Musar sobre Salmos 2:13

“You shall not place a stumbling block before the blind” (Leviticus 19:14). And we were warned with this not to give a ruling to the Israelites which is not like the doctrine and not like the law (halakha). And our Rabbis, may their memory be blessed, said (Avot 1:1), “Be deliberate in judgement.” And the ones who are impatient to understand and give a ruling will not save their souls from putting a stumbling block before the blind; and their sin is very heavy, as it is written (Psalms 82:5), “They neither know nor understand, they go about in darkness; all the foundations of the earth totter.” And they also said (Avot 4:13), “Be careful in study, for an error in study counts as deliberate sin.” And our Rabbis, may their memory be blessed, said (Sotah 22a), “‘For she has cast down many wounded’ (Proverbs 7:26); this is [referring to] a Torah scholar who has not yet attained the ability to issue rulings, and yet issues rulings. ‘And a mighty host are all her slain’; this is referring to a Torah scholar who has attained the ability to issue rulings, but does not issue rulings.”

The second section: The one who mocks people because he disdains them in his heart for their lack of reaching virtues or temporal successes regarding honor or power; or he disdains them for their poverty or indigence. And it is pride that brought him to this trait; or much tranquility and pampering, like the matter that is stated (Psalms 123:4), “Long enough have we endured the scorn of the complacent, the contempt of the haughty.” And sometimes the scoffer will mock holy ones and prophets, like the matter that is stated (Jeremiah 20:7), “everyone jeers at me.” And King Solomon, peace be upon him, said (Proverbs 14:21), “He who disdains his fellow is a sinner.” It was also stated (Proverbs 11:12), “He who disdains his fellowman is devoid of sense.” And it was stated (Proverbs 17:5), “He who mocks the poor affronts his Maker; and he who rejoices over another’s misfortune will not go unpunished.” One who mocks the poor shows about himself that he imagines that successes are in the hands of people to surely achieve them with their wisdom - like the matter that is stated (Deuteronomy 8:17), “My own power and the might of my own hand have won this wealth for me.” And it is stated (Isaiah 10:13), “For he thought, ‘By the might of my hand have I wrought it, by my skill.’” And because of this, he mocks the poor; for he says in his heart that he did not reach wealth from lack of intellect and from the lowliness of his [work]. And behold he affronts the One who makes the poor and the rich, because it is all from God, may He be blessed - like the matter that is stated (Proverbs 22:2) “Rich man and poor man meet; the Lord made them both.” And about “he who rejoices over another’s misfortune,” he said, ‘He will not go unpunished” - for even though he did not injure with an action or with speech, “he will not go unpunished.” However the evil of the one that rejoices is not as great as the evil of the one who mocks. And because scoffing is caused by pride - which is the opposite of humility - King Solomon, peace be upon him, said (Proverbs 3:34), “If at scoffers, He scoffs; but to the lowly He shows grace.” Its explanation: “If at scoffers” - truly, God mocks scoffers who mock people, like the matter that is stated (Psalms 2:4), “He who is enthroned in heaven laughs; the Lord mocks at them.” And the expression, “if,” is to confirm the matter. And so [is such a usage found] (in Numbers 24:22) “Yet if Kain be consumed”; (Proverbs 23:18) “For if you will have a future.”

And this is what is meant: "Serve the Lord with fear" (Ps. 2:11) — the fear of losing His love" and rejoice with trembling out of this great fear of losing the love of the Creator, rejoice that you have the opportunity to do His will.

There is an interesting Midrash on Psalms 2,2, יתיצבו מלכי ארץ, "The kings of the earth will take their stand, and regents will intrigue together against G–d and His anointed." Rabbi Berechyah quotes Rabbi Levi as saying that the wicked are cursed, since they conspire against Israel. Each one claims to outdo the other in his devious plot. Esau describes Cain as having been foolish, since he killed Abel during Adam's lifetime, enabling Adam to replace Abel with other children. He, Esau was going to wait to kill Jacob until after his father had died and Jacob could no longer be replaced by Isaac siring any other children (Genesis 27,41). Pharaoh considered Esau as having been foolish, since he had overlooked the fact that while he waited, Jacob himself had a chance to sire many children, thus ensuring survival of the Jewish nation. He, Pharaoh, would not go about in in this way, but he would kill the Jewish males as soon as they emerged from their mother's womb (Exodus 1,22). Haman, on the other hand, considered that even Pharaoh had been foolish, since the latter had not realised that when the Jewish girls would marry they would multiply, the children being considered Jewish in Jewish law. Hence he decreed death for all Jews (Esther 3,13). In the future Gog and Magog will consider all former enemies of the Jews as having been fools for having ignored the fact that the Jews have a Patron in Heaven who may come to their rescue. Hence Gog and Magog plan to first contend with said Patron of the Jews, i.e. G–d, and only afterwards to attack Israel itself. This is why the verse in Psalms we quoted, reads "against G–d and His Messiah." G–d is reported as smiling, saying to Gog and Magog that their undertaking is both foolish and arrogant, since they have no idea how heavily outnumbered they will be when G–d employs His lightning, etc. After all, it is written (Isaiah 42,13): "G–d will go forth like a warrior, like a fighter. He will awaken His jealousy like a man of war." It also says (Zachariah 14,9) that "G–d will be king over the entire universe" (after having battled Gog and Magog).

There is an interesting Midrash on Psalms 2,2, יתיצבו מלכי ארץ, "The kings of the earth will take their stand, and regents will intrigue together against G–d and His anointed." Rabbi Berechyah quotes Rabbi Levi as saying that the wicked are cursed, since they conspire against Israel. Each one claims to outdo the other in his devious plot. Esau describes Cain as having been foolish, since he killed Abel during Adam's lifetime, enabling Adam to replace Abel with other children. He, Esau was going to wait to kill Jacob until after his father had died and Jacob could no longer be replaced by Isaac siring any other children (Genesis 27,41). Pharaoh considered Esau as having been foolish, since he had overlooked the fact that while he waited, Jacob himself had a chance to sire many children, thus ensuring survival of the Jewish nation. He, Pharaoh, would not go about in in this way, but he would kill the Jewish males as soon as they emerged from their mother's womb (Exodus 1,22). Haman, on the other hand, considered that even Pharaoh had been foolish, since the latter had not realised that when the Jewish girls would marry they would multiply, the children being considered Jewish in Jewish law. Hence he decreed death for all Jews (Esther 3,13). In the future Gog and Magog will consider all former enemies of the Jews as having been fools for having ignored the fact that the Jews have a Patron in Heaven who may come to their rescue. Hence Gog and Magog plan to first contend with said Patron of the Jews, i.e. G–d, and only afterwards to attack Israel itself. This is why the verse in Psalms we quoted, reads "against G–d and His Messiah." G–d is reported as smiling, saying to Gog and Magog that their undertaking is both foolish and arrogant, since they have no idea how heavily outnumbered they will be when G–d employs His lightning, etc. After all, it is written (Isaiah 42,13): "G–d will go forth like a warrior, like a fighter. He will awaken His jealousy like a man of war." It also says (Zachariah 14,9) that "G–d will be king over the entire universe" (after having battled Gog and Magog).

When he contemplates all of this, it will be impossible for his heart to not fear and for him to not quiver while he speaks his words before Him, blessed be He, and utters His Name, and strives to find His favor. This is what scripture says: "Serve G-d with fear, and rejoice in trembling" (Tehilim 2:11), and "G-d is revered in the great council of the holy ones and feared by all around Him"(Tehilim 89:8).

We thus see that, one must not judge the piety of an act by itself alone. Rather, one must view it from all angles that human intellect can foresee before he can truthfully judge whether it is better to do it or to abstain from it.

Likewise our sages, of blessed memory, said regarding the Levites: "because they knew that whoever carries the Ark merits great reward, they abandoned the Shulchan, Menorah and Altars, and all ran to the Ark to gain reward. Then, this person argued saying 'I will carry it from here' and that person argued saying 'I will carry it from here' until they came to lightheadedness and the Divine presence would hit them..." (Midrash Raba 5:1).

Gog and Magog viewed even Haman as foolish when they said "did he not know that these people have a patron who will accept their repentance even if the three pillars supporting the spiritual potential of the universe have been ruined?" They realised that the Jewish people would be able to regain their former stature if they did תשובה. We read clearly in Deut 4,30: "If you are in trouble, and all these dire predictions have indeed befallen you, and in the end you will return to the Lord,….He will not forget the covenant, etc." How then could Haman allow a whole year to elapse before his decree was to take effect? During that year Israel had ample time to repent its sins. This is the reason Gog and Magog are reported in Psalms to have declared war on "G–d and His anointed," (meaning the Jewish people). Penitence reaches right up to the throne of G–d! Gog therefore said "I will engage G–d," i.e. see to it that Israel has no chance to do תשובה. We have a similar statement by the Midrash Eychah Rabbati 3,3, that Nebuchadnezzar ordered his general Nebuzaradan not to allow the Jews a chance for public prayer, so that their repentance could not reach the Throne of G–d and be accepted.

There are two diametrically opposed verses, each one of which purports to tell us how to serve the Lord by prayer. In Psalms 100,2 we are told: עבדו את ה' בשמחה, "Serve the Lord in joy," whereas in Psalms 2,11 we are told: עבדו את ה' ביראה, "Serve the Lord in trepidation, reverence!" The plain meaning of the verses in question is that they apply to prayer which is called עבודה שבלב, "service with the heart." Our sages have said that while praying, we must direct our heart toward Heaven and our eyes towards Earth: Our downcast eyes to remind us of our puniness, our insignificance before G–d the Exalted. Our uplifted heart will induce fear and trepidation so that we may serve the Lord out of true reverence. Once we have attained this level of reverence our heart will contemplate what is above us and thus will be full of joy that we have been found fit to serve such a Master. We note that both emotions are an integral part of prayer.

The Gemara tells us in Nedarim (10a) that the pious of former times longed for the opportunity to bring sin-offerings. It seems to me that this is because they were in general very strict with themselves, desiring that no blemish should be found in them even through an unintentional sin. Therefore, if they did commit a sin they would rectify it immediately in order not to remain under the dominion of the Sitrah Acharah even for a short time. Thus they would fulfill in themselves the verse, “And do not allow anything of the forbidden things to cling to your hand” (Devarim 13:18). If they were so careful to offer sacrifices for their accidental sins, how much more so must one make amends for intentional transgressions! For Hashem will bring all deeds of judgment. A person might wonder how it is possible for anyone to survive and endure all these judgments and afflictions. But Hashem is merciful and gracious. He does not desire the death of the wicked, only that they turn back from their evil ways and live! This is why repentance preceded the creation of the world (Pesachim 54a) — to teach that were it not for repentance the world could not survive even for a moment. At all four turning points of the year [possibly the solstices and equinoxes] a call to repentance goes forth. Thus we find in the Zohar (Parashas Vayikra 15b): It was taught: At the four turning points of the year, judgments are aroused but repentance can suspend their effects until one makes amends. Just as soon as these judgments are aroused, a proclamation goes forth from one end of the world to the other and the emissaries ascend and then descend again. But the herald makes his announcement and no one is stirred! This is what the Sages were alluding to when they warned that one must be wary of “a drop of blood” at the four turning points of the year. For the “drop of blood” hints at the judgments that are aroused to enter into the world. The remedy for the effects of these turning points is the placing of a piece of iron [on top of all food and drink]. One explanation of this that has found favor in the eyes of God and men is that it is an allusion to the verse, “Shatter them with an iron rod [sheivet barzel]” (Tehillim 2:9).

What is meant here is something that I have explained elsewhere in connection with the verses 1) "Serve the Lord with joy!" (Psalms 100,2), and 2) "Serve the Lord with fear!" (Psalms 2,11). When a person gets ready to pray he should consider that he is totally insignificant, no more than a drop of evil-smelling semen, sinful and obstinate and thus he will become fearful and feel ashamed. Hence his eyes will be turned downward. After that he should contemplate the greatness of the Lord, how exalted G–d is, etc. These feelings will produce joy within him. Joshua son of Nun was of the tribe of Ephrayim. We find that G–d had granted both Moses and Joshua the attributes of חכמה, and that both of them prostrated themselves when praying. Our sages, pointing to the example of Joshua, are on record that any scholar who is not certain that his prayer will find a favorable response must not prostrate himself when praying.

This is why when the nations come in the future and say to the Holy One Blessed is He, “Give us Torah as well and we will fulfill it,” He will reply to them, “I have an easy mitzvah called ‘sukkah.’ ” [This mitzvah is called easy because it does not require any monetary outlay].” Instantly they will all go and make sukkos for themselves. But then the Holy One Blessed is He will cause the sun to beat down upon them each one of them will kick down his sukkah and run out. Concerning that moment it is stated, “The One who dwells in Heaven will laugh” (Tehillim 2:4), for the Holy One Blessed is He will laugh on that day as He has laughed on no other occasion. See the Avodah Zarah 3a for the rest of this episode. On the surface it seems puzzling why the Holy One Blessed is He would instruct the nations to fulfill the mitzvah of sukkah specifically, rather than any other mitzvah. However, in light of what I have written above it is very understandable. For although people take the mitzvah of sukkah lightly, in the eyes of the Holy One Blessed is He it is of great significance, because it has a numerical value of 480 and therefore has the power to humble the impure shell of Lilis, whose numerical value is also 480. Now, in the future the Holy One Blessed is He will eradicate from the earth all forms of idolatry, which also derive from Lilis and her cohorts. And He will humble them specifically through the mitzvah of sukkah, after which His name will be complete and His Throne will be complete. This is why we pray, “And spread over us Your tabernacle of peace [sukkas shelomecha],” because at that time there will again be a complete [in the sense of whole] tabernacle [sukkas shaleim]. For once again there will be four hundred and eighty synagogues in Jerusalem and together with the rebuilt Temple there will be a total of four hundred and eighty-one, the value of the word, “filled [melei’asi] with justice.” Then, on that day, “Hashem will be one and His Name will be one” (Zecharyah 14:9).