In this chapter, the Chovos HaLevavos exposes the deep-seated cunning of the yetzer hara, who seeks to trap a Yid in the subtle sin of self-worship and hidden association. If the yetzer cannot succeed there, he shifts his tactics to confuse the neshama with the deep philosophical tension between Hashem's decree and human free will, using this confusion to breed laziness in avodas Hashem while encouraging frantic, self-reliant effort in worldly matters.
We are also warned here against the yetzer's attempts to instill spiritual pride and arrogance. The yetzer will try to convince a person that he has reached the loftiest levels of the tzaddikim, urging him to look down upon and publicly shame his fellow Jews under the guise of holy rebuke.
וְאִם תִּשְׁמַע אֵלָיו וְתִסְמֹךְ עַל דְּבָרָיו, יַפִּילְךָ בְּמִין מִמִּינֵי הַשִּׁתּוּף הַנִּסְתָּר, וְהוּא שֶׁשַּׂמְתָּ נֶעֱבָדְךָ לְנַפְשְׁךָ, מִמָּה שֶׁאַתָּה מִשְׁתַּדֵּל בְּמָה שֶׁתִּמָּשֵׁךְ בּוֹ הֲנָאַת עַצְמְךָ וְשִׂמְחָתְךָ, וְתִדְחֶה בּוֹ מֵעָלֶיהָ הַדְּאָגוֹת וְהַיְּגוֹנוֹת.
And if you listen to him and rely on his words, he will topple you into a form of hidden association—which is that you have made your own self the object of your worship, by exerting yourself only in that which brings you personal pleasure and joy, and through which you ward off worries and sorrows.
NoteThe term "hidden association" (shittuf nistar) refers to a subtle form of idolatry where a person outwardly serves Hashem but is actually motivated entirely by self-interest and personal gratification.
וְלוּלֵא תִּקְוָתְךָ לָזֶה, הָיִיתָ כּוֹפֵר בְּטוֹבוֹת הָאֱלֹהִים הַמַּתְמִידוֹת עָלֶיךָ, וְלֹא הָיִיתָ מְחַיֵּב אֶת עַצְמְךָ עֲבוֹדָה עֲלֵיהֶם, עִם שֶׁאֵינְךָ רוֹאֶה שֶׁהָעֲבוֹדָה תֵּאוֹת לוֹ לִגְדֻלָּתוֹ וְעֹצֶם יְכָלְתּוֹ וְאוֹתוֹת חָכְמָתוֹ.
Were it not for your hope for these personal benefits, you would deny the constant favors that Hashem bestows upon you, and you would not obligate yourself to serve Him because of them; moreover, you fail to see that serving Him is fitting solely because of His greatness, His infinite power, and the signs of His wisdom.
וּבָזֶה אָמְרוּ רז״ל: "אַל תִּהְיוּ כַּעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַּעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס".
And regarding this, our Sages of blessed memory said: "Do not be like servants who serve their master for the sake of receiving a reward, but be like servants who serve their master not for the sake of receiving a reward."
וְכַאֲשֶׁר יִתְיָאֵשׁ מִמְּךָ מִן הַפָּנִים הָאֵלֶּה אֲשֶׁר זָכַרְנוּ, יַשְׁלִיכְךָ בְּיַם הַסְּפֵקוֹת מֵעִנְיְנֵי הַהֶכְרֵחַ וְהַצֶּדֶק.
When the yetzer hara despairs of enticing you through these ways we have mentioned, he will hurl you into a sea of doubts regarding the matters of divine decree and free will.
NoteThe terms "necessity and justice" (hechrech ve-tzedek) refer to the classic theological tension between Hashem's absolute decree (predestination) and His justice in rewarding or punishing us (which requires free will).
וְכַאֲשֶׁר יִרְאֶה אוֹתְךָ מִתְעַלֵּם בְּמַעֲשֵׂי הָעֲבוֹדָה וְנוֹטֶה אֶל דֶּרֶךְ הָעֲבֵרוֹת, יִשְׁתַּדֵּל לְבָרֵר אֶצְלֵךְ עִנְיַן הַהֶכְרֵחַ בִּטְעָנוֹת חֲזָקוֹת מִן הַכָּתוּב וּמִן הַקַּבָּלָה, כְּדֵי לְהַרְחִיב הָאֲמַתְלָאוֹת עָלֶיךָ, וְיֹאמַר לְךָ:
When he sees you becoming lax in your divine service and leaning toward the path of sin, he will try to prove to you the concept of divine decree with powerful arguments from Scripture and Tradition, in order to provide you with ample excuses, and he will say to you:
"אִלּוּ הָיָה רוֹצֶה הַבּוֹרֵא שֶׁתַּעַבְדֵהוּ, הָיָה מַכְרִיחֲךָ בָּזֶה וּמְזָרֵז אוֹתְךָ עָלָיו, וְלֹא הָיָה אֶלָּא מָה שֶׁהוּא גּוֹזֵר; וְכִי תּוּכַל לַעֲמֹד כְּנֶגֶד גְּזֵרוֹתָיו וּלְנַצֵּחַ דִּינָיו? אֵין לְךָ לַעֲשׂוֹת אֶלָּא מָה שֶׁנִּגְזַר לְךָ לַעֲשׂוֹתוֹ, כִּי מֶמְשֶׁלֶת כָּל הַדְּבָרִים בְּיַד הַבּוֹרֵא יִתְעַלֶּה, כמ"ש: 'אָנֹכִי ה׳ עֹשֶׂה כֹּל'".
"If the Creator wanted you to serve Him, He would have forced you to do so and made you zealous for it, and nothing can happen except what He decrees. Can you stand against His decrees or overcome His judgments? You can only do what has been decreed for you to do, for the dominion over all things is in the hand of the Creator, may He be exalted, as it is written: 'I am Hashem, Who makes all things.'"
וְאִם יִרְאֶה אוֹתְךָ מִתְעַסֵּק בְּמַעֲשֶׂה מֵעִנְיְנֵי העוה"ז וַעֲסָקָיו, יֹאמַר לְךָ: "הִזָּהֵר מִן הָעַצְלָה וְהָרִפְיוֹן, וְאַל תִּסְמֹךְ עַל זוּלָתְךָ, כִּי הַטּוֹב וְהָרַע בִּיכָלְתְּךָ, וְהַמַּעֲשֶׂה וְהַהֲנָחָה בְּכֹחֲךָ.
But if he sees you engaged in worldly matters and business, he will tell you: "Beware of laziness and slackness, and do not rely on anyone else, for good and bad are within your power, and action or inaction are in your hands.
הִשְׁתַּדֵּל בְּכֹחֲךָ וּטְרַח בְּכָל יְכָלְתְּךָ, תַּגִּיעַ אֶל מָה שֶׁתִּתְאַוֶּה מִתַּעֲנוּגֵי העוה"ז; וְהִזָּהֵר מִסִּבַּת הַפְּגָעִים הָרָעִים בְּכָל כֹּחֲךָ, תִּמָּלֵט מֵהֶם, כְּמוֹ שֶׁאָמַר הֶחָכָם: 'צִנִּים פַּחִים בְּדֶרֶךְ עִקֵּשׁ, שׁוֹמֵר נַפְשׁוֹ יִרְחַק מֵהֶם', וְאָמַר: 'אִוֶּלֶת אָדָם תְּסַלֵּף דַּרְכּוֹ וְגוֹ׳', וְאָמַר מַלְאָכִי: 'מִיֶּדְכֶם הָיְתָה זֹּאת'".
Exert yourself with your strength and toil with all your ability, and you will attain whatever you desire of the pleasures of this world; and guard yourself from harmful mishaps with all your might, and you will escape them, just as the wise man said: 'Thorns and snares are in the way of the crooked; he who guards his soul keeps far from them,' and he said: 'The foolishness of man perverts his way,' and Malachi said: 'This has been from your own hand.'"
וְהוּא מְהַפֵּךְ הַטְּעָנוֹת, פַּעַם בַּהֶכְרֵחַ וּבַגְּזֵרה, וּפַעַם בַּצֶּדֶק וּבַבְּחִירָה, כְּפִי מַה שֶׁיֵּאוֹת לוֹ לְפַתּוֹתְךָ וּלְרַפּוֹת יָדֶיךָ.
Thus, the yetzer hara reverses his arguments—sometimes arguing for absolute decree and necessity, and other times for justice and free will—whichever suits his purpose to entice you and weaken your hands.
וְאִם תִּיקַץ וְתִתֵּן אֶל לִבְּךָ מָה שֶׁאָמְרוּ רז"ל: "הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם", תִּשְׁתַּדֵּל בְּעִנְיְנֵי הַתּוֹרָה הִשְׁתַּדְּלוּת מִי שֶׁנִּתְבָּרֵר לוֹ כִּי בְּמַעֲשָׂיו יִהְיֶה לוֹ גְּמוּל וְעֹנֶשׁ, כמ"ש: 'כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ, וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ'.
But if you wake up and take to heart what our Sages of blessed memory said, "Everything is in the hands of Heaven except the fear of Heaven," you will exert yourself in Torah matters with the diligence of one who clearly understands that his reward and punishment depend on his own actions, as it is written: "For He repays a man according to his work, and brings upon him according to his ways."
וְתִתְנַהֵג בְּעִנְיְנֵי הָעוֹלָם מִנְהָג מִי שֶׁנִּתְבָּרֵר לוֹ כִּי קֶשֶׁר כָּל תְּנוּעוֹתָיו וְהִתְהַפְּכוּת עִנְיָנָיו בִּגְזֵרַת הַבּוֹרֵא יִתְעַלֶּה, וְהוּא בּוֹטֵחַ עָלָיו בְּכֻלָּם, וּמַשְׁלִיךְ יְהָבוֹ עַל ה׳, כְּמוֹ שֶׁאָמַר: 'הַשְׁלֵךְ עַל ה׳ יְהָבְךָ'.
And you will conduct yourself in worldly matters like one who clearly understands that the outcome of all his movements and the turn of his affairs are bound by the decree of the Creator, may He be exalted, placing his trust in Him for all of them and casting his burden upon Hashem, as it is said: "Cast your burden upon Hashem."
וְכַאֲשֶׁר יִתְיָאֵשׁ מִפַּתּוֹתְךָ מֵהַפָּנִים הָאֵלֶּה אֲשֶׁר זָכַרְנוּ, יִשְׁתַּדֵּל בָּזֶה מִצַּד אַחֵר וְיֹאמַר לְךָ: "אָמְנָם מָה שֶׁאַתָּה חָפֵץ לְמַלֵּא מֵעֲבוֹדַת הַבּוֹרֵא וְיִחוּדָהּ לִשְׁמוֹ, תּוּכַל עַל זֶה לְאַחַר זְמַן בֶּעָתִיד.
When he despairs of enticing you through these ways we have mentioned, he will try from another angle and say to you: "Indeed, that which you desire to fulfill of the Creator's service and dedicating it purely to His Name, you can do at a later time in the future.
גַּם אִם יִשָּׁאֵר לְךָ יוֹם אֶחָד מֵחַיֶּיךָ, וְאַתָּה תַּשְׁלִים עֲבוֹדַת הַבּוֹרֵא כְּמוֹ שֶׁרָאוּי יוֹם אֶחָד לִפְנֵי מִיתָתְךָ, כְּבָר זָכִיתָ אֶצְלוֹ לִגְמוּל מַתְמִיד וּלְהַצָּלָה מֵעֹנֶשׁ; וְאַתָּה הֲלֹא יָדַעְתָּ אָפְנֵי הַתְּשׁוּבָה וְשֶׁהַבּוֹרֵא יְקַבְּלָהּ מִמְּךָ, אִם אַךְ תַּעַבְדֶנּוּ בְּלֵב שָׁלֵם, כְּמוֹ שֶׁרָאוּי וְדָרוּשׁ".
Even if only one day remains of your life, and you complete the service of the Creator properly one day before your death, you will have already merited eternal reward with Him and salvation from punishment; and do you not know the ways of teshuvah, and that the Creator will accept it from you, if you only serve Him with a perfect heart, as is proper and required?"
אֲבָל אַתָּה שׁוּב אֶל טַעֲנָתְךָ הַנְּכוֹנָה, וְהָשֵׁב עָלָיו בָּזֶה וְתֹאמַר לוֹ: "וְאֵיךְ אַמְתִּין עַד יוֹם אֶחָד לִפְנֵי מוֹתִי, וַאֲנִי לֹא אֵדַע יוֹם מוֹתִי?
But you must return to your correct argument, and answer him on this, saying to him: "And how can I wait until one day before my death, when I do not know the day of my death?
הֲלֹא אֶהְיֶה כְּאוֹתוֹ הָעֶבֶד, שֶׁהֶאֱמִין בְּמַלְכּוֹ, שֶׁלֹּא יְסִירֵהוּ מִלְּפָנָיו כָּל יְמֵי חַיָּיו, וַיָּתָר לִבּוֹ לִרְדֹּף אַחֲרֵי תַּעֲנוּגוֹת הָעוֹלָם, וַיִּשְׁתַּדֵּל לְהַגִּיעַ אֲלֵיהֶם עַד שֶׁעֲבוֹדָתוֹ לְמַלְכּוֹ נֶעֶשְׂתָה עָלָיו לְטֹרַח.
Would I not be like that servant who trusted that his king would not remove him from his presence all the days of his life, so his heart went astray to pursue the pleasures of the world, and he exerted himself to attain them until serving his king became a burden to him?
וְהִנֵּה נִקְרָא פִּתְאוֹם לִפְנֵי הַמֶּלֶךְ לָתֵת לוֹ דִּין וְחֶשְׁבּוֹן עַל עֲבוֹדָתוֹ, וְלֹא הָיוּ לוֹ תְּשׁוּבוֹת וַאֲמַתְלָאוֹת, וְנִתְחַיֵּב גֵּרוּשׁ מֵעֲבוֹדַת הַמֶּלֶךְ וּמִכָּל עָרֵי מַלְכוּתוֹ, וַיֵּצֵא מִלְּפָנָיו עָנִי וְנַפְשׁוֹ אֲבֵלָה, שֶׁלֹּא רָכַשׁ לוֹ שׁוּם דָּבָר בְּכָל זְמַן עֲבוֹדָתוֹ לְמַלְכּוֹ, בִּזְמַן שֶׁהָיָה יָכוֹל לַעֲשׂוֹת זֹאת.
And behold, he was suddenly called before the king to give an accounting of his service, and he had no answers or excuses; so he was sentenced to banishment from the king's service and from all the cities of his kingdom, and he left his presence impoverished and mourning in soul, having acquired nothing during all the time of his service to his king, when he had been able to do so.
וְכָךְ נִשְׁאַר כָּל יְמֵי חַיָּיו עָנִי וְאֶבְיוֹן, נֶאֱנָח וְדָווּי, מִתְאַבֵּל וְנִתְעָב עַד יוֹם מוֹתוֹ".
And so he remained all the days of his life poor and destitute, sighing and suffering, mourning and despised until the day of his death."
וְכַאֲשֶׁר יִתְיָאֵשׁ הַיֵּצֶר מִפַּתּוֹתְךָ מֵהַפָּנִים הָאֵלֶּה אֲשֶׁר זָכַרְנוּ, מִשְׁתַּדֵּל בָּזֶה מִצַּד הַגֵּאוּת וְהַגָּאוֹן וּמִעוּט הָעֲנָוָה.
And when the yetzer hara despairs of enticing you through these ways we have mentioned, he will try to do so through pride, arrogance, and a lack of humility.
וְיֹאמַר: "כְּבָר הִגַּעְתָּ אֶל הַמַּעֲלוֹת הַגְּדוֹלוֹת שֶׁהִגִּיעוּ אֲלֵיהֶן הַחֲסִידִים וְהַצַּדִּיקִים בֶּאֱמוּנַת לְבָבְךָ וּבְמַעֲשֶׂיךָ הַשְּׁלֵמִים בַּעֲבוֹדַת הָאֱלֹהִים, וְאַתָּה יָחִיד בְּדוֹרְךָ וְאֶחָד בְּאַנְשֵׁי זְמַנְּךָ.
He will say: "You have already reached the lofty levels that the pious and the righteous attained, through the faithfulness of your heart and your perfect deeds in the service of Hashem, and you are unique in your generation and singular among the people of your time.
וְרָאוּי לְךָ לְהַרְאוֹת יִתְרוֹנְךָ עֲלֵיהֶם בִּמְאוֹס אוֹתָם וּבְהַפְחִיתָם, וְתִזְכֹּר רָעוֹתֵיהֶם וּתְפַרְסֵם רֹעַ לְבָבָם, וְתַכְלִימֵם וְתוֹכִיחֵם עַל זֶה עַד שֶׁיִּכָּלְמוּ וְיָשׁוּבוּ אֶל הָאֱלֹהִים וְיִתְחָרְטוּ עַל מָה שֶׁקָּדַם לָהֶם, וְתִתְנַהֵג בָּזֶה מִנְהַג הַנְּבִיאִים, כְּמוֹ שֶׁכָּתוּב: 'אַתָּה בֶן אָדָם הַגֵּד אֶת בֵּית יִשְׂרָאֵל אֶת הַבַּיִת וְיִכָּלְמוּ מֵעֲוֹנוֹתֵיהֶם'".
It is fitting for you to show your superiority over them by despising them and looking down on them; you should recall their faults, publicize the badness of their hearts, shame them, and rebuke them for it until they are humiliated and return to Hashem, regretting their past deeds, and in this you will be acting in the manner of the prophets, as it is written: 'You, son of man, describe the Temple to the House of Israel, that they may be ashamed of their iniquities.'"
וְאִם תָּשִׁיב עָלָיו בָּזֶה וְתֹאמַר לוֹ: "אֵיךְ אֶמְאַס וְאַכְלִים מִי שֶׁאֵינֶנִּי יוֹדֵעַ עִנְיְנֵי לְבָבוֹ וּמַצְפּוּנוֹ לֵאלֹהִים? וְאִם הוּא בַּנִּרְאֶה מִמֶּנּוּ נִמְאָס, אֶפְשָׁר שֶׁאֵין מַצְפּוּנוֹ כְּנִרְאֵהוּ.
But you must answer him on this and say to him: "How can I despise and shame someone whose inner heart and thoughts before Hashem I do not know? Even if he appears reprehensible on the outside, it is possible that his inner self is not like his outward appearance.
וְאִם הַנְּבִיאִים הִכְלִימוּ וְהוֹכִיחוּ בְּנֵי דּוֹרָם, עָשׂוּ בִּרְשׁוּת הַבּוֹרֵא שֶׁהָיָה מַשְׁקִיף עַל לְבָבָם וְרֹעַ מַצְפּוּנָם; אֲבָל אֵין בְּכֹחַ חָכְמָתִי וְדַעְתִּי לָדַעַת מָה שֶׁיֵּישׁ בִּלְבָבוֹת וּמַצְפּוּנִים, וְשֶׁמָּא מַצְפּוּן הַנִּמְאָס בְּעֵינַי טוֹב מִגְּלוּיוֹ הַרְבֵּה וְאֵינֶנִּי יוֹדֵעַ בּוֹ, וְאוּלַי מַצְפּוּנוֹ טוֹב מִשֶּׁלִּי אֵצֶל הַבּוֹרֵא.
If the prophets shamed and rebuked the people of their generation, they did so with the permission of the Creator, Who looked into their hearts and saw the badness of their inner thoughts; but it is not within the power of my wisdom and knowledge to know what is in hearts and minds, and perhaps the inner self of the one who is despised in my eyes is much better than his outward behavior, though I do not know it, and perhaps his inner self is better than mine in the eyes of the Creator.
וְאִם הוּא בְּנִרְאֵהוּ רָע, אֶפְשָׁר שֶׁגָּרַם לוֹ זֶה סִכְלוּתוֹ בְּמָה שֶׁהוּא חַיָּב לַבּוֹרֵא, וְיֵשׁ לוֹ טַעֲנָה יוֹתֵר מִמֶּנִּי מִפְּנֵי יִתְרוֹן חָכְמָתִי עַל חָכְמָתוֹ עָלָיו, כִּי הַבּוֹרֵא אֵינֶנּוּ תּוֹבֵעַ הָאָדָם אֶלָּא כְּפִי חָכְמָתוֹ.
And even if his outward behavior is bad, it is possible that this was caused by his ignorance of what he owes to the Creator, and he has a better excuse than I do because of the superiority of my wisdom over his, for the Creator demands of a person only according to his level of wisdom.
וַאֲנִי יוֹתֵר רָאוּי שֶׁאֶהְיֶה נִמְאָס מִמֶּנּוּ מִפְּנֵי יִתְרוֹן קִצּוּרִי בְּמָה שֶׁאֲנִי חַיָּב בּוֹ מֵעֲבוֹדַת הַבּוֹרֵא עִם דַּעְתִּי אוֹתוֹ, עַל קִצּוּרוֹ עִם סִכְלוּתוֹ בּוֹ; וְהוּא מַמְרֶה אֶת הָאֱלֹהִים בְּסִכְלוּת וּבִשְׁגָגָה, וַאֲנִי מַמְרֶה אוֹתוֹ בְּדַעַת וּבְזָדוֹן.
Thus, I am more deserving of being despised than he is, because of my greater shortcoming in what I owe to the service of the Creator despite my knowledge of it, compared to his shortcoming which is due to his ignorance; for he rebels against Hashem out of ignorance and error, while I rebel against Him with knowledge and intent.
וְאֶפְשָׁר שֶׁרָעָתוֹ נִרְאֶה וְנִגְלֶה וְטוֹבָתוֹ צְפוּנָה נִסְתֶּרֶת, וַאֲנִי בְּהֵפֶךְ זֶה, וְהוּא רָאוּי לְרַחֲמֵי הָאֵל וְכַפָּרָתוֹ יוֹתֵר מִמֶּנִּי.
And it is possible that his bad deeds are visible and revealed while his good deeds are hidden and concealed, whereas with me it is the opposite; thus, he is more worthy of Hashem's mercy and forgiveness than I am.
וּזְכוּת אַחַת מִמֶּנּוּ שׁוֹקֶלֶת זְכוּיוֹת רַבּוֹת מִשֶּׁלִּי, מִפְּנֵי שֶׁאֵין מַשְׁקִיף עָלֶיהָ זוּלָתִי הַבּוֹרֵא, וְאֵין מְשַׁבְּחִים אוֹתוֹ עָלֶיהָ וְלֹא יְכֻבַּד בַּעֲבוּרָהּ, וַאֲנִי בְּהֵפֶךְ זֶה מִפְּנֵי שֶׁהַנִּרְאֶה שֶׁלִּי הוּא טוֹב מֵהַנִּרְאֶה שֶׁלּוֹ.
And a single merit of his may outweigh many of my merits, because no one sees it except the Creator, and he is not praised for it nor honored because of it, whereas with me it is the opposite, because my outward appearance is better than his.
וְכֵן בְּשַׁעַר הָעֲבֵרוֹת, כִּי הָעֲבֵרָה הָאַחַת מִמֶּנִּי שׁוֹקֶלֶת עֲבֵרוֹת רַבּוֹת מִשֶּׁלּוֹ, מִפְּנֵי שֶׁעֲבֵרָתִי מְכֻסָּה וּצְפוּנָה וַעֲבֵרָתוֹ נִרְאֵית וּמְפֻרְסֶמֶת.
And the same applies to the category of sins, for a single sin of mine outweighs many of his sins, because my sin is covered and hidden, while his sin is visible and publicized.
וּבְגַנּוֹת בְּנֵי אָדָם אוֹתוֹ עָלֶיהָ מְנַכִּין לוֹ מֵעָנְשׁוֹ, וְיֶחְסַר שְׂכַר מַעֲשַׂי בָּעוֹלָם הַזֶּה מִפְּנֵי פִּרְסוּמָם, וְיִשָּׁאֵר לוֹ שְׂכַר מַעֲשָׂיו בעוה״ב, וְיֶחְסַר עָנְשׁוֹ עַל הָעֲבֵרָה בָּעוֹלָם הַזֶּה מִפְּנֵי שֶׁמְּגַנִּין אוֹתוֹ בְּנֵי אָדָם עֲלֵיהֶם, וְיִשָּׁאֵר עָלַי עֹנֶשׁ עֲבֵרוֹתַי לָעוֹלָם הַבָּא.
And through people's disparagement of him for his sin, his punishment is reduced, whereas the reward for my good deeds in this world is diminished because of their publicity; thus, the reward for his deeds remains intact for him in the World to Come, and his punishment for sin is reduced in this world because people disparage him for them, while the punishment for my sins remains upon me for the World to Come.
וְעוֹד, כְּשֶׁאַטְרִיד לִבִּי לִפְקֹד מוּמֵי בְּנֵי אָדָם וּלְעַיֵּן בְּמִדּוֹתָם הָרָעוֹת, יִמְנָעֵנִי זֶה מֵעַיֵּן בְּחֶסְרוֹנִי וּמֵעֲמֹד עַל מוּמֵי עַצְמִי, שֶׁהוּא יוֹתֵר צָרִיךְ לִי וַאֲנִי חַיָּב בּוֹ יוֹתֵר, כְּמוֹ הַחוֹלֶה אֲשֶׁר יַטְרִידֵהוּ מַדְוֵהוּ מִפְּקוֹד מַדְוֵה בְּנֵי אָדָם וּרְפוּאַת עַצְמוֹ מֵרְפוּאַת זוּלָתוֹ; אָז יִשָּׁבֵר הַיֵּצֶר וְיִנָּגֵף לְפָנֶיךָ.
Furthermore, if I occupy my heart with searching out the flaws of other people and examining their bad traits, this will prevent me from examining my own shortcomings and recognizing my own flaws, which is far more necessary for me and which I am more obligated to do—just like a sick person whose own illness distracts him from examining the illnesses of others, and whose own healing must come before the healing of anyone else; then the yetzer hara will be broken and defeated before you.
וְאִם לֹא יַגִּיעֲךָ חִצָּיו בְּמָה שֶׁזָּכַרְנוּ, יֶאֱרֹב אוֹתְךָ בְּעִתּוֹת הַצְלָחָתְךָ וּבַצַּר לְךָ.
And if his arrows do not reach you through what we have mentioned, he will lie in wait for you during your times of success and during your times of distress.
וְכַאֲשֶׁר יִהְיוּ עִנְיָנֶיךָ הוֹלְכִים כִּרְצוֹנְךָ, יֹאמַר לְךָ: "זֶה פְּרִי הִשְׁתַּדְּלוּתְךָ וְתַחְבּוּלָתְךָ וְחָכְמָתְךָ, עַל כֵּן הִשְׁתַּדֵּל בְּעִנְיְנֵי עוֹלָמְךָ וּטְרַח בָּהֶם, יַתְמִיד לְךָ הָעִנְיָן הַזֶּה וְתַעֲלֶה לְמַעְלָה מִמֶּנּוּ.
And when your affairs go according to your will, he will say to you: "This is the fruit of your own effort, your cleverness, and your wisdom; therefore, exert yourself in your worldly affairs and toil in them, and this success will continue for you and you will rise even higher.
וְקַבֵּל הַיָּמִים הָאֵלֶּה בְּשִׂמְחָת וְהִתְנַעֵם בָּהֶם, כִּי עוֹד מְעַט מִזְעָר וְיִקָּרֵא בְּשִׁמְךָ וְתַעֲנֶה אֶל מַחְשַׁכֵּי הַקֶּבֶר, מָקוֹם שֶׁאֵין חָכְמָה וְלֹא תְּנוּעָה וְלֹא הֲנָאָה וְלֹא צַעַר".
Accept these days with joy and indulge yourself in them, for in just a little while you will be called by your name and you will answer from the darkness of the grave—a place where there is no wisdom, no movement, no pleasure, and no pain."
וְיָשִׂים רְאָיָתוֹ עַל זֶה מָה שֶׁאָמַר הֶחָכָם: 'כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה, כִּי אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה בִּשְׁאוֹל אֲשֶׁר אַתָּה הֹלֵךְ שָׁמָּה'.
And he will bring his proof for this from what the wise man said: 'Whatever your hand finds to do, do it with your strength; for there is no work, nor reckoning, nor knowledge, nor wisdom in the grave where you are going.'
To defeat these schemes, the author teaches us to apply the Sages' rule that "everything is in the hands of Heaven except the fear of Heaven." In spiritual matters, we must act with complete personal responsibility, knowing our reward and punishment depend on our choices, while in worldly matters, we must cast our cares upon Hashem and trust in His decree. Furthermore, we must counter spiritual pride by maintaining deep humility, realizing that others may be far more pardonable due to their ignorance, and that our own hidden shortcomings and greater knowledge make us more accountable before Hashem.
The yetzer hara is a master of disguise, changing his arguments to suit his agenda. When it comes to your spiritual growth, he will whisper that everything is predestined and out of your hands, encouraging laziness. Yet, when it comes to your material pursuits, he will tell you that everything depends solely on your own strength and effort, breeding anxiety and a lack of trust in Hashem.
To defeat this trap, you must reverse his formula. In your avodah, act with the absolute clarity that your spiritual choices are entirely up to you, demanding your full effort and responsibility. In your worldly affairs and parnassah, do your basic vessel-making, but cast your cares upon Hashem, knowing that the outcome is entirely in His hands.
Furthermore, beware of the trap of spiritual pride. If you find yourself looking down on another Yid, recognize it as the yetzer hara trying to ruin your mitzvos through arrogance. Remind yourself that you cannot see into another person's heart, and their inner devotion to Hashem may be far greater than your own.
Today, when faced with a worry about your livelihood or physical needs, consciously stop and say, "I am doing my small part, but the results are entirely up to Hashem." At the same time, when it comes to your set times for learning or davening, do not make excuses; take full ownership of your choice to serve Him.