Musar para sa Jeremias 3:14

The Zohar indeed emphasizes the severity of this grave sin in Parshat Vayechi (1:219b). The verse in Isaiah 3:11 states, "Woe to the wicked! It will go badly with him, for what his hands have done shall be done to him." This is its language. Why does it say "what his hands have done"? Rabbi Yitzchak said that this includes anyone who causes harm to himself or damages his own offspring. He is called "wicked," and not "angry at My Divine Presence" (Shechina), as You are not a God Who desires wickedness (Psalms 5:5). Additionally, it is written, "And there was wickedness in Judah's firstborn" (Genesis 38:7). Here too, it says, "Woe to the wicked." Woe to that person who commits evil and brings harm upon himself. For what his hands have done shall be done to him, including anyone who harms himself or damages his own offspring. These troubles are more severe than any others. Look, for it is written, "Woe to the wicked." Why "wicked"? Rather, as we say, he brings harm upon himself. Yet it is written, "No evil shall befall you" (Psalms 91:10). All these [troubles] are eliminated, but this one is not. If you say it is due to other guilty parties who killed the sons of nobles, look, all of them are eliminated, yet this one is not. What is the reason? They killed the sons of nobles, whereas he killed his very own son, and their blood is greater. Look, regarding other guilty parties, it is not written, "He did evil in the eyes of the Lord," but here it is written, "He did evil in the eyes of the Lord, which he committed." What is the reason? Because it is written, "And He destroyed His land" (Genesis 38:9). We learn that Rabbi Yehuda said, "You have no debt in the world for which there is no repentance except for this one. And you have no sin for which the Divine Presence does not become angry except for this one, as it is written, 'No evil shall befall you.'" Rabbi Yitzchak said, "The righteous in this world and the World to Come are called 'your people,' as it is written, 'And your people, all of them righteous, shall inherit the land forever' (Isaiah 60:21)." This is the extent of its language. See how the Zohar emphasizes the severity of this sin more than any other sin in the entire Torah, and one who fails in this sin will weep and mourn, for he has been cast away from the Supernal Abode. He is like a broken earthenware vessel without repair or purification. Woe to him for being created in such a state.

The fact that cursing is so common among the masses is a great impediment to their repentance (see the list of things that impede repentance in Chapter 43). For this reason we must admonish those who fear Hashem and are concerned for the honor of His name not to allow a single curse to escape their lips. This will make it easier for them to repent of their sins. For the Holy One Blessed is He issues a call to repentance every day, saying, “Return O straying sons!” (Yirmiyohu 3:14), for His hand is always open to accept the penitent.

פרשת שמות which describes the tortures the Jewish people experienced in Egypt, shows how these experiences led to the repentance by the Jewish people, caused them to appeal to G–d. Afflictions cleansed them of their sins. This will be explained in detail in פרשת וארא, where repentance springing from a sincere heart will be described, i.e. repentance originating in the attribute of truth, אמת. The term עבודה will be explained in פרשת בא, whereas the focus of our commentary on פרשת בשלח will, of course, be פרשת יתרו .תפלה concentrates on תורה, whereas פרשת משפטים focuses on דין. The next פרשה i.e. תרומה, emphasizes generosity of heart, i.e. gifts for the erection of the Tabernacle, part of the צדקה syndrome, whereas פרשת תצוה describing the making of the garments for the High Priest, the איש חסד, the pious man, concentrates on the גמילות חסדים aspect of our duties in this world. The first letters of these eight portions suggest four duties that we have to perform, namely תשובה-תפלה-צדקה-תורה. The "word" שובבים, hints at תשובה, as in שובו בנים שובבים, "turn back, rebellious children" (Jeremiah 3,14). How is this to be accomplished? By ת"ת, i.e. through תשובה and תפלה. At the same time, the letters ת"ת are also an acronym for the words תלמוד תורה. The same acronym with the vowel segal under the first letter, i.e. tet "giving," also suggests charity, i.e. צדקה.