Seder Yomi

וְכַמּוּבָן, לֹא הָיָה יָכוֹל הָרוּחַ הַזֶּה לִבְרֹא אֲנָשִׁים בַּעֲלֵי דֵּעָה אֲמִתִּית וְלֵב יָשָׁר,

And of course, this spirit was not able to create people who possess true understanding and an upright heart,

הַמֻּכְשָׁרִים לְקַבֵּל הַשְׁפָּעָה וּלְהַשְׁפִּיעַ.

Those who are fit to receive influence and to influence.

וּבְכָל זֹאת כָּל זְמַן שֶׁ"הַלֹּא לִשְׁמָהּ" מָצָא מָקוֹם לְהִתְגַּדֵּר בָּעוֹלָם וְהָיְתָה מִתְקוֹמֶמֶת לְכָל הַפָּחוֹת,

And nevertheless, as long as "not for its own sake" found a place to assert itself in the world and was at least rising up,

מְצִיאוּת-הַדְּחִיפָה הַנִּזְכָּר לְעֵיל, הָיָה מִתְנַהֵל הַדָּבָר אֵיךְ שֶׁהוּא.

the reality of the aforementioned push, the matter would manage to get by somehow.

אֲבָל, לְדַאֲבוֹנֵנוּ, גַּם מַצָּב זֶה לֹא נִמְשַׁךְ הַרְבֵּה זְמַן.

But, to our deep sorrow, even this state did not last for a long time.

בְּשָׁעָה שֶׁהִתְפָּרְצָה מִלְחֶמֶת הָעוֹלָם הָרִאשׁוֹנָה, נֶהֱרַס וְנֶחֱרַב כָּל מַה שֶּׁנִּתְקַיֵּם מִסִּבַּת דְּחִיפָה הַחִיצוֹנִית.

At the hour when the First World War broke out, everything that had been sustained only by virtue of an external push was destroyed and laid waste.

בֶּן־הַתּוֹרָה לֹא הָיָה מְלֻמָּד לִהְיוֹת עוֹמֵד בְּנִסָּיוֹן וְלַעֲמֹד בְּתֹקֶף עַל דַּרְכּוֹ,

The ben-Torah was not trained to stand in a state of nisayon and to stand with strength upon his path,

לָכֵן נִתְדַּלְדֵּל הַדָּבָר וְנֶהֱרַס וְכִמְעַט רַק יְחִידִים הֵמָּה אֲשֶׁר נִשְׁאֲרוּ וְלֹא פָרְקוּ מֵעֲלֵיהֶם עֹל הַתּוֹרָה.

Therefore, the matter has become impoverished and ruined, and it is almost only individuals who have remained and have not cast off from upon themselves the yoke of the Torah.

וּבָזֶה הוּכָּה מַצַּב הַתּוֹרָה הַמַּכָּה הַיּוֹתֵר גְּדוֹלָה וּמַצַּב הַיְּשִׁיבוֹת נָבוֹךְ.

And with this, the standing of the Torah was struck the greatest blow, and the standing of the yeshivos became bewildered.

וְעַתָּה מֶה לַעֲשׂוֹת?

And now, what is there to do?

הָרוּחַ הָרָעָה, רוּחַ הַחָפְשִׁיּוּת וְהַכְּפִירָה,

The evil spirit, the spirit of lawlessness and heresy,

רְצוֹנָהּ לוֹמַר, מִתְחַזֶּקֶת בְּכָל יוֹם בָּעוֹלָם וּמַתְחֶלֶת מַזִּיקָה גַּם לִשְׂרִידֵי הַפְּלֵיטָה וּמְטַלְטֶלֶת אוֹתָם לְעוֹלָם וּלְחַיִּים הֲפָכִיִּים מַמָּשׁ לְחַיֵּי הַתּוֹרָה.

That is to say, it grows stronger every day in the world and begins to harm even the remnants of the survivors, and tosses them to a world and to a life that are literally opposite to the life of the Torah.

מוּכְרָחִים אָנוּ לְבַקֵּשׁ עֵצָה אֵיךְ לְהַצִּיל נַפְשׁוֹת יִשְׂרָאֵל הַתְּמִימוֹת,

We are absolutely obligated to seek counsel on how to rescue the innocent souls of Yisrael,

לְבַל יִשָּׁטְפוּ בְּזֶרֶם הַזְּמַן הַמִּתְגַּבֵּר וּמִתְחַדֵּשׁ בְּכָל יוֹם וּלְבַל יִטְבְּעוּ בַּגַּלִּים הַסּוֹאֲנִים.

Lest they be swept away in the current of time which grows stronger and renews itself every day, and lest they drown in the raging waves.

וְרַק מוֹצָא אֶחָד יֶשְׁנוֹ, הֲלֹא הוּא לְהָרִים אֶת מַצַּב הַיְּשִׁיבוֹת וּלַהֲשִׁיבָן לְמַצָּבָן הָרִאשׁוֹן.

And there is only one way out, is it not to raise the standing of the yeshivos and to restore them to their original state.

וְלֹא יוֹעִיל כְּלָל, אִם נָשִׁיב אוֹתָן לַמַּצָּב הַקּוֹדֵם שֶׁל תְּנוּעָה הַבָּאָה מִדְּחִיפַת-יָד חִיצוֹנָה בְּלִי מְכוֹנָה-פְּנִימִית.

And it will not help at all if we return them to the previous state of movement that comes from an external hand-push without an internal engine.

רֵאשִׁית, מִשּׁוּם שֶׁתְּנוּעָה זוֹ,

First, because this movement,

הַתְּלוּיָה בְּסִבּוֹת חִיצוֹנִיּוֹת,

which is dependent on external causes,

אֵינָהּ חֲזָקָה וּמַתְמֶדֶת; וְשֵׁנִית,

is not strong and continuous; and secondly,

מִשּׁוּם שֶׁהַנִּסָּיוֹן הַמַּר הֶרְאָה לָנוּ שֶׁבְּלִי מְחַיֵּב וְגוֹרֵם פְּנִימִי אֶפְשָׁר לְהִתְקַיֵּם רַק זְמַן מוּעָט וְסוֹף הַכִּלָּיוֹן לָבֹא.

Because bitter experience has shown us that without an inner obligating force and motivator, it is only possible to endure for a short time, and destruction is bound to come in the end.

וְאִם רוֹצִים אָנוּ בֶּאֱמֶת לִבְנוֹת אֶת הַיְּשִׁיבוֹת מֵחָדָשׁ,

And if we truly desire to build the yeshivos anew,

צְרִיכִים אָנוּ לְהַעֲמִידָן עַל יְסוֹדוֹת נֶאֱמָנִים וּלְהַעֲלוֹתָן לְמַדְרֵגַת הַיְּשִׁיבוֹת בַּדּוֹרוֹת הַקַּדְמוֹנִים.

We must establish them upon faithful foundations and elevate them to the level of the yeshivos in the earlier generations.

וּכְדֵי לְהַשִּׂיג דָּבָר זֶה, צְרִיכִים אָנוּ לְהַנִּיחַ הַנָּחָה יְסוֹדִית זוֹ:

And in order to attain this thing, we must lay down this fundamental premise:

אַחַת נִשְׁאַל, לָשֶׁבֶת בְּבֵית ה' כָּל יְמֵי חַיֵּינוּ,

One thing we must ask, to dwell in the house of Hashem all the days of our lives,

הַיְנוּ כִּי אֵין אָנוּ יְכוֹלִים לְהִתְחַבֵּר עִם הָעוֹלָם,

That is to say, because we are not able to connect ourselves with the world,

מִשּׁוּם שֶׁהָעוֹלָם הִתְרַחֵק מִמֶּנּוּ,

Because the world has distanced itself from him,

וּצְרִיכִים אָנוּ לְהַרְגִּישׁ, שֶׁהַבְלֵי הָעוֹלָם וְהַיְשִׁיבָה הֵם שְׁנֵי דְּבָרִים הָפְכִיִּים וְסוֹתְרִים זֶה אֶת זֶה,

And we must feel, that the vanities of the world and the Yeshiva are two opposite things that contradict one another,

וְשֶׁבִּכְדֵי לְהִמָּלֵט מִן הַהַשְׁפָּעָה הַמַּפְסֶדֶת שֶׁל הָעוֹלָם,

and that in order to escape from the damaging influence of the world,

עַל שְׂרִידֵי הַפְּלֵיטָה לְהִתְחַזֵּק עַל מַצָּבָם וּלְהִתְרַחֵק עוֹד יוֹתֵר מִן הָעוֹלָם הַחִיצוֹנִי.

It is upon the remnants of the escape to strengthen themselves over their situation and to distance themselves even more from the external world.

בִּשְׁעַת חֵרוּם, כְּשֶׁכָּל קְרוֹנוֹת מְסִלַּת-הַבַּרְזֶל מְלֵאִים צְבָא-מִלְחָמָה,

In a time of emergency, when all the carriages of the railway are filled with the army of war,

מוּכְרָחִים אָנוּ לָקַחַת כַּרְטִיס-מַסָּע מִמַּחְלָקָה הָרִאשׁוֹנָה ; בִּשְׁעַת-חֵרוּם וְסַכָּנָה כָּזוֹ,

We are absolutely forced to take a first-class travel ticket; in such a time of emergency and danger,

צְרִיכִים אָנוּ לְהִצְטַמְצֵם יוֹתֵר בְּתוֹךְ ד' אַמּוֹת שֶׁל חַיֵּי הַתּוֹרָה,

We must restrict ourselves more within the four cubits of the life of the Torah,

וְכָל מִי שֶׁיָּבֹא לְהִסְתַּפֵּחַ בְּנַחֲלַת ה',

And anyone who comes to attach himself to the inheritance of Hashem,

יִהְיֶה לוֹ עוֹלָם מְיֻחָד, שֶׁשָּׁם יוּכַל לְפַתֵּחַ אֶת כִּשְׁרוֹנוֹתָיו וּמִדּוֹתָיו הַטּוֹבִים בְּאֵין מוֹנֵעַ וּמַפְרִיעַ.

He will have a unique world, where there he will be able to develop his talents and his good middos with nothing preventing or disturbing.

צְרִיכִים אָנוּ לִבְרֹא מְכוֹנָה-פְּנִימִית,

We must create an internal machine,

הַמְּחַיֶּבֶת לְהִתְרַחֵק מִן הָעוֹלָם הַחִיצוֹנִי וְלִבְחֹר בַּיְּשִׁיבָה לְמָקוֹם לִמּוּד וּמַעֲשֶׂה.

which obligates one to distance himself from the external world and to choose the yeshiva as a place of learning and action.

רַק מֵאֲנָשִׁים שֶׁאֵינָם פּוֹסְחִים עַל שְׁתֵּי הַסְּעִפִּים תּוּכַל הַיְּשִׁיבָה לְהִבָּנוֹת!

Only from people who do not limp between two opinions can the yeshiva be built!

וּכְשֶׁיִּתְרוֹמֵם מְצַב הַיְּשִׁיבוֹת,

And when the standing of the yeshivos will be elevated,

יֵשׁ תִּקְוָה שֶׁגַּם הָעוֹלָם יִבָּנֶה מֵהֶן וְתַחַת הַשְׁפָּעַת הַיְשִׁיבוֹת הָרוֹמְמוֹת,

there is hope that the world as well will be built up from them and under the influence of the exalted yeshivos,

תָּרוּם קֶרֶן הַתּוֹרָה בְּכָל חוּצוֹת הָעוֹלָם.

May the horn of the Torah be raised high in all the streets of the world.

מֵאָז וּמֵעוֹלָם הָיוּ הַיְּשִׁיבוֹת מַשְׁפִּיעוֹת עַל הַסְּבִיבָה וּמוֹרוֹת לָעָם דֶּרֶךְ הָאֱמֶת,

From time immemorial, the yeshivos have always influenced their surroundings and taught the nation the path of truth,

מִשּׁוּם שֶׁהַיְּשִׁיבוֹת עַצְמָן נָשְׂאוּ בְּגָאוֹן אֶת דֶּגֶל הַתּוֹרָה,

Because the yeshivos themselves proudly carried the banner of the Torah,

וְאוֹר הָאֱמֶת אִי אֶפְשָׁר לוֹ שֶׁלֹּא יְנַצֵּחַ.

And the light of the truth, it is impossible for it not to triumph.

וְרַק כַּאֲשֶׁר נִתְמוֹטֵט רוּחַ הַיְּשִׁיבוֹת וְשָׁם שָׁקְעָה הָאֵשׁ,

And only when the spirit of the yeshivos faltered, and there the fire subsided,

הָלַךְ הָעוֹלָם שׁוֹלָל מוּתְעֶה, כִּי "מְהָרְסַיִךְ וּמַחֲרִיבַיִךְ מִמֵּךְ יֵצֵאוּ",

The world goes astray, utterly misled, because "your destroyers and your ravagers shall emerge from within you,"

כְּלוֹמַר, מִן הַיְּשִׁיבוֹת עַצְמָן יָצְאוּ.

That is to say, from the yeshivos themselves they went out.

בִּכְדֵי לְתַקֵּן אֶת הַמַּצָּב הַנּוֹכְחִי,

In order to rectify the current situation,

צְרִיכִים אָנוּ לְהַתְחִיל מִבִּנְיַן הַיְּשִׁיבוֹת עַל יְסוֹדוֹת נֶאֱמָנִים וּמֵהֶם יִבָּנֶה הָעוֹלָם לְאַט לְאַט,

We must begin from the building of the yeshivos upon faithful foundations, and from them the world will be built slowly, slowly,

כִּי לֹא נוּכַל לְהַתְחִיל מֵהָעוֹלָם,

For we cannot begin from the world,

מִשּׁוּם שֶׁעַכְשָׁו דּוֹר הַפְּלָגָה מַמָּשׁ.

Because now it is literally the generation of the dispersion.

זֶה מוֹשֵׁךְ לְכָאן וְזֶה לְכָאן.

This one pulls to here, and that one pulls to there.

צְרִיכִים אָנוּ לַעֲזֹב סוֹף סוֹף אֶת דֶּרֶךְ הַפְּשָׁרוֹת וּלְהַכִּיר שֶׁרַק שְׁתֵּי דְרָכִים לְפָנֵינוּ אוֹ לַעֲזֹב לְגַמְרֵי אֶת הַתּוֹרָה וְלִבְחֹר בָּעוֹלָם,

We must finally abandon the path of compromises and recognize that only two paths lie before us: either to completely abandon the Torah and choose the world,

אוֹ לְהִתְבַּצֵּר יוֹתֵר עַל מַצָּבֵנוּ וְלִבְרֹא לָנוּ מָדוֹר מְיֻחָד בִּפְנֵי עַצְמֵנוּ.

or to fortify ourselves even more upon our current standing, and to create for ourselves a distinct dwelling place on our own.

וּשְׁעַת-בְּחִירָה זוֹ הָיְתָה כְּבָר אֵצֶל אָדָם הָרִאשׁוֹן:

And this moment of choice already existed by Adam HaRishon:

לִהְיוֹת כְּמוֹ שֵׂכֶל פָּשׁוּט, מוּכָן לְקַיֵּם רְצוֹן הַבּוֹרֵא בְּלִי שׁוּם פְּשָׁרָה,

to be like a simple intellect, ready to fulfill the will of the Creator without any compromise,

אוֹ לְהִתְעָרֵב עִם עֵץ הַדַּעַת, וְטָעָה וְאָמַר,

or to mix with the Tree of Knowledge, and he erred and said,

שֶׁיְּנַצֵּחַ אֶת הַמִּלְחָמָה וְיִתְעַלֶּה עוֹד יוֹתֵר כְּשֶׁיִּבְחַר בַּדֶּרֶךְ הָאַחֲרוֹן.

that he should win the war and elevate himself even more when he chooses the latter path.

וְאִם כִּי הַבּוֹרֵא הִזְהִירוֹ, שֶׁלֹּא יְבַקֵּשׁ גְּדֹלּוֹת,

And even though the Creator warned him that he should not seek greatness,

כִּי לֹא יַעֲמֹד בַּנִּסָּיוֹן, אֲבָל הַנָּחָשׁ הַקַּדְמוֹנִי הֱסִיתוֹ שֶׁיִּהְיֶה כֵּאלֹקִים וְלֹא יַזִּיק לוֹ כְּלוּם.

For he would not stand in the nisayon, but the primordial serpent enticed him that he would be like Elokim and nothing would harm him.

וּמֶה הָיָה בַּסּוֹף?

And what was in the end?

וַיַּחְבְּשׁוּ", וְהִכִּיר בְּטָעוּתוֹ לְאַחַר הַמַּעֲשֶׂה.

"And they saddled," and he recognized his mistake after the deed.

וּתְמוּנָה זוֹ צְרִיכָה לְלַמְּדֵנוּ,

And this picture must teach us,

שֶׁאֵין לָנוּ מָקוֹם לְהִתְפַּתּוֹת וְלִטְעוֹת,

that we have no room to be enticed and to err,

שֶׁלֹּא תִּפְעַל עָלֵינוּ לְרָעָה הַהִתְחַבְּרוּת עִם הָעוֹלָם וְשֶׁאֶפְשָׁרוּת בִּכְלָל הִתְחַבְּרוּת כָּזוֹ.

That our connection with the world should not affect us for the bad, and that such a connection is possible at all.

אַל נִשְׁכְּחָה נָּא אֶת הֶעָבָר הַקָּרוֹב,

Let us please not forget the recent past,

שֶׁכָּל מִי שֶׁנָּטָה לְחַבֵּר הַנִּפְרָדִים הָאֵלּוּ,

For anyone who has inclined to join these separate things together,

לֹא נִשְׁאַר מִתּוֹרָתוֹ כְּלוּם, וּלְבַד שֶׁלֹּא הוֹעִילָה לוֹ,

nothing remained of his Torah, and not only did it not benefit him,

עוֹד נֶהֶפְכָה לוֹ לְסַם-הַמָּוֶת,

furthermore, it was turned for him into a potion of death,

כִּי מִי הֵסִית וְהִדִּיחַ אֶת הָעָם לִשְׁפֹּךְ בּוּז וְקָלוֹן עַל כָּל דָּבָר קָדוֹשׁ,

For who incited and led the people astray to pour contempt and shame upon every holy thing,

אִם לֹא רַק מִי שֶׁשָּׁנָה וּפֵרַשׁ,

if not only one who has learned and then separated,

כְּמַאֲמַר חֲזַ"ל:

As the statement of Chazal (our Sages of blessed memory):

"שָׁנָה וּפֵרַשׁ קָשֶׁה מִכֻּלָּם" (פְּסָחִים מַ"ט).

"One who learned and separated is more difficult than all of them" (Pesachim 49b).

וּמֶה הָיְתָה סִבַּת פְּרִישָׁתוֹ ?

And what was the reason for his withdrawal?

הֲלֹא רַק זֶה שֶׁרָצָה לִפְסֹחַ עַל שְׁתֵּי הַסְּעִפִּים כְּאֶחָד וּלְחַבֵּר אֶת שֶׁאֵינָם מִתְחַבְּרִים.

Is it not only this, that he wanted to hop between two branches as one, and to connect those things that cannot be connected?

לָכֵן אֵין לָנוּ לְרַמּוֹת אֶת עַצְמֵנוּ בַּעֲצַת הַנָּחָשׁ הַקַּדְמוֹנִי, לִבְחֹר בַּתּוֹרָה וּבָעוֹלָם.

Therefore, we must not deceive ourselves with the advice of the primordial serpent, to choose both Torah and the world.

כִּי יַחְדָּיו לֹא יִתְקַיְּמוּ וְסוֹף סוֹף שֶׁנִּשְׁאָר קֵרֵחַ מִכָּאן וּמִכָּאן.

For together they cannot endure, and in the end, one is left bald from here and from there.

אֶלָּא נִזְכַּר הַיְסוֹד הַנַּ"ל, כִּי אֵין לָנוּ בְּעוֹלָמֵנוּ,

Rather, let us remember the aforementioned foundation, that we have nothing in our world,

אֶלָּא הַיְשִׁיבָה וְהַתּוֹרָה בִּלְבַד וְנִתְאַמֵּץ לְהָרִים אֶת הַיְשִׁיבוֹת לְמַדְרֵגַת הַיְשִׁיבוֹת הַקַּדְמוֹנִיּוֹת.

but rather the yeshiva and the Torah alone, and let us strengthen ourselves to raise the yeshivos to the level of the yeshivos of old.

וְאַף כִּי הַתְּקוּפָה הַנּוֹכָחִית עֵת אַחֶרֶת לְגַמְרֵי,

And even though the current era is a completely different time,

הִנֵּה בְּהֶמְשֵׁךְ הַזְּמַן תִּתְפַּשֵּׁט צוּרַת הַתְּקוּפָה וְתִקָּבַע צוּרַת הַיְשִׁיבוֹת הַקַּדְמוֹנִיּוֹת.

Behold, in the course of time, the form of the era will spread, and the form of the ancient yeshivos will become established.

וְאַל יִקְשֶׁה לְאָדָם לְהִנָּזֵר מִן הָעוֹלָם וּלְהִצְטַמְצֵם יוֹתֵר וְיוֹתֵר בְּתוֹךְ הַמָּדוֹר הַמְּיֻחָד לוֹ,

And let it not be difficult for a person to separate himself from the world and to restrict himself more and more within the dwelling place designated for him,

וּלְמִסְרֹר כָּל לְבָבוֹ וְחוּשָׁיו לִקְנִיַּת הַשְּׁלֵמוּת.

and to surrender his entire heart and his senses to the acquisition of perfection.

וְאַל יַחְשׁוֹשׁ שֶׁלֹּא יוּכַל לַעֲמֹד עַל מַדְרֵגָה זוֹ.

And let him not worry that he will not be able to stand upon this level.

כִּי כְּשֶׁנַּשְׁקִיף עַל דַּרְכֵי בְּנֵי-אָדָם וְתַהֲלוּכוֹתֵיהֶם וּנְבַקֵּשׁ אֵיפֹה הוּא מְקוֹם הַטָּעוּת שֶׁלּוֹ,

For when we look upon the ways of human beings and their conducts, and we seek where indeed is the place of his error,

הֵן בְּעִנְיְנֵי הַתּוֹרָה וְהֵן בְּעִנְיְנֵי הָעוֹלָם,

whether in matters of the Torah or whether in matters of the world,

וְאֵיפֹה מְקוֹם הָאֲבַדּוֹן שֶׁלּוֹ הֵן בְּרוּחָנִיּוּת וְהֵן בְּגַשְׁמִיּוּת,

and where is the place of his ruin, both in ruchniyus and in gashmiyus,

נִרְאֶה, כִּי בָּעִנְיָנִים שֶׁאֵין לַשֵּׂכֶל שׁוּם מָבוֹא בָּהֶם וְלֹא נִמְסְרוּ לְשִׁקּוּל הַדַּעַת,

It appears that in matters where human intellect has no entry at all, and they were not handed over to the weighing of the mind,

שֶׁלִּכְאוֹרָה, רַק שָׁמָּה יִכָּשֵׁל הָאָדָם,

For seemingly, only there will a person stumble,

הַדָּבָר לְהֵיפֶךְ, אַדְרַבָּה, דַּוְקָא בְּעִנְיָנִים אֵלּוּ נָקֵל לְאָדָם לַעֲמֹד בְּנִסָּיוֹן וְכָל הַטָּעוּת וְהַמִּכְשׁוֹל הוּא רַק בְּעִנְיָנִים הַמְּסוּרִים לְשִׁקּוּל דַּעְתּוֹ שֶׁל אָדָם,

The matter is the opposite, on the contrary, specifically in these matters it is easy for a person to stand in trial, and the entire error and stumbling is only in matters that are handed over to the judgment of a person's own mind,

שֶׁצַּדִּיקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם".

"that the righteous shall walk in them, and transgressors shall stumble in them."

בְּעִנְיְנֵי הַתּוֹרָה אָנוּ רוֹאִים,

In matters of the Torah we see,

כִּי הָאָדָם יִכָּשֵׁל רַק בְּ"מִשְׁפָּטִים" וְלֹא בְּ"חֻקִּים",

For a person will stumble only regarding "mishpatim" (rational laws) and not regarding "chukim" (decrees beyond human reason),

וְאִם כִּי לִפְעָמִים יִכָּשֵׁל בַּחֻקִּים,

And even if he will sometimes stumble in the statutes,

הוּא רַק בַּמִּשְׁפָּטִים שֶׁל הַחֻקִּים,

it is only in the judgments of the decrees,

כִּי אֵין חֹק בְּלֹא מִשְׁפָּט (כַּמְבֹאָר בַּתּוֹרָה שֶׁפָּתְחָה:

For there is no decree without a rational judgment (as is explained in the Torah, which opened:

וְאֵלֶּה הַמִּשְׁפָּטִים" וְסִימָהּ:

"And these are the ordinances" and its mnemonic sign is:

כִּי תִקְנֶה עֶבֶד עִבְרִי" וְחֹק הוּא).

"If you buy a Hebrew servant" and it is a decree).

לְמָשָׁל:

For example:

בְּעִנְיַן פָּרָה אֲדֻמָּה לֹא יִכָּשֵׁל הָאָדָם בַּחֹק שֶׁלָּהּ,

Regarding the matter of the Red Heifer, a person will not stumble in its decree,

הַיְנוּ, שֶׁלֹּא יַעֲשֶׂה פָּרָה אֲדֻמָּה כְּלָל,

That is to say, that he should not perform the service of the Red Heifer at all,

אֶלָּא בַּמִּשְׁפָּטִים שֶׁלָּהּ, הַיְנוּ; בְּעִנְיַן עֹלַת הָעֹל וּשְׁתֵּי שְׂעָרוֹת,

but rather in her laws, meaning; in the matter of the rising of the yoke and the two hairs,

וְכֵן גַּם בְּאֶתְרוֹג, הָרִפְיוֹן הוּא רַק בַּמִּשְׁפָּטִים,

And so too regarding an esrog, the weakness is only in the judgments,

הַיְינוּ, בְּעִנְיַן יָבֵשׁ וְכַדּוֹמֶה.

That is to say, in a matter of dryness and the like.

וְכֵן בִּתְפִלִּין בְּעִנְיַן הָרִבּוּעַ:

And so too regarding tefillin, in the matter of the square shape:

וְהוּא, מִשּׁוּם שֶׁיֵּשׁ לוֹ נְגִיעַת מָמוֹן בָּזֶה לְהָקֵל בַּדָּבָר.

And this is because he has a monetary interest in this to be lenient in the matter.

וְכֵן בְּכָל הַתְּקוּפוֹת, אִם נִרְאֶה מִי שֶׁיָּרַד מִמַּדְרֵגָתוֹ, הוּא רַק מִשּׁוּם שֶׁטָּעָה בַּמִּשְׁפָּטִים.

And so too in all eras, if we see someone who has fallen from his spiritual level, it is only because he erred in his judgments.

וּכְבָר אָמְרוּ חֲזַ"ל (סַנְהֶדְרִין כַּ"א) עַל שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם,

And Chazal have already said (Sanhedrin 21a) regarding Shlomo HaMelech, peace be upon him,

הֶחָכָם מִכָּל אָדָם, שֶׁטָּעָה בְּטַעֲמֵי הַמִּצְוֹת,

The wisest of all men, who erred regarding the reasons of the mitzvos,

וְלוּ לֹא גִּלְּתָה הַתּוֹרָה טַעַם שֶׁל "לֹא יַרְבֶּה לּוֹ נָשִׁים" לֹא הָיָה לוֹ מָקוֹם לִטְעוֹת,

And had the Torah not revealed the reason of "he shall not multiply wives for himself," there would have been no room for him to err,

אֲבָל כֵּיוָן שֶׁתָּלְתָה הַתּוֹרָה הַטַּעַם בְּ"לֹא יָסִירוּ אֶת לְבָבוֹ",

But since the Torah hung the reason on "they shall not turn away his heart,"

טָעָה וְאָמַר שֶׁיַּרְבֶּה וְלֹא יָסוּר.

He erred and said that he would increase [wives] and yet not turn away [his heart].

וְאַף כִּי שֶׁבְּיַלְדוּתוֹ לֹא סָר,

And even though in his youth he did not stray,

הָיָה לוֹ לִרְאוֹת אֶת הַנּוֹלָד וּלְחַשֵּׁשׁ שֶׁמָּא יַשִּׂיג הַחִסָּרוֹן לְעֵת זִקְנוּתוֹ,

He ought to have foreseen the future and to have been concerned lest the deficiency overtake him at the time of his old age,

אֲבָל זֶה אִי אֶפְשָׁר לְהַשִּׂיג בַּשֵּׂכֶל.

But this is impossible to grasp with the intellect.

וְלוּ הָלַךְ בִּתְמִימוּת אַחַר הַצִּוּוּי, לֹא הָיָה בָּא לִידֵי כָּךְ.

And had he but walked in simplicity after the commandment, he would not have come to this.

וְכֵן בְּעִנְיַן סְפָרִים חִיצוֹנִיִּים, שֶׁאָמְרוּ חֲזַ"ל:

And so too regarding the matter of external books, of which Chazal said:

"כָּל הַקּוֹרֵא בִּסְפָרִים חִיצוֹנִיִּים אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא" (שָׁם, דַּף צ').

"Anyone who reads external books has no portion in the World to Come" (there, page 90).

וּכְלָל זֶה מְפֻרְסָם וּמֻסְכָּם אֵצֶל כֹּל,

And this rule is famous and agreed upon by everyone,

וְעִקַּר הַטָּעוּת הוּא רַק בִּפְרָטִיּוּת,

And the main point of the mistake is only in the particulars,

כִּי "מַקְלוֹ יַגִּיד לוֹ", כָּל הַמֵּקֵל יַגִּיד לוֹ,

For "his staff tells him"—whoever is lenient, it tells on him,

אֶת זֶה מוֹצִיא הָאָדָם אֶת עַצְמוֹ מִן הַכְּלָל,

With this, a person removes himself from the collective,

וּבָזֶה מֻבְטָח הוּא שֶׁלֹּא יַעֲשֶׂה בּוֹ רֹשֶׁם.

And with this, he is assured that it will not make an impression upon him.

וְעוֹד רוֹאִים אָנוּ, שֶׁדַּוְקָא עַל הַמִּדּוֹת שֶׁפִּרְסוּמָם כָּל־כָּךְ גָּדוֹל,

And we see furthermore, that specifically regarding those middos whose publicity is so great,

עַד שֶׁאֲפִילוּ הַפָּחוּת שֶׁבַּפְּחוּתִים,

to the point that even the lowest of the low,

כְּשֶׁיְּחָרֵף אֶת חֲבֵרוֹ לֹא יְגַנֵּהוּ,

When one insults his fellow, he should not demean him,

אֶלָּא בַּמֶּה שֶׁמְּגִנַּתּוּ הַתּוֹרָה כְּמוֹ :

but rather in that which the Torah protects him, as in:

גַּנָּב, גַּזְלָן, רוֹדֵף אַחַר הַכָּבוֹד, וּכְשֶׁהוּא מְשַׁבְּחֵהוּ לֹא יְשַׁבְּחֵהוּ אֶלָּא בְּמָה שֶׁמְּשַׁבְּחֵהוּ הַתּוֹרָה, כְּמוֹ:

a thief, a robber, one who pursues honor, and when he praises him, he should not praise him except with that which the Torah praises him, such as:

עָנָו, מֵטִיב, מַאֲמִין וִירֵא אֱלֹקִים, דַּוְקָא עַל מִדּוֹת אֵלּוּ אָמְרוּ חֲזַ"ל:

Humble, doing good, believing, and fearing Hashem, specifically regarding these middos did Chazal say:

"רוּבָם בְּגֶזֶל וְכוּלָּם בַּאֲבַק לָשׁוֹן הָרָע" (ב"ב קס"ח).

"Most of them in theft, and all of them in the dust of lashon hara" (Bava Basra 165a).

הֲרֵי לְךָ, שֶׁדַּוְקָא בְּיוֹתֵר מֻשְׂכָּל וְנִמְסָר לְשִׁקּוּל הַדַּעַת, קָרוֹב הַטָּעוּת וּמָצוּי הַמִּכְשׁוֹל.

Behold, you see from this that specifically in matters that are most intellectual and left to the discretion of human understanding, error is near and stumbling is common.

וּכְשֶׁנַּעֲמִיק בַּדָּבָר נִמְצָא, שֶׁמִּשּׁוּם כָּךְ כְּרוּכִים הַטָּעוּת וְהַמִּכְשׁוֹל רַק בִּדְבָרִים הַמְּסוּרִים לְשִׁקּוּל דַּעְתּוֹ שֶׁל אָדָם,

And when we delve deeply into the matter we will find, that because of this, error and stumbling are bound up only with those matters that are handed over to a person's own judgment,

מִשּׁוּם שֶׁדַּעַת הָאָדָם מְצֻמְצֶמֶת הִיא וּכְשֶׁהוּא לוֹקֵחַ אֶת הַדָּבָר תַּחַת שִׁקּוּל דַּעְתּוֹ,

Because the daas of man is limited, and when he takes the matter under his own judgment,

יִוָּלֵד מִזֶּה הַחִסָּרוֹן וְהַשִּׁבּוּשׁ.

From this, the deficiency and the confusion are born.

לוּ הָיְתָה דַּעַת הָאָדָם דַּעַת צְלוּלָה בְּלִי שׁוּם נְגִיעָה עַצְמִית כְּלָל,

If only the understanding of man were a clear understanding, without any self-interest at all,

הָיָה הַמִּשְׁקָל שֶׁלּוֹ מְדֻיָּק וְאֶפְשָׁר הָיָה לִסְמֹךְ עָלָיו.

His scale was precise, and it was possible to rely upon it.

אֲבָל הֲלֹא דַּעַת הָאָדָם מְטֻשְׁטֶשֶׁת וּמְעֹרֶבֶת עִם רְצוֹנוֹתָיו וְכָל הַמֵּקֵל יַגִּיד לוֹ:

But is it not so that the da'as of man is blurred and mixed up with his desires, and whatever makes things easier for him is what will speak to him?

כְּמוֹ שֶׁהוּא רוֹצֶה כֵּן יִרְאֶה וּמֹאזְנָיו מֹאזְנֵי מִרְמָה הֵם.

Just as he desires, so will he see, and his scales are scales of deceit.

וְלָכֵן אָנוּ מוֹצְאִים, שֶׁשֵּׂכֶל הָאָדָם נִפְרָד מִשֵּׂכֶל הַתּוֹרָה מִקָּצֶה אֶל קָצֶה.

And therefore we find, that the intellect of man is separated from the intellect of the Torah from one extreme to the other.

הָאָדָם חוֹשֵׁשׁ לִמְסֹר אֶת עַצְמוֹ אֶל הַתּוֹרָה שֶׁתְּנַהֲהוּ בְּכֹל אֲשֶׁר יֵלֵךְ,

A person is afraid to hand himself over to the Torah, that it should lead him in everywhere he goes,

מִשּׁוּם שֶׁרוֹאֶה הוּא, שֶׁהוּא רַק נוֹתֵן וְנוֹתֵן,

Because he sees that he is only giving and giving,

מוֹתֵר עַל מִמֶּנּוּ וְגוּפוֹ וּכְלוּם אֵינוֹ מְקַבֵּל מִן הַתּוֹרָה.

He gives up on what is his and on his very body, and yet he receives nothing from the Torah.

אֲבָל הַתּוֹרָה כְּבָר גִּלְּתָה לָּנוּ שֶׁהַדָּבָר לְהֵפֶךְ:

But the Torah has already revealed to us that the matter is just the opposite:

שֶׁהַמְּקַבֵּל הוּא הַנּוֹתֵן וְהַנּוֹתֵן הוּא הַמְּקַבֵּל.

that the receiver is the giver, and the giver is the receiver.

וְזֶה נִרְאֶה בְּהַרְבֵּה עִנְיָנִים:

And this is seen in many matters:

הָאָדָם מְפַחֵד לְוַתֵּר עַל כְּבוֹדוֹ לְהַפְקִירוֹ בְּמָקוֹם שֶׁנּוֹגֵעַ לְחִלּוּל הַשֵּׁם,

A person is afraid to give up on his honor, to make it ownerless, even in a situation that touches upon the desecration of Hashem's Name,

מִשּׁוּם שֶׁצָּרִיךְ הוּא לְוַתֵּר עַל דְּבַר-מָה,

Because he must give up on something,

וְהַתּוֹרָה אָמְרָה לְהֵפֶךְ:

And the Torah said the opposite:

"כָּל הַבּוֹרֵחַ מִן הַגְּדֻלָּה, הַגְּדֻלָּה מְחַזֶּרֶת אַחֲרָיו", כְּשֶׁיִּבְרַח יְקַבֵּל.

"Anyone who flees from greatness, greatness pursues him," meaning that when he actually flees, he will receive it.

וְכֵן בְּעִנְיַן "שׁוֹמֵר מִצְוָה לֹא יֵדַע דָּבָר רָע",

And so too regarding the matter of "He who keeps a mitzvah shall know no evil thing,"

עַל פִּי שֵׂכֶל הַתּוֹרָה, אִם יִשְׁמֹר הַתּוֹרָה מִלְּבַד שֶׁלֹּא יַפְסִיד,

According to the intellect of the Torah, if he keeps the Torah, not only will he not lose out,

עוֹד יַרְוִיחַ, וְשֵׂכֶל הַדִּמְיוֹנִי שֶׁל הָאָדָם מְפַחֵד תָּמִיד פֶּן יַפְסִיד.

he will yet profit, whereas the imaginative intellect of man is always afraid lest he will lose.

וְכֵן גַּם בְּעִנְיַן הַבִּטָּחוֹן, נִדְמֶה לוֹ שֶׁמּוֹסֵר הוּא אֶת עַצְמוֹ אֶל גְּזֵרַת הַשֵּׁם וְאָמְנָם הָאֱמֶת הוּא,

And so too regarding the matter of bitachon, it seems to him that he is surrendering himself to the decree of Hashem, but indeed the truth is,

שֶׁהוּא מְקַבֵּל אֶת הַכֹּל, כְּמַשֶּׁהַכָּתוּב:

that he accepts everything, as it is written:

"בָּרוּךְ הַגֶּבֶר יִבְטַח בַּה'", בָּרוּךְ בְּמַצָּבוֹ הַגַּשְׁמִי.

"Blessed is the man who trusts in Hashem," meaning he is blessed in his physical, material situation.

וּמִלְּבַד זֶה הָאֹשֶׁר הוּא, שֶׁהוּא אָדָם כָּזֶה,

And besides this, the true happiness is that he is such a person,

אֲשֶׁר "רַק ה' מִבְטַחוֹ" וְאֹשֶׁר מַעֲלַת נַפְשׁוֹ גְּדוֹלָה עַד לְאֵין עֵרֶךְ מֵאֹשֶׁר מַה שֶּׁמֻּבְטָח לוֹ מַצָּבוֹ הַחוּמְרִי כְּמוֹ שֶׁמַּעֲלַת הַגְּבוּרָה שֶׁל הַגִּבּוֹר,

whose "trust is in Hashem alone," and the joy of his soul's high level is incomparably greater than the joy of having his material situation secured, just as the quality of strength of a mighty man,

הֲיָכוֹל לְנַצֵּחַ אֶת כָּל הָעוֹלָם כֻּלּוֹ,

Is he able to conquer the entire world in its entirety,

גְּדוֹלָה מֵהָרֶוַח שֶׁיַּשִּׂיג בְּעַד זֶה,

is greater than the gain that he will attain on account of this,

אִם מְדִינָה אַחַת תִּתֵּן לוֹ מָמוֹן הַרְבֵּה בְּעַד מִלְחַמְתּוֹ,

If one country would give him much money in exchange for his fighting,

כִּי הַתַּשְׁלוּמִין הֵם רַק מִקְרֶה הַמֵּעִיד עַל מַעֲלָתוֹ,

For the reward is only an occurrence that testifies to his spiritual level,

אֲבָל מַעֲלָתוֹ נִשְׁאֶרֶת לוֹ בְּעֶצֶם,

But his spiritual level remains with him in his very essence,

וְלָכֵן אָמְרוּ חֲזַ"ל:

And therefore, Chazal (our Sages, of blessed memory) said:

"יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי הָעוֹלָם הַבָּא",

"Better is one hour of teshuvah and good deeds in this world than all the life of the World to Come,"

מִשּׁוּם שֶׁהָעוֹהַ"ב הוּא תַּשְׁלוּמִין וְהַתְּשׁוּבָה וּמַעֲשִׂים טוֹבִים הֵם הַמַּעֲלָה בְּעֶצֶם.

Because Olam Haba is merely a payment, whereas teshuvah and good deeds are the actual, essential elevation itself.

וְכֵן אֵצֶל מֹשֶׁה רַבֵּנוּ עַ"הָ מָצִינוּ שֶׁתָּבַע שֶׁקָּשֶׁה לוֹ לְנַהֵל בְּעַצְמוֹ אֶת הָעָם וּבִקֵּשׁ עוֹזְרִים לוֹ.

And so too by Moshe Rabbeinu, peace be upon him, we find that he claimed that it was too difficult for him to lead the nation by himself, and he requested helpers for himself.

הוּא סָבַר שֶׁהַהֶבְדֵּל בֵּין הָעוֹזְרִים וּבֵין "לְבַדּוֹ",

He reasoned that the difference between the helpers and "alone",

שֶׁבִּלְתִּי הָעוֹזְרִים יְאַבֵּד אֶת כֹּחוֹ יוֹתֵר מִדַּאי וּבִהְיוֹת הָעוֹזְרִים לֹא יְאַבֵּד כְּלוּם,

that without the helpers he will lose his strength excessively, and when the helpers are present, he will not lose anything,

וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא:

And the Holy One, blessed be He, said to him:

וְאָצַלְתִּי מִן הָרוּחַ אֲשֶׁר עָלֶיךָ

And I will separate from the spirit which is upon you

הַיְנוּ, שֶׁיֵּאָצֵל מִמֶּנּוּ וְיִתֵּן עֲלֵיהֶם וְלֹא יִשָּׁאֵר אֶצְלוֹ כָּל הָרוּחַ כְּמוֹ שֶׁהָיָה מִקֹּדֶם.

That is, that it should be emanated from him and placed upon them, and there will not remain with him the entire spirit as it was beforehand.

וְהַגַּם שֶׁאָמְרוּ חֲזַ"ל:

And even though Chazal have said:

שֶׁבְּאוֹתָהּ שָׁעָה הָיָה כְּנֵר שֶׁמַּדְלִיקִים מִמֶּנּוּ הַרְבֵּה נֵרוֹת וְאֵינוֹ חָסֵר כְּלוּם

that at that very moment he was like a candle from which they light many candles, and it loses nothing at all

אֲבָל הֲלֹא גַּם בְּנֵר יֵשׁ אִכְחוּשֵׁי מִצְוָה כִּדְאַשְׁכְּחַן בְּ"נֵר חֲנֻכָּה".

But is there not also regarding a candle a concept of weakening the mitzvah, as we find regarding the "Chanukah candle"?