Chasidut к Мишлей 3:17
דְּרָכֶ֥יהָ דַרְכֵי־נֹ֑עַם וְֽכָל־נְתִ֖יבוֹתֶ֣יהָ שָׁלֽוֹם׃
Ее пути - пути приятности, И все ее пути - мир.
Kedushat Levi
G’d called the light: ‘day;’" Bereshit Rabbah 3,8 comments that this phrase refers to the deeds of the righteous, whereas the line ולחושך קרא לילה, is understood as referring to the deeds of the wicked. In order to make it plain that the Creator preferred the deeds of the righteous, the Torah added the adjective כי טוב, “that it was good,” when defining the word אור in verse 4.
The average reader of this Midrash surely is puzzled by the fact that there was any doubt as to whose deeds the Creator would prefer so that the Torah had to indicate that G’d preferred the deeds of the righteous! Rabbeinu Yonah, in his commentary on the last Mishnah in B’rachot chapter 9, explains that the Mishnah, when referring to the need to serve the Lord with both parts of our hearts, the urge to do good as well as the urge to do evil, speaks of people who do serve the Lord. The Midrash quoted, was careful to refer to the deeds of the wicked as opposed to the wicked themselves, also does so. We may therefore understand the Midrash as also referring to good deeds, the origin of which, however, differs. The difference between the two “urges” is that the urge to do evil is by definition the result of anger and hatred, whereas the deeds that are prompted by the urge to do good, are by definition prompted by feelings of goodwill and love. No wonder that G’d prefers the positive deeds that are also the result of constructive attitudes, to the good deeds that are the result of the urge to do evil, even when both deeds may be identical. This idea has been portrayed by Proverbs 3,17 where Solomon has described the ways of Torah as being דרכיה דרכי נועם, “her ways are ways of pleasantness;” in other words, it is not only what you do that counts but how you go about doing it.”
The average reader of this Midrash surely is puzzled by the fact that there was any doubt as to whose deeds the Creator would prefer so that the Torah had to indicate that G’d preferred the deeds of the righteous! Rabbeinu Yonah, in his commentary on the last Mishnah in B’rachot chapter 9, explains that the Mishnah, when referring to the need to serve the Lord with both parts of our hearts, the urge to do good as well as the urge to do evil, speaks of people who do serve the Lord. The Midrash quoted, was careful to refer to the deeds of the wicked as opposed to the wicked themselves, also does so. We may therefore understand the Midrash as also referring to good deeds, the origin of which, however, differs. The difference between the two “urges” is that the urge to do evil is by definition the result of anger and hatred, whereas the deeds that are prompted by the urge to do good, are by definition prompted by feelings of goodwill and love. No wonder that G’d prefers the positive deeds that are also the result of constructive attitudes, to the good deeds that are the result of the urge to do evil, even when both deeds may be identical. This idea has been portrayed by Proverbs 3,17 where Solomon has described the ways of Torah as being דרכיה דרכי נועם, “her ways are ways of pleasantness;” in other words, it is not only what you do that counts but how you go about doing it.”
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