Mesillat Yesharim 19

בְּבֵאוּר חֶלְקֵי הַחֲסִידוּת חֶלְקֵי הַחֲסִידוּת הָרִאשׁוֹנִים שְׁלֹשָׁה, הָרִאשׁוֹן בַּמַּעֲשֶׂה, הַשֵּׁנִי בְּאֹפֶן הָעֲשִׂיָּה, הַשְּׁלִישִׁי בַּכַּוָּנָה.

There are three primary divisions of Piety. The first relates to deed, the second to manner of performance, and the third to intent.

הַחֵלֶק הָרִאשׁוֹן בַּמַּעֲשֶׂה, אַף הוּא יִתְחַלֵּק לִשְׁנֵי חֲלָקִים, הָאֶחָד בַּמֶּה שֶׁבֵּין אָדָם לַמָּקוֹם, וְהַשֵּׁנִי בַּמֶּה שֶׁבֵּין אָדָם לַחֲבֵרוֹ.

The first division of deed itself further divides into two subdivisions. The first between man and G-d and the second between man and his fellow.

הַחֵלֶק הָרִאשׁוֹן שֶׁבָּרִאשׁוֹן הוּא בַּמַּעֲשֶׂה שֶׁבֵּין אָדָם לַמָּקוֹם, וְעִנְיָנוֹ קִיּוּם כָּל הַמִּצְוֹת בְּכָל הַדִּקְדּוּקִים שֶׁבָּהֶם עַד מָקוֹם שֶׁיַּד הָאָדָם מַגַּעַת, וְאֵלֶּה הֵם שֶׁקְּרָאוּם חֲזַ"ל שְׁיָרֵי מִצְוָה, וְאָמְרוּ (סוכה ל"ח): שְׁיָרֵי מִצְוָה מְעַכְּבִים אֶת הַפֻּרְעָנוּת, כִּי אַף עַל פִּי שֶׁגּוּף הַמִּצְוָה נִשְׁלַם זוּלָתָם וּכְבָר יָצָא בָּזֶה יְדֵי חוֹבָתוֹ, הִנֵּה זֶה לְכָל הֲמוֹן יִשְׂרָאֵל, אַךְ הַחֲסִידִים אֵין לָהֶם אֶלָּא לְהַרְבּוֹת בְּהַשְׁלָמָתָם וְלֹא לְמַעֵט בָּהֶם כְּלָל.

The first subdivision of the first division, namely, piety in deed between man and G-d, its matter is for a person to fulfill the mitzvot in all their fine details to the furthest extent of one's ability. Our sages, of blessed memory, called these "the remnants of a mitzva". They said: "the remnants of the mitzvot prevent divine punishment" (Sukkah 38a). For even though the body of a mitzvah is fulfilled without them and one has already discharged his obligation, nevertheless, this is sufficient for the general masses of the Jewish people. But those who are Pious must only increase fulfillment in the mitzvot and not omit any detail whatsoever of them.

הַחֵלֶק הַשֵּׁנִי שֶׁבָּרִאשׁוֹן הוּא בַּמֶּה שֶׁבֵּין אָדָם לַחֲבֵרוֹ, וְעִנְיָנוֹ גֹּדֶל הַהֲטָבָה שֶׁיִּהְיֶה הָאָדָם לְעוֹלָם מֵטִיב לַבְּרִיּוֹת וְלֹא מֵרֵעַ לָהֶם, וְזֶה בַּגּוּף, בַּמָּמוֹן, וּבַנֶּפֶשׁ.

CHESED - KINDLINESS: The second subdivision of the first division, namely, piety in deed between man and his fellow, its matter is great beneficence, namely, that one always does good to others and never harms them. This applies to the body, possessions, and spirit of one's fellow.

בַּגּוּף, שֶׁיִּהְיֶה מִשְׁתַּדֵּל לַעֲזֹר כָּל אָדָם בְּמָה שֶׁיּוּכַל וְיָקֵל מַשָּׂאָם מֵעֲלֵיהֶם, וְהוּא מָה שֶׁשָּׁנִינוּ (אבות פ"ו): וְנוֹשֵׂא בְעֹל עִם חֲבֵרוֹ, וְאִם מַגִּיעַ לַחֲבֵרוֹ אֵיזֶה נֶזֶק בְּגוּפוֹ, וְהוּא יוּכַל לִמְנֹעַ אוֹתוֹ אוֹ לַהֲסִירוֹ, יִטְרַח כְּדֵי לַעֲשׂוֹתוֹ.

Body: that one strives to help all men however he can, and lighten the burden that is upon them. As we learned: "bearing the yoke with one's fellow" (Avot 6:6). If his fellow is about to be struck by some bodily harm and he can prevent it or remove it, he should exert himself to do so.

בְּמָמוֹן, לְסַיְּעוֹ בַּאֲשֶׁר תַּשִּׂיג יָדוֹ, וְלִמְנֹעַ מִמֶּנּוּ הַנְּזָקִין בְּכָל מָה שֶׁיּוּכַל, כָּל שֶׁכֵּן שֶׁיַּרְחִיק הוּא כָּל מִינֵי נְזָקִין שֶׁיְּכוֹלִים לָבוֹא מֵחֲמָתוֹ, בֵּין לְיָחִיד בֵּין לְרַבִּים,

Possessions: to assist him with whatever means he can and to prevent damages from befalling him however he can. It goes without saying that the pious person will distance all possibilities of damages to individuals or the public that may arise from his own part.

וַאֲפִלּוּ שֶׁעַתָּה מִיָּד אֵין הֶזֵּקָן מָצוּי, כֵּיוָן שֶׁיָּכוֹל לָבוֹא לִידֵי כָּךְ יְסִירֵם וְיַעֲבִירֵם, וְאָמְרוּ זַ"ל (אבות פ"ב): יְהִי מָמוֹן חֲבֵרְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ.

And even though there is no immediate likelihood of damage, since it may potentially lead to this, he will remove it and dispose of it. Our sages, of blessed memory, said: "the possessions of your fellow should be as precious to you as your own" (Avot 2:12).

בַּנֶּפֶשׁ, שֶׁיִּשְׁתַּדֵּל לַעֲשׂוֹת לַחֲבֵרוֹ כָּל קוֹרַת רוּחַ שֶׁיֵּשׁ בְּיָדוֹ, בֵּין בְּעִנְיְנֵי הַכָּבוֹד, בֵּין בְּכָל שְׁאָר הָעִנְיָנִים, כָּל מָה שֶׁהוּא יוֹדֵעַ שֶׁאִם יַעֲשֵׂהוּ לַחֲבֵרוֹ הוּא מְקַבֵּל נַחַת רוּחַ מִמֶּנּוּ, מִצְוַת חֲסִידוּת הוּא לַעֲשׂוֹתוֹ, כָּל שֶׁכֵּן שֶׁלֹּא יְצַעֲרֶנּוּ בְּשׁוּם מִינֵי צַעַר כְּלָל, יִהְיֶה בְּאֵיזֶה אֹפֶן שֶׁיִּהְיֶה.

Spirit: to strive to bring however much contentment to his fellow that he can. This applies to matters of honor or any other area. If he knows that he can do something to his fellow that will give him contentment, it is a mitzvah of Piety to do so. It goes without saying that he will not cause him any pain of any kind whatsoever.

וּכְלָל כָּל זֶה הוּא גְּמִילוּת חֲסָדִים אֲשֶׁר הִפְלִיגוּ חֲזַ"ל בְּשִׁבְחָהּ וּבְחוֹבָתֵנוּ בָּהּ, וּבִכְלַל זֶה רְדִיפַת הַשָּׁלוֹם שֶׁהוּא הַהֲטָבָה הַכְּלָלִית בֵּין כָּל אָדָם לַחֲבֵרוֹ.

The general matter of all this is "acts of kindliness", which our sages, of blessed memory, greatly emphasized to us on its great worth and our obligation in it. Included in this is to "pursue peace", which is the general beneficence between every man and his fellow.

וְעַתָּה אָבִיא לְךָ רְאָיוֹת עַל כָּל הַדְּבָרִים הָאֵלֶּה מִן הַחֲכָמִים זַ"ל, אַף עַל פִּי שֶׁהַדְּבָרִים פְּשׁוּטִים וְאֵין צְרִיכִים לְחִזּוּק רְאָיָה.

I will now bring you proofs on all this from the words of our sages, of blessed memory, even though these things are evident and do not require the support of proofs.

בְּפֶרֶק בְּנֵי הָעִיר (מגילה כ"ז) אָמְרוּ שָׁאֲלוּ תַּלְמִידָיו אֶת ר' זַכַּאי, בַּמֶּה הֶאֱרַכְתָּ יָמִים? אָמַר לָהֶם: מִיָּמַי לֹא הִשְׁתַּנְתִּי בְּתוֹךְ ד' אַמּוֹת שֶׁל תְּפִלָּה וְלֹא כִּנִּיתִי שֵׁם לַחֲבֵרִי, וְלֹא בִּטַּלְתִּי קִדּוּשׁ הַיּוֹם. אִמָּא זְקֵנָה הָיְתָה לִי, פַּעַם אַחַת מָכְרָה כִּפָּה שֶׁבְּרֹאשָׁהּ וְהֵבִיאָה לִי קִדּוּשׁ הַיּוֹם.

In the chapter "Bnei HaIr" (Megilah 27b): "Rabbi Zakkai was asked by his disciples: 'in virtue of what have you merited such long life?' He replied: Never in my life have I made water within four cubits of a place where prayer is said, nor have I called my fellow by a nickname, nor have I missed making Kiddush on the [Sabbath] day. I had an old mother who once sold her headdress so as to bring me [wine for] the Kiddush".

הֲרֵי לְךָ פֹּה מִן הַחֲסִידוּת בַּמֶּה שֶׁנּוֹגֵעַ אֶל דִּקְדּוּקֵי הַמִּצְוֹת, כִּי כְּבָר פָּטוּר הָיָה מִן הַדִּין מֵהֲבָאַת יַיִן לְקִדּוּשׁ, כֵּיוָן שֶׁלֹּא הָיָה לוֹ, עַד שֶׁהָיְתָה צְרִיכָה אִמּוֹ לִמְכֹּר כִּפָּה שֶׁבְּרֹאשָׁהּ, אָמְנָם מִמִּדַּת חֲסִידוּת הָיָה עוֹשֶׂה כֵּן.

We see from here an example of piety with regard to the fine points of the mitzvot. For he was already exempt from acquiring wine for Kiddush since he did not have enough [money] to such an extent that his mother needed to sell her own headdress. For him to do so was thus out of the trait of Piety.

וּבְמָה שֶׁנּוֹגֵעַ לִכְבוֹד חֲבֵרוֹ שֶׁלֹּא כִּנָּהוּ אֲפִלּוּ כִּנּוּי שֶׁאֵינוֹ שֶׁל גְּנַאי וְכִדְפֵרְשׁוּ הַתּוֹסָפוֹת שָׁם.

With regard to the honor of his fellow, he would not call his fellow a nickname, even one which is not derogatory as Tosfot explained there.

וְרַב הוּנָא גַּם כֵּן קָשַׁר גְּמִי עַל לְבוּשׁוֹ, לְפִי שֶׁמָּכַר הֶמְיָנוֹ לִקְנוֹת יַיִן לְקִדּוּשׁ הַיּוֹם.

There, Rav Huna also tied a reed string around his garment because he had sold his waistband to buy wine for Kiddush.

עוֹד שָׁם שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ בַּמֶּה הֶאֱרַכְתָּ יָמִים? אָמַר לָהֶם מִיָּמַי לֹא עָשִׂיתִי קַפַּנְדַּרְיָא לְבֵית הַכְּנֶסֶת, וְלֹא פָּסַעְתִּי עַל רָאשֵׁי עַם קֹדֶשׁ.

Also there, "Rabbi Eliezer ben Shammua was asked by his disciples: "In virtue of what have you merited such a long life? He replied: Never in my life have I made a shortcut through a synagogue, nor have I walked over the heads of the holy people (his students)."

הִנֵּה זֶה הַמִּדּוֹת בְּעִנְיַן כְּבוֹד בֵּית הַכְּנֶסֶת וּבְעִנְיַן כְּבוֹד הַבְּרִיּוֹת, שֶׁלֹּא לִפְסֹעַ עַל גַּב מְסִבָּתָן שֶׁלֹּא לֵרָאוֹת כִּמְבַזֶּה אוֹתָן.

Behold this trait is regarding showing respect to the synagogue and showing respect to other people, to not step over their sitting place so as not to appear to be degrading them.

עוֹד שָׁם שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי פְּרִידָא בַּמֶּה הֶאֱרַכְתָּ יָמִים? אָמַר לָהֶם מִיָּמַי לֹא קְדָמַנִי אָדָם לְבֵית הַמִּדְרָשׁ, וְלֹא בֵּרַכְתִּי לִפְנֵי כֹהֵן, וְלֹא אָכַלְתִּי מִבְּהֵמָה שֶׁלֹּא הוּרְמוּ מַתְּנוֹתֶיהָ.

Also there: "Rabbi Peridah was asked by his disciples: In virtue of what have you merited such a long life? He replied: Never in my life did anyone arrive before me at the house of study, nor have I said the blessing before a Kohen, nor have I ever eaten meat of an animal from which the priestly portions had not been taken.

וְאָמְרוּ עוֹד שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי נְחוּנְיָא בַּמֶּה הֶאֱרַכְתָּ יָמִים? אָמַר לָהֶם מִיָּמַי לֹא נִתְכַּבַּדְתִּי בִּקְלוֹן חֲבֵרִי, וְלֹא עָלְתָה עַל מִטָּתִי קִלְלַת חֲבֵרִי.

Also there: "Rabbi Nehunia was asked by his disciples: In virtue of what have you merited such a long life? He replied: Never in my life have I sought honor through the degradation of my fellow, nor has the curse of my fellow gone up with me upon my bed".

וּמְפָרֵשׁ הָתָם, כִּי הָא דְּרַב הוּנָא דָּרֵי מָרָא אַכַּתְפֵּהּ, אֲתָא רַב חָנָא בַּר חֲנִילַאי וְקָא דָרֵי מִנֵּהּ, אֲמַר לֵהּ אִי רְגִילַתְּ דְּדָרֵית בְּמָאתָךְ דְּרִי, וְאִי לָא אִתְיַקּוֹרֵי אֲנָא בְּזִילוּתָא דִּידָךְ לָא נִיחָא לִי.

This was explained there by illustration: "Rav Huna was once carrying a spade on his shoulder. When Rav Hana bar Hanilai wanted to take it from him, Rav Huna said to him: 'if you are accustomed to carry in your own town, take it, but if not, I do not wish to be paid honor through your degradation'".

הֲרֵי לָנוּ שֶׁאַף עַל פִּי שֶׁמַּשְׁמָעוּת בִּקְלוֹן חֲבֵרוֹ הוּא הַמִּשְׁתַּדֵּל לְבַזּוֹת חֲבֵרוֹ, כְּדֵי שֶׁעַל יְדֵי זֶה יִרְבֶּה כְּבוֹדוֹ, הִנֵּה לַחֲסִידִים לֹא יָאוּת לְקַבֵּל כָּבוֹד, אֲפִלּוּ אִם חֲבֵרוֹ הוּא הַבָּא וּמִתְרַצֶּה בָּזֶה, אִם יִהְיֶה זֶה בִּזָּיוֹן לַחֲבֵרוֹ.

Hence, even though the implication of "honoring oneself through the degradation of one's fellow" is that one tries to put down his fellow in order to increase one's own honor. But the pious will not consent to degrade him even if the fellow himself comes and willingly desires this.

וּכְעִנְיָן זֶה אָמַר רַבִּי זֵירָא, מִיָּמַי לֹא הִקְפַּדְתִּי בְּתוֹךְ בֵּיתִי וְלֹא צָעַדְתִּי בִּפְנֵי מִי שֶׁגָּדוֹל מִמֶּנִּי, וְלֹא הִרְהַרְתִּי בַּמְּבוֹאוֹת הַמְטֻנָּפוֹת, וְלֹא הָלַכְתִּי ד' אַמּוֹת בְּלֹא תּוֹרָה וּבְלֹא תְּפִלִּין, וְלֹא יָשַׁנְתִּי בְּבֵית הַמִּדְרָשׁ לֹא שֵׁנַת קֶבַע וְלֹא שֵׁנַת עֲרַאי, וְלֹא שַׂשְׂתִּי בְּתַקָּלַת חֲבֵרִי וְלֹא קָרָאתִי לַחֲבֵרִי בַּחֲנִיכָתוֹ.

Similar to this Rabbi Zeira said: "Never in my life have I been impatient with my household, nor have I walked ahead of one greater than myself, nor have I meditated on the Torah in filthy alleys, nor have I walked four cubits without Torah or Tefilin, nor have I slept in the Beit Hamidrash (house of Torah study), either a long or a short nap, nor have I rejoiced in the downfall of my fellow, nor have I called another person by his nickname" (ibid).

הֲרֵי לְךָ מַעֲשֵׂי חֲסִידוּת מִכָּל הַדְּרָכִים שֶׁזָּכַרְנוּ לְמַעְלָה.

Here we have examples of acts of piety in all the ways we mentioned above.

וְאָמְרוּ עוֹד זַ"ל (ב"ק ל'): אָמַר רַב יְהוּדָה הַאי מַאן דְּבָעֵי לְמֶהֱוֵי חֲסִידָא לְקַיֵּם מִלֵּי דִּבְרָכוֹת, וְזֶה לְמָה שֶׁבֵּינוֹ לְבֵין קוֹנוֹ. וְאָמְרֵי לָהּ: לְקַיֵּם מִלֵּי דִּנְזָקִין, וְזֶהוּ לְמָה שֶׁבֵּינוֹ לְבֵין חֲבֵרוֹ. וְאָמְרֵי לָהּ: לְקַיֵּם מִלֵּי דְּאָבוֹת, שֶׁשָּׁם נִכְלָלִים עִנְיָנִים מִכָּל הַחֲלָקִים.

Our sages, of blessed memory, further said (Bava Kama 30a): "Rabbi Yehuda said: 'he who wishes to become pious, let him fulfill the matters of Berachot (blessings)' (this is for those things between man and his Maker), some say 'let him fulfill the laws of damages' (this is for those things between man and his fellow), and some say 'let him fulfill the matters of Pirkei Avot' (which include matters from all the divisions of piety).

וְהִנֵּה גְּמִילוּת חֲסָדִים הוּא עִקָּר גָּדוֹל לֶחָסִיד, כִּי חֲסִידוּת עַצְמוֹ נִגְזַר מֵחֶסֶד וְאָמְרוּ זַ"ל (אבות פ"א): עַל שְׁלֹשָׁה דְּבָרִים הָעוֹלָם עוֹמֵד וְאֶחָד מֵהֶם גְּמִילוּת חֲסָדִים. וְכֵן מָנוּהוּ זַ"ל עִם הַדְּבָרִים שֶׁאוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא.

Behold acts of kindliness are of great primary importance to the Chasid (pious). For the term "Chasidut" itself comes from the term "kindliness" (Chesed). And our sages, of blessed memory, said (Pirkei Avot 1:2): "on three things the world stands", and one of whom is "acts of kindliness". Likewise, they counted them as one of those things which a person "eats of its fruits in this world while the principal [reward] is reserved for him in the World to Come."

וְאָמְרוּ עוֹד (סוטה י"ד): דָּרַשׁ רַבִּי שִׂמְלַאי תּוֹרָה תְּחִלָּתָהּ גְּמִילוּת חֲסָדִים וְסוֹפָהּ גְּמִילוּת חֲסָדִים.

Our sages further taught: "Rabbi Simlai expounded: 'the Torah begins and ends with acts of kindnesses'" (Sotah 14a).

וְאָמְרוּ עוֹד (יבמות ע"ט): דָּרַשׁ רָבָא כָּל מִי שֶׁיֵּשׁ בּוֹ שָׁלֹשׁ מִדּוֹת הַלָּלוּ, בְּיָדוּעַ שֶׁהוּא מִזַּרְעוֹ שֶׁל אַבְרָהָם אָבִינוּ, רַחֲמָן, וּבַיְשָׁן, וְגוֹמֵל חֲסָדִים.

Rava expounded: "whoever has these three traits is surely of the seed of Avraham our forefather: mercy, shame, and benevolence" (Yevamot 79a).

וְאָמְרוּ (סוכה מ"ט): אָמַר רַבִּי אֶלְעָזָר גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה, שֶׁנֶּאֱמַר זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חָסֶד.

R. Eleazar stated, acts of kindness are greater than charity, for it is said (Hoshea 10:12): "sow to yourselves according to your charity, but reap according to your kindness (Chesed)" (Sukkah 49b).

וְאָמְרוּ עוֹד (שם): בִּשְׁלֹשָׁה דְּבָרִים גְּדוֹלָה גְּמִילוּת חֲסָדִים מִן הַצְּדָקָה: שֶׁהַצְּדָקָה בְּמָמוֹנוֹ וּגְמִילוּת חֲסָדִים בֵּין בְּגוּפוֹ בֵּין בְּמָמוֹנוֹ. צְדָקָה לָעֲנִיִּים גְּמִילוּת חֲסָדִים לָעֲנִיִּים וְלָעֲשִׁירִים. צְדָקָה לַחַיִּים גְּמִילוּת חֲסָדִים בֵּין לַחַיִּים בֵּין לַמֵּתִים.

Our Rabbis taught: "in three respects are acts of kindness (Gemilut Chasadim) superior to charity: charity can be done only with one's money, but acts of kindness can be done with one's person and one's money. Charity can be given only to the poor, acts of kindness are both to the rich and the poor. Charity can be given to the living only, acts of kindness can be done both to the living and to the dead alike" (Sukkah 49b).

וְאָמְרוּ עוֹד (שַׁבָּת קנ"א): וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ כָּל הַמְרַחֵם עַל הַבְּרִיּוֹת מְרַחֲמִין עָלָיו מִן הַשָּׁמַיִם.

They further said: "'And he shall give you mercy, and have mercy upon you' (Devarim 13:17) - anyone who is merciful to others, will be shown mercy by Heaven" (Shabbat 151b).

וְזֶה פָּשׁוּט, כִּי הקב"ה מוֹדֵד מִדָּה כְּנֶגֶד מִדָּה, וּמִי שֶׁמְּרַחֵם וְעוֹשֶׂה חֶסֶד עִם הַבְּרִיּוֹת, גַּם הוּא בְּדִינוֹ יְרַחֲמוּהוּ וְיִמְחֲלוּ לוֹ עֲוֹנֹתָיו בְּחֶסֶד, שֶׁהֲרֵי מְחִילָה זוֹ דִּין הוּא, כֵּיוָן שֶׁהִיא מִדָּה כְּנֶגֶד מִדָּתוֹ, וְהוּא מָה שֶׁאָמְרוּ זַ"ל (ר"ה י"ז): לְמִי נוֹשֵׂא עָוֹן, לְמִי שֶׁעוֹבֵר עַל פֶּשַׁע.

This is obvious, for the Holy One, blessed be He, repays measure for measure (Sanhedrin 90a). Thus he who has mercy and does kindness with others, will also be shown mercy when he is judged and pardoned of his sins with kindliness. For such pardoning is justice, since it corresponds measure for measure to his practice. This is what our sages, of blessed memory, taught: "who is forgiven iniquity? he who overlooks transgression [committed against himself]" (Rosh Hashana 17a).

וּמִי שֶׁאֵינוֹ רוֹצֶה לְהַעֲבִיר עַל מִדּוֹתָיו, אוֹ אֵינוֹ רוֹצֶה לִגְמֹל חֶסֶד, הִנֵּה הַדִּין נוֹתֵן שֶׁגַּם עִמּוֹ לֹא יַעֲשׂוּ אֶלָּא שׁוּרַת הַדִּין. רְאֵה עַתָּה מִי הוּא זֶה וְאֵיזֶה הוּא שֶׁיּוּכַל לַעֲמֹד אִם הקב"ה עוֹשֶׂה עִמּוֹ שׁוּרַת הַדִּין, וְדָוִד הַמֶּלֶךְ מִתְפַּלֵּל וְאוֹמֵר (תְּהִלִּים קמ"ב): וְאַל תָּבוֹא בְמִשְׁפָּט אֶת עַבְדֶּךָ כִּי לֹא יִצְדַּק לְפָנֶיךָ כָל חָי.

But he who is not willing to overlook transgression [against himself], or act with kindliness, justice dictates that he too will be dealt with only strict justice. Now see - who is there and is there anyone who could stand up if the Holy One, blessed be He, were to hold him up to strict justice?! King David prayed saying: "do not enter into judgment with Your servant, for no living being can be found vindicated before You" (Tehilim 143:2).

אָמְנָם הָעוֹשֶׂה חֶסֶד יְקַבֵּל חֶסֶד, וּכְכָל מָה שֶׁיַּרְבֶּה לַעֲשׂוֹת כָּךְ יַרְבֶּה לְקַבֵּל, וְדָוִד הָיָה מִתְפַּלֵּל בְּמִדָּתוֹ זֹאת הַטּוֹבָה שֶׁאֲפִלּוּ לְשׂוֹנְאָיו הָיָה מִשְׁתַּדֵּל לְהֵיטִיב, זֶהוּ מָה שֶׁכָּתוּב (שם ל"ח): וַאֲנִי בַּחֲלוֹתָם לְבוּשִׁי שָׂק עִנֵּיתִי בַצּוֹם נַפְשִׁי. וְאָמַר (שם ז'): אִם גָּמַלְתִּי שׁוֹלְמִי רָע וְגוֹ'.

But he who does kindness will receive kindness, and the more he does, the more he will receive. David would exult in possessing this good trait, striving to do kindness even to those who hated him, as written "but when they were sick, my clothing was sackcloth; I afflicted my soul with fastings" (Tehilim 35:13), and "if I have repaid the one who did evil to me" (Tehilim 7:5).

וּבִכְלַל הָעִנְיָן הַזֶּה שֶׁלֹּא לְצַעֵר לְשׁוּם בְּרִיָּה אֲפִלּוּ בַּעֲלֵי חַיִּים וּלְרַחֵם וְלָחוּס עֲלֵיהֶם, וְכֵן הוּא אוֹמֵר (משלי י"ב): יוֹדֵעַ צַדִּיק נֶפֶשׁ בְּהֶמְתּוֹ, וּכְבָר יֵשׁ שֶׁסּוֹבְרִים (ב"מ ל"ב): צַעַר בַּעֲלֵי חַיִּים דְּאוֹרָיְתָא, וְעַל כָּל פָּנִים דְּרַבָּנָן.

Included in this matter is to not cause pain to any creature, even animals, and to show mercy and concern towards them. Likewise scripture states: "the righteous man knows the soul of his beast" (Mishlei 12:10) (Rashi-what his beast needs), and according to some of our sages (Shabbat 128b), to cause pain to an animal is a biblical prohibition, while to others it is at least a Rabbinical prohibition.

כְּלָלוֹ שֶׁל דָּבָר הָרַחֲמָנוּת וְהַהֲטָבָה צָרִיךְ שֶׁתִּהְיֶה תְּקוּעָה בְּלֵב הֶחָסִיד לְעוֹלָם, וְתִהְיֶה מְגַמָּתוֹ תָּמִיד לַעֲשׂוֹת קוֹרַת רוּחַ לַבְּרִיּוֹת, וְלֹא לִגְרֹם לָהֶם שׁוּם צַעַר וְכוּ'.

The general principle of the matter is that mercy and benevolence must be permanently fixed in the heart of the Chasid (pious person), and that his aspiration is always be to bring contentment to his fellow creatures and not cause them any pain, etc.

הַחֵלֶק הַשֵּׁנִי מִן הַחֲסִידוּת הוּא בְּאֹפֶן הָעֲשִׂיָּה, וְהִנֵּה גַּם זֶה נִכְלָל בִּשְׁנֵי עִנְיָנִים, אָמְנָם תַּחְתֵּיהֶם נִכְלָלִים פְּרָטִים רַבִּים, וּשְׁנַיִם הָרָאשִׁיִּים הֵם הַיִּרְאָה וְהָאַהֲבָה, שְׁנֵי עַמּוּדֵי הָעֲבוֹדָה הָאֲמִתִּית שֶׁזּוּלָתָם לֹא תִּכּוֹן כְּלָל.

FEAR OF G-D: The second division of piety relates to manner of performance. This too divides into two areas which, however, contain many details. These two primary areas are fear and love - the two pillars of true service of G-d, without which it cannot at all be established.

בִּכְלַל הַיִּרְאָה יֵשׁ הַהַכְנָעָה מִלְּפָנָיו יִתְבָּרַךְ, הַבֹּשֶׁת בִּקְרוֹב אֶל עֲבוֹדָתוֹ, וְהַכָּבוֹד הַנַּעֲשֶׂה אֶל מִצְוֹתָיו, אֶל שְׁמוֹ יִתְבָּרַךְ, וְאֶל תּוֹרָתוֹ.

Included in fear [of G-d] is submission before G-d, to feel shame in approaching His service, honoring His commandments, His blessed Name, and His Torah.

וּבִכְלַל הָאַהֲבָה הַשִּׂמְחָה, הַדְּבֵקוּת, וְהַקִּנְאָה, וְעַתָּה נְבָאֲרֵם אֶחָד אֶחָד.

Included in love [of G-d] is joy, clinging, and jealousy. We will now clarify them one by one.

הִנֵּה עִקַּר הַיִּרְאָה הִיא יִרְאַת הָרוֹמְמוּת שֶׁצָּרִיךְ הָאָדָם לַחְשֹׁב בְּעוֹדוֹ מִתְפַּלֵּל אוֹ עוֹשֶׂה מִצְוָה, כִּי לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הוּא מִתְפַּלֵּל אוֹ עוֹשֶׂה הַמַּעֲשֶׂה הַהוּא, וְהוּא מָה שֶׁהִזְהִיר הַתַּנָּא (ברכות כ"ח ב): וּכְשֶׁאַתָּה מִתְפַּלֵּל דַּע לִפְנֵי מִי אַתָּה מִתְפַּלֵּל.

The primary aspect of fear of G-d is fear (awe) of His exaltedness. A person must think when he is engaged in prayer or performing a mitzva, that it is before the King of kings that he is praying or performing the mitzva. This is what the Tanna exhorts us saying: "when you pray, know before Whom you are praying" (Berachot 28b).

וְהִנֵּה שְׁלֹשָׁה דְּבָרִים צָרִיךְ שֶׁיִּסְתַּכֵּל הָאָדָם וְיִתְבּוֹנֵן הֵיטֵב, כְּדֵי שֶׁיַּגִּיעַ אֶל זֹאת הַיִּרְאָה: הָאֶחָד שֶׁהוּא עוֹמֵד מַמָּשׁ לִפְנֵי הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ וְנוֹשֵׂא וְנוֹתֵן עִמּוֹ, אַף עַל פִּי שֶׁאֵין עֵינוֹ שֶׁל אָדָם רוֹאֵהוּ. וְתִרְאֶה כִּי זֶה הוּא הַיּוֹתֵר קָשֶׁה שֶׁיִּצְטַיֵּר בְּלֵב הָאָדָם צִיּוּר אֲמִתִּי, יַעַן אֵין הַחוּשׁ עוֹזֵר לָזֶה כְּלָל.

In order to reach this fear, a man must reflect on and contemplate well three things: first, that he is actually (mamash) standing before the Creator, blessed be He, engaging in a give and take with Him, even though a man's eye does not see Him. You will observe that this is the most difficult for a person to form a true image in his heart because his senses do not at all aid in this.

אָמְנָם מִי שֶׁהוּא בַּעַל שֵׂכֶל נָכוֹן, בִּמְעַט הִתְבּוֹנְנוּת וְשִׂימַת לֵב, יוּכַל לִקְבֹּעַ בְּלִבּוֹ אֲמִתַּת הַדָּבָר, אֵיךְ הוּא בָּא וְנוֹשֵׂא וְנוֹתֵן מַמָּשׁ עִמּוֹ יִתְבָּרַךְ, וּלְפָנָיו הוּא מִתְחַנֵּן וּמֵאִתּוֹ הוּא מְבַקֵּשׁ, וְהוּא יִתְבָּרַךְ שְׁמוֹ מַאֲזִין לוֹ מַקְשִׁיב לִדְבָרָיו, כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל רֵעֵהוּ וְרֵעֵהוּ מַקְשִׁיב שׁוֹמֵעַ אֵלָיו.

However, he who is of sound intellect can establish in his heart the truth of the matter, with a little contemplation and attention, how he comes and quite literally engages in a give and take with G-d, blessed be He, pleading before Him, and beseeching Him, while G-d, blessed be His Name, lends ear to him, gives attention to his words, just like when a man speaks to his neighbor and the neighbor attentively listens to his words.

וְאַחַר שֶׁיִּקְבַּע זֶה בְּדַעְתּוֹ, צָרִיךְ שֶׁיִּתְבּוֹנֵן עַל רוֹמְמוּתוֹ יִתְבָּרַךְ, אֲשֶׁר הוּא מְרוֹמָם וְנִשְׂגָּב עַל כָּל בְּרָכָה וּתְהִלָּה, עַל כָּל מִינֵי שְׁלֵמוּת שֶׁתּוּכַל מַחְשַׁבְתֵּנוּ לְדַמּוֹת וּלְהָבִין.

After one has established this in his knowledge, he must then contemplate on G-d's exaltedness, blessed be He, that He is exalted and elevated over all blessing and praise, over all forms of perfection that our minds can possibly imagine and comprehend.

וְעוֹד צָרִיךְ שֶׁיִּתְבּוֹנֵן עַל שִׁפְלוּת הָאָדָם וּפְחִיתוּתוֹ, לְפִי חָמְרִיּוּתוֹ וְגַסּוּתוֹ, כָּל שֶׁכֵּן לְפִי הַחֲטָאִים שֶׁחָטָא מֵעוֹדוֹ.

He must also contemplate on the lowliness of man and his baseness due to his physical nature and grossness, and all the more so due to all the sins he committed in his life.

כִּי עַל כָּל אֵלֶּה אִי אֶפְשָׁר שֶׁלֹּא יֶחֱרַד לִבּוֹ וְלֹא יִרְעַשׁ בְּעוֹדוֹ מְדַבֵּר דְּבָרָיו לְפָנָיו יִתְבָּרַךְ, וּמַזְכִּיר בִּשְׁמוֹ וּמִשְׁתַּדֵּל לְהֵרָצוֹת לוֹ, הוּא מָה שֶׁאָמַר הַכָּתוּב (תהלים ב'): עִבְדוּ אֶת ה' בְּיִרְאָה וְגִילוּ בִּרְעָדָה, וּכְתִיב (שם פ"ט): אֵל נַעֲרָץ בְּסוֹד קְדֹשִׁים רַבָּה וְנוֹרָא עַל כָּל סְבִיבָיו.

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).

כִּי הַמַּלְאָכִים לִהְיוֹתָם יוֹתֵר קְרוֹבִים אֵלָיו יִתְבָּרַךְ מִבְּנֵי הַגּוּף הַחָמְרִי קַל לָהֶם יוֹתֵר לְדַמּוֹת שֶׁבַח גְּדֻלָּתוֹ, עַל כֵּן מוֹרָאוֹ עֲלֵיהֶם יוֹתֵר מִמָּה שֶׁהוּא עַל בְּנֵי הָאָדָם, וְאָמְנָם דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם הָיָה מְשַׁבֵּחַ וְאוֹמֵר (שם ה'): אֶשְׁתַּחֲוֶה אֶל הֵיכַל קָדְשְׁךָ בְּיִרְאָתֶךָ, וּכְתִיב (מלאכי א'): מִפְּנֵי שְׁמִי נִחַת הוּא, וְאוֹמֵר (עזרא ט'): אֱלֹהַי בֹּשְׁתִּי וְנִכְלַמְתִּי לְהָרִים אֱלֹהַי פָּנַי אֵלֶיךָ.

For the angels are closer to Him due to lacking physical bodies. Thus it is easier for them to conceive of His exalted greatness. Therefore His fear weighs upon them more strongly than upon human beings. However, king David would praise G-d saying: "I shall prostrate myself to the Temple of Your holiness in fear of You" (Tehilim 5:8), and scripture says: "and he was afraid before My Name" (Malachi 2:5), and "my G-d, I am ashamed and blush to lift up my face to You" (Ezra 9:6).

וְאוּלָם הַיִּרְאָה הַזֹּאת צָרִיךְ שֶׁתִּתְגַּבֵּר בַּלֵּב בַּתְּחִלָּה, וְאַחַר כָּךְ תֵּרָאֶה פְּעֻלּוֹתֶיהָ גַּם בְּאֵבְרֵי הַגּוּף הֲלֹא הֵמָּה: כֹּבֶד הָרֹאשׁ וְהַהִשְׁתַּחֲוָאָה שִׁפְלוּת הָעֵינַיִם וּכְפִיפַת הַיָּדַיִם כְּעֶבֶד קָטָן לִפְנֵי מֶלֶךְ רַב, וְכֵן אָמְרוּ בַּגְּמָרָא (שבת י'): רָבָא פְּכַר יָדֶיהָ וּמְצַלֵּי, אָמַר כְּעַבְדָּא קַמֵּי מָארֵיהּ.

However, this fear must first grow strong in one's heart and afterwards its effects will also manifest in the limbs of the body, namely, a bowed head and prostration, lowering of the eyes and clasping of the hands, as a lowly slave before a great king. Likewise, they said in the Gemara "Rava clasped his hands and prayed, saying, 'I am like a slave before his Master'" (Shabbat 10a).

וְהִנֵּה דִּבַּרְנוּ עַד עַתָּה מִן הַהַכְנָעָה וּמִן הַבֹּשֶׁת, וּנְדַבֵּר עַתָּה מֵעִנְיַן הַכָּבוֹד.

We have spoken till now on submission and shame. We will now speak on the matter of honor.

הִנֵּה כְּבוֹד הַמִּצְוָה וִיקָרָהּ, כְּבָר הִזְהִירוּנוּ עָלָיו חֲזַ"ל וְאָמְרוּ (ב"ק ט'): זֶה אֵלִי וְאַנְוֵהוּ, הִתְנָאֶה לְפָנָיו בַּמִּצְוֹת, צִיצִית נָאָה, תְּפִלִּין נָאֶה, סֵפֶר תּוֹרָה נָאֶה, לוּלָב נָאֶה וְכוּ', וְכֵן אָמְרוּ הִדּוּר מִצְוָה עַד שְׁלִישׁ, עַד כָּאן מִשֶּׁלּוֹ מִכָּאן וְאֵילָךְ מִשֶּׁל הקב"ה. הֲרֵי דַּעַת שִׂפְתוֹתֵיהֶם זַ"ל בָּרוּר מִלֵּלוּ, שֶׁאֵין דַּי בַּעֲשׂוֹת הַמִּצְוָה לְבַד, אֶלָּא שֶׁצָּרִיךְ לְכַבְּדָהּ וּלְהַדְּרָהּ.

HONOR: Our sages, of blessed memory, have already exhorted us on the honor and dignity of a mitzva. They expounded (Shabbat 133b): "'this is my G-d, and I will beautify Him' (Shemot 15:2) - beautify yourself before Him in [the fulfillment of] mitzvot. Thus, make beautiful Tzitzit, beautiful Tefilin, a beautiful Sukkah, a beautiful Torah scroll, [and write it with fine ink, a fine reed, and a skilled penman, and wrap it about with beautiful silks]...". They also said: "A person should spend an extra third to beautify a Mitzvah. Up to this extra third, is on him. Above a third, the Holy One, blessed be He, returns the money to him (in this world)" (Bava Kama 9b). Thus, the intent of their words is quite clearly spoken, that the performance of the mitzva by itself is not enough. Rather, one must also honor and beautify it.

וּלְהוֹצִיא מִמִּי שֶׁלְּהָקֵל עַל עַצְמוֹ יֹאמַר אֵין הַכָּבוֹד אֶלָּא לִבְנֵי הָאָדָם הַמִּתְפַּתִּים בַּהֲבָלִים אֵלֶּה, אַךְ הקב"ה אֵינוֹ חוֹשֵׁשׁ לָזֶה, כִּי הוּא מְרוֹמָם מִדְּבָרִים הָאֵלֶּה וְנִשְׂגָּב מֵהֶם, וְכֵיוָן שֶׁהַמִּצְוָה נַעֲשֵׂית לַאֲמִתָּהּ דַּי בָּזֶה.

This comes to exclude the view of those who, in order to make things easier for themselves, will claim: "honor is only for human beings who are seduced by such vanities. But the Holy One, blessed be He, is not concerned for such things, for He is above these things and elevated above them. As long as the mitzva is done correctly, this is sufficient."

אָמְנָם הָאֱמֶת הוּא שֶׁהָאָדוֹן בָּרוּךְ הוּא נִקְרָא אֵל הַכָּבוֹד (תהלים כ"ט), וְאָנוּ חַיָּבִים לְכַבְּדוֹ, אַף עַל פִּי שֶׁאֵינוֹ צָרִיךְ לִכְבוֹדֵנוּ וְלֹא כְּבוֹדֵנוּ חָשׁוּב וְסָפוּן לְפָנָיו.

The truth, however, is that the L-rd, blessed be He, is called "the G-d of honor" (Tehilim 29:3), and we are under duty to honor Him, even though He does not need our honor and it is neither important nor significant to Him.

וּמִי שֶׁמְּמַעֵט בָּזֶה בְּמָקוֹם שֶׁהָיָה יָכוֹל לְהַרְבּוֹת, אֵינוֹ אֶלָּא חוֹטֵא. הוּא מָה שֶׁהַנָּבִיא מַלְאָכִי מִתְרַעֵם עַל יִשְׂרָאֵל בִּדְבַר ה' (מלאכי א'): וְכִי תַגִּשׁוּן עִוֵּר לִזְבֹּחַ אֵין רָע הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ הֲיִרְצְךָ אוֹ הֲיִשָּׂא פָנֶיךָ

Nevertheless, he who diminishes this honor to G-d when he was able to increase it is considered a sinner. This is what the prophet Malachi rebuked the Jews with the word of G-d saying: "If you offer a blind [animal] for a sacrifice, is it not evil? Were you to offer it to your governor, will he accept it from you or will he show you favor?" (Malachi 1:8).

וְאוּלָם חֲזַ"ל הִזְהִירוּנוּ לְהִתְנַהֵג הֵפֶךְ זֶה בָּעֲבוֹדָה, וְאָמְרוּ (סוכה נ'): בְּעִנְיַן מַיִם שֶׁנִּתְגַּלּוּ שֶׁלֹּא יְסַנְּנֵם בְּמִסְנֶנֶת, מִטַּעַם אֵימוּר דְּאָמְרִי לְהֶדְיוֹט, לַגָּבוֹהַּ מִי קָאָמַר?! לֵית לֵהּ הַקְרִיבֵהוּ נָא לְפֶחָתֶךָ?!

Our sages, of blessed memory, exhorted us to conduct ourselves in the opposite manner in the divine service. For instance, regarding water which became uncovered, that one must not filter them with a strainer to permit their use [for temple purposes]. They gave the reason: "when was this permitted? [answer:] For mundane use. But was this ever permitted for Temple use!? It is disqualified from the verse 'Were you to offer it to your governor, will he accept it from you or show you favor?'" (Malachi 1:8)".

רְאֵה נָא מָה חִסָּרוֹן יֵשׁ בְּמַיִם שֶׁנִּסְתַּנְּנוּ, וּכְבָר מֻתָּרִים הֵם לְהֶדְיוֹט, וַאֲפִלּוּ הָכֵי אֲסוּרִים הֵם לַגָּבוֹהַּ מִשּׁוּם שֶׁאֵינוֹ דֶּרֶךְ כָּבוֹד.

Observe, what defect is there in strained water which are already permitted for mundane use? But even so, they are forbidden for temple use because it is not honorable.

וְאָמְרוּ עוֹד בְּסִפְרֵי (דברים י"ב): וְכֹל מִבְחַר נִדְרֵיכֶם, דְּהַיְנוּ שֶׁלֹּא יָבִיא אֶלָּא מִן הַמֻּבְחָר.

They further said in Sifri (Devarim Piska 68): "'and all your choice vows' (Devarim 12:11) - one should bring only from the choicest."

וּכְבָר מָצָאנוּ קַיִן וְהֶבֶל, הֶבֶל הֵבִיא מִבְּכוֹרוֹת צֹאנוֹ וּמֵחֶלְבֵיהֶן, וְקַיִן הֵבִיא מִן הַפְּסֹלֶת מִפְּרִי הָאֲדָמָה כְּפֵרוּשָׁם זַ"ל, וּמֶה עָלָה בָּהֶם (בראשית ד':ד'-ה'): וַיִּשַׁע ה' אֶל הֶבֶל וְאֶל מִנְחָתוֹ וְאֶל קַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה.

We also find by Kayin and Hevel (Bereishis Raba 22:5): "Hevel brought from the first born of his sheep and of their fats". While, as they explained, Kayin brought from among the worst of the fruits of the land. What was the result? "and the L-rd turned to Hevel and his offering, but for Kayin and his offering He paid no heed" (Bereishis 4:5).

וְאוֹמֵר (מלאכי א'): וְאָרוּר נוֹכֵל וְיֵשׁ בְּעֶדְרוֹ זָכָר וְנֹדֵר וְזֹבֵחַ מָשְׁחָת לַה' כִּי מֶלֶךְ גָּדוֹל אָנִי.

It is further written: "But cursed be the deceiver who has in his flock a male, yet he vows and sacrifices to the L-rd a blemished one. For I am a great King [says the L-rd of Hosts]" (Malachi 1:14).

וְכַמָּה דְּבָרִים הִזְהִירוּנוּ זַ"ל שֶׁלֹּא יִהְיוּ מִצְוֹת בְּזוּיוֹת עָלֵינוּ, וּכְבָר אָמְרוּ (שבת י"ד ; מגילה ל"ב): כָּל הָאוֹחֵז סֵפֶר תּוֹרָה עָרֹם נִקְבָּר עָרֹם מִפְּנֵי בִּזּוּי הַמִּצְוָה.

Our sages, of blessed memory, exhorted us in many places against the disrespect of Mitzvot. They said: "whoever holds a Torah scroll which is uncovered, will be buried naked" (Shabbat 14a), because of the disrespect to the mitzva.

וְסֵדֶר הַעֲלָאַת בִּכּוּרִים יִהְיֶה לָנוּ לְעֵינַיִם לִרְאוֹת מָה הוּא הִדּוּרָן שֶׁל מִצְוֹת, שֶׁכָּךְ שָׁנִינוּ (בכורים פ"ג): הַשּׁוֹר הוֹלֵךְ לִפְנֵיהֶם וְקַרְנָיו מְצֻפּוֹת זָהָב וַעֲטָרָה שֶׁל זַיִת בְּרֹאשׁוֹ וְכוּ', עוֹד שָׁם: הָעֲשִׁירִים מְבִיאִים בִּכּוּרֵיהֶם בִּקְלָתוֹת שֶׁל זָהָב וְהָעֲנִיִּים בְּסַלֵּי נְצָרִים כוּ', עוֹד שָׁם: שָׁלֹשׁ מִדּוֹת בַּבִּכּוּרִים: בִּכּוּרִים, תּוֹסֶפֶת בִּכּוּרִים, וְעִטּוּר בִּכּוּרִים וְכוּ', הֲרֵי לָנוּ בְּהֶדְיָא כַּמָּה רָאוּי לָנוּ לְהוֹסִיף עַל גּוּפָהּ שֶׁל מִצְוָה כְּדֵי לְהַדְּרָהּ, וּמִכָּאן נִלְמוֹד לְכָל שְׁאָר מִצְוֹת שֶׁבַּתּוֹרָה.

The order of offering the first fruits (Bikurim) are a guide for us to see what is "Hidur Mitzva" (beautifying a mitzva). We learned: "an ox with horns overlaid with gold and with an olive crown upon its head walks before them..." (Bikurim 3:3). And later on there: "the wealthy brought their first fruits in baskets of gold, while the poor used baskets of willow branches" (Bikurim 3:8). And "there are three elements in first fruits: the first fruits themselves, the additions to the first fruits, and the decorations of the first fruits..." (Bikurim 3:10). Thus we see just how much it is proper to add on to the body of the mitzva itself in order to beautify it. From here we learn to all the other Mitzvot of the Torah.

וְאָמְרוּ (שבת י'): רָבָא רָמֵי פֻּזְמָקֵי וּמְצַלֵּי אָמַר (עמוס ד'): הִכּוֹן לִקְרַאת אֱלֹהֶיךָ יִשְׂרָאֵל.

They further said (Shabbat 10a): "Rava would don a cloak and pray, saying: 'prepare to meet your G-d, O Israel' (Amos 4:12)".

עוֹד אָמְרוּ רַבּוֹתֵינוּ זַ"ל (ב"ר פס"ה): עַל הַפָּסוּק בִּגְדֵי עֵשָׂו בְּנָהּ הַחֲמוּדוֹת, אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אֲנִי שִׁמַּשְׁתִּי אֶת אַבָּא כוּ', אֲבָל עֵשָׂו כְּשֶׁהָיָה מְשַׁמֵּשׁ אֶת אָבִיו לֹא הָיָה מְשַׁמֵּשׁ אֶלָּא בְּבִגְדֵי מַלְכוּת.

They further said on the verse: "'then Rivkah took the finest clothes of Eisav her older son' (Gen 27:15) - Raban Shimon ben Gamliel says: 'I served my father... but when Eisav served his father, he would only do so while wearing royal clothing'" (Bereishis Raba 65:16).

וְהִנֵּה אִם כֵּן לְבָשָׂר וָדָם, קַל וָחֹמֶר לְמֶלֶךְ מַלְכֵי הַמְּלָכִים הקב"ה שֶׁהָעוֹמֵד לְפָנָיו לְהִתְפַּלֵּל רָאוּי הוּא שֶׁיִּלְבַּשׁ בִּגְדֵי כָּבוֹד, וְיֵשֵׁב לְפָנָיו כְּמִי שֶׁיּוֹשֵׁב לִפְנֵי מֶלֶךְ גָּדוֹל.

Behold, if this is so for flesh and blood, how much more so, for the King of kings, the Holy One, blessed be He, that one who stands before Him to pray should wear honorable clothing, and sit before him as one who sits before a great king.

וְהִנֵּה בִּכְלַל זֶה יֵשׁ כְּבוֹד הַשַּׁבָּתוֹת וְיָמִים טוֹבִים שֶׁכָּל הַמַּרְבֶּה לְכַבְּדָם, וַדַּאי עוֹשֶׂה נַחַת רוּחַ לְיוֹצְרוֹ, שֶׁכֵּן צִוָּנוּ וְכִבַּדְתּוֹ.

Included in this category, is honoring the Sabbath and Festivals. For whoever gives much honor to these, certainly brings gratification to his Maker, who thus commanded us: "you shall honor it" (Isaiah 58:13).

וְכֵיוָן שֶׁכְּבָר הִתְאַמֵּת לָנוּ שֶׁכִּבּוּדוֹ מִצְוָה, הִנֵּה מִינֵי הַכִּבּוּד רַבִּים הֵם, אַךְ הַכְּלָל הוּא שֶׁכָּל מַעֲשֶׂה שֶׁבּוֹ נִרְאֶה חֲשִׁיבוּת לַשַּׁבָּת צְרִיכִים אָנוּ לַעֲשׂוֹתוֹ.

Once it has become established to us as truth that honoring the Sabbath is a mitzva, there are many different ways to honor it. But the general principle is that any action which shows importance to the Sabbath, we should do.

עַל כֵּן הָיוּ הַחֲכָמִים הָרִאשׁוֹנִים עוֹסְקִים בַּהֲכָנוֹת הַשַּׁבָּת, אִישׁ אִישׁ לְפִי דַּרְכּוֹ (שבת קי"ט), רַבִּי אַבָּהוּ הֲוָה יָתֵב אַתַּכְתָּקָא דְשִׁנָּא וּמְנַשֵּׁב נוּרָא, רַב סָפְרָא מְחָרֵךְ רֵישָׁא, רָבָא מָלַח שִׁבּוּטָא, רַב הוּנָא מַדְלִיק שְׁרָגָא, רַב פָּפָּא גָּדֵל פְּתִילָתָא, רַב חִסְדָּא פָּרִיס סִלְקָא, רַבָּה וְרַב יוֹסֵף מְצַלְּחוּ צִיבֵי, רַב נַחְמָן מְכַתֵּף וְעָיֵל מְכַתֵּף וְנָפֵק, אָמַר אִלּוּ מִקַּלְעִין לִי ר' אַמֵּי וְר' אָסֵי מִי לָא מְכַתְּפִינָא קַמַּיְהוּ?

Therefore the early sages occupied themselves in the preparation of the Sabbath, each sage according to his own way: "Rabbi Abahu used to sit on an ivory stool and fan the fire. Rav Safra would roast the head of an animal. Raba salted fish. Rav Huna would light the lamp. Rav Papa plaited the wicks. Rav Chisda cut beets. Rabbah and Rav Joseph chopped wood. Rav Nachman bar Isaac carried things in and out, saying: 'If Rav Ammi and Rav Assi visited me, would I not carry thus for them?'" (Shabbat 119a).

וְתִרְאֶה הֶקֵּשׁוֹ שֶׁל רַב נַחְמָן שֶׁיֵּשׁ לָנוּ מִמֶּנּוּ מְקוֹם לִמּוּד, כִּי הִנֵּה הָיָה מִתְבּוֹנֵן מֶה הָיָה הוּא עוֹשֶׂה לְפִי דַּרְכּוֹ לְאָדָם שֶׁהוּא חָפֵץ לִכְבוֹדוֹ, וְכָזֶה עַצְמוֹ הָיָה עוֹשֶׂה לַשַּׁבָּת.

Notice, the comparison of Rav Nachman which contains a model for us to learn from. For he would contemplate what he would do for a person he wishes to honor and then would do a similar thing for the Sabbath.

וְעַל דָּבָר זֶה נֶאֱמַר (ברכות י"ז): לְעוֹלָם יְהֵא אָדָם עָרוּם בְּיִרְאָה, לָדַעַת וּלְהִתְבּוֹנֵן דָּבָר מִתּוֹךְ דָּבָר, וּלְחַדֵּשׁ הַמְצָאוֹת לַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרוֹ בְּכָל הַדְּרָכִים שֶׁאֶפְשָׁר

On this matter it was said: "a person should always be clever in the fear of Heaven" (Berachot 17a) - to know and deduce one thing from another, and to devise new ways of bringing gratification to his Maker in every possible manner.

לְהַרְאוֹת, הֱיוֹת מַכִּירִים גֹּדֶל רוֹמְמוּתוֹ עָלֵינוּ, אֲשֶׁר עַל כֵּן כָּל מָה שֶׁיִּתְיַחֵס לוֹ יִהְיֶה נִכְבָּד עָלֵינוּ כָּבוֹד גָּדוֹל, וְכֵיוָן שֶׁהוּא יִתְבָּרַךְ בְּטוּבוֹ הַגָּדוֹל עִם כָּל שִׁפְלוּתֵנוּ רָצָה בְּעַנְוָתוֹ לַחֲלֹק לָנוּ כָּבוֹד וְלִמְסֹר לָנוּ דִּבְרֵי קְדֻשָּׁתוֹ, לְפָחוֹת בְּכָל כֹּחֵנוּ נְכַבְּדֵם, וְנַרְאֶה הַיְּקָר אֲשֶׁר לָהֶם אֶצְלֵנוּ.

For when we recognize G-d's great loftiness above us, any connection to Him which He grants us should be deemed by us to be a tremendous honor. Since, He in His great goodness and despite all of our lowliness, chose, in His humility, to bestow honor on us and give us His holy words. We should then, at the very least, honor them with all our strength and demonstrate the extent of their esteem to us.

וְתִרְאֶה שֶׁזֹּאת הִיא הַיִּרְאָה הָאֲמִתִּית שֶׁהִיא יִרְאַת הָרוֹמְמוּת שֶׁזָּכַרְנוּ שֶׁבָּהּ תָּלוּי הַכָּבוֹד הַמִּתְקָרֵב אֶל חִבּוּב הָאַהֲבָה, וּכְמוֹ שֶׁאֶכְתֹּב עוֹד בְּסִיַּעְתָּא דִּשְׁמַיָּא, מַה שֶׁאֵין כֵּן יִרְאַת הָעֹנֶשׁ שֶׁאֵינָהּ הָעִקָּרִית וְאֵין מַעֲלוֹת הַמִּדּוֹת הָאֵלֶּה נִמְשָׁכוֹת הֵימֶנָּה.

You will observe that this is the true fear of G-d, Yirat Haromemut (fear of His exaltedness) which we mentioned. Honor out of this type of fear is near to the feelings of intense love which endears [the service of G-d], as I will explain further with G-d's help. This is not so for the "fear of punishment" which is not the primary fear and which does not lead to these good traits.

וְנַחֲזֹר לְעִנְיַן הַשַּׁבָּת, הִנֵּה אָמְרוּ (שבת קי"ט): רַב עָנָן לָבִישׁ גֻּנְדָּא, דְּהַיְנוּ שֶׁהָיָה לוֹבֵשׁ בֶּגֶד שָׁחוֹר בְּעֶרֶב שַׁבָּת, כְּדֵי שֶׁיִּהְיֶה נִכָּר יוֹתֵר כְּבוֹד הַשַּׁבָּת בְּלוֹבְשׁוֹ בּוֹ בְּגָדִים נָאִים.

Let us return to the matter of [honoring] the Sabbath. Our sages said: "Rav Anan wore [black] overalls" (Shabbat 119a), i.e. he would wear a black garment on Friday so that the honor of the Sabbath would be more recognizable when he donned fine [Shabbat] clothing.

נִמְצָא שֶׁלֹּא לְבַד הַהֲכָנָה לַשַּׁבָּת הוּא מִכְּלַל הַכִּבּוּד, אֶלָּא אֲפִלּוּ הַהֶעְדֵּר שֶׁמִּכֹּחוֹ יִבָּחֵן יוֹתֵר מְצִיאוּת הַכִּבּוּד, גַּם הוּא מִכְּלַל הַמִּצְוָה, וְכֵן אָסְרוּ לִקְבֹּעַ סְעוּדָה בְּעֶרֶב שַׁבָּת מִפְּנֵי כְּבוֹד הַשַּׁבָּת, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.

Hence, not only the actual preparation for the Sabbath is included in [the mitzvah of] honor, but even its contrast when it serves to augment the honor of Sabbath is also included in the Mitzva. Thus, they prohibited one to fix a meal before the Sabbath due to the honor of the Sabbath (Gitin 38b), and other similar prohibitions.

וּבִכְלַל הַיִּרְאָה עוֹד כִּבּוּד הַתּוֹרָה וְלוֹמְדֶיהָ, וּבְהֶדְיָא שָׁנִינוּ (אבות פ"ד): כָּל הַמְכַבֵּד אֶת הַתּוֹרָה גּוּפוֹ מְכֻבָּד עַל הַבְּרִיּוֹת.

Further included in fear is honoring the Torah and those who study it. We learned explicitly: "Whoever honors the Torah, is himself honored by the people" (Avot 4:6). And our sages, of blessed memory, said:

וְאָמְרוּ זַ"ל (סנהדרין ק"ב): אָמַר רַבִּי יוֹחָנָן מִפְּנֵי מָה זָכָה אַחְאָב לַמַּלְכוּת עֶשְׂרִים וּשְׁתַּיִם שָׁנָה, לְפִי שֶׁכִּבֵּד אֶת הַתּוֹרָה שֶׁנִּתְּנָה בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת, שֶׁנֶּאֱמַר וַיִּשְׁלַח מַלְאָכִים אֶל אַחְאָב וְגוֹ', וְהַדָּבָר הַזֶּה לֹא אוּכַל לַעֲשׂוֹת.

Rabbi Yochanan said: Why did Achav merit royalty for twenty-two years? - Because he honored the Torah, which was given in twenty-two letters, as it is written (I Kings 20:9), "And he sent messengers to Achav... it shall be, that whatever is the desire of your eyes, they shall put in their hand, and take it away... And he said to the messengers of Ben-Hadad, Tell my lord the king, all that you did send for to your servant at the first I will do; but this thing I may not do." Now what is meant by 'whatever is the desire of your eyes'? Surely the Scroll of the Torah!" (Sanhedrin 102b).

וְאָמְרוּ זַ"ל (ברכות י"ח): הָיָה הוֹלֵךְ מִמָּקוֹם לְמָקוֹם (וספר תורה עמו), לֹא יַנִּיחֶנּוּ בַּשַּׂק וְיַנִּיחֶנּוּ עַל הַחֲמוֹר וְיִרְכַּב עָלָיו, אֶלָּא מַנִּיחוֹ בְּחֵיקוֹ וְכוּ'.

They further said: "if a man was carrying [a sefer Torah] from one place to another, he should not put it in a saddle-bag and place it on his donkey and ride on it. Rather, he should carry the scroll on his lap" (Berachot 18a).

וְאָסְרוּ עוֹד (מו"ק כ"ה) לֵשֵׁב עַל הַמִּטָּה שֶׁסֵּפֶר תּוֹרָה עָלֶיהָ. וְכֵן אָמְרוּ (עירובין צ"ח): אֵין זוֹרְקִין כִּתְבֵי הַקֹּדֶשׁ וַאֲפִלּוּ הֲלָכוֹת וְאַגָּדוֹת. וְאָסְרוּ (מגילה כ"ז) לְהַנִּיחַ נְבִיאִים וּכְתוּבִים עַל גַּבֵּי חֻמָּשִׁים, הֵן אֵלֶּה דְּבָרִים שֶׁאָסְרוּ חֲזַ"ל לְכָל עֲדַת יִשְׂרָאֵל, וְהֶחָסִיד יֵשׁ לוֹ לִלְמֹד מֵאֵלֶּה וּלְהוֹסִיף עֲלֵיהֶם כָּהֵנָּה וְכָהֵנָּה לִכְבוֹד שֵׁם ה' אֱלֹהָיו.

It was also forbidden to sit on a bed which a Torah scroll lies upon (Moed Katan 25a). Likewise, they said: "it is forbidden to throw out holy writings, even Halachot (laws) and Agadot" (Eruvin 98a, Rambam Hilchot Sefer Torah ch.10). Likewise, they forbade putting books of the Prophets and Writings on top of the Five Books of Moses (Megilah 27a). These are things that our sages, of blessed memory, forbade on the entire congregation of Israel. But the Chasid should learn from them and add on them in various ways for the honor of the Name of the L-rd, his G-d.

וּבִכְלַל זֶה הַנִּקָּיוֹן וְהַטַּהֲרָה הַצְּרִיכָה לְדִבְרֵי תוֹרָה שֶׁלֹּא לַעֲסֹק בָּהּ אֲפִלּוּ בְּהִרְהוּר בַּמְּקוֹמוֹת הַמְּטֻנָּפִים, וְלֹא בְּיָדַיִם שֶׁאֵינָם נְקִיּוֹת, וּכְבָר הִרְבּוּ חֲזַ"ל לְהַזְהִיר עַל זֶה בִּמְקוֹמוֹת רַבִּים.

Included in this category is the cleanliness and purity required for the words of Torah - to not study the Torah, in filthy places, even if this is only in thought, nor with unclean hands. Our sages already abundantly warned us on this in many places (ex.Yoma 30a).

וּבְעִנְיַן לוֹמְדֵי תּוֹרָה, הִנֵּה מִקְרָא כָּתוּב מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן, וּמִנָּהּ יָלְפִינַן לְכָל מִינֵי כָּבוֹד שֶׁאֶפְשָׁר לַעֲשׂוֹת לָהֶם שֶׁרָאוּי וַדַּאי לֶחָסִיד שֶׁיַּעֲשֵׂהוּ.

Regarding those who study the Torah, scripture states: "you shall rise before an elder and respect the face of the learned" (Vayikra 19:32). From which we learn all ways of honors that it is possible to confer to Torah scholars, which are certainly proper for the Chasid to do.

וּכְבָר אָמְרוּ זַ"ל (כתובות ק"ג): וְאֶת יִרְאֵי ה' יְכַבֵּד, זֶה יְהוֹשָׁפָט מֶלֶךְ יְהוּדָה, שֶׁכֵּיוָן שֶׁהָיָה רוֹאֶה תַּלְמִיד חָכָם הָיָה עוֹמֵד מִכִּסְאוֹ וּמְחַבְּקוֹ וּמְנַשְּׁקוֹ וְאוֹמֵר לוֹ רַבִּי רַבִּי מוֹרִי מוֹרִי.

Our sages of blessed memory expounded (Ketuvot 103b): "'he honors those who fear G-d' (Tehilim 15:4) - this refers to Yehoshafat King of Judah, who, whenever he saw a Torah scholar, would rise up from his throne, hug him, kiss him, and say to him: 'Rebbi, Rebbi, my teacher, my teacher'".

וְרַבִּי זֵירָא כְּשֶׁהָיָה חָלוּשׁ מִלִּמּוּדוֹ, הָיָה מֵשִׂים עַצְמוֹ עַל פֶּתַח בֵּית הַמִּדְרָשׁ, לַעֲשׂוֹת מִצְוָה כְּשֶׁיָּקוּם מִלִּפְנֵי תַּלְמִידֵי חֲכָמִים (ברכות כ"ח).

When Rebbi Zeira was weak from his studies, he would sit at the entrance of the Beit Midrash (house of Torah study), to perform the mitzva of standing up for Torah scholars.

כָּל אֵלֶּה דְּבָרִים שֶׁכְּבָר רוֹאִים אֲנַחְנוּ הֱיוֹת הַבּוֹרֵא, יִתְבָּרַךְ שְׁמוֹ, חָפֵץ בָּם וְגִלָּה דַּעְתּוֹ הָעֶלְיוֹן בָּזֶה.

All these are things which the Creator, blessed be He, has shown us that He desires in, and has revealed to us His exalted judgment in this.

וְכֵיוָן שֶׁכֵּן מִי הָאִישׁ הֶחָפֵץ לַעֲשׂוֹת נַחַת רוּחַ לְיוֹצְרוֹ, הִנֵּה בְּדֶרֶךְ זֶה יֵלֵךְ וְיוֹסִיף לֶקַח בְּתַחְבּוּלוֹתָיו וְלַעֲשׂוֹת הַיָּשָׁר לְפָנָיו יִתְבָּרַךְ שְׁמוֹ.

Since it is so, one who wishes to bring gratification to his Maker, should walk in this path, and increase strategies for doing what is just before the blessed G-d.

וּבִכְלַל זֶה כְּמוֹ כֵן כִּבּוּד בֵּית הַכְּנֶסֶת וּבֵית הַמִּדְרָשׁ שֶׁאֵין דַּי שֶׁלֹּא יִנְהַג בָּהֶם קַלּוּת רֹאשׁ, אֶלָּא שֶׁיִּנְהַג בָּהֶם כָּל מִינֵי כִּבּוּד וּמוֹרָא בְּכָל מִנְהָגָיו וּבְכָל פְּעֻלּוֹתָיו, וְכָל מָה שֶׁלֹּא הָיָה עוֹשֶׂה בְּהֵיכַל מֶלֶךְ גָּדוֹל לֹא יַעֲשֶׂה בָּהֶם.

Also included in this area is honoring the synagogue and the house of study (Orach Chaim 151). For not only must one refrain from acting frivolously there, but he should act with all kinds of honor and fear in all of his conducts and actions. Whatever he would not do in the palace of a great king, he should not do in them.

וּנְדַבֵּר עַתָּה מֵעִנְיַן הָאַהֲבָה, וַעֲנָפֶיהָ הֵם שְׁלֹשָׁה: הַשִּׂמְחָה, הַדְּבֵקוּת, וְהַקִּנְאָה.

LOVE OF G-D: Let us now speak on the matter of love [of G-d]. Its branches are three: joy, clinging, and jealousy.

וְהִנֵּה עִנְיַן הָאַהֲבָה הוּא שֶׁיִּהְיֶה הָאָדָם חוֹשֵׁק וּמִתְאַוֶּה מַמָּשׁ אֶל קִרְבָתוֹ יִתְבָּרַךְ וְרוֹדֵף אַחַר קְדֻשָּׁתוֹ, כַּאֲשֶׁר יִרְדֹּף אִישׁ אַחַר הַנֶּחְמָד מִמֶּנּוּ חֶמְדָּה עַזָּה, עַד שֶׁיִּהְיֶה לוֹ הַזְכָּרַת שְׁמוֹ יִתְבָּרַךְ וְדִבּוּר בִּתְהִלּוֹתָיו וְהָעֵסֶק בְּדִבְרֵי תּוֹרָתוֹ וֶאֱלֹהוּתוֹ יִתְבָּרַךְ, שַׁעֲשׁוּעַ וְעֹנֶג מַמָּשׁ כְּמִי שֶׁאוֹהֵב אֶת אֵשֶׁת נְעוּרָיו אוֹ בְּנוֹ יְחִידוֹ אַהֲבָה חֲזָקָה, אֲשֶׁר אֲפִלּוּ הַדִּבּוּר בָּם יִהְיֶה לוֹ לְנַחַת וְתַעֲנוּג, וּכְעִנְיַן הַכָּתוּב (ירמיה ל"א): כִּי מִדֵּי דַבְּרִי בּוֹ זָכֹר אֶזְכְּרֶנּוּ עוֹד.

The matter of love of G-d is that a person actually yearns and lusts for closeness to G-d, blessed be He, and chases His holiness as one chases something he desires intensely. This is to the extent that merely mentioning His Name, speaking of His praises, and occupying himself with the words of His Torah or divinity literally becomes a delight and pleasure, as one who strongly loves the wife of his youth or his only son, so that even speaking of them gives him gratification and pleasure. This is as scripture states: "[Is Ephraim my dear son? Is he my delightful child?] For whenever I speak of him, I will remember him still"(Yirmiyahu 31:19).

וְהִנֵּה וַדַּאי שֶׁמִּי שֶׁאוֹהֵב אֶת בּוֹרְאוֹ אַהֲבָה אֲמִתִּית, לֹא יַנִּיחַ עֲבוֹדָתוֹ לְשׁוּם טַעַם שֶׁבָּעוֹלָם, אִם לֹא יִהְיֶה אָנוּס מַמָּשׁ.

Certainly, one who loves his Creator a true love, will not forgo His service for any reason in the world, unless he is actually forced.

וְלֹא יִצְטָרֵךְ רִצּוּי וּפִתּוּי לָעֲבוֹדָה, אֶלָּא אַדְּרַבָּא לִבּוֹ יַשִּׂיאֵהוּ וִירִיצֵהוּ אֵלֶיהָ אִם לֹא יִהְיֶה עִכּוּב גָּדוֹל שֶׁיִּמְנָעֵהוּ.

He will not need any persuasion nor enticement to serve Him. Rather, on the contrary, his heart will lift him and rush him to it, unless there is some great barrier that blocks him.

הִנֵּה זֹאת הִיא הַמִּדָּה הַנֶּחְמֶדֶת אֲשֶׁר אֵלֶיהָ זָכוּ הַחֲסִידִים הָרִאשׁוֹנִים קְדוֹשֵׁי עֶלְיוֹן, וּכְמַאֲמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תהלים מ"ב): כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם כֵּן נַפְשִׁי תַעֲרֹג אֵלֶיךָ אֱלֹהִים צָמְאָה נַפְשִׁי לֵאלֹהִים לְאֵל חָי מָתַי אָבוֹא וְכוּ', וְאוֹמֵר (שם פ"ד): נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי לְחַצְרוֹת ה' וְגוֹ', (שם ס"ג): צָמְאָה לְךָ נַפְשִׁי כָּמַהּ לְךָ בְשָׂרִי וְגוֹ'. כָּל זֶה מִתֹּקֶף הַתְּשׁוּקָה שֶׁהָיָה מִשְׁתּוֹקֵק לוֹ יִתְבָּרַךְ.

Behold, this is the precious trait which the Pious men of old, the lofty holy ones had merited to attain. As king David said: "As a hart cries longingly for the water brooks, so does my soul cry longingly to You, O G-d; My soul thirsts for G-d, for the living G-d; when shall I come and appear before G-d?" (Tehilim 42:2-3), and "My soul yearns, yes, faints for the courts of the L-rd" (Tehilim 84:3), "My soul thirsts for You; my flesh longs for You..." (Tehilim 63:2). All this due to his powerful yearning to the blessed G-d.

וּכְעִנְיַן מָה שֶׁאָמַר הַנָּבִיא (ישעיה כ"ו): לְשִׁמְךָ וּלְזִכְרְךָ תַּאֲוַת נָפֶשׁ, וְאוֹמֵר: נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה אַף רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ. וְדָוִד עַצְמוֹ אוֹמֵר (תהלים ס"ג): אִם זְכַרְתִּיךָ עַל יְצוּעָי בְּאַשְׁמֻרוֹת אֶהְגֶּה בָּךְ, בֵּאֵר הָעֹנֶג וְהַשַּׁעֲשׁוּעַ שֶׁהָיָה לוֹ בְּדַבְּרוֹ בּוֹ וּבִשְׁבָחָיו יִתְבָּרַךְ שְׁמוֹ, וְאוֹמֵר (שם קי"ט): וְאֶשְׁתַּעֲשַׁע בְּמִצְוֹתֶיךָ אֲשֶׁר אָהָבְתִּי, וְאָמַר (שם): גַּם עֵדֹתֶיךָ שַׁעֲשֻׁעָי וְגוֹ'.

This is likewise as the prophet said: "to Your Name and to Your remembrance is the lust of [our] soul" (Isaiah 26:8), and "my soul yearns for You in the night; my spirit within me seeks You" (Isaiah 26:9). And David himself said: "when I remember You on my bed, through the night watches I meditate about You" (Tehilim 63:7). Thus he described the pleasure and delight he experienced when speaking of and praising G-d, blessed be His Name. Likewise he said: "I will delight myself in Your Commandments, which I love" (Tehilim 119:47), and "Your testimonies are my delight..." (Tehilim 119:24).

וְהִנֵּה זֹאת וַדַּאי שֶׁאַהֲבָה זֹאת צָרִיךְ שֶׁלֹּא תִּהְיֶה אַהֲבָה הַתְּלוּיָה בְּדָבָר, דְּהַיְנוּ שֶׁיֶּאֱהַב אֶת הַבּוֹרֵא יִתְבָּרַךְ עַל שֶׁמֵּטִיב אֵלָיו וּמַעֲשִׁירוֹ וּמַצְלִיחַ אוֹתוֹ, אֶלָּא כְּאַהֲבַת הַבֵּן לְאָבִיו שֶׁהִיא אַהֲבָה טִבְעִית מַמָּשׁ שֶׁטִּבְעוֹ מַכְרִיחוֹ וְכוֹפֵהוּ לָזֶה, כְּמַאֲמַר הַכָּתוּב (דברים ל"ב): הֲלֹא הוּא אָבִיךָ קָּנֶךָ.

This love certainly must not be a "love which depends on something" (Avot 5:16). Namely, that one should love the blessed Creator, not because He bestows good to him and grants him wealth and success. Rather, it should be like the love of a son for his father, which is actually (mamash) a natural love, to which the son's nature compels and forces him to this. As scripture states: "is He not your Father, your Master?" (Devarim 32:6).

וּמִבְחַן הָאַהֲבָה הַזֹּאת הוּא בִּזְמַן הַדֹּחַק וְהַצָּרָה, וְכֵן אָמְרוּ זַ"ל (שם ו'): וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ אֲפִלּוּ נוֹטֵל אֶת נַפְשְׁךָ, וּבְכָל מְאֹדֶךָ בְּכָל מָמוֹנְךָ.

The test of this type of love comes during times of difficulties and troubles. As our sages, of blessed memory, said (Berachot 54a): "'You shall love the L-rd your G-d with all your heart and with all your soul [and with all your might]' (Devarim 6:5): 'with all your soul' - even if He takes your soul. 'with all your might' - with all your possessions."

אָמְנָם כְּדֵי שֶׁלֹּא תִּהְיֶינָה הַצָּרוֹת וְהַדּוֹחֲקִים קֹשִׁי וּמְנִיעָה אֶל הָאַהֲבָה, יֵשׁ לָאָדָם לְהָשִׁיב אֶל עַצְמוֹ שְׁתֵּי תְּשׁוּבוֹת: הָאַחַת מֵהֶן שָׁוָה לְכָל נֶפֶשׁ, וְהַשְּׁנִיָּה לַחֲכָמִים בַּעֲלֵי הַדֵּעָה הָעֲמֻקָּה.

However, in order that the troubles and distress not become difficulties and impediments to the love of G-d, a person should console himself with two understandings, one is suitable to everyone, and the second is for the wise who possess depth of understanding.

הָאַחַת הִיא כָּל מַאי דְּעָבְדִין מִן שְׁמַיָּא לְטָב (ברכות ס'), וְזֶה כִּי אֲפִלּוּ הַצַּעַר הַהוּא וְהַדֹּחַק הַנִּרְאֶה בְּעֵינָיו רָעָה, אֵינֶנּוּ בֶּאֱמֶת אֶלָּא טוֹבָה אֲמִתִּית, וּכְמָשָׁל הָרוֹפֵא הַחוֹתֵךְ אֶת הַבָּשָׂר אוֹ אֶת הָאֵבֶר שֶׁנִּפְסַד כְּדֵי שֶׁיַּבְרִיא שְׁאָר הַגּוּף וְלֹא יָמוּת, שֶׁאַף עַל פִּי שֶׁהַמַּעֲשֶׂה אַכְזָרִי לִכְאוֹרָה, אֵינוֹ אֶלָּא רַחֲמָנוּת בֶּאֱמֶת לְהֵטִיבוֹ בְּאַחֲרִיתוֹ, וְלֹא יָסִיר הַחוֹלֶה אַהֲבָתוֹ מֵהָרוֹפֵא בַּעֲבוּר זֶה הַמַּעֲשֶׂה, אֶלָּא אַדְּרַבָּא יוֹסִיף לְאַהֲבָה אוֹתוֹ.

The first understanding: "All that G-d does is for the good" (Berachot 60b). For even this pain and difficulty which appears to one's eyes as evil, is in truth nothing but true good. It is analogous to a doctor which must cut away flesh or amputate an infected limb so that the rest of the body may heal and not die. Even though the act appears at first to be cruel, it is really an act of true mercy, in order to eventually benefit him in the end. The patient will not cease to love the doctor due to this act. Rather, on the contrary, he will love him even more.

כֵּן הַדָּבָר הַזֶּה, כְּשֶׁיַּחְשֹׁב הָאָדָם שֶׁכָּל מָה שֶׁהקב"ה עוֹשֶׂה עִמּוֹ לְטוֹבָתוֹ הוּא עוֹשֶׂה, בֵּין שֶׁיִּהְיֶה בְּגוּפוֹ, בֵּין שֶׁיִּהְיֶה בְּמָמוֹנוֹ, וְאַף עַל פִּי שֶׁהוּא אֵינוֹ רוֹאֶה וְאֵינוֹ מֵבִין אֵיךְ זֶה הוּא טוֹבָתוֹ, וַדַּאי טוֹבָתוֹ הוּא, הִנֵּה לֹא תֶּחֱלַשׁ אַהֲבָתוֹ מִפְּנֵי כָּל דֹּחַק אוֹ כָּל צַעַר אֶלָּא אַדְּרַבָּא תִּגְבַּר וְנוֹסְפָה בּוֹ תָּמִיד.

So too here, when a person considers that all of what the Holy One, blessed be He, does with him, whether to his body or to his possessions - is for his own good. Even though he does not see nor understand how this is for his good, nevertheless, there is no doubt that it is indeed for his own good. Then, one's love for G-d will not become weakened from all difficulties and sufferings. Rather, on the contrary, it will intensify and increase in him always.

אַךְ בַּעֲלֵי הַדֵּעָה הָאֲמִתִּית אֵינָם צְרִיכִים אֲפִלּוּ לַטַּעַם הַזֶּה, כִּי הֲרֵי אֵין לָהֶם לְכַוֵּן עַצְמָם כְּלָל, אֶלָּא כָּל תְּפִלָּתָם לְהַגְדִּיל כְּבוֹד הַשֵּׁם יִתְבָּרַךְ וְלַעֲשׂוֹת נַחַת רוּחַ לְפָנָיו, וְכָל מָה שֶׁיִּתְגַּבְּרוּ עִכּוּבִים נֶגְדָּם עַד שֶׁיִּצְטָרְכוּ הֵם יוֹתֵר כֹּחַ לְהַעֲבִירָם, הִנֵּה יֶאֱמַץ לִבָּם וְיִשְׂמְחוּ לְהַרְאוֹת תֹּקֶף אֱמוּנָתָם, כְּשַׂר צָבָא הָרָשׁוּם בִּגְבוּרָה אֲשֶׁר יִבְחַר לוֹ תָּמִיד בַּמִּלְחָמָה הַחֲזָקָה יוֹתֵר לְהַרְאוֹת תָּקְפּוֹ בְּנִצְחוֹנָהּ.

But those of true understanding do not need even this reason. For they are not to be motivated by their own interests at all. Rather, all of their aim is to increase the honor of His Name, blessed be He, and to bring gratification to Him. The more the impediments against them increase, so that they will require more strength to overcome them, the more they will strengthen their hearts and rejoice to demonstrate the strength of their faith. They are as a military general, distinguished for his bravery, who always chooses the most difficult battle, to demonstrate his prowess in emerging victorious.

וּכְבָר מֻרְגָּל זֶה הָעִנְיָן בְּכָל אוֹהֵב בָּשָׂר וָדָם שֶׁיִּשְׂמַח כִּי יִזְדַּמֵּן לוֹ מָה שֶׁיּוּכַל לְהַרְאוֹת בּוֹ אֶל אֲשֶׁר הוּא אוֹהֵב עַד הֵיכָן מַגִּיעַ עֹצֶם אַהֲבָתוֹ.

This matter is familiar by every lover of flesh and blood who will rejoice when given an opportunity to show the subject of his love just how powerful is the extent of his love to his beloved.

וּנְבָאֵר עַתָּה עַנְפֵי הָאַהֲבָה, הֵם הַשְּׁלֹשָׁה שֶׁזָּכַרְתִּי: הַדְּבֵקוּת, הַשִּׂמְחָה, וְהַקִּנְאָה.

Let us now explain the branches of love. They are the three I mentioned earlier: clinging, joy, and jealousy.

הַדְּבֵקוּת, הוּא שֶׁיִּהְיֶה לִבּוֹ שֶׁל אָדָם מִתְדַּבֵּק כָּל כָּךְ בַּשֵּׁם יִתְבָּרַךְ, עַד שֶׁכְּבָר יָסוּר מִלִּפְנוֹת וּלְהַשְׁגִּיחַ אֶל שׁוּם דָּבָר זוּלָתוֹ, וְהוּא מָה שֶׁבָּא עָלָיו הַמָּשָׁל בְּדִבְרֵי שְׁלֹמֹה (משלי ה'): אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד. וּבַגְּמָרָא אָמְרוּ זַ"ל (עירובין נ"ד): אָמְרוּ עָלָיו עַל רַבִּי אֶלְעָזָר בֶּן פְּדָת שֶׁהָיָה יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה בַּשּׁוּק הַתַּחְתּוֹן שֶׁל צִפּוֹרִי וּסְדִינוֹ מוּטָל בַּשּׁוּק הָעֶלְיוֹן שֶׁל צִפּוֹרִי. וְהִנֵּה תַּכְלִית הַמִּדָּה הַזֹּאת הוּא לִהְיוֹת הָאָדָם מִתְדַּבֵּק כָּךְ אֶל בּוֹרְאוֹ בְּכָל עֵת וּבְכָל שָׁעָה, אָמְנָם לְפָחוֹת בִּשְׁעַת עֲבוֹדָה אִם אוֹהֵב הוּא אֶת בּוֹרְאוֹ וַדַּאי שֶׁיִּהְיֶה לוֹ הַדְּבֵקוּת הַזֶּה.

CLINGING: The matter of clinging is when a person's heart clings so much to the blessed G-d that he ceases to turn or take interest in anything else but Him. This is what Shlomo brought by way of analogy: "a lovely hind and a graceful doe, her breasts will satisfy you at all times; you shall always be infatuated with her love" (Mishlei 5:19). And in the Talmud, our sages, of blessed memory stated (Eruvin 54b): "It was said of Rebbi Eliezar ben Pedat that he sat and studied Torah in the lower market of Tzipori while his cloak lay in the upper market of the town". The ultimate goal of this trait is for a person to cling thus to His Creator at all times, and at every moment. But at the least, if he loves his Creator, certainly he will cling to Him in this manner during the times of his [divine] service.

וּבַיְּרוּשַׁלְמִי אָמְרוּ רַבִּי חֲנִינָא בֶּן דּוֹסָא הָיָה עוֹמֵד וּמִתְפַּלֵּל וּבָא חֲבַרְבַּר וְהִכִּישׁוֹ וְלֹא הִפְסִיק תְּפִלָּתוֹ וְכוּ', אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי וְלֹא הִרְגַּשְׁתָּ? וְאָמַר לָהֶם יָבוֹא עָלַי מִתּוֹךְ שֶׁהָיָה לִבִּי מְכַוֵּן בַּתְּפִלָּה לֹא הִרְגַּשְׁתִּי (ברכות פ"ה).

In the Talmud Yerushalmi it is reported: "While Rabbi Chanina ben Dosa was standing in prayer a poisonous lizard came and bit him but he did not interrupt his prayer... His disciples asked him: 'Rabeinu! Did you not feel anything?! He replied to them: 'I swear that due to my heart being intent on the prayer, I felt nothing'"

וְעַל הַדְּבֵקוּת הֻזְהַרְנוּ בַּתּוֹרָה פְּעָמִים רַבּוֹת (דברים י"ט:ט'): לְאַהֲבָה אֶת ה' אֱלֹהֶיךָ וְגוֹ' (שם): וּלְדָבְקָה בּוֹ (שם): וּבוֹ תִדְבָּק, וּבוֹ תִדְבָּקוּן, וְדָוִד אָמַר (תהלים ס"ג): דָּבְקָה נַפְשִׁי אַחֲרֶיךָ, וְעִנְיַן כָּל אֵלֶּה הַפְּסוּקִים אֶחָד, שֶׁהוּא הַדְּבֵקוּת שֶׁהָאָדָם מִתְדַּבֵּק בּוֹ יִתְבָּרַךְ שֶׁאֵינוֹ יָכוֹל לִפָּרֵד וְלָזוּז מִמֶּנּוּ.

The Torah exhorts us many times on the clinging [to G-d]: "to love the L-rd your G-d.. and to cling to Him" (Devarim 30:20), "to Him shall you cling" (Devarim 10:20, 13:5). And David said: "my soul clings to You" (Tehilim 63:9). All these verses speak of one matter, namely, the clinging with which a man clings to G-d, blessed be He, to such an extent that he is unable to part or move from Him.

וְאָמְרוּ זַ"ל (ב"ר פ"פ): אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ בִּשְׁלֹשָׁה לְשׁוֹנוֹת שֶׁל חִבָּה חִבֵּב הקב"ה אֶת יִשְׂרָאֵל וְאָנוּ לְמֵדִים וְכוּ': בִּדְבִיקָה, בַּחֲשִׁיקָה, וּבַחֲפִיצָה, וְהֵם מַמָּשׁ עַנְפֵי הָאַהֲבָה הָעִקָּרִית, וְהַיְנוּ הַתְּשׁוּקָה שֶׁזָּכַרְתִּי, וְהַדְּבֵקוּת וְהַנַּחַת וְהָעֹנֶג הַנִּמְצָא בְּעֵסֶק עִנְיָנָיו שֶׁל הַנֶּאֱהָב.

And our sages of blessed memory said: "Rabbi Shimon ben Lakish said: 'the Holy One, blessed be He, used three expressions of love regarding the Jewish people, and we learn all of them from the account of Shechem ben Chamor: 'clinging', 'yearning', and 'desire'" (Gen. Rabbah 80:7). These are actually (mamash) the three main branches of love, namely, the yearning I mentioned, the clinging, and the pleasure and joy felt by the lover when engaged in matters of his beloved.

הַשֵּׁנִי הוּא הַשִּׂמְחָה, וְהוּא עִקָּר גָּדוֹל בַּעֲבוֹדָה, וְהוּא מָה שֶׁדָּוִד מַזְהִיר, וְאוֹמֵר (תהלים ק'): עִבְדוּ אֶת ה' בְּשִׂמְחָה בּוֹאוּ לְפָנָיו בִּרְנָנָה. וְאוֹמֵר (שם ס"ח): וְצַדִּיקִים יִשְׂמְחוּ יַעַלְצוּ לִפְנֵי אֱלֹהִים וְיָשִׂישׂוּ בְשִׂמְחָה, וְאָמְרוּ רַבּוֹתֵינוּ זַ"ל (שבת ל'): אֵין הַשְּׁכִינָה שׁוֹרָה אֶלָּא מִתּוֹךְ שִׂמְחָה שֶׁל מִצְוָה, וְעַל הַפָּסוּק שֶׁזָּכַרְנוּ לְמַעְלָה עִבְדוּ אֶת ה' בְּשִׂמְחָה, אָמְרוּ בַּמִּדְרָשׁ (מדרש ש"ט): א"ר כְּשֶׁתִּהְיֶה עוֹמֵד לְהִתְפַּלֵּל יְהֵא לִבְּךָ שָׂמֵחַ עָלֶיךָ שֶׁאַתָּה מִתְפַּלֵּל לֵאלֹהִים שֶׁאֵין כַּיּוֹצֵא בוֹ.

JOY: The second [branch of love of G-d] is joy, it is a great, essential principal in serving G-d. This is what David exhorted us saying: "Serve G-d with joy, come before Him with song" (Tehilim 100:2), and "the righteous will rejoice, they will exult before God and delight with joy" (Tehilim 68:4). And our sages said: "the Divine presence rests on a person only through his rejoicing in a mitzva" (Shabbat 30b). On the aforementioned verse: "Serve G-d with joy", our sages said in a Midrash (Shocher Tov, Tehilim 100): "Rabbi Abahu says: 'when you stand to pray, your heart should rejoice, for you are praying to the Almighty of whom there is none like Him'".

כִּי זֹאת הִיא הַשִּׂמְחָה הָאֲמִתִּית שֶׁיִּהְיֶה לִבּוֹ שֶׁל אָדָם עָלֵז, עַל שֶׁהוּא זוֹכֶה לַעֲבֹד לִפְנֵי אָדוֹן יִתְבָּרַךְ שֶׁאֵין כָּמוֹהוּ, וְלַעֲסֹק בְּתוֹרָתוֹ וּבְמִצְוֹתָיו שֶׁהֵם הַשְּׁלֵמוּת הָאֲמִתִּי וְהַיְּקָר הַנִּצְחִי, וְאָמַר שְׁלֹמֹה בִּמְשַׁל הַחָכְמָה (שיר השירים א':ד'): מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה הֱבִיאַנִי הַמֶּלֶךְ חֲדָרָיו נָגִילָה וְנִשְׂמְחָה בָּךְ, כִּי כָּל מַה שֶׁזּוֹכֶה הָאָדָם לִכָּנֵס יוֹתֵר לִפְנִים בְּחַדְרֵי יְדִיעַת גְּדֻלָּתוֹ יִתְבָּרַךְ יוֹתֵר תִּגְדַּל בּוֹ הַשִּׂמְחָה, וְיִהְיֶה לִבּוֹ שָׂשׂ בְּקִרְבּוֹ. וְאוֹמֵר (תהילים קמ"ט:ב'): יִשְׂמַח יִשְׂרָאֵל בְּעֹשָׂיו בְּנֵי צִיּוֹן יָגִילוּ בְמַלְכָּם.

For this is the true joy, namely, that a person's heart delight that he merits to serve before the blessed Master, of whom there is none like Him, and to toil in His Torah and His mitzvot which are the true perfection and the eternal worth. And Shlomo said in a parable on wisdom: "Draw me, we will run after You. The King has brought me into His chambers; we will be glad and rejoice in You" (Shir HaShirim 1:4). For the further a person merits to enter into the inner chambers of knowledge of His blessed greatness, the more his joy will increase and his heart will sing within him. And scripture states: "Israel will rejoice in its Maker; the children of Zion will exult in their King" (Tehilim 149:2).

וְדָוִד שֶׁכְּבָר הִגִּיעַ אֶל הַמַּעֲלָה הַזֹּאת שִׁעוּר גָּדוֹל, אָמַר (שם ק"ד): יֶעֱרַב עָלָיו שִׂיחִי אָנֹכִי אֶשְׂמַח בַּה'. וְאָמַר (שם מ"ג): וְאָבוֹאָה אֶל מִזְבַּח אֱלֹהִים אֶל אֵל שִׂמְחַת גִּילִי וְאוֹדְךָ בְכִנּוֹר אֱלֹהִים אֱלֹהָי. וְאָמַר (שם ע"א): תְּרַנֵּנָּה שְׂפָתַי כִּי אֲזַמְּרָה לָּךְ וְנַפְשִׁי אֲשֶׁר פָּדִיתָ.

And David when he had already reached this level a great measure said: "May my words be pleasing to Him; I shall rejoice in G-d" (Tehilim 104:34), and "I will come to the altar of God, to God my exceeding joy, and I will thank You with a lyre, O G-d, My G-d" (Tehilim 43:4). And he said: "My lips sing praises, when I sing to You, and my soul which You have redeemed" (Tehilim 71:23).

וְהַיְנוּ כִּי כָּל כָּךְ הָיְתָה מִתְגַּבֶּרֶת בְּקִרְבּוֹ הַשִּׂמְחָה, שֶׁכְּבָר הַשְּׂפָתַיִם הָיוּ מִתְנַעַנְעוֹת מֵאֲלֵיהֶם וּמְרַנְּנוֹת בִּהְיוֹתוֹ עוֹסֵק בִּתְהִלּוֹתָיו יִתְבָּרַךְ, וְכָל זֶה מִגֹּדֶל הִתְלַהֲטוּת נַפְשׁוֹ שֶׁהָיְתָה מִתְלַהֶטֶת בְּשִׂמְחָתָהּ לְפָנָיו, הוּא מָה שֶׁסִּיֵּם וְנַפְשִׁי אֲשֶׁר פָּדִיתָ.

For the joy had grown so intensely within him when he would engage in the blessed G-d's praises that his lips would already move and sing on their own. All this was due to the great flaming of his soul which was ablaze with joy before G-d. This is what he concludes "and my soul which You have redeemed".

וּמָצִינוּ שֶׁנִּתְרַעֵם הקב"ה עַל יִשְׂרָאֵל מִפְּנֵי שֶׁחִסְּרוּ תְּנַאי זֶה בַּעֲבוֹדָתָם, הוּא שֶׁנֶּאֱמַר (דברים כ"ח:מ"ז): תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' אֱלֹהֶיךָ בְּשִׂמְחָה וּבְטוּב לֵבָב.

We find that the Holy One, blessed be He, complained to the Jewish people for lacking this condition in their service, as written: "because you did not serve the L-rd, your G-d, with joy and gladness of heart" (Devarim 28:47).

וְדָוִד לְפִי שֶׁרָאָה אֶת יִשְׂרָאֵל בְּעֵת הִתְנַדְּבָם עַל בִּנְיַן הַבַּיִת שֶׁכְּבָר הִגִּיעוּ לַמַּעֲלָה הַזֹּאת, הִתְפַּלֵּל עֲלֵיהֶם שֶׁתִּתְקַיֵּם הַמִּדָּה הַטּוֹבָה בָּהֶם וְלֹא תָּסוּר, הוּא מָה שֶׁכָּתוּב (ד"ה א' כ"ט): וְעַתָּה עַמְּךָ הַנִּמְצְאוּ פֹה רָאִיתִי בְשִׂמְחָה לְהִתְנַדֶּב לָךְ ה' אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֲבֹתֵינוּ שֳׁמְרָה זֹּאת לְעוֹלָם לְיֵצֶר מַחְשְׁבוֹת לְבַב עַמֶּךָ וְהָכֵן לְבָבָם אֵלֶיךָ.

So when David saw the Jews reaching this level when they donated to the construction of the Temple, he prayed that this good trait should remain with them and not leave them as written: "and now I have seen with joy Your people who are present here, offer willingly to You. O L-rd, G-d of Abraham, Isaac, and Israel, our forefathers, preserve this eternally, even the inclination of the thoughts of the heart of Your people, and set their hearts to You"(Divrei Hayamim 29:17-18).

הֶעָנָף הַשְּׁלִישִׁי הוּא הַקִּנְאָה, שֶׁיִּהְיֶה הָאָדָם מְקַנֵּא לְשֵׁם קָדְשׁוֹ, שׂוֹנֵא אֶת מְשַׂנְאָיו וּמִשְׁתַּדֵּל לְהַכְנִיעָם בְּמָה שֶׁיּוּכַל, כְּדֵי שֶׁתִּהְיֶה עֲבוֹדָתוֹ יִתְבָּרַךְ נַעֲשֵׂית וּכְבוֹדוֹ מִתְרַבֶּה.

JEALOUSY: The third branch of love [of G-d] is jealousy, namely, that a person be jealous for the sake of His holy Name, hate those who hate Him, and strive to subdue them as much as he can, in order that G-d's service be done and His honor increased.

וְהוּא מָה שֶׁאָמַר דָּוִד עָלָיו הַשָּׁלוֹם (תהילים קל"ט:כ"א-כ"ב): הֲלֹא מְשַׂנְאֶיךָ ה' אֶשְׂנָא וּבִתְקוֹמְמֶיךָ אֶתְקוֹטָט תַּכְלִית שִׂנְאָה שְׂנֵאתִים וְגוֹ'. וְאֵלִיָּהוּ אָמַר (מלכים א י"ט:י'): קַנֹּא קִנֵּאתִי לַה' צְבָאוֹת וְגוֹ', וּכְבָר רָאִינוּ לְמָה זָכָה בַּעֲבוּר קִנְאָתוֹ לֵאלֹהָיו, כְּמַאֲמַר הַכָּתוּב (במדבר כ"ה:י"ג): תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל.

This is what king David, peace be unto him, said: "O G-d, do I not hate those who hate You? Do I not contend with those who rise up against You? I hate them with an utter hatred; I count them my enemies" (Tehilim 139:21-22). And Eliyahu said: "I have been very jealous for G-d, the L-rd of hosts..." (I Kings 19:10). We already learned what he merited by virtue of his jealousy for G-d, as the Torah states: "because he was jealous for his God and made atonement for the children of Israel" (Bamidbar 25:13).

וּכְבָר הִפְלִיגוּ חֲזַ"ל (שבת נ"ה): לְדַבֵּר בְּמִי שֶׁיֵּשׁ בְּיָדוֹ לִמְחוֹת וְאֵינוֹ מוֹחֶה, וְגָזְרוּ דִּינוֹ לִתָּפֵס בַּעֲוֹן הַחוֹטְאִים עַצְמוֹ. וּבְמִדְרַשׁ אֵיכָה אָמְרוּ הָיוּ שָׂרֶיהָ כְּאַיָּלִים, מָה אַיָּלִים הַלָּלוּ בִּשְׁעַת שָׁרָב הוֹפְכִים פְּנֵיהֶם אֵלּוּ תַּחַת אֵלּוּ כָּךְ הָיוּ גְּדוֹלֵי יִשְׂרָאֵל רוֹאִים דְּבַר עֲבֵרָה וְהוֹפְכִים פְּנֵיהֶם מִמֶּנּוּ, אָמַר לָהֶם הקב"ה תָּבֹא הַשָּׁעָה וַאֲנִי אֶעֱשֶׂה לָהֶם כֵּן.

Our sages, of blessed memory, spoke strongly regarding one who is able to rebuke someone but refrains from doing so. They decreed his judgment to be that he himself will be held accountable for the sin of the sinners. In the Midrash, [they expounded: "'her princes were like deer [that find no pasture...]' (Eicha 1:6) - just like during a heat wave, these deer turn their faces one beneath the other, so too the great sages of Israel would see sin committed and turn their faces away from it. The Holy One, blessed be He, said to them: 'a time will come when I will do the same to them'" (Eicha Raba 1:13).

וְזֶה פָּשׁוּט כִּי מִי שֶׁאוֹהֵב אֶת חֲבֵרוֹ אִי אֶפְשָׁר לוֹ לִסְבֹּל שֶׁיִּרְאֶה מַכִּים אֶת חֲבֵרוֹ אוֹ מְחָרְפִים אוֹתוֹ וּבְוַדַּאי שֶׁיֵּצֵא לְעֶזְרָתוֹ, גַּם מִי שֶׁאוֹהֵב שְׁמוֹ יִתְבָּרַךְ לֹא יוּכַל לִסְבֹּל וְלִרְאוֹת שֶׁיְּחַלְּלוּ אוֹתוֹ חָס וְשָׁלוֹם וְשֶׁיַּעַבְרוּ עַל מִצְוֹתָיו.

It is obvious that he who loves his fellow is unable to bear the sight of others beating him or insulting him, and will certainly go out to help him. So too, he who loves the blessed G-d's Name will be unable to bear seeing the desecration of His Name, G-d forbid, and the transgressing of His mitzvot.

וְהוּא מָה שֶׁאָמַר שְׁלֹמֹה (משלי כ"ה): עֹזְבֵי תוֹרָה יְהַלְלוּ רָשָׁע וְשֹׁמְרֵי תוֹרָה יִתְגָּרוּ בָם, כִּי אוֹתָם שֶׁמְּהַלְּלִים רָשָׁע בְּרִשְׁעָתוֹ וְלֹא יוֹכִיחוּ עַל פָּנָיו מוּמוֹ, הִנֵּה הֵם עוֹזְבֵי הַתּוֹרָה וּמַנִּיחִים אוֹתָהּ שֶׁתִּתְחַלֵּל חָס וְחָלִילָה, אַךְ שׁוֹמְרֶיהָ הַמִּתְחַזְּקִים לְהַחֲזִיקָהּ וַדַּאי שֶׁיִּתְגָּרוּ בָּם לֹא יוּכְלוּ לְהִתְאַפֵּק וּלְהַחֲרִישׁ, וְאָמַר הקב"ה אֶל אִיּוֹב (איוב מ':י"ב-י"ג): הָפֵץ עֶבְרוֹת אַפֶּךָ רְאֵה כָל גֵּאֶה הַכְנִיעֵהוּ וַהֲדֹךְ רְשָׁעִים תַּחְתָּם טָמְנֵם בֶּעָפָר יָחַד פְּנֵיהֶם חֲבֹשׁ בַּטָּמוּן, כִּי זֶהוּ תֹּקֶף הָאַהֲבָה שֶׁיּוּכַל לְהַרְאוֹת מִי שֶׁאוֹהֵב אֶת בּוֹרְאוֹ בֶּאֱמֶת, וְאוֹמֵר (תהילים צ"ז:י'): אֹהֲבֵי ה' שִׂנְאוּ רָע.

This is what Shlomo said: "those who forsake the Torah praise the wicked, but those who keep the Torah contend with them" (Mishlei 28:4). For those who praise the wicked on his wickedness and do not rebuke his deeds to his face, behold, they are the "forsakers of Torah" who abandon it to be desecrated, G-d forbid. But the guardians of the Torah who strengthen themselves to strengthen it, will certainly contend with the wicked and be unable to restrain themselves and be silent. The Holy One, blessed be He, said to Iyov: "Scatter forth the wrath of your anger; see every arrogant man and submit him; tread down the wicked in their place; press them in the earth together, push their faces in the ground" (Iyov 40:11-13). For this is the intense love that he who truly loves His Creator can demonstrate, and it is written: "those who love G-d hate evil" (Tehilim 97:10).

וְהִנֵּה בֵּאַרְנוּ עַד הֵנָּה הַחֲסִידוּת מָה שֶׁתָּלוּי בַּמַּעֲשֶׂה וּבְאֹפֶן הָעֲשִׂיָּה, נְבָאֵר עַתָּה הַתְּלוּיָה בַּכַּוָּנָה.

INTENTION: Thus far, we have clarified the trait of Chasidut as it relates to deeds and manner of performance. We will now explain Chasidut as it relates to intention.

וּכְבָר דִּבַּרְנוּ גַּם כֵּן לְמַעְלָה מֵעִנְיַן לִשְׁמָהּ וְשֶׁלֹּא לִשְׁמָהּ לְמַדְרֵגוֹתֵיהֶם.

We have already discussed earlier the matter of performing a mitzva "for its own sake" (lishma) and "not for its own sake" (shelo lishma), according to their various levels.

אָמְנָם וַדַּאי שֶׁמִּי שֶׁמִּתְכַּוֵּן בַּעֲבוֹדָתוֹ לְטַהֵר נַפְשׁוֹ לִפְנֵי בּוֹרְאוֹ, לְמַעַן תִּזְכֶּה לָשֶׁבֶת אֶת פָּנָיו בִּכְלַל הַיְּשָׁרִים וְהַחֲסִידִים, לַחֲזוֹת בְּנֹעַם ה' לְבַקֵּר בְּהֵיכָלוֹ, וּלְקַבֵּל הַגְּמוּל אֲשֶׁר בָּעוֹלָם הַבָּא לֹא נוּכַל לוֹמַר שֶׁתִּהְיֶה כַּוָּנָה זוֹ רָעָה.

However, he whose motivation in his divine service is to purify his soul before his Creator in order to be worthy of sitting among the Just and the Pious, "to gaze upon the pleasantness of G-d and to dwell within His sanctuary", and receive the reward in the World to Come, we certainly cannot say that his motive is evil.

אָכֵן לֹא נוּכַל לוֹמַר גַּם כֵּן שֶׁתִּהְיֶה הַיּוֹתֵר טוֹבָה, כִּי עַד שֶׁהָאָדָם מִתְכַּוֵּן לְטוֹבַת עַצְמוֹ, סוֹף סוֹף עֲבוֹדָתוֹ לְצֹרֶךְ עַצְמוֹ.

On the other hand, we also cannot say that this is the best of motives. For as long as a person is motivated by his own benefit, in essence, his divine service is for his own self-interest.

אַךְ הַכַּוָּנָה הָאֲמִתִּית הַמְּצוּיָה בַּחֲסִידִים אֲשֶׁר טָרְחוּ וְהִשְׁתַּדְּלוּ לְהַשִּׂיגָהּ, הוּא שֶׁיִּהְיֶה הָאָדָם עוֹבֵד רַק לְמַעַן אֲשֶׁר כְּבוֹדוֹ שֶׁל הָאָדוֹן בָּרוּךְ הוּא יִגְדַּל וְיִרְבֶּה.

But the true motivation which is found among the Pious, who have exerted themselves and strove to attain it, is for one to serve solely in order to raise and increase the honor of the Master, blessed be He.

וְזֶה יִהְיֶה אַחַר שֶׁהִתְגַּבֵּר בְּאַהֲבָה אֵלָיו יִתְבָּרַךְ, וְיִהְיֶה חוֹמֵד וּמִתְאַוֶּה אֶל הַגְדָּלַת כְּבוֹדוֹ, וּמִצְטַעֵר עַל כָּל שֶׁיְּמַעֵט מִמֶּנּוּ, כִּי אָז יַעֲבֹד עֲבוֹדָתוֹ לְתַכְלִית זֶה, שֶׁלְּפָחוֹת מִצִּדּוֹ יִהְיֶה כְּבוֹדוֹ יִתְבָּרַךְ מִתְגַּדֵּל.

This intent will come only after the love of Him has intensified within him, after he longs and lusts for the raising of His honor and is pained by any diminishing of it. For then he will perform the divine service for this purpose, so that at least, through himself, G-d's honor will increase.

וְיִתְאַוֶּה כָּל שְׁאָר בְּנֵי הָאָדָם יִהְיוּ כְּמוֹ כֵן, וְיִצְטַעֵר וְיִתְאַנַּח עַל מָה שֶׁמְּמַעֲטִים שְׁאָר בְּנֵי הָאָדָם, וְכָל שֶׁכֵּן עַל מָה שֶׁמְּמַעֵט הוּא עַצְמוֹ בְּשׁוֹגֵג אוֹ בְּאֹנֶס אוֹ בְּחֻלְשַׁת הַטֶּבַע, אֲשֶׁר קָשֶׁה לוֹ לִשָּׁמֵר מִן הַחֲטָאִים בְּכָל עֵת, כְּעִנְיַן הַכָּתוּב (קהלת ז':כ'): כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טּוֹב וְלֹא יֶחֱטָא.

He will lust that all other human beings will likewise do the same. And he will be pained and grieve when they diminish in this honor. All the more so, will he be pained of what he himself diminishes, whether accidentally, unwittingly or due to natural weakness, which makes it difficult for him to guard himself from sin at all times, as scripture writes: "for there is no righteous man on earth who does good and sins not" (Kohelet 7:20).

וְדָבָר זֶה בֵּאֲרוּהוּ בְּתָנָא דְּבֵי אֵלִיָּהוּ זַ"ל אָמְרוּ: כָּל חָכָם מִיִּשְׂרָאֵל שֶׁיֵּשׁ בּוֹ דִבְרֵי תוֹרָה לַאֲמִתּוֹ, וּמִתְאַנֵּחַ עַל כְּבוֹדוֹ שֶׁל הקב"ה וְעַל כְּבוֹדָן שֶׁל יִשְׂרָאֵל, כָּל יָמָיו, וּמִתְאַוֶּה וּמֵצֵר לִכְבוֹד יְרוּשָׁלַיִם וְלִכְבוֹד בֵּית הַמִּקְדָּשׁ וְלַיְּשׁוּעָה שֶׁתִּצְמַח בְּקָרוֹב וּלְכִנּוּס גָּלוּיוֹת, זוֹכֶה לְרוּחַ הַקֹּדֶשׁ בִּדְבָרָיו וְכוּ'.

This matter was clarified in Tana D'Bei Eliyahu (Raba 4): "every sage of Israel who has attained true Torah knowledge, and grieves over the honor of the Holy One, blessed be He, and over the honor of Israel all his days, who longs and feels pain for the honor of Jerusalem and the holy Temple, and for the redemption to sprout soon, and the ingathering of the exiles immediately the Ruach Hakodesh will rest upon his words..."

נִמְצֵאתָ לָמֵד שֶׁזֹּאת הִיא הַכַּוָּנָה הַמְּעֻלָּה שֶׁהִיא רְחוֹקָה לְגַמְרֵי מִכָּל הֲנָאַת עַצְמוֹ, וְאֵינָהּ אֶלָּא לִכְבוֹדוֹ שֶׁל מָקוֹם וּלְקִדּוּשׁ שְׁמוֹ יִתְבָּרַךְ הַמִּתְקַדֵּשׁ בִּבְרִיּוֹתָיו בְּשָׁעָה שֶׁעוֹשִׂים רְצוֹנוֹ.

Thus we learn that this is the ideal intent. For it is completely removed from all consideration of personal benefit, and is only for the honor of G-d and for the sanctification of His blessed Name, which is sanctified by His creations when they do His will.

וְעַל זֶה אָמְרוּ (זהר כי תצא): אֵיזֶהוּ חָסִיד הַמִּתְחַסֵּד עִם קוֹנוֹ. וְהִנֵּה הֶחָסִיד כָּזֶה מִלְּבַד הָעֲבוֹדָה שֶׁהוּא עוֹבֵד בְּמַעֲשֵׂה מִצְוֹתָיו עַל הַכַּוָּנָה הַזֹּאת, הִנֵּה וַדַּאי צָרִיךְ שֶׁיִּצְטַעֵר תָּמִיד צַעַר מַמָּשׁ עַל הַגָּלוּת וְעַל הַחֻרְבָּן, מִצַּד מָה שֶׁזֶּה גּוֹרֵם מִעוּט כִּבְיָכוֹל לִכְבוֹדוֹ יִתְבָּרַךְ, וְיִתְאַוֶּה לַגְּאוּלָּה לְפִי שֶׁבָּהּ יִהְיֶה עִלּוּי לִכְבוֹד הַשֵּׁם יִתְבָּרַךְ, וְהוּא מָה שֶׁאָמַר הַתַּנָּא דְּבֵי אֵלִיָּהוּ שֶׁהֵבֵאנוּ לְמַעְלָה, וּמִתְאַוֶּה וּמֵצֵר לִכְבוֹד יְרוּשָׁלַיִם וְכוּ', וְיִתְפַּלֵּל תָּמִיד עַל גְּאֻלַּת בְּנֵי יִשְׂרָאֵל וַהֲשָׁבַת כְּבוֹד שָׁמַיִם לָעִלּוּי.

On this our sages said: "who is Pious (a Chasid)? He who is benevolent (mitchased) towards his Maker" (Zohar Beit, Mishpatim 114b). Behold, such a Chasid, besides the service which he does in performing his mitzvot with the proper intent, will certainly feel actual (mamash) pain on the exile and the destruction of the Temple, because these cause a diminishing, so to speak, of the blessed G-d's honor. He will long for the Redemption because then the honor of G-d will be exulted. This is what the Tana d'Bei Eliyahu we brought earlier said: "and he longs and feels pain over the honor of Jerusalem..." He will pray always for the redemption of Israel and the return of G-d's honor.

וְאִם יֹאמַר אָדָם מִי אֲנִי וּמָה אֲנִי סָפוּן שֶׁאֶתְפַּלֵּל עַל הַגָּלוּת וְעַל יְרוּשָׁלַיִם וְכוּ', הֲמִפְּנֵי תְּפִלָּתִי יְכֻנְּסוּ הַגָּלוּיוֹת וְתִצְמַח הַיְּשׁוּעָה?

If one will say: "who am I, and what importance am I that I should pray on the exile and Jerusalem? Will the exiles be ingathered and the salvation sprout because of my prayers?!

תְּשׁוּבָתוֹ בְּצִדּוֹ, כְּאוֹתָהּ שֶׁשָּׁנִינוּ (סנהדרין ל"ח): לְפִיכָךְ נִבְרָא אָדָם יְחִידִי כְּדֵי שֶׁכָּל אֶחָד יֹאמַר בִּשְׁבִילִי נִבְרָא הָעוֹלָם, וּכְבָר נַחַת רוּחַ הוּא לְפָנָיו יִתְבָּרַךְ שֶׁיִּהְיוּ בָּנָיו מְבַקְּשִׁים וּמִתְפַּלְּלִים עַל זֹאת, וְאַף שֶׁלֹּא תֵּעָשֶׂה בַּקָּשָׁתָם מִפְּנֵי שֶׁלֹּא הִגִּיעַ הַזְּמַן אוֹ מֵאֵיזֶה טַעַם שֶׁיִּהְיֶה, הִנֵּה הֵם עָשׂוּ אֶת שֶׁלָּהֶם וְהקב"ה שָׂמֵחַ בָּזֶה.

The answer to him is near [his question], as we learned: "Thus man was created alone, so that each person should say: 'for my sake the world was created' " (Sanhedrin 37a). Already it brings gratification to G-d, that His children desire and pray for this. And even though their request may not be fulfilled, because the proper time has not yet come or for some other reason, nevertheless, they have done their part and the Holy One, blessed be He, rejoices in this.

וְעַל הֶעְדֵּר זֶה הַדָּבָר הִתְרַעֵם הַנָּבִיא (ישעיהו נ"ט:ט"ז): וַיַּרְא כִּי אֵין אִישׁ וַיִּשְׁתּוֹמֵם כִּי אֵין מַפְגִּיעַ, וְאָמַר (שם ס"ג): וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ, וְאָמַר (ירמיהו ל':י"ז): צִיּוֹן הִיא דֹּרֵשׁ אֵין לָהּ, וּפֵרְשׁוּ זַ"ל (סוכה מ"א): מִכְּלָל דְּבָעֲיָא דְּרִישָׁה.

On the absence of this, the prophets complained saying: "And He saw that there was no man, and He was astounded for there was no intercessor"(Yeshaya 59:16) and "I looked, and there was none to help; and I was astonished that there was no one to uphold" (Yeshaya 63:5). And it is stated: "it is Zion; no one inquires after her" (Yirmiyahu 30:17), which our sages expounded: "this implies it needs inquiring after" (Sukkah 41a).

הֲרֵי כָּאן שֶׁחַיָּבִים אֲנַחְנוּ בָּזֶה, וְאֵין לָנוּ לִפָּטֵר מִפְּנֵי מִעוּט כֹּחֵנוּ, כִּי עַל כַּיּוֹצֵא בָּזֶה שָׁנִינוּ (אבות פ"ג): לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר וְאִי אַתָּה בֶּן חוֹרִין לִבָּטֵל הֵימֶנָּה.

Thus we learn from here that we are obligated in this matter, and cannot exempt ourselves due to our lack of power. For on all such matters, we learned: "It is not incumbent upon you to complete the task, but neither are you free to abstain from it" (Avot 2:16).

וְאָמַר עוֹד הַנָּבִיא (ישעיהו נ"א:י"ח): אֵין מְנַהֵל לָהּ מִכָּל בָּנִים יָלָדָה וְאֵין מַחֲזִיק בְּיָדָהּ מִכָּל בָּנִים גִּדֵּלָה. וְאָמַר (שם מ'): כָּל הַבָּשָׂר חָצִיר וְכָל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה, וּפֵרְשׁוּ זַ"ל (תיקונים): שֶׁכָּל חֶסֶד שֶׁעוֹשִׂים לְעַצְמָם הֵם עוֹשִׂים לְטוֹבַת נַפְשָׁם וְלַהֲנָאָתָם, וְאֵינָם מִתְכַּוְּנִים לַכַּוָּנָה הַשְּׁלֵמָה הַזֹּאת, וְלֹא מְבַקְּשִׁים עַל עִלּוּי הַכָּבוֹד וּגְאֻלָּתָן שֶׁל יִשְׂרָאֵל,

And the prophet further said: "She has none to guide her out of all the sons she bore, none takes her hand of all the sons she raised" (Yeshaya 51:18). And "all flesh is grass, and all his kindness is as the blossom of the field" (Isaiah 40:6), which our sages of blessed memory, explained: "all the kindness they do is only for themselves" (Zohar Chadash 117a, Tikunei Zohar 30,63a), i.e. for their own good and benefit; they do not intend for this perfect intention and do not seek the raising of G-d's honor and the redemption of Israel.

שֶׁהֲרֵי אִי אֶפְשָׁר לַכָּבוֹד הָעֶלְיוֹן לְהִתְרַבּוֹת אֶלָּא בִּגְאֻלָּתָן שֶׁל יִשְׂרָאֵל וּבְרִבּוּי כְּבוֹדָם שֶׁזֶּה תָּלוּי בָּזֶה בֶּאֱמֶת, וּכְמוֹ שֶׁכָּתַב בְּתָנָא דְּבֵי אֵלִיָּהוּ שֶׁהִזְכַּרְתִּי, וּמִתְאַנֵּחַ עַל כְּבוֹדוֹ שֶׁל הקב"ה וְעַל כְּבוֹדָן שֶׁל יִשְׂרָאֵל.

For it is impossible for the honor of G-d to be raised except through the redemption of Israel and the raising of Israel's honor, since in truth, one depends on the other, as the prophet said in Tana D'Bei Eliyahu I mentioned: "and he grieves over the honor of the Holy One, blessed be He, and over the honor of Israel".

נִמְצֵאתָ לָמֵד שֶׁשְּׁנֵי דְּבָרִים יֵשׁ בְּעִנְיָן זֶה, אֶחָד הַכַּוָּנָה בְּכָל מִצְוָה וַעֲבוֹדָה שֶׁתִּהְיֶה לְעִלּוּי כְּבוֹדוֹ שֶׁל מָקוֹם בְּמָה שֶׁבְּרִיּוֹתָיו עוֹשִׂים נַחַת רוּחַ לְפָנָיו, וְעוֹד הַצַּעַר וְהַבַּקָּשָׁה עַל עִלּוּי כְּבוֹדָן שֶׁל יִשְׂרָאֵל וְשַׁלְוָתָן.

Thus we learn that there are two matters in this. One, that the intention behind every mitzva and act of divine service be the increase in the honor of G-d which comes from His creations' doing what brings gratification to Him. Two, that one feel pain and seeks for the elevation of this honor, which will occur wholly when the honor and good of Israel will be fully raised.

וְאָמְנָם עוֹד עִקָּר שֵׁנִי יֵשׁ בְּכַוָּנַת הַחֲסִידוּת, וְהוּא טוֹבַת הַדּוֹר, שֶׁהִנֵּה רָאוּי לְכָל חָסִיד שֶׁיִּתְכַּוֵּן בְּמַעֲשָׂיו לְטוֹבַת דּוֹרוֹ כֻּלּוֹ, לְזַכּוֹת אוֹתָם וּלְהָגֵן עֲלֵיהֶם. וְהוּא עִנְיַן הַכָּתוּב (ישעיהו ג':י'): אִמְרוּ צַדִּיק כִּי טוֹב כִּי פְרִי מַעַלְלֵיהֶם יֹאכֵלוּ, שֶׁכָּל הַדּוֹר אוֹכֵל מִפֵּרוֹתָיו.

GOOD OF THE GENERATION: There is another primary principle regarding intention in Chasidut, namely, the good of the generation. For, it is proper for every Chasid to be motivated in his deeds for the good of his entire generation, to bring merit to them and to shield them. This is the intent of the verse: "Say of the righteous man that he is good, for they shall eat the fruits of their deeds" (Isaiah 3:10), that all of the generation eats of his fruits.

וְכֵן אָמְרוּ חֲזַ"ל (ב"ב ט"ו): הֲיֵשׁ בָּהּ עֵץ אִם יֵשׁ מִי שֶׁמֵּגֵן עַל דּוֹרוֹ כָּעֵץ.

Likewise our sages, of blessed memory, expounded (Bava Batra 15a): "'is there a tree there?' (Bamidbar 13:20) - is there a righteous person who shields the generation like a tree".

וְתִרְאֶה שֶׁזֶּהוּ רְצוֹנוֹ שֶׁל מָקוֹם שֶׁיִּהְיוּ חֲסִידֵי יִשְׂרָאֵל מְזַכִּים וּמְכַפְּרִים עַל כָּל שְׁאָר הַמַּדְרֵגוֹת שֶׁבָּהֶם, וְהוּא מָה שֶׁאָמְרוּ זַ"ל בַּלּוּלָב וּמִינָיו (ויקרא רבה): יָבוֹאוּ אֵלֶּה וִיכַפְּרוּ עַל אֵלֶּה.

You will see that this is the will of G-d, that the Pious of Israel bring merit and atone on all the other classes among them. This is what our sages, of blessed memory, said regarding the Lulav and its species: "let these come and atone for these" (Vayikra Raba 30:11).

שֶׁאֵין הקב"ה חָפֵץ בְּאָבְדָן הָרְשָׁעִים, אֶלָּא מִצְוָה מֻטֶּלֶת עַל הַחֲסִידִים לְהִשְׁתַּדֵּל לְזַכּוֹתָם וּלְכַפֵּר עֲלֵיהֶם.

For the Holy One, blessed be He, does not desire the destruction of the wicked. It is rather a mitzva incumbent on the Pious to strive to bring merit to them and to atone for them.

וְזֶה צָרִיךְ שֶׁיַּעֲשֶׂה בְּכַוָּנַת עֲבוֹדָתוֹ, וְגַם בִּתְפִלָּתוֹ בְּפֹעַל דְּהַיְנוּ שֶׁיִּתְפַּלֵּל עַל דּוֹרוֹ לְכַפֵּר עַל מִי שֶׁצָּרִיךְ כַּפָּרָה וּלְהָשִׁיב בִּתְשׁוּבָה מִי שֶׁצָּרִיךְ לָהּ, וּלְלַמֵּד סָנֵגוֹרְיָא עַל הַדּוֹר כֻּלּוֹ.

This intention needs to be included in his divine service and also be an actual part of his prayers, namely, to pray on behalf of his generation, to atone for he who needs atonement, to bring to repentance he who needs to repent, and to plead in defense of his entire generation.

וּכְבָר אָמְרוּ זַ"ל (יומא ע"ז): עַל הַפָּסוּק וַאֲנִי בָאתִי בִּדְבָרֶיךָ שֶׁלֹּא חָזַר גַּבְרִיאֵל וְנִכְנַס לִפְנִים מִן הַפַּרְגּוֹד אֶלָּא כְּשֶׁלִּמֵּד סָנֵגוֹרְיָא עַל יִשְׂרָאֵל, וְגִדְעוֹן נֶאֱמַר לוֹ (שופטים ו':י"ד): לֵךְ בְּכֹחֲךָ זֶה, לְפִי שֶׁלִּמֵּד סָנֵגוֹרְיָא עַל יִשְׂרָאֵל.

Our sages of blessed memory already expounded on the verse: "I have come because of your words" (Daniel 10:12) - "that Gavriel was not allowed to re-enter behind the heavenly curtain until he had pleaded in defense of Israel" (Yoma 77a). And on Gideon it was said "go in with your might" (Shoftim 6:14) - "because he pleaded in defense of Israel" (Yalkut Shimoni 247:62).

כִּי אֵין הקב"ה אוֹהֵב אֶלָּא לְמִי שֶׁאוֹהֵב אֶת יִשְׂרָאֵל וְכָל מָה שֶׁאָדָם מַגְדִּיל אַהֲבָתוֹ לְיִשְׂרָאֵל, גַּם הקב"ה מַגְדִּיל עָלָיו.

For the Holy One, blessed be He, only loves he who loves Israel, and the more a person's love of Israel increases, the more the Holy One, blessed be He, increases love for him.

וְאֵלֶּה הֵם הָרוֹעִים הָאֲמִתִּיִּים שֶׁל יִשְׂרָאֵל שהקב"ה חָפֵץ בָּהֶם הַרְבֵּה, שֶׁמּוֹסְרִים עַצְמָם עַל צֹאנוֹ, וְדוֹרְשִׁים וּמִשְׁתַּדְּלִים עַל שְׁלֹמָם וְטוֹבָתָם בְּכָל הַדְּרָכִים, וְעוֹמְדִים תָּמִיד בַּפֶּרֶץ לְהִתְפַּלֵּל עֲלֵיהֶם וּלְבַטֵּל הַגְּזֵרוֹת הַקָּשׁוֹת וְלִפְתֹּחַ עֲלֵיהֶם שַׁעֲרֵי הַבְּרָכָה.

These are the true shepherds of Israel, which the Holy One, blessed be He, greatly desired in, who sacrifice themselves for His sheep, seeking and striving for their peace and well-being in all matters, always standing in the breach to pray for them to annul the harsh decrees, and to open for them the gates of blessings.

הָא לְמָה זֶה דּוֹמֶה, לְאָב שֶׁאֵינוֹ אוֹהֵב שׁוּם אָדָם יוֹתֵר מִמִּי שֶׁהוּא רוֹאֶה שֶׁאוֹהֵב אֶת בָּנָיו אַהֲבָה נֶאֱמֶנֶת, וְהוּא דָּבָר שֶׁהַטֶּבַע יָעִיד עָלָיו.

To what is this analogous? To that of a father who loves no one more than he whom he sees sincerely loves his sons. This is something that human nature can attest to.

וְהוּא עִנְיַן כֹּהֵן גָּדוֹל שֶׁאָמְרוּ עָלָיו (מכות י"א): שֶׁהָיָה לָהֶם לְבַקֵּשׁ רַחֲמִים עַל דּוֹרָם וְלֹא בִּקְשׁוּ. וְכֵן אָמְרוּ (שם): הַהוּא גַּבְרָא דְּאַכְלֵהּ אַרְיָא בְּרִחוּק תְּלָת פַּרְסֵי דְּרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי וְלָא אִשְׁתַּעִי אֵלִיָּהוּ בַּהֲדֵהּ, הֲרֵי לְךָ הַחוֹבָה הַמֻּטֶּלֶת עַל הַחֲסִידִים לְבַקֵּשׁ וּלְהִשְׁתַּדֵּל עַל בְּנֵי דּוֹרָם.

And this is the matter behind the Kohen Gadol (high priest) which our sages said: "[the high priests were not without blame as] they should have implored Divine mercy for their generation, which they failed to do" (Makot 11a). Likewise, they said: "there was a case of a man who was eaten by a lion some three miles from the town where Rabbi Yehoshua ben Levi lived and Eliyahu would not appear to the Rabbi for three days on that account" (Makot 11a). See then, that it is a duty incumbent on the Chasidim to plead and exert themselves on behalf of their generation.

וְהִנֵּה כְּבָר בֵּאַרְנוּ חֶלְקֵי הַחֲסִידוּת הָרָאשִׁיִּים, וּפְרָטֵיהֶם מְסוּרִים לְכָל שֵׂכֶל וּלְכָל לֵב טָהוֹר לְהִתְנַהֵג בָּהֶם בְּדֶרֶךְ הַיָּשָׁר לְפִי הַשָּׁרָשִׁים הָאֵלֶּה כָּל דָּבָר בְּעִתּוֹ.

We have clarified the primary divisions of Chasidut. Their particulars are given to every pure heart and mind to conduct himself uprightly in them, each matter in its own time, according to the application of these root principles.