Another interpretation: These are the idolators, who descend to Gehinnom. (Ibid.): "rich and poor together" — rich in Torah and poor in Torah. "rich" — Doeg and Achitophel. Even though they were heads of sanhedrin, they descended to Gehinnom. "and poor in Torah" — one who can learn but does not learn. Therefore, the sons of Korach said (Ibid. 4): 'My mouth shall speak wisdom' — the wisdom of Torah; 'and my heart shall meditate understanding' — the understanding of Torah. (Ibid. 5) 'I will incline my ear to a parable' — the parable of Torah." And this is the language of the holy Zohar, Parshath Vayeshev:"

These three approaches to Torah study are best described as 1) נר מצוה 2) תורה אור 3) דרך חיים תוכחת מוסר, (compare Proverbs 6,23: "For the commandment is a lamp; the teaching is a light; instructive rebukes are a way of life"). This booklet will revolve around these three principles. We refer to the numbered commandments as נר מצוה, to the significance of these commandments both exoteric and esoteric as תורה אור, and to the moral ethical teachings contained therein as דרך חיים תוכחת מוסר. The numerical value of the word אור, light is 207. It is the same numerical value as that of the word רז, secret.

And the fifth is that evil speech brings one involved with it to put his mouth to speaking wrongly about God - and as it is stated (Psalms 73:9), “They set their mouths against Heaven, and their tongues range over the earth.” And there is none among all of the sins the punishment for which reaches the punishment for flinging [accusations at God]. And our Rabbis said (Arakhin 15a), “Our ancestors tried the Holy One, Blessed be He with ten trials, but their sentence was sealed only due to the evil speech.” For it is stated (Numbers 14:28), “I will do to you just as you have urged Me, etc.”; and it is stated (Deuteronomy 1:34), “When the Lord heard your loud complaint, He was angry; and He vowed”; and it is stated (Malachi 2:17), “You have wearied the Lord with your talk.” And King David, peace be upon him, said (Psalms 50:16-20), “And to the wicked, God said, ‘Who are you to recite My laws, and mouth the terms of My covenant. [...] When you see a thief, you fall in with him, etc. You devote your mouth to evil, and yoke your tongue to deceit. You are busy maligning your brother.’“ Behold you have learned from this that Torah [study] does not protect those involved with evil speech or one accustomed to steal or to engage in forbidden sexual relations; and that they are not fit to be involved with Torah. And our Rabbis, may their memory be blessed, said (Sotah 21a) [that] because Doeg spoke evil speech, his wisdom did not stand him in. And that which our Rabbis, may their memory be blessed, said - “Sin extinguishes a commandment, but sin does not extinguish Torah, as it is stated (Proverbs 6:23), ‘For the commandment is a lamp, and the Torah is a light’” - they said about someone who sins by chance, and not about one who removes the yoke of the warning of a sin from upon him.

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

The reason that the oral Torah is called תורה שב-על פה, is that it occupies a place in the lower Merkavot, carriers of the Divine entourage. This is the meaning of Genesis 2,10 that "from there it would be separated." [These concepts are all based on the interpretation of the word מקדם in Genesis 2,8 as referring to something that had preceded the creation of the physical universe, as stated in Pessachim 54. Ed.] Seeing that the oral Torah does not have its origin in the secluded regions of the heavens, the domain in which G–d is in total יחוד, Unity, i.e. privacy, and seeing that the oral Torah is not part of that sanctuary in the heavens, it is called על פה, [something the function of which is to communicate its content to the outside. Ed.] This entire mystical concept is called תורה שבכתב ותורה שבעל פה. The mystical relationship between the two Torahs is described in the verse שני שדיך כשני עפרים תאומי צביה (Song of Songs 4,3) Rabbi Yannai in Pessikta de Rav Kahane on Exodus 12,1: "This month shall be the head of the months for you," comments that in the verse יונתי תמתי אחת היא לאמה, ("My dove is perfect, she is unique to her mother," [this translation does not reflect the interpretation we deal with here, of course, Ed.]) the word תמתי, is to be understood as תאומתי, my twin. Each of the twins, the oral as well as the written Torah, proclaims that it is no more important than its counterpart. Seeing the written Torah is essentially a book that is concealed, emanates from regions hidden from us, the oral Torah must elucidate the hidden meanings contained in the written Torah for us. By means of the "bride," i.e. the oral Torah, the mysteries of the luminaries in the higher world become accessible. One may view the function of the oral Torah as putting a seal on the written Torah, converting something potential into something actual. The חכם הרזים, i.e. G–d Himself, alluded to this when Solomon was inspired to say in Proverbs 31,23: "Her husband has become known in the gates" (public gatherings). He means that through her acts of kindness her husband has become esteemed. The אשת חיל, woman of valor, in that chapter is none other than the oral Torah, and her husband is the written Torah. The influence of the oral Torah on the written Torah is described here. Not only this, but the holiest name of G–d has been revealed to the world through these שערי צדק. In the Midrash of Rabbi Nechunyah ben Hakanah we are told in the name of Rabbi Rechumai that Torah is the light of Israel and its lamp. How can we reconcile this with what is written in Proverbs 6,23 that נר מצוה ותורה אור, "that the commandment is a lamp, whereas the Torah is light," and we conclude that נר, "lamp," refers to the oral Torah, whereas אור, "light," refers to the written Torah? Why does this Midrash reverse the relative importance of "light and lamp?" Let us explain this by means of a parable. A lamp is able to penetrate with its light to the furthest corner of any room inside a house. However, even the greatest light in the outside world cannot illuminate certain hidden corners inside a house that are covered by shade. The only way such corners can be lit up is if the light of a lamp shines upon those areas. Similarly with the oral Torah. Even though the oral Torah is only comparable to a "lamp" when compared to the great "light" of the written Torah, the written Torah needs that lamp in order to illuminate the hidden recesses that the light of the written Torah cannot reach. The "hidden recesses" referred to are certain queries that arise from the wording of the text." So far the comments of the Tolaat Yaakov.

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).

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.

However, a man should employ the quality of forgetfulness to forget the commandments that he has fulfilled. For if he sets his mind on remembering the precepts that he has fulfilled and the Torah that he has studied, while forgeting his bad deeds and evil schemes, then he will be a righteous man in his own eyes and will not repent. But he should remember his transgressions and write them in a book and read them, in order to remember all of them and repent of each and every one, and he should confess them. But as for the good deeds that he has done, he should not hasten to remember them, and he should always appear in his eyes as though he were empty of good deeds and filled with transgressions. He should forget the sins of his fellow man and forgive him, and he should remove from his heart all hatred, jealousy, and evil thoughts. And at the time of prayer he should remove from his heart everything in the world, but there should be uppermost in his thoughts the kindness of God, and he should cleave to Him with great attachment. And when he performs his bodily needs, he must forget all the words of the Torah and words of holiness, but he may think about the needs of his household, at that time. He should also think that he is filled with excrement, lowering the pride of his heart. The general rule here is that with respect to every precept of the Torah he should do something that will cause him not to forget, "For the commandment is a lamp, and the teaching is light" (Prov. 6:23).

As to that which our Sages said, that "One sin quenches a commandment, but one sin does not quench the whole Torah" (Sotah 21a), as it is said, "For the commandment is a lamp, and the teaching is a light" (Prov. 6:23) — this applies to one who commits a sin by chance, but not to one who completely throws off the yoke of warning against a sin. And our Sages, of blessed memory, said, "The congregation of Israel is beloved for its voice" (Shohar Tov, 39a), as it is said, "Let me hear thy voice; for sweet is thy voice" (Cant. 2:14). And it is also hated for its voice, as it is said, "She hath uttered her voice against Me, therefore have I hated her" (Jer. 12:8). From this we can conclude that "life and death are in the power of the tongue" (Prov. 18:21). And it is said, "And those who love her will eat her fruit" (ibid.). This means that one who loves the tongue, that is to say a man who loves to speak constantly, it is worthy and true counsel to him that he should eat of its fruit. In other words, he should not speak idle talk, but should speak words of the Torah, or words that will bring peace, or words that will teach many to do good, and he should teach them the good and keep them far from evil, and to be zealous for the truth, for there is no end to the good deeds that a man may do with his tongue. And this is the meaning of "life and death are in the power of the tongue."

My father of blessed memory (author's), explained a Rashi on Deut. 3,26, in which the word רב is understood as "G–d has a great deal more in store for you, more than merely crossing the Jordan." At first glance Rashi's comment seems quite unrelated to the text. My father explained Rashi's description of the conversation between G–d and Moses as follows: G–d to Moses: "You surely did not think that by not crossing the river Jordan you will merely be denied to taste the fruit of the Holy Land, but what you aimed for was fulfilling the commandments which can only be fulfilled in that land. If this is your concern, רב לך, there are many more commandments which you would not be able to fulfill even if I allowed you to cross the river Jordan. You cannot fulfill the string of commandments applicable only to priests, etc. You cannot fulfill the commandment of the levirate marriage, neither many other commandments." Rashi therefore means that G–d reassured Moses: "just as you will receive credit for fulfilling the commandments relating to residence in the Holy Land, so you will also receive credit for all the other commandments you have not fulfilled in practice but have studied." This whole subject matter has been discussed at length in קול בוכים on Lamentations 4,16: פני ה' חלקם, "The Lord's countenance has turned away from them." The author claims that just as terrestrial man's body has 248 limbs so his soul – which represents Torah study – has 248 parts. This is the meaning of רב טוב אור הגנוז, "there is a wealth of good light stored up in the heavens for Moses", and this is why the sages described the face of Moses as comparable to the "face" of the sun, whereas the face of Joshua was as the "face" of the moon. The difference was due to the fact that Moses received the Torah directly from its Source. It was a relatively easy matter for Moses to understand all parts of the Torah and therefore to fulfill the requirements of residence in the land of Israel on a spiritual plane employing all 248 parts of his soul. Joshua, on the other hand, observed those commandments in practice. The fulfillment of the commandments on a spiritual plane seems of still greater value. In Proverbs 6,23 Solomon speaks of נר מצוה ותורה אור, that the relationship between individual commandments and the totality of Torah is like the relationship between a single candle and a luminary.

Just how precious this praise is to the Holy One Blessed is He can be seen from an incident cited in the Zohar in Parashas Terumah (165b—169b): Rabbi Chiyya and Rabbi Aba were staying at an inn. They arose at midnight to engage in study and the innkeeper’s daughter stood holding the lamp for them while they studied. At one point Rabbi Aba looked back and noticed that she was holding the lamp. He said, “[It is written,] ‘For a mitzvah is a lamp but Torah is light’ (Mishlei 6:23). A woman is commanded concerning the Shabbos lamp but not a man. This is because a woman corresponds to the Shechinah. “[And it is written,] ‘But Torah is light.’ This refers to the Torah that her husband studies, for a man is commanded to study Torah. This gives as much illumination as the mitzvah of the Shabbos lamp that the woman kindles. Thus the two of them are illuminated both by the light of the Torah and the light of the Shabbos. Fortunate is the woman who merits a husband who is a scholar!”

Then he began exounding the verse, “For a mitzvah is a lamp but Torah is light” (Mishlei 6:23), revealing to them numerous esoteric insights. Afterwards he commented, “Know that I am from Babylon and that I am the son of Rav Safra, although I did not merit to know my father. I was exiled to this place and was afraid to speak because the inhabitants of this land are lions in Torah. Therefore I resolved that I would not speak any words of Torah for two months. Today those two months are complete. How fortunate I am that I met you here.”

The word אורה is understood to refer to the spiritual illumination provided by Torah; the word שמחה to יום טוב, a holiday; the word ששון to circumcision, whereas the word ויקר is a reference to the phylacteries. The scriptural proof for the latter statement is derived from Deut. 28,10: "All mankind will see that the name of the Lord is on you and they will be in awe of you." Rabbi Eliezer the Great said that this is a reference to the phylacteries worn on the head.

The moon believed that G–d wanted it forever more to be just like them in Proverbs 6,23, to the נר. It believed that the שרגא at best is the receptacle which – after suitable preparation – serves as the dispenser of טיהרא, original, as opposed to reflected, light. It did not think it would ever regain its original size. This is why the moon – metaphor for the experience of Israel in our world – seemed discontented.

This is the mystical aspect of what the sages in Avot 4,2 described as שכר מצוה מצוה, that the reward of fulfilling a commandment is a commandment." The fulfilling of a commandment will bring about a deeper understanding of all the spiritual values associated with its performance; this in turn will will deepen one's attachment to G–d and Torah. This is truly what Solomon meant when he described the Torah as אור, "spiritual enlightenment of the highest order" (Proverbs 6,23). I have already outlined that when the Torah said החודש הזה לכם, Israel was granted sanctity, whereas when the Sabbath was given to them the sanctity of G–d in His aspect of the Ineffable Name was granted to them. In the future there would be an attachment between G–d and Israel as described in Deut. 4,4; "You who are deeply attached to G–d are all alive this day." This dual concept of אחת דיבר ושתים שמענו, is also present in connection with Israel's counting according to the lunar calendar.

The receiving of that light can be compared to the receiving of the extra soul [at the onset of Shabbos] for the one who knows how to direct his thoughts to make himself into a receptacle that is prepared to receive this outpouring of supernal holiness. I have observed a worthy custom in the land of Poland, according to which they dress themselves in clean white tunics and white trousers before the reading of the Megillah and then go to the synagogue dressed in their Shabbos and Yom Tov garments. Between one Megillah recital and the next Israel rejoices and gives praise and thanks for the reprieve and salvation that was granted to the Jews. One must also distribute something to the poor and give portions to the needy. And one must speak words of Torah, as the Sages have said (Megillah 16b), “‘For the Jews there was light’ — This refers to Torah, as it is stated, ‘For a mitzvah is a lamp but Torah is light’ (Mishlei 6:23).” It is praiseworthy to study a little before the rejoicing of daytime Purim feast. The meticulous are accustomed to pray Minchah on the 14th before the feast. Then, afterwards, they eat a single cooked dish and pray Maariv. They do not postpone Maariv until later in the night lest they become intoxicated and unfit to pray. After one has prayed Maariv he should relate to his household the great miracle that was performed for our ancestors.

What all this has to do with Samael injuring the כף ירך יעקב, the thigh joint of Jacob, is simple. Our sages say on 32,26: וירא כי לא יוכל לו, ויגע בכף ירכו ותקע כך ירך יעקב, that the thigh joint of Jacob refers to the later descendants who experienced the harsh decrees by the various nations who were their hosts in exile. When the Hasmoneans overcame the Greeks, they reversed this injury, i.e. the כף became a פך a cruse of oil. What had been a vulnerable part of Jacob's ירך now became the solid basis of the candelabra, ירך מנורה.