מַאֲמָר א׳ · בִּתְקוּפוֹת הָעוֹלָם

אָמְנָם, אַף שֶׁנֹּחַ צַדִּיק תָּמִים הָיָה וּכְמוֹ שֶׁהֵעִיד עָלָיו הַכָּתוּב, הֶכְרֵחַ בְּחִירַת מַדְרֵגָתוֹ עֲדַיִן נִשְׁאַר לָנוּ בְּסָפֵק.

However, even though Noach was a righteous and wholehearted man, just as the verse testifies about him, the absolute necessity of his choice of spiritual level still remains a doubt for us.

עֲדַיִן אֵין אָנוּ יוֹדְעִים מֶה הָיָה הַגּוֹרֵם לְנֹחַ שֶׁיִּתְנַשֵּׂא עַל בְּנֵי דוֹרוֹ וּמֶה הִכְרִיחוֹ לָזֶה.

We still do not know what was the cause for Noach that he should elevate himself above the people of his generation, and what forced him to this.

מָה בְּדוֹרוֹתָיו?

What is the meaning of "in his generations"?

חַד אָמַר לְשֶׁבַח, וְחַד אָמַר לִגְנַאי,

One said it is for praise, and one said it is for blame,

חַד אָמַר שֶׁאִלּוּ הָיָה חַי בְּדוֹר אַחֵר,

One said that if he had lived in another generation,

בְּדוֹרוֹ שֶׁל אַבְרָהָם אָבִינוּ כָּל שֶׁכֵּן שֶׁהָיָה צַדִּיק,

In the generation of Avraham Avinu, how much more so that he was a tzaddik,

וְחַד אָמַר שֶׁאִלְמָלֵי הָיָה בְּדוֹרוֹ שֶׁל אַבְרָהָם אָבִינוּ לֹא הָיָה נֶחְשָׁב לִכְלוּם (סַנְהֶדְרִין ק"ח).

And one Sage said that had he been in the generation of Avraham Avinu, he would not have been considered as anything (Sanhedrin 108).

מִפְּנֵי מֶה הָיָה צַדִּיק כָּזֶה וּמֶה הִכְרִיחוֹ לָזֶה.

For what reason was he such a tzaddik, and what forced him to this?

חַד אָמַר הַבִּקּוּשׁ בְּעַצְמוֹ, בַּקָּשַׁת יְדִיעַת הָאֱמֶת הִיא שֶׁהִכְרִיחוּ לְנֹחַ לְהִתְנַשֵּׂא עַל בְּנֵי דוֹרוֹ שֶׁלֹּא לִטָּבַע בְּיָם הַתַּאֲווֹת כְּמוֹהֶם,

One said that the seeking itself, the seeking of the knowledge of the truth, is what compelled Noach to elevate himself above the people of his generation, so as not to drown in the sea of lusts like them,

וְכָל שֶׁכֵּן אִם הָיָה חַי בְּדוֹרוֹ שֶׁל אַבְרָהָם,

And how much more so if he had lived in the generation of Avraham,

כָּל שֶׁכֵּן אִלּוּ הָיָה בְּשָׁעָה שֶׁלֹּא הָיָה לוֹ מַפְרִיעִים כָּאֵלּוּ הָיָה צַדִּיק יוֹתֵר,

how much more so if he were in a time when he did not have such disturbances, he would be even more of a tzaddik,

וְחַד אָמַר כִּי בַּקָּשַׁת הָאֱמֶת לְבַד לֹא הָיָה בְּכֹחָהּ לְהַכְרִיחַ אֶת נֹחַ לִהְיוֹת צַדִּיק יוֹתֵר מִבְּנֵי דּוֹרוֹ כִּי אִלּוּ מֵחֲמַת זֶה לְבַד לֹא הָיָה כָּל כָּךְ צַדִּיק וְלֹא הָיָה נִשְׁאָר אֶלָּא בֵּינוֹנִי,

And one said that the search for truth alone would not have had the power to compel Noach to be more of a tzaddik than the people of his generation, for if it were only because of this, he would not have been such a tzaddik and would have remained nothing more than a beinoni,

אֶלָּא שֶׁנֹּחַ רָאָה שֶׁבְּדוֹר כָּזֶה,

Rather, Noach saw that in such a generation,

בְּשָׁעָה שֶׁבְּנֵי הָאָדָם כָּל כָּךְ נִשְׁחָתִין,

At a time when human beings are so corrupted,

מִדּוֹתֵיהֶם כָּל כָּךְ מְגֻנּוֹת, בְּשָׁעָה כָּזוֹ אִי אֶפְשָׁר לִבְחֹר "לֹא בְּחַמִּין וְלֹא בְּצוֹנְנִין אֶלָּא בְּפוֹשְׁרִין",

their middos are so very loathsome, at a time like this it is impossible to choose "neither hot nor cold but rather lukewarm",

כִּי אִם לֹא יִשְׁתַּדֵּל לְהַשִּׂיג אֶת הַמַּדְרֵגָה הַיּוֹתֵר גְּבוֹהָה,

For if he does not make an effort to attain the highest level,

הַהֶבֶל הָעוֹלָמִי בְּהֶכְרֵחַ יִמְשְׁכֵהוּ מַטָּה מַּטָּה וְאָז גַּם הַפּוֹשְׁרִין לֹא יִשָּׁאֲרוּ אֶצְלוֹ,

the vanity of the world will of necessity drag him down and down, and then even the lukewarm levels of commitment will not remain with him,

וְכֵיוָן שֶׁכֵּן יָכוֹל לִהְיוֹת, אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל אַבְרָהָם שֶׁאָז הָיָה הַדּוֹר יוֹתֵר צַדִּיק וְהַסַּכָּנָה לְרוּחָנִיּוּתוֹ יוֹתֵר קְטַנָּה,

And since this is indeed possible, had he lived in the generation of Avraham, when the generation was more righteous and the danger to his spirituality was smaller,

אֲזַי הָיָה בּוֹחֵר בְּמַדְרֵגָה יוֹתֵר קְטַנָּה.

Then he would have chosen a smaller level.

וְהַדִּמְיוֹן בָּזֶה הוּא לְמִי שֶׁנּוֹסֵעַ בְּמִרְכֶּבֶת הַבַּרְזֶל בְּכַרְטִיס מַסָּע מִמַּדְרֵגָה הָרִאשׁוֹנָה,

And the mashal for this is to one who travels on the iron chariot with a journey ticket of the first class,

כִּי אִם הַשָּׁעָה הִיא שְׁעַת שָׁלוֹם וְכָל הָעֲגָלוֹת פְּנוּיוֹת הֵן,

For if the hour is an hour of peace and all the wagons are empty,

אֲזַי הַנְּסִיעָה בְּהָעֲגָלָה מִמַּדְרֵגָה הָרִאשׁוֹנָה מוֹרָה אֶל עֲשִׁירוּת הָאִישׁ הַלָּזֶה,

then, traveling in the first-class carriage indicates the wealth of this man,

אוּלָם אִם הַשָּׁעָה שְׁעַת חֵרוּם הִיא,

However, if the hour is an hour of emergency,

כָּל הָעֲגָלוֹת מִמַּדְרֵגוֹת הַנְּמוּכוֹת הֵן מְלֵאוֹת חַיָּלִים וְאַנְשֵׁי-צָבָא,

All the wagons of the lower ranks are full of soldiers and army-men,

אָז אֵין זֶה יָכוֹל לְהוֹרוֹת עַל אֲמִידוּת הַנּוֹסֵעַ כֵּיוָן שֶׁמֻּכְרָח הוּא לַעֲשׂוֹת כֵּן.

Then this cannot indicate the wealth of the traveler, since he is forced to do so.

אִלְמָלֵא הָיָה חַי בְּדוֹרוֹ שֶׁל אַבְרָהָם לֹא הָיָה נֶחְשָׁב לִכְלוּם,

had he lived in the generation of Avraham, he would not have been considered anything,

כֵּיוָן שֶׁהַהֶכְרֵחַ וְהָאִי-רָצוֹן שֶׁלּוֹ לְהִשָּׁאֵר בְּבֵית הַנְּתִיבוֹת שֶׁלֹּא לִנְסֹעַ,

Since his absolute necessity and lack of desire to remain in the train station is in order not to travel,

הוּא שֶׁגָּרַם לוֹ שֶׁיִּסַּע בַּמַּדְרֵגָה הָרִאשׁוֹנָה,

This is what caused him to travel in the first class,

אוּלָם בְּעֶצֶם הַדָּבָר אֵין שׁוּם חִלּוּק כִּי יִהְיֶה אֵיךְ שֶׁיִּהְיֶה,

However, in the very essence of the matter there is no difference at all, for be it as it may,

מִכָּל מָקוֹם הֲלֹא נוֹסֵעַ הוּא בַּמַּדְרֵגָה הָרִאשׁוֹנָה.

In any case, is he not traveling on the first level?

וְלָכֵן "נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו".

And therefore, "Noach was a righteous man, perfect in his generations."

וְהַדּוֹרוֹת הָיוּ מְכֻסִּים בַּעֲרָפֶל חֶשְׁכַת הַבַּעֲרוּת,

And the generations were covered in the fog of the darkness of ignorance,

כְּסוּמָא שֶׁלֹּא רָאָה אוֹר מִיָּמָיו,

Like a blind man who has never seen light in his days,

כְּבֶן שָׁלֹשׁ שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ,

As a child of three years, he recognized his Creator,

אֲבוֹתָיו וּבְנֵי דוֹרוֹ הַמֻּטְעִים לֹא יָכְלוּ לְהַגְבִּיל אֶת כֹּחַ הַבִּקּוּשׁ שֶׁלּוֹ,

His fathers and the mistaken members of his generation were not able to limit the power of his seeking,

כֹּחַ בַּקָּשַׁת הָאֱמֶת הָיָה אֶצְלוֹ כָּל כָּךְ חָזָק עַד שֶׁהִכִּיךְ בַּעֲדוֹ וּבְעַד הַהֶרְגֵּל הַיָּשָׁן,

The power of seeking the truth was so strong within him that it broke through on his behalf and against his old habit,

וְהַנָּחוֹת הַקְּדוּמוֹת וְדֵעוֹת הַנִּפְסָדוֹת שֶׁרָאָה וְשָׁמַע מִכָּל בְּנֵי דּוֹרוֹ.

and the prior assumptions and corrupt opinions that he saw and heard from all the people of his generation.

בִּקֵּשׁ וּמָצָא, חָקַר וְהִשִּׂיג אֶת ה' וְאֶת תּוֹרָתוֹ,

He sought and found, he investigated and attained Hashem and His Torah,

כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (יוֹמָא כּ"ח) קִיֵּם אַבְרָהָם אָבִינוּ כָּל הַתּוֹרָה עַד שֶׁלֹּא נִתְּנָה,

Just as Chazal said (Yoma 28b), Avraham Avinu fulfilled the entire Torah before it was given,

וְלֹא לְבַד שֶׁהִגִּיעַ לְקַיֵּם אֶת מַעֲשֵׂה הַמִּצְוָה בְּפֹעַל,

And not only that he reached the point of fulfilling the actual deed of the mitzvah in practice,

עוֹד הִגִּיעַ לְהַשִּׂיג אֶת הַדָּבָר,

He further managed to grasp the matter,

אֲשֶׁר מְכֻסֶּה מִכָּל בְּנֵי אָדָם וְהוּא "חֶשְׁבּוֹן בֵּרוּר מַעֲשָׂיו",

which is hidden from all human beings, and that is "the accounting of clarifying one's deeds,"

שֶׁאָמְרוּ חֲזַ"ל (פְּסָחִים נ"ד) שִׁבְעָה דְּבָרִים מְכֻסִּים מִבְּנֵי אָדָם,

As Chazal said (Pesachim 54a), "Seven things are hidden from human beings,"

שֶׁהוּא חֶשְׁבּוֹן בֵּרוּר מַעֲשָׂיו,

which is the accounting of clarifying his deeds,

וְעַל שְׁתֵּי הַהַשָּׂגוֹת הַגְּדוֹלוֹת הָאֵלֶּה הֵעִידָה לָּנוּ מַעֲשֵׂה הָעֲקֵדָה,

And regarding these two great spiritual attainments, the episode of the Akeidah bore witness for us,

שֶׁלָּחַם וְנִצַּח אֶת הַשָּׂטָן בְּכָל הַדְּרָכִים שֶׁרָצָה לְהַכְשִׁילוֹ בָּהֶן,

that he fought and defeated the Satan in all the ways that he wanted to make him stumble in them,

כְּדֵי לְהַפְרִיעוֹ מִכָּל חֶלְקֵי הַמִּצְוָה,

in order to disturb him from all parts of the mitzvah,

וְעַל שְׁנֵיהֶם הוּא אוֹרֵב לְהַפְסִידָם.

And upon both of them he lies in wait to ruin them.

בָּרִאשׁוֹנָה יָבוֹא לְהַכְשִׁילוֹ שֶׁלֹּא יְהֵא בִּיכָלְתּוֹ לְקַיֵּם אֶת עֶצֶם מַעֲשֵׂה הַמִּצְוָה, אִם מְנַצְּחוֹ מוּטָב,

At first, the yetzer hara comes to make him stumble so that it will not be in his ability to fulfill the very deed of the mitzvah; if he defeats him, well and good,

וְאִם רוֹאֶה כִּי לֹא יָכוֹל לְנַצְּחוֹ בְּנִסְיוֹנוֹתָיו לְהַפְרִיעוֹ מֵעֶצֶם מַעֲשֵׂה הַמִּצְוָה,

And if he (the yetzer hara) sees that he cannot defeat him with his trials to disrupt him from the very performance of the mitzvah,

יַתְחִיל לְבַקֵּשׁ תַּחְבּוּלוֹת, אֵיךְ לַהֲרֹס הַלִּשְׁמָהּ שֶׁלּוֹ,

he will begin to seek schemes, how to destroy his lishmah (pure motivation for Hashem's sake),

וְשׁוֹנֶה הוּא מִין מַפְרִיעַ הָרִאשׁוֹן מֵהַשֵּׁנִי.

And the first type of disturber is different from the second.

בְּשָׁעָה שֶׁבָּא לְהַפְסִידוֹ אֶת עֶצֶם מַעֲשֵׂה הַמִּצְוָה,

At the moment that he (the yetzer hara) comes to make him lose the very performance of the mitzvah,

אֲזַי יִשְׁתַּדֵּל לְהַכְבִּיד עָלָיו הַנִּסָּיוֹן בְּמַפְרִיעִים קָשִׁים כְּמוֹ שֶׁאָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם אֲרִי בַחוּץ וְכוּ׳,

Then he will try to make the nisayon even heavier upon himself with difficult obstacles, just as Shlomo HaMelech, peace be upon him, said, "There is a lion outside," etc.,

אוּלָם בְּשָׁעָה שֶׁבָּא לְהַפְסִידוֹ אֶת הַלִּשְׁמָהּ,

However, at the moment he comes to ruin his l'shma (pure motivation),

אֲזַי יִשְׁתַּדֵּל לְהָקֵל מֵעָלָיו אֶת הַנִּסָּיוֹן בְּכָל מִינֵי פִּתּוּיִם,

then he will try to ease the nisayon from upon himself with all kinds of persuasions,

כִּי יַשִּׂיג מִזֶּה כָּבוֹד אוֹ מָמוֹן וְכַדּוֹמֶה מִן הַפִּתּוּיִים שֶׁמְּבֹאָר בְּחוֹבַת הַלְּבָבוֹת בְּשַׁעַר יִחוּד הַמַּעֲשֶׂה.

because he will attain from this honor or money and the like from the enticements that are explained in the Chovos HaLevavos in the Gate of the Unification of Action.

וּמָצִינוּ שֶׁבִּשְׁנֵי הַדְּרָכִים הָאֵלּוּ בָּא הַשָּׂטָן לְאַבְרָהָם לִלְכֹּד אוֹתוֹ בְּחֶרְמוֹ,

And we find that in both of these ways the Satan came to Avraham to trap him in his net,

בַּתְּחִלָּה הֶעֱמִיד לוֹ נָהָר עַל דַּרְכּוֹ,

In the beginning, he placed a river in his path,

וְחָשַׁב כִּי בָּזֶה יִמְנָעֵהוּ מִלֵּלֵךְ לְהַר הַמּוֹרִיָּה,

and he [the Satan] thought that with this he would prevent him from going to Mount Moriah,

אוּלָם אַבְרָהָם אָבִינוּ לֹא הִתְפַּעֵל מֵהַנָּהָר וְעָנָה לוֹ "אֲנִי בְּתֻמִּי אֵלֵךְ",

However, Avraham Avinu was not shaken by the river, and he answered it, "As for me, I will walk in my integrity,"

כַּמְבֹאָר בַּמִּדְרָשׁ עַד שֶׁהִתְפַּלֵּל כִּי בָאוּ מַיִם עַד נָפֶשׁ,

as is explained in the Midrash, until he prayed, "for the waters have come up to my soul,"

וְאַחַר שֶׁרָאָה כִּי לֹא יָכוֹל לְנַצֵּחַ אֶת מַעֲשֵׂה הַמִּצְוָה הִשְׁתַּדֵּל לְהַפְסִיד אֶת הַלִּשְׁמָהּ שֶׁלּוֹ לִגְנֹב מִמֶּנּוּ אֶת הַנִּסָּיוֹן לְגַמְרֵי,

And after he saw that he could not defeat the actual deed of the mitzvah, he exerted himself to ruin his lishmah, to steal the nisayon from him entirely,

שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד כִּי הַשֶּׂה לְעוֹלָה וְלֹא יִצְחָק לְעוֹלָה,

I heard from behind the curtain that the lamb is for an offering, and Isaac is not for an offering,

וְאֵין כָּאן נִסָּיוֹן כְּלָל, וְכָל מַעֲשֶׂיךָ הוּא רַק מַעֲשֶׂה חִיצוֹנִיּוּת לְגַמְרֵי,

and there is no nisayon here at all, and all of your action is only an entirely external act,

וְאֵין אַתָּה לוֹחֵם נֶגֶד טִבְעֲךָ כְּלוּם,

and you are not fighting against your nature at all,

כִּי יִמְנָעֲךָ ה' מִלִּשְׁחֹט.

For Hashem will withhold you from slaughtering.

כָּךְ עָנְשׁוֹ שֶׁל בַּדַּאי, שֶׁאֲפִלּוּ אָמַר דְּבַר אֱמֶת אֵין מַאֲמִינִים אוֹתוֹ

Such is the punishment of a liar, that even if he says a word of truth, they do not believe him

שֶׁקֶר הַדָּבָר, לֹא שָׁמַעְתָּ מֵעוֹלָם מֵאֲחוֹרֵי הַפַּרְגּוֹד,

The matter is a lie, you have never heard it from behind the heavenly curtain,

כַּמְבֹאָר בַּמִּדְרָשׁ, וְלָכֵן הָיוּ תְּשׁוּבוֹתָיו שׁוֹנוֹת,

as is explained in the Midrash, and therefore his answers were different,

כִּי עַל הַנָּהָר לֹא יָכוֹל לוֹמַר אֵלָיו שֶׁקֶר אַתָּה דוֹבֵר,

For regarding the river he cannot say to him, "You are speaking a lie,"

הֲרֵי הַנָּהָר לְנֶגֶד עֵינָיו וְלָכֵן הָיָה מֻכְרָח לֵהָלֵךְ בִּתְמִימוּת כָּךְ צִוָּה לִי הַבּוֹרֵא,

behold, the river is before his eyes, and therefore he was forced to walk in simplicity: "so has the Creator commanded me,"

וְאֵין לִי לְהִמָּנַע מִפְּנֵי שׁוּם דָּבָר,

and I must not hold myself back on account of any thing,

וְעַל טַעֲנַת "שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד" לֹא יָכוֹל לֵהָלֵךְ בִּתְמִימוּת,

And regarding the claim of "I heard from behind the curtain" he cannot walk in simplicity,

כִּי אֶל מָה יֵלֵךְ, לִשְׁחֹט אֶת בְּנוֹ?

For to what is he going, to slaughter his son?

הֲלֹא הוּגַּד לוֹ סוֹד הַדָּבָר כִּי רַק נִסָּיוֹן הוּא וְלֹא שֶׁיִּשְׁחַט אוֹתוֹ,

Was the secret of the matter not told to him, that it is only a nisayon and not that he should actually shecht him?

וְלָכֵן הָיָה צָרִיךְ לְהַרְגִּישׁ כִּי שֶׁקֶר וְכָזָב הַדָּבָר וְלֹא שָׁמַע מֵעוֹלָם,

And therefore he needed to feel that the matter is falsehood and a lie, and that he had never heard it at all,

כָּךְ עוֹנְשׁוֹ וְכוּ'.

Such is his punishment, etc.

בְּשָׁעָה שֶׁרָצָה לְהַפְרִיעַ אֶת אַבְרָהָם אָבִינוּ נֶאֱלַץ לְהַעֲמִיד לוֹ נָהָר עַל דַּרְכּוֹ,

At the hour when he wanted to disrupt Avraham Avinu, he was forced to set up a river on his path,

אֲבָל אָנוּ אֵין צָרִיךְ לְהַפְרִיעַ כָּל כָּךְ גָּדוֹל,

But for us, there is no need for such a great disturbance,

אֶצְלֵנוּ כָּל דָּבָר קַל לְנִסָּיוֹן יֵחָשֵׁב,

By us, every light matter is considered a nisayon,

וְעַל מַפְרִיעִים כָּאֵלֶּה בְּוַדַּאי נוּכַל לַעֲנוֹת "וַאֲנִי בְּתֻמִּי אֵלֵךְ",

And regarding such disturbers, we can certainly answer, "But as for me, I will walk in my integrity,"

יַעַן כִּי הַנִּסְיוֹנוֹת שֶׁלָּנוּ הֵמָּה כְּחוּט הַשַּׂעֲרָה לְגַבֵּי נָהָר שֶׁל אַבְרָהָם,

Because our nisyonos are like a hair's breadth compared to the river of Avraham,

וְכֵן בְּשָׁעָה שֶׁבָּא לְהַפְרִיעַ אֶת אַבְרָהָם אָבִינוּ מֵהַשְּׁלֵמָה הָיָה מֻכְרָח לְהַפְסִיד אוֹתוֹ מִדְּבַר אֱמֶת שָׁמַעְתִּי מֵאֲחוֹרֵי הַפַּרְגּוֹד.

And likewise, at the hour that the yetzer hara came to disrupt Avraham Avinu from completing his nisayon, he was forced to make him lose out by saying the untruthful claim, I heard from behind the curtain.

אֶצְלֵנוּ אֵין צָרִיךְ לְכָל זֶה,

By us, there is no need for all of this,

אוֹתָנוּ הוּא יָכוֹל לְפַתּוֹת גַּם בְּדָבָר שֶׁקֶר,

us he is able to entice even with a matter of falsehood,

כְּמוֹ לְהַבְטִיחַ לָנוּ כָּבוֹד אוֹ מָמוֹן וְכַדּוֹמֶה,

such as to promise us honor or money and the like,

וּלְפִי שֶׁהוֹרוּנוּ חֲזַ"ל אַדְּרַבָּה זֶה שֶׁמַּבְטִיחַ לָנוּ הוּא סִבָּה לְהֶפְסֵדוֹ כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל כָּל הַמְּחַזֵּר עַל הַגְּדֻלָּה גְּדֻלָּה בּוֹרַחַת מִמֶּנּוּ (עֵרוּבִין י"ג).

And since Chazal have taught us that, on the contrary, this very thing which promises us success is the cause of its loss, just as Chazal said, 'Anyone who seeks after greatness, greatness flees from him' (Eruvin 13b).

וְכָתַב הַגְּרָ"א שֶׁכֵּן הוּא בְּכָל הַמִּדּוֹת.

And the Gra wrote that so it is with all the middos.

לָכֵן עַל זֶה אֵין צְרִיכִין לָבוֹא אֵלָיו בִּתְשׁוּבַת שֶׁל "כָּךְ עוֹנְשׁוֹ שֶׁל בַּדַּאי שֶׁאֲפִילּוּ אָמַר דְּבַר אֱמֶת וְכוּ' ",

Therefore, regarding this, we do not need to approach him with the response of "such is the punishment of a liar, that even if he says a word of truth, etc.",

הֲלֹא כָּל פִּתּוּיוֹ אֶצְלֵנוּ הֵמָּה בִּדְבַר שָׁוְא וָשֶׁקֶר.

Are not all of his enticements to us regarding a matter of vanity and falsehood?

אַעַפַּ"כְּ הָיָה נִשְׁאָר עוֹד מַה שֶּׁהָיָה חָסֵר לוֹ,

Even so, there still remained that which he was lacking,

וְהוּא בֵּרוּר הַמַּעֲשֶׂה, אַחֲרֵי כָּל הַמַּעֲשִׂים לֹא מָצָא אַבְרָהָם אָבִינוּ עוֹד בֵּרוּר כִּי הוּא מָסוּר לַעֲשׂוֹת רְצוֹן ה' בְּלִי שׁוּם נְטִיָּה דַּקָּה מִן הַדַּקָּה,

And this is the clarification of the deed: after all the deeds, Avraham Avinu did not find any further clarification that he is dedicated to doing the will of Hashem without any leaning, even the thinnest of the thin,

כִּי מִי יוֹדֵעַ הָרָצוֹן הָרִאשׁוֹן שֶׁסָּבַב לוֹ שֶׁיֵּלֵךְ לַעֲקֹד אֶת יִצְחָק בְּנוֹ,

For who knows the initial desire that brought it about for him that he should go to bind Yitzchak his son,

כִּי מֶה יוּכַל לַעֲשׂוֹת כִּי אַף אִם לֹא יִשְׁחֹט הוּא,

For what can he do, since even if he himself does not slaughter,

לֹא יִפָּלֵט מִן הַמִּיתָה מִצַּד אַחֵר,

he will not escape from death from another side,

כִּי הַרְבֵּה שְׁלוּחִים לַמָּקוֹם וְגַם מִפְּנֵי שֶׁהִרְגִּישׁ טִבְעוֹ בְּמִקְצָת שֶׁאָחַזַּ"ל שֶׁזָּלְגוּ עָלָיו דְּמָעוֹת (בְּ"ר נּוֹ).

For Hashem has many messengers, and also because he felt his nature to some extent, as Chazal of blessed memory said, that tears dripped upon him (Bereishis Rabbah 56).

וְאֵין לוֹ מִזֶּה בֵּרוּר עַל מַצְפּוּנוֹ הַיֹּשֶׁר לֵאלֹקָיו,

and he has no clarification from this regarding his inner conscience, the uprightness before his G-d,

עַד שֶׁאָמַר לוֹ הַמַּלְאָךְ אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר וְאַל תַּעַשׂ לוֹ מְאוּמָה,

until the malach said to him, "Do not stretch out your hand against the lad, and do not do anything to him,"

וּפֵרְשׁוּ חֲזַ"ל שֶׁבִּקֵּשׁ לְכָל הַפָּחוֹת לְהוֹצִיא מִמֶּנּוּ דָּם,

And Chazal explained that he sought, at the very least, to draw blood from him,

לָכֵן אָמַר לוֹ אַל תַּעַשׂ לוֹ מְאוּמָה אַחַר שֶׁבִּקֵּשׁ כָּל יָמָיו בֵּרוּר הַלִּשְׁמָה,

Therefore He said to him, "Do not do anything to him," after he had sought all his days the clarification of the lishmah (pure motivation for Hashem's sake),

מָצָא פֹּה מָקוֹם לְבָרֵר, כֵּיוָן שֶׁאָמַר לוֹ הַמַּלְאָךְ אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר,

He found here a place to clarify, since the malach said to him, "Do not stretch out your hand against the lad,"

וְהָיָה לוֹ שְׁנֵי צִוּוּיִם, לִשְׁחֹט וְלֹא לִשְׁחֹט,

And he had two commandments, to slaughter and not to slaughter,

וּבָחַר בְּהַצִּוּוּי הָרִאשׁוֹן לִשְׁחֹט,

and he chose the first commandment, to slaughter,

בָּזֶה בֵּרֵר אֶת הַלִּשְׁמָהּ שֶׁלֹּא נִמְצָא בְּתוֹכוֹ שׁוּם טֶבַע הַמְּעַכְּבוֹ לְקַיֵּם אֶת דְּבַר ה',

With this, he clarified his lishmah, showing that there is not found within him any nature that holds him back from fulfilling the word of Hashem,

וְאִם בָּחַר בְּהַצִּוּוּי הַשֵּׁנִי שֶׁמָּא נְטִיָּתוֹ גָּרְמָה לוֹ שֶׁיַּתְאִים עִם הַצִּוּוּי וְלֹא מֵחֲמַת הַצִּוּוּי בִּלְבַד,

And if he chose the second commandment, perhaps his personal leaning caused him to agree with the commandment, and not solely because of the commandment itself,

וּמַה שֶּׁרָצָה לִשְׁחֹט מִקֹּדֶם שֶׁמָּא הוּא מִפְּנֵי הַטְּעָמִים שֶׁזָּכַרְנוּ,

And as for that which he wanted to slaughter beforehand, perhaps it is because of the reasons that we have mentioned,

וּלְמַעַן הִוָּכַח בְּבֵרוּר כִּי אֵין לוֹ שׁוּם רָצוֹן רִאשׁוֹן הַמְסַיֵּעַ אוֹתוֹ לִשְׁחֹט וְכֵן שֶׁאֵין לוֹ שׁוּם דָּבָר הֶכְרֵחִי אֲשֶׁר עַל יָדוֹ הוּא מֻכְרָח לִבְחֹר מַה שֶּׁבָּחַר לוֹ הַבּוֹרֵא,

And in order to be proven with clarity that he has no prior will that assists him to slaughter, and likewise that he has no compelling factor by which he is forced to choose what the Creator chose for him,

וְכֵן גַּם אֵין לוֹ שׁוּם נְטִיָּה שֶׁתַּתְאִים עִם הַצִּוּוּי שֶׁלֹּא לִשְׁחֹט,

And likewise, he also has no inclination whatsoever that would align with the command not to slaughter,

אַחֲרֵי שֶׁשָּׁמַע הַצִּוּוּי שֶׁלֹּא לִשְׁחֹט,

After he heard the command not to slaughter,

בָּחַר בֶּהָצִוּוּי הָרִאשׁוֹן.

He chose the first commandment.

וְעַתָּה אֵין כָּאן הַטְּעָמִים הַנִּזְכָּרִים לְעֵיל,

And now, these above-mentioned reasons are not present here,

יַעַן כִּי הַבּוֹרֵא סִלֵּק מִמֶּנּוּ הַצִּוּוּי,

Because the Creator removed the commandment from him,

וּמָצָא אָז גַּם כֵּן שֶׁאֵין טִבְעוֹ מַפְרִיעַ לוֹ לְקִיּוּם הַמִּצְוָה כְּלָל,

and he will then find as well that his nature does not disturb him from the fulfillment of the mitzvah at all,

וְלָכֵן אָמַר לוֹ ה' עַתָּה יָדַעְתִּי כִּי יְרֵא אֱלֹקִים אַתָּה מִזֶּה גּוּפָא הָיִיתָ לִירֵא אֱלֹקִים,

And therefore Hashem said to him, "Now I know that you are a G-d-fearing man," meaning that from this very thing itself, you became a G-d-fearing man,

כִּי עַד עַכְשָׁיו הָיִיתָ יְרֵא הַשֵּׁם בְּכֹחַ וְהָיָה חָסֵר לְךָ הַבְּפֹעַל כְּמוֹ שֶׁיֶּחְסַר לַנַּעַר הַקָּטָן שֶׁיִּגְדַּל אַף שֶׁבְּכֹחוֹ לִגְדֹּל בְּכָל זֹאת לִשְׁעָתוֹ הֲלֹא קָטָן הוּא,

For until now you were a fearer of Hashem in potential, and you were lacking the actualization, just as is lacking to the young lad who will grow up, even though it is in his potential to grow, nevertheless for his present moment, is he not small,

אוּלָם עַכְשָׁיו בֵּרַרְתָּ מַעֲשֶׂיךָ וְהָיִיתָ לִירֵא אֱלֹקִים בְּפֹעַל.

However, now you have clarified your deeds and have become one who fears Elokim in actual practice.

כְּמוֹ שֶׁהֵעִידָה עָלָיו הַתּוֹרָה אֲשֶׁר הִתְהַלַּכְתִּי לְפָנָיו וְכוּ׳,

Just as the Torah testified concerning him, "before Whom I walked," etc.,

שֶׁלֹּא הָיָה צָרִיךְ סַעַד לְתָמְכוֹ,

that he did not need a support to sustain him,

כִּי אִלְמָלֵא כֹּחַ הָרָע פָּעַל עָלָיו בְּמִקְצָת וְהָיָה צָרִיךְ עֵזֶר הַשֵּׁם,

For if the power of evil did not affect him in some measure, and he required the help of Hashem,

אִם כֵּן הֲרֵי אֵין לְךָ עֵזֶר הַשֵּׁם גָּדוֹל מִזֶּה שֶׁצִּוָּה לוֹ שֶׁלֹּא לִשְׁחֹט,

If so, behold you have no greater help of Hashem than this, that He commanded him not to slaughter,

וּבְכָל זֹאת אַף לְאַחַר הַצִּוּוּי הָיָה בּוֹחֵר לְעַצְמוֹ הַצִּוּוּי הָרִאשׁוֹן,

And nevertheless, even after the commandment, he would have chosen for himself the first commandment,

וְלָכֵן אָמַר לוֹ הַמַּלְאָךְ "וְלֹא חָשַׂכְתָּ" פֵּרוּשׁ וְלֹא חָשַׂכְתָּ אַתָּה,

And therefore the malach said to him, "and you have not withheld"—meaning, you yourself did not withhold,

עַל יְדֵי בְּחִירָתְךָ בַּצִּוּוּי שֶׁל הַשְּׁחִיטָה,

Through your choosing the commandment of ritual slaughter,

לֹא חָשַׂכְתָּ אֶת בִּנְךָ מִצִּדְּךָ רַק מִמֶּנִּי מִצִּדִּי.

You did not withhold your son from your side, but only from Me, from My side.

בְּכָל זֹאת עֲדַיִן לֹא הִגִּיעַ לְמַדְרֵגַת אָדָם הָרִאשׁוֹן קֹדֶם הַחֵטְא,

Even so, he has still not reached the level of Adam HaRishon before the sin,

לִהְיוֹת שֶׁכֻּלּוֹ שֵׂכֶל פָּשׁוּט מַמָּשׁ,

to become entirely pure, simple intellect, literally,

לָכֵן מָצִינוּ בְּאַבְרָהָם אָבִינוּ שֶׁזָּלְגוּ עֵינָיו דְּמָעוֹת בְּשָׁעָה שֶׁלָּקַח אֶת הַמַּאֲכֶלֶת לִשְׁחֹט אֶת בְּנוֹ,

Therefore we find by Avraham Avinu that his eyes dripped tears at the hour that he took the knife to slaughter his son,

אֶלָּא שֶׁכֹּחַ הַשֵּׂכֶל שֶׁלּוֹ הָיָה כָּל כָּךְ חָזָק,

Rather, the power of his intellect was so strong,

עַד שֶׁכָּל מַפְרִיעַ שֶׁהָיָה מִתְנַגֵּד לוֹ הָיָה יָכוֹל לְנַצְּחוֹ בְּשִׂכְלוֹ,

to the point that any obstacle that would oppose him, he was able to conquer it with his intellect,

כְּמוֹ שֶׁרָאִינוּ בְּמַעֲשֵׂה הָעֲקֵדָה.

Just as we have seen in the episode of the Akeidah.

אֲבָל מַה שֶּׁנּוֹגֵעַ לִפְנִימִיּוּת הַטֶּבַע,

But regarding what touches upon the innerness of one's nature,

כְּמוֹ זְלִיגַת הַדְּמָעוֹת, זֶה הָיָה נִשְׁאָר אֶצְלוֹ,

Like the dripping of the tears, this would have remained with him,

מֵאַחַר שֶׁלֹּא הָיָה שִׂכְלוֹ שֵׂכֶל פָּשׁוּט כָּל-כָּךְ כְּמוֹ שֶׁהָיָה בְּאָדָם הָרִאשׁוֹן קֹדֶם הַחֵטְא.

Since his intellect was not such a simple, pure intellect as it was in Adam HaRishon before the sin.

בְּאֹפֶן כָּזֶה הָיָה נִמְשָׁךְ מַצַּב חַיֵּי הָרוּחַ שֶׁל אָדָם הַמַּעֲלָה, כְּמוֹ שֵׁם וְעֵבֶר וְשִׁבְטֵי יָהּ, מֶשֶׁךְ כַּמָּה וְכַמָּה דּוֹרוֹת.

In such a manner, the state of the spiritual life of the elevated man, like Shem and Ever and the tribes of Hashem, would have continued for the duration of many generations.

אוּלָם אַף אֶחָד מֵהֶם לֹא הִגִּיעַ לְמַדְרֵגַת אָדָם הָרִאשׁוֹן קֹדֶם הַחֵטְא,

However, not even one of them reached the level of Adam HaRishon before the sin,

הַזּוּהֲמָא שֶׁהִטִּיל בָּהֶם הַנָּחָשׁ לֹא סָרָה וְלֹא נִמְחָה עַד שְׁעַת מַתַּן תּוֹרָה.

The filth that the serpent cast into them did not depart and was not wiped away until the hour of the giving of the Torah.

אוּלָם בִּשְׁעַת מַתַּן תּוֹרָה הִגִּיעוּ לְמַדְרֵגָה כָּל-כָּךְ גְּבוֹהָה,

However, at the time of the giving of the Torah, they reached such a high level,

עַד שֶׁפָּסְקָה זוּהֲמָתָם לְגַמְרֵי וְנַעֲשׂוּ כְּמוֹ אָדָם הָרִאשׁוֹן קֹדֶם הַחֵטְא.

until their spiritual impurity ceased completely, and they became like Adam HaRishon before the sin.

וְהַמַּדְרֵגָה הַהִיא הִשִּׂיגוּ בְּעֵת שֶׁהִקְדִּימוּ נַעֲשֶׂה לְנִשְׁמָע מִפְּנֵי שֶׁאָז הֶחְלִיטוּ בְּעַצְמָם לְהַתְחִיל לִחְיוֹת עַל פִּי צִוּוּי הַבּוֹרֵא בְּלִי שׁוּם פְּשָׁרָה כְּלָל,

And that level they attained at the time they preceded 'we will do' to 'we will hear,' because then they resolved within themselves to begin to live according to the command of the Creator without any compromise at all,

וְשֶׁלֹּא יִבְחֲרוּ זוּלַת מַה שֶּׁתִּבְחַר לָהֶם הַתּוֹרָה וְלֹא יְפַקְפְּקוּ כְּלָל בַּדָּבָר,

and that they should not choose anything other than what the Torah chooses for them, and they should not doubt the matter at all,

אִם לְקַבֵּל הַתּוֹרָה אוֹ שֶׁלֹּא לְקַבֵּל,

whether to accept the Torah or not to accept,

לַעֲשׂוֹת אוֹ שֶׁלֹּא לַעֲשׂוֹת.

To do or not to do.

עַל עֶצֶם הַמַּעֲשֶׂה אָמְרוּ "נַעֲשֶׂה",

Regarding the actual deed itself, they said, "We will do,"

וּפֵרוּשׁוֹ, אָנוּ מוּכָנִים לַעֲשׂוֹת רְצוֹן ד',

And its explanation is: we are ready to do the will of Hashem,

כְּמוֹ שֶׁהַמַּלְאָךְ מוּכָן לַעֲשׂוֹת בְּלִי שׁוּם דְּרִישָׁה וַחֲקִירָה כְּלָל,

Just as the malach is ready to act without any demand or investigation at all,

וְעִקַּר הַשְּׁמִיעָה הוּא רַק לְבָרֵר אֵיךְ לַעֲשׂוֹת.

And the main point of hearing is only to clarify how to act.

"מִי גִּלָּה לָהֶם רָז זֶה" (שַׁבָּת פ"ח).

"Who revealed to them this secret?" (Shabbos 88a).

זֹאת אוֹמֶרֶת, מִי גִּלָּה לָהֶם אוֹתוֹ הַמַּפְרִיעַ הַגָּדוֹל לְהַשָּׂגַת הַשְּׁלֵמוּת,

This means, who revealed to them that great obstacle to the attainment of perfection,

הֲלֹא הוּא מַה שֶּׁמְּבַקֵּשׁ הָאָדָם תָּמִיד הַ"נִּשְׁמַע" קֹדֶם הַ"נַּעֲשֶׂה",

Is this not what a person always seeks, the "we will hear" before the "we will do",

וַחֲקִירָתוֹ מִקֹּדֶם אִם צְרִיכִים אִם לֹא,

and his investigation beforehand whether they are needed or not,

הַרְעָשׁוֹת אוֹ לֹא, וַחֲשָׁשָׁתוֹ שֶׁמָּא יַגִּיעַ לוֹ רָעָה מִזֶּה אוֹ שֶׁמָּא לֹא יוּכַל לִחְיוֹת עַל דֶּרֶךְ זוֹ.

whether there will be commotions or not, and his fear lest harm will come to him from this, or lest he will not be able to live in this way.

מִי גִּלָּה לָהֶם שֶׁכְּדֵי לַעֲמֹד עַל מַדְרֵגַת אָדָם הָרִאשׁוֹן קֹדֶם הַחֵטְא בְּלִי שׁוּם נְגִיעָה טִבְעִית וּנְטִיָּה רְצוֹנִית מַה לְּקַבֵּל וּמַה שֶּׁלֹּא לְקַבֵּל,

Who revealed to them that in order to stand upon the level of Adam HaRishon before the sin, without any natural self-interest or willful inclination regarding what to accept and what not to accept,

אֶלָּא כְּמוֹ שֶׁכָּל פָּשׁוּט מוּכָן לַעֲשׂוֹת רְצוֹן קוֹנוֹ,

but rather, just as it is simple and obvious that one is ready to do the will of his Creator,

וּבִכְדֵי שֶׁמַּדְרֵגָה זוֹ לֹא תְּשֻׁנֶּה לְעוֹלָם,

And in order that this level should never be changed,

צָרִיךְ הָאָדָם לְהַשְׁרִישׁ בְּעַצְמוֹ יְסוֹד זֶה לְהַקְדִּים הַ"נַּעֲשֶׂה" קֹדֶם לַהַ"נִּשְׁמָע" וְשֶׁלֹּא יִשְׁאַל כְּלוּם הֲלְקַבֵּל אִם לֹא,

A person must deeply root within himself this foundation, to precede "we will do" before "we will hear," and that he should not ask at all whether to accept or not,

לֹא מִנָּהּ וְלֹא מִקְצָתָהּ, אֶלָּא שֶׁיִּמְסֹר עַצְמוֹ לִבְחֹר בְּכָל מַה שֶּׁבָּחֲרָה בּוֹ הַתּוֹרָה וְשֶׁיְּבַקֵּשׁ לְהָבִין רַק אֵיךְ לַעֲשׂוֹת.

Not a bit of it and not a fraction of it, but rather that he should hand himself over to choose in everything that the Torah has chosen, and that he should seek to understand only how to do.

וּבָזֶה הִשִּׂיגוּ הַמַּדְרֵגָה הַגְּבוֹהָה כְּמוֹ אָדָם הָרִאשׁוֹן קֹדֶם הַחֵטְא, כִּי מִיַּד שֶׁהִקְדִּימוּ נִפְסְקָה זוּהֲמָתָם לְגַמְרֵי.

And through this they attained the lofty level like Adam HaRishon before the sin, because immediately when they came first, their spiritual impurity ceased completely.