מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

וְעַתָּה יוֹצֵא לָאוֹר פִּתְרוֹן הַהֶבְדֵּל בֵּין מַתַּן תּוֹרָה וּבֵין יְמֵי אֲחַשְׁוֵרוֹשׁ.

And now, the solution to the difference between Matan Torah and the days of Achashverosh comes to light.

כִּי בְּעֵת מַתַּן תּוֹרָה הָיוּ מַכִּירִים אֶת הַתּוֹרָה מִצַּד הַמַּעֲלָה,

For at the time of Matan Torah they recognized the Torah from the aspect of its loftiness,

מִצַּד מַדְרֵגָתָם הִכִּירוּ שֶׁהָרוֹדֵף אַחַר רְצוֹנוֹתָיו הוּא מוֹשֵׁךְ עָלָיו אֶת כָּל הָהָר,

From the perspective of their madreiga, they recognized that one who pursues his desires draws upon himself the entire mountain,

וַיִּלְכֹּד אוֹתוֹ הַיֵּצֶר בְּרִשְׁתּוֹ עַד שֶׁיּוֹצִיא אוֹתוֹ מִן הַתּוֹרָה וּמִן הָעוֹלָם,

And the yetzer hara will capture him in its net until it removes him from Torah and from the World,

וְאָז לִהְיוֹתָם תַּחַת הַהַכָּרָה הַגְּדוֹלָה,

And then, their being under the great recognition,

אָז יֻכְּלוּ לִרְאוֹת אֶת מִין הַנָּמוּךְ,

Then they will be able to see the lowly species,

הַתְחָלָתָם וְסוֹפָם.

Their beginning and their end.

כִּי חוּט הַשְּׂעָרָה תַּנְחֶה אוֹתוֹ לְהַר גָּדוֹל, עַד שֶׁמֻּכְרָח לְהִקָּבֵר שָׁם.

For a hair-thin thread will lead him to a great mountain, until he is forced to be buried there.

אֵין הַכָּרָתָם מִן הַנִּסָּיוֹן לְקוּחָה מִן הַחַיִּים כִּי מֵעוֹלָם לֹא הָיְתָה לָהֶם הִזְדַּמְּנוּת לָדַעַת זֹאת,

Their recognition is not taken from experience, from life, because they never had the opportunity to know this,

מֵעוֹלָם לֹא מָצְאוּ עַצְמָם מוּנָחִים תַּחַת הָהָר וְנִצּוֹלוּ מִמֶּנּוּ,

Never did they find themselves placed under the mountain and saved from it,

אֲשֶׁר מִזֶּה יִבְנוּ לָהֶם הַהַכָּרָה לָדַעַת אֵיךְ שֶׁחוּט הַשַּׂעֲרָה הוּא הַר גָּדוֹל.

From this, they will build for themselves the recognition to know how a hair-thin line is a great mountain.

אֶלָּא הִכִּירוּ זֶה מִפְּנֵי מַעֲלָתָם הַגְּבוֹהָה,

Rather, they recognized this because of their lofty spiritual level,

וְהָיָה אֶצְלָם הִתְפַּשְּׁטוּת הַחוֹמְרִיּוּת מִכֹּל וָכֹל עַד שֶׁהִבִּיטוּ עַל אוֹתָם בְּנֵי אָדָם שֶׁנִּתְפַּעֲלִים מֵהַמְשָׁכַת חַבְלֵי הַשָּׁוְא שֶׁל הַיֵּצֶר כִּי הֵם מוּנָּחִים תַּחַת הָהָר.

And with them, there was a complete shedding of the physical, until they looked upon those people who are swayed by the pulling of the yetzer's ropes of vanity, as if they are laid beneath the mountain.

כִּי זֶה שֶׁכָּפָה לָהֶם הָהָר כְּגִיגִית,

For this, that He forced upon them the mountain like a barrel,

הַיְינוּ, שֶׁהִכִּירוּ אָז אִם לֹא יְקַבְּלוּ אֶת הַתּוֹרָה וְיַנִּיחוּ מָקוֹם לְחוּט הַשַּׂעֲרָה סוֹפָם שֶׁיִּלָּכְדוּ בְּמִדּוֹת הַגְּרוּעוֹת אֲשֶׁר תִּכּוֹפְנָה עַל הָאָדָם כְּהַר,

That is, they recognized then that if they would not accept the Torah and would leave room for a hair's breadth, their end would be that they would be trapped by the terrible character traits that would force themselves upon a person like a mountain,

וּמִתְּחִלָּה לֹא נִרְאֶה זֶה, יַעַן כִּי הוּא כְּגִיגִית,

And at first this is not seen, because it is like a barrel,

אֲבָל לְבַסּוֹף יָבוֹא עָלָיו מִמֵּילָא.

But in the end, it will come upon him on its own.

זֶה נָתַן לָהֶם שֶׁיִּטְעֲנוּ אַחַר כָּךְ טַעֲנַת מוֹדָעָא כִּי הַהַכָּרָה הַזֹּאת לֹא מָצְאָה כֹּחַ בָּהֶם,

This gave them cause to claim later a 'moda'a' (a declaration of prior duress/lack of free will), that this recognition did not find strength within them,

יַעַן כִּי לֹא נִבְנְתָה מִן הַחִסָּרוֹן אֶלָּא מִן הַמַּעֲלָה,

because it was not built from deficiency, but rather from loftiness,

וְכַאֲשֶׁר נָפְלָה מִן הַמַּעֲלָה נָפְלוּ מִן הַהַכָּרָה,

And when she fell from the madreiga, they fell from the recognition,

וְאֵין לָהֶם הַמַּכְרִיחַ שֶׁל אָז.

And they do not have the compelling force of then.

לֹא כֵן בִּימֵי אֲחַשְׁוֵרוֹשׁ, כִּי אָז הִכִּירוּ אֶת הַתּוֹרָה מִן הַחִסָּרוֹן,

Not so in the days of Achashverosh, for then they recognized the Torah from its absence,

הַיְינוּ שֶׁנִּמְשְׁכוּ לְחַיֵּי הַטֶּבַע וְהִכִּירוּ כִּי לִחְיוֹת חַיֵּי הַפְּשָׁרָה לֹא יִתָּכֵן עַל יְדֵי שֶׁנִּכְזְבָה תּוֹחַלְתָּם לְגַמְרֵי וְאִם כִּי סָבְרוּ בַּתְּחִלָּה שֶׁאִם יַקִּילוּ מְעַט לֵהָנוֹת מִסְּעוּדַת אֲחַשְׁוֵרוֹשׁ נִתְבָּרֵר לָהֶם אַחַר זֶה שֶׁזֶּה סִבֵּב לָהֶם שֶׁכִּמְעַט שֶׁנִּשְׁמְדוּ חַס וְשָׁלוֹם מִן הָעוֹלָם,

Meaning, that they were drawn to a life of nature and recognized that to live a life of compromise is not possible, because their hope was completely dashed; and even though they thought at first that if they would be a little lenient to enjoy Achashverosh's feast, it became clear to them afterwards that this caused them to almost be destroyed, Hashem forbid, from the world.

וְהַצָּלָתָם הָיָה רַק בְּדֶרֶךְ נֵס עַל יְדֵי מָרְדְּכַי הַיְּהוּדִי שֶׁסִּבֵּב הַצָּלָתָם עַל יְדֵי קִיּוּם הַתּוֹרָה,

And their salvation was only through a miraculous way, by means of Mordechai HaYehudi, who brought about their salvation through fulfilling the Torah,

וּמִפְּנֵי זֶה הִכִּירוּ אָז מִמַּצַּב הַחִסָּרוֹן כִּי רַק הַתּוֹרָה הִיא הַהַצְלָחָה הָאֲמִתִּית,

And because of this, they then recognized from the state of deficiency that only the Torah is the true success,

וְלָכֵן קִיְּמוּ מַה שֶּׁקִּבְּלוּ כְּבָר,

And therefore, they fulfilled what they had already accepted,

וְאֵין כָּאן עַתָּה שׁוּם טַעֲנַת מוֹדָעָא,

And there is no claim of moda'a here now,

כִּי לֹא יָכְלוּ לִפּוֹל מִן הַהַכָּרָה הַזֹּאת,

for they could not fall from this recognition,

יַעַן כִּי הַהַכָּרָה הוּא מִן גּוּף הַנְּפִילָה,

Because the recognition is from the body of the fall,

וּבְעֵת הַנְּפִילָה רָאוּ אֶת הָהָר כְּגִיגִית,

And at the time of the falling, they saw the mountain like a tub,

מַה שֶּׁרָאוּ כֵּן דּוֹר מַתַּן תּוֹרָה בְּעֵת מַעֲלָתָם וְעַל יְדֵי זֶה נִתְבַּטְּלָה אֶצְלָם טַעֲנַת מוֹדָעָא לְגַמְרֵי וְקִיְּמוּ וְקִבְּלוּ בְּרָצוֹן אֶת הַתּוֹרָה בְּכָל הַמַּצָּבִים וְהַמִּקְרִים.

What the generation of Matan Torah saw at the time of their elevation, and through this the claim of 'moda'a' was completely nullified for them, and they fulfilled and accepted the Torah with willingness in all situations and occurrences.

נַעֲשֶׂה קֹדֶם לְנִשְׁמָע (שַׁבָּת פּ"ח),

We will do before we hear (Shabbos 88a),

בֵּאוּרוֹ עַל הַנַּעֲשֶׂה אֵין כָּאן שִׁקּוּל הַדַּעַת כְּלָל לִשְׁקוֹל אִם לַעֲשׂוֹת אִם שֶׁלֹּא לַעֲשׂוֹת,

His explanation of what is done: there is no consideration of the mind at all here to weigh whether to do or whether not to do,

אֶלָּא כָּל הַשִּׁקּוּל הַדַּעַת הִיא אַחַר הַנַּעֲשֶׂה,

Rather, all the consideration is after what has been done,

אַחַר מְסִירוּת נַפְשׁוֹ לְקַבֵּל אֶת הַתּוֹרָה צָרִיךְ לִשְׁקוֹל בְּתוֹךְ הַתּוֹרָה אֵיךְ לַעֲשׂוֹת.

After his mesirus nefesh to accept the Torah, he needs to weigh within the Torah how to act.

וְלֹא יִשָּׁעֵן עַל שִׂכְלוֹ כְּלוּם בְּעִקַּר הַבְּחִירָה לִבְחֹר אוֹ לֹא.

And he should not rely on his intellect at all regarding the essence of the choice, whether to choose or not.

כִּי זֹאת בָּרוּר, שֶׁהַתּוֹרָה אֵינָהּ מוֹרָה אוֹתוֹ אֶל מַה שֶּׁיַּזִּיק לוֹ,

For this is clear, that the Torah does not instruct him toward that which will harm him,

כִּי "דְּרָכֶיהָ דַּרְכֵי נֹעַם" (מִשְׁלֵי ג' י"ז) וּבִלְתִּי הַתּוֹרָה לֹא יָכוֹל הָעוֹלָם לְהִתְקַיֵּם.

For "Her ways are ways of pleasantness" (Mishlei 3:17), and without the Torah, the world cannot exist.

וְהָרְאָיָה שֶׁהַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם (אֲבוֹת פֶּרֶק ד',

And the proof that jealousy, and desire, and honor remove a person from the world (Avos Chapter 4,

כ"א), וְהַתּוֹרָה הִיא גֶּשֶׁר שֶׁל בַּרְזֶל אֲשֶׁר יַחֲזִיק אֶת הָאָדָם שֶׁלֹּא יִכָּשֵׁל וְלֹא יִפֹּל אֶל הַיָּם הַזּוֹעֵף שֶׁל הַחַיִּים,

21), and the Torah is an iron bridge that will hold a person so that he will not stumble and will not fall into the raging sea of life,

וְנִמְצָא שֶׁהָאָדָם צָרִיךְ כָּל מִשְׁקַל דַּעְתּוֹ רַק בְּתוֹךְ הַתּוֹרָה אֵיךְ לְהַעֲמִיקָהּ וּלְהַרְחִיבָהּ מִכָּל הַצְּדָדִין שֶׁתְּהַוֶּה כָּל מַעֲשָׂיו וְעִנְיָנָיו עַל צַד הַשְּׁלֵמוּת הָאֲמִתִּי וְלֹא יֶחְסַר אַף חֵלֶק דַּק מִמֶּנָּהּ.

And it turns out that a person needs all the weight of his mind only within the Torah, how to deepen it and broaden it from all sides, so that it will form all his actions and his affairs on the side of true perfection, and not even a subtle part of it will be lacking.

וְכָל מַבָּטוֹ וּמְגַמָּתוֹ הוּא רַק לְבַקֵּשׁ דֶּרֶךְ הַתּוֹרָה אֵיךְ הוּא,

And all his gaze and his intention is only to seek the way of the Torah, how he,

וּמִצַּד עַצְמוֹ אֵין לוֹ שׁוּם הִתְקַשְּׁרוּת לְכָל אֹפֶן הַמַּצָּב שֶׁהוּא בּוֹ עַתָּה,

And from his own side, he has no connection whatsoever to any aspect of the situation he is in now,

וְיָכוֹל לְהַפְקִיר אֶת כָּל הֶעָבָר שֶׁלּוֹ וְכָל הַרְגִּילָיו,

And he is able to declare ownerless his entire past and all his habits,

וְכָל מַה שֶּׁיִּמָּצֵא מִן הַמַּטְרִידִים וְהַמַּפְרִיעִים,

And everything that will be found from the distractions and the disturbances,

נָכוֹן הוּא לְהִתְרַחֵק מֵהֶם, אָז,

It is proper to distance oneself from them, then,

רַק אָז, תַּנְחֶה אוֹתוֹ הַתּוֹרָה אֶל כָּל הַצְלָחוֹתָיו,

Only then will the Torah guide him to all his successes,

וְאִם הָאָדָם יֵשׁ לוֹ טַעֲנָה עַל הַתּוֹרָה,

And if a person has a complaint against the Torah,

בֶּאֱמֶת אֵין הַטַּעֲנָה כִּי אִם עַל עַצְמוֹ שֶׁסָּר מִמֶּנָּהּ,

Truly, the claim is only upon himself, that he strayed from it,

וְהוּא כְּמִתְרָעֵם עַל מְכוֹנַת הַבַּרְזֶל שֶׁלֹּא יַנְחֶה אוֹתוֹ אֶל מְקוֹם מְגַמָּתוֹ אַחַר שֶׁקָּפַץ מִמֶּנָּהּ,

And he is like one who complains about the iron machine that it does not guide him to the place of his destination after he jumped from it,

וְעַל הָאָדָם לְקַבֵּל אֶת הַתּוֹרָה בְּדֶרֶךְ שֶׁל נַעֲשֶׂה קֹדֶם לְנִשְׁמָע,

And it is upon a person to accept the Torah in the manner of 'we will do' prior to 'we will hear',

וְלִהְיוֹת בָּטוּחַ בְּדַרְכֵי הַתּוֹרָה שֶׁלֹּא תַּנְחֶה אוֹתוֹ אֶל מַה שֶּׁיַּזִּיק לוֹ,

and to be confident in the ways of the Torah, that it will not lead him to that which will harm him,

וְאַדְּרַבָּה, יִזְכֶּה עַל יָדָהּ אֶל כָּל הַמַּעֲלוֹת הַזְּמַנִּיּוֹת וְהַנִּצְחִיּוֹת,

And on the contrary, through it he will merit all the temporary and eternal virtues,

הַשְּׁלֵמוּת וְהַבִּטָּחוֹן, וְלֹא לָזוּז מִמֶּנָּה אַף כְּחוּט הַשַּׂעֲרָה וּבְכָל פְּעֻלָּה וְעִנְיָן וְדֶרֶךְ יְהֵא נָכוֹן לְקַבֵּל כָּל מַה שֶּׁתִּבְחַר לוֹ הַתּוֹרָה,

The perfection and the bitachon, and not to budge from it even a hairsbreadth, and in every action, matter, and path, he should be ready to accept all that the Torah chooses for him,

וְלֹא יִהְיֶה לּוֹ עִם נְטִיּוֹתָיו הָעַצְמִיִּים; וְעִם חַיֵּי הַהֶרְגֵּל שֶׁלּוֹ שׁוּם נְגִיעָה,

And he will not have with his own inclinations; and with his habitual life any connection,

כִּי אָז בֶּטַח יָשִׂישׂ בְּמִדָּה גְּדוֹלָה כִּפְלֵי כִּפְלַיִם,

For then he will surely rejoice in a great measure, double and redoubled,

פִּתְחוּ לִי פֶּתַח אֶחָד שֶׁל תְּשׁוּבָה כְּחוּדָהּ שֶׁל מַחַט וַאֲנִי פּוֹתֵחַ לָכֶם פְּתָחִים שֶׁיִּהְיוּ עֲגָלוֹת וְקָרוֹנוֹת נִכְנָסוֹת בּוֹ (שִׁיר הַשִּׁירִים רַבָּה,

Open for Me one opening of teshuvah like the eye of a needle, and I will open for you openings that wagons and carriages can enter through (Shir HaShirim Rabbah,

פֶּרֶק ה').

Chapter 5.

וּמִפַּחַד שֶׁמָּא יֻזַּק עַל יָדָהּ וְיֹאבַד דָּבָר מַה וּמִסָּפֵק בְּעַצְמוֹ שֶׁמָּא בְּדֶרֶךְ שֶׁלּוֹ וְהַכָּרָתוֹ יַצְלִיחַ יוֹתֵר הֵן בִּשְׁאֵלוֹת הַחַיִּים הֵן בִּשְׁאֵלוֹת הַשְּׁלֵמוּת,

And from fear lest he be harmed by it and lose something, and from doubting himself, lest with his own path and his own understanding he will succeed more, both in the questions of life and in the questions of perfection,

אוֹ בְּדַרְכּוֹ שֶׁלּוֹ הוּא יוֹתֵר בָּטוּחַ שֶׁיִּשָּׁאֵר אֵצֶל הַתּוֹרָה וְנוֹתֵן מָקוֹם לַנִּשְׁמַע קֹדֶם הַנַּעֲשֶׂה,

or in his own path, he is more certain that he will remain with the Torah, and he gives place to 'the heard' before 'the done',

סוֹף כָּל סוֹף יִרְאֶה בַּחוּשׁ כִּי לֹא דַּי שֶׁלֹּא יַשִּׂיג מַה שֶּׁרָצָה וְהַדֶּרֶךְ שֶׁלּוֹ לֹא תְּמַלֵּא אֶת תְּבִיעוֹתָיו וְלֹא תַּשְׂבִּיעַ אֶת תַּאֲבוֹנוֹ,

Ultimately, he will perceive with his senses that not only will he not achieve what he desired, but his path will not fulfill his demands and will not satisfy his craving,

אֶלָּא עוֹד תִּקַּח מִמֶּנּוּ גַּם מַה שֶּׁיֵּשׁ לוֹ וְתִבְגֹּד בּוֹ,

Rather, you will even take from him what he has and betray him,

מַה שֶּׁלֹּא עָלָה עַל דַּעְתּוֹ מֵעוֹלָם,

That which never entered his mind, ever,

כְּמַאֲמַר הַגָּאוֹן זִכְרוֹנוֹ לִבְרָכָה, אִם אֵין אַתָּה עוֹלֶה מַעְלָה מַעְלָה לְהִתְמַסֵּר לְגַמְרֵי אֶל הַתּוֹרָה יְהִי מֵאֵיזֶה טַעַם שֶׁיְּהִי,

As the Gaon, of blessed memory, said: If you do not ascend higher and higher to completely devote yourself to the Torah, for whatever reason it may be,

אִם מִפְּנֵי שֶׁיַּחְשׁוֹב שֶׁבְּדַרְכּוֹ יוֹתֵר קָרוֹב שֶׁיַּשִּׂיג,

If because he will think that through his path it is closer that he will achieve,

וְיוֹתֵר בָּטוּחַ שֶׁיִּשָּׁאֵר עַל בָּסִיס נָכוֹן,

and it is more certain that he will remain on a correct foundation,

אִם הַטַּעַם הַזֶּה גּוּפָא לֹא יַשְׁלִיךְ עַל ד',

If this very reason will not cast upon Hashem,

וְיֵדַע כִּי הַתּוֹרָה רוֹצָה יוֹתֵר שֶׁיַּשִּׂיג וְיִשָּׁאֵר עִמָּנוּ,

And he should know that the Torah desires more that he should attain and remain with us,

וְאִם הַתּוֹרָה אוֹמֶרֶת שֶׁרַק זוֹ הִיא הַדֶּרֶךְ,

And if the Torah says that only this is the path,

הַנַּעֲשֶׂה קוֹדֵם לַנִּשְׁמָע, מִסְתָּמָא כָּל הַדְּרָכִים בְּחֶזְקַת סַכָּנָה הֵמָּה,

The 'we will do' before the 'we will hear'—certainly all the paths are presumed to be dangerous,

אִם לֹא יִבְחַר לַעֲלוֹת מַעְלָה בְּדֶרֶךְ זֶה סוֹפוֹ שֶׁיֵּלֵךְ מַטָּה מַטָּה בְּעַל כָּרְחוֹ.

If he does not choose to ascend upwards on this path, his end will be that he will go down, down, against his will.

כִּי הָעִכּוּב הַזֶּה שֶׁמְּעַכְּבֵהוּ לַעֲלוֹת,

For this hindrance that holds him back from ascending,

אוֹתוֹ הָעִכּוּב יִמְשׁוֹךְ אוֹתוֹ מַטָּה מַטָּה,

That very delay will pull him down, down,

וּבִפְרָט בְּעֵת שֶׁל עַכְשָׁיו לֹא סַגִּי בְּפוֹשְׁרִין אֶלָּא בְּחַמִּין,

And specifically in a time like now, it is not enough with lukewarm, but rather with hot,

אִם לֹא יִשְׁתַּמֵּשׁ בַּחַמִּין גַּם הַפּוֹשְׁרִין יִצְטַנְּנוּ.

If one does not make use of the hot, even the lukewarm will cool down.

גְּדוֹלָה עֲבֵירָה לִשְׁמָהּ כְּמִצְוָה שֶׁלֹּא לִשְׁמָהּ שֶׁנֶּאֱמַר תְּבֹרַךְ מִנָּשִׁים יָעֵל אֵשֶׁת חֶבֶר הַקֵּינִי מִנָּשִׁים בָּאֹהֶל תְּבֹרָךְ (שׁוֹפְטִים ה').

A transgression done for its own sake (for a higher purpose) is greater than a mitzvah not done for its own sake, as it is stated, "Blessed among women shall Yael be, the wife of Chever the Keini; among women in the tent she shall be blessed" (Shoftim 5).

וּמַקְשִׁים שָׁם הָא קָא מִיתְהַנְיָא מֵעֲבֵירָה,

And they ask there: 'But she is deriving pleasure from a transgression!'

וּמְתָרְצִים אֲפִלּוּ טוֹבָתָן שֶׁל רְשָׁעִים רָעָה הִיא אֵצֶל צַדִּיקִים (הוֹרָיוֹת י').

And they answer: even the good of the wicked is evil in the eyes of the righteous (Horayos 10a).

וְאָמְרוּ מִמָּרָן הַגָּאוֹן הַצַּדִּיק הֶחָסִיד רַבִּי יִשְׂרָאֵל סָלַנְטֶר זִכְרוֹנוֹ לִבְרָכָה,

And they said in the name of Maran, the Gaon, the Tzaddik, the Chassid, Rabbi Yisrael Salanter, may his memory be for a blessing,

שֶׁהִקְשָׁה מַאי פָּרִיךְ וְהָא קָמִתְהַנְיָא מֵעֲבֵרָה וְהֲלֹא הִקְדִּימוּ גְּדוֹלָה עֲבֵרָה לִשְׁמָהּ,

For he asked, 'What is the difficulty? But she benefited from a transgression!' And behold, they already stated, 'Greater is a transgression done for its own sake.'

מַאי חֲשָׁשָׁא הִיא זוֹ שֶׁקָּמַתְהַנְיָא,

What concern is this that she is benefiting from,

אַף עַל פִּי כֵן גְּדוֹלָה עֲבֵירָה לְשֵׁם מִיתָה,

Nevertheless, a transgression is great enough to warrant death,

וּבֵאֵר שְׁאֵלַת הַגְּמָרָא כִּי לָכֵן פָּרִיךְ הַגְּמָרָא וְהָא קָא מִתְהַנְּיָא כֵּיוָן שֶׁיֵּשׁ הֲנָאָה אֵין כָּאן לִשְׁמָהּ וְאָנוּ צְרִיכִין שֶׁיְּהֵא עֲבֵירָה לְשֵׁם מִצְוָה דַּוְקָא וְאָז גְּדוֹלָה עֲבֵירָה לִשְׁמָהּ.

And he explained the Gemara's question, for that is why the Gemara asks, 'But she is deriving benefit!' Since there is benefit, it is not 'for its own sake' here. And we need the transgression to be specifically for the sake of a mitzvah, and then 'a transgression for its own sake is greater.'

אֲבָל לֹא עֲבֵירָה לְשֵׁם עֲבֵירָה,

But not a transgression for the sake of transgression,

וְכֵיוָן דְּקָמַתְנְיָא הֲרֵי הוּא עֲבֵירָה לְשֵׁם עֲבֵירָה וְאֵין כָּאן לִשְׁמָהּ.

And since it is taught, behold, it is a transgression for the sake of transgression, and there is no 'for its own sake' here.

נִמְצָא כִּי כָּל מִי שֶׁצּוֹעֵד צַעַד לָסוּר מִן הַתּוֹרָה,

It is found that anyone who takes a step to deviate from the Torah,

יְהִי מַה שֶּׁיִּהְיֶה, הֵן צַעַד שֶׁל חִסָּרוֹן וְהֵן צַעַד שֶׁל הֶעְדֵּר הַמַּעֲלָה,

Be what it may, whether a step of deficiency or a step of lacking the virtue,

לֹא הֵסִיתוֹ הַיֵּצֶר לַעֲשׂוֹת זֶה בְּמֵזִיד וּלְהַכְעִיס,

the yetzer hara did not incite him to do this with malicious intent and to anger Hashem,

אֶלָּא נָתַן לוֹ חֶשְׁבּוֹן וְדֶרֶךְ אֵיךְ לְהֵיטִיב מַצָּבוֹ הָרוּחָנִי,

Rather, He gave him a reckoning and a path how to improve his spiritual state,

וְהוּא בְּגֶדֶר עֲבֵירָה לִשְׁמָהּ הַמַּעֲשֶׂה בְּחִיצוֹנִיּוּתוֹ הוּא מַעֲשֵׂה עֲבֵירָה,

And this is in the category of 'an aveirah lishmah' (a transgression for its own sake, i.e., for a higher purpose), where the act in its externality is an act of aveirah,

אֲבָל כַּוָּונָתוֹ לְפִי דַּעְתּוֹ הִיא לְמַטְּרָתוֹ הַטּוֹבָה,

But his intention, according to his own understanding, is for his good purpose,

כִּי אִם נִשְׁאַל אֶת מִי שֶׁנִּפְגֹּשׁ מִן הַמְבַקְשִׁים הַתּוֹעִים,

For if we ask someone we meet from among those who seek, those who are lost,

מַדּוּעַ הוּא מַתְאִים לְשִׁיטָה זֹאת וְלְדֶרֶךְ זֹאת לְחַבֵּר הַתּוֹרָה עִם הַהַשְׂכָּלָה אוֹ מַדּוּעַ הוּא מְחַבֵּר הַתּוֹרָה עִם שִׁקּוּל דַּעְתּוֹ הַקָּדוּם הַמְּעֹרָב עִם מִדּוֹתָיו וְהֶרְגֵּלָיו,

Why does he adapt to this system and to this path to connect the Torah with 'enlightenment' (secular knowledge), or why does he connect the Torah with his preconceived notions, which are mixed with his character traits and habits,

יַעֲנֶה לָנוּ כִּי, אָמְנָם, יוֹדֵעַ הוּא שֶׁדְּבָרִים אֵלֶּה מַפְרִיעִים גְּדוֹלִים אֶל הַתּוֹרָה וְהַשְּׁלֵמוּת הָאֲמִתִּית,

He will answer us that, indeed, he knows that these matters are great hindrances to the Torah and to true perfection,

אֲבָל בִּלְתָּם הוּא יוֹתֵר גָּרוּעַ,

But without them, it is worse,

כִּי בָּזֶה וּבָזֶה נִקְלֶה יוֹתֵר לְהִשָּׁאֵר עַל גֶּשֶׁר שֶׁל בַּרְזֶל אוֹ בַּדֶּרֶךְ,

For with this and with this it is easier to remain on a bridge of iron or on the path,

זֹאת יַגִּיעַ יוֹתֵר אֶל הַשְּׁלֵמוּת,

This will bring one closer to perfection,

יוֹדֵעַ כִּי בְּדֶרֶךְ שֶׁל הַנַּעֲשֶׂה קוֹדֵם לַנִּשְׁמָע,

He knows that in the path of 'the doing comes before the hearing' (Na'aseh v'Nishma),

הָרֶוַח יוֹתֵר נִרְצֶה לַשָּׁמַיִם וְהִיא מַעֲלָה יוֹתֵר גְּבוֹהָה בּוֹ,

The profit is more desired by Heaven, and it is a higher madreiga in him,

וְהָרוּחַ חַיִּים שֶׁלּוֹ יוֹתֵר פּוֹעֵל וּמִתְנוֹעֵעַ,

And his spirit of life is more active and moving,

אֲבָל הֶעָתִיד מוּנָּח לוֹ כְּאֶבֶן עַל הַדֶּרֶךְ,

But the future is placed before him like a stone on the road,

הֶעָתִיד מְהַפֵּךְ לוֹ הַכָּרָתוֹ, וּמְשַׁנֶּה אֶת כָּל תַּהֲלוּכוֹתָיו,

The future overturns his recognition, and changes all his ways,

הֶעָתִיד מַרְאֶה לוֹ חֶשְׁבּוֹנוֹת,

The future shows him reckonings,

כִּי אָמְנָם אִם יֵצֵא בְּדֶרֶךְ שֶׁל הַנַּעֲשֶׂה קֹדֶם לַנִּשְׁמָע יִהְיֶה הַהֹוֶה יוֹתֵר מְאֻשָּׁר,

For indeed, if one goes out on the path of 'the doing' before 'the hearing' (Na'aseh v'Nishma), his present will be more fortunate,

אֲבָל מוּטָב לוֹ לְהָקֵל מְעַט בַּהֹוֶה,

But it is better for him to lighten up a little in the present,

וִיהִי בָּטוּחַ עִם הֶעָתִיד, מִן הַצַּד הַזֶּה לִחְיוֹת חַיֵּי שָׁעָה גְּבוֹהָה בַּהֹוֶה וְהֶעָתִיד יִהְיֶה מְקֻלְקָל,

And he should be secure with the future, from this side to live a lofty temporary life in the present, and the future will be ruined,

וּבְדֶרֶךְ זֶה הוּא מַצְדִּיק אֶת הָרָשָׁע וּמַרְשִׁיעַ אֶת הַצַּדִּיק.

And in this way, he justifies the wicked person and condemns the righteous person.

דַּרְכֵי הָרָשָׁע הוּא מַצְדִּיק בְּחֶשְׁבּוֹן זֶה,

The ways of the wicked person he justifies with this reckoning,

כִּי אָמְנָם בַּהֹוֶה הוּא רוֹאֶה בְּחוּשׁ אַחֵר שֶׁהֵקֵל לְעַצְמוֹ לְחַבֵּר הַתּוֹרָה עִם מַה שֶׁלִּבּוֹ חָפֵץ,

For indeed, in the present, he sees with a different sense that he made it easy for himself to connect the Torah with what his heart desires,

כִּי הַהֹוֶה אֵינוֹ כָּל כָּךְ מְהֻדָּר וְלֹא לְבַד שֶׁיֶּחְסַר לוֹ הַהִדּוּר אֶלָּא גּוּפֵי הַתּוֹרָה מַתְחִילִים לִהְיוֹת זוֹלִים בְּעֵינָיו,

For the present is not so glorious, and not only does the glory lack for him, but the very fundamentals of Torah begin to be cheap in his eyes,

וּמִתְרַחֵק הוּא לְאַט לְאַט מֵהֶם,

And he distances himself from them little by little,

אבל מתנחם הוא בעתיד, כי העתיד ישלם את כל החובות ויחפה על כל המומין,

[needs review]

כִּי בֶּעָתִיד יַגִּיעַ לִשְׁנֵי הַשֻּׁלְחָנוֹת,

for in the future he will reach both tables,

וְיוּכַל לְקַיֵּם אֶת הַתּוֹרָה מֵעֹשֶׁר,

and he will be able to fulfill the Torah from wealth,

וְיוּכַל לְהַשְׁפִּיעַ יוֹתֵר גַּם עַל אֲחֵרִים וְלֹא יִהְיֶה שׁוּם מַפְרִיעַ וְנִסָּיוֹן כְּלָל מֵעוֹלָם,

And he will be able to influence others more as well, and there will be no interference or nisayon at all, ever,

יַעַן כִּי יִמָּצְאוּ בוֹ כָּל הַמַּעֲלוֹת,

Because all the virtues will be found in him,

וְיִהְיוּ דְּבָרָיו נִשְׁמָעִים, וּבְדֶרֶךְ זֶה מַרְשִׁיעַ אֶת הַצַּדִּיק בִּי אָמְנָם יוֹדֶה כִּי הַדֶּרֶךְ שֶׁל הַנַּעֲשֶׂה קוֹדֵם לַנִּשְׁמָע תַּנְחֶה אֶל כָּל הַהַצְלָחוֹת בַּהֹוֶה,

And his words will be heard, and in this way he condemns the tzaddik, for he will indeed admit that the path of 'na'aseh' (doing) before 'nishmah' (hearing) will lead to all successes in the present,

אֵין לוֹ שׁוּם טַעֲנָה עַל עַצְמוֹ וְגַם אֲחֵרִים אֵין לָהֶם טַעֲנוֹת עָלָיו,

He has no complaint against himself, and others also have no complaints against him,

וּבְכָל מָקוֹם שֶׁנִּמְצָא מִתְקַדֵּשׁ שֵׁם שָׁמַיִם עַל יָדוֹ,

And in every place where the sanctification of Hashem's Name is found through him,

וְתִשׁוּקָתוֹ גְּבוֹהָה וְרָחוֹק הוּא מִן שִׁכָּרוֹן הַזְּמַן וּמְבוּכַת הָעוֹלָם,

And his yearning is lofty, and he is far from the intoxication of time and the confusion of the world,

וּמְלַמֵּד הוּא מִכָּל מִן כָּל הַמַּעֲלוֹת שֶׁמּוֹצֵא,

And he learns from every single one of all the good traits that he finds,

אֲבָל הֶעָתִיד חָשַׁךְ לְפָנָיו מִפַּחַד פֶּן לֹא יַתְמִיד כֵּן בֶּעָתִיד,

But the future was dark before him from fear, lest he not continue so in the future,

כָּל נִסְיוֹנוֹת הֶעָתִיד מִתְקַבְּצִים יַחַד וּבָאִים בְּדִמְיוֹנוֹ לְפַחֲדֵהוּ,

All the nisyonos of the future gather together and come into his imagination to frighten him,

וּלְהָסִיתוֹ מִלִּבְחֹר הַדֶּרֶךְ שֶׁל נַעֲשֶׂה קֹדֶם לְנִשְׁמַע שֶׁמָּא לֹא יוּכַל לַעֲמֹד בַּנִּסָּיוֹן וְשֶׁמָּא יֻכְרַח לְהַפְקִיר מַכִּירָיו וּקְרוֹבָיו,

and to incite him away from choosing the path of 'we will do' before 'we will hear,' lest he not be able to withstand the nisayon, and lest he be forced to abandon his acquaintances and relatives,

שֶׁמָּא תֶּחְסַר לוֹ זֹאת וְשֶׁמָּא יִסְבֹּל מִדָּבָר זֶה הַדְּאָגוֹת הָאֵלּוּ מַדִּיחוֹת אוֹתוֹ מִן הַדֶּרֶךְ הַגָּבוֹהַּ הַזֹּאת וּמַכְבִּידוֹת עָלָיו מִלִּמְסֹר כָּל יַהֲבוֹ עַל הַתּוֹרָה שֶׁלֹּא יִבְחַר זוּלַת מַה שֶּׁבָּחֲרָה לוֹ הַתּוֹרָה,

Lest this be lacking for him, and lest he suffer from this matter, these worries push him away from this lofty path and make it difficult for him to cast all his burden upon the Torah, so that he should not choose anything other than what the Torah has chosen for him.

וּמַרְשִׁיעַ אֶת הַדֶּרֶךְ הַזֹּאת פֶּן הִיא רַק חַיֵּי שָׁעָה וְלֹא תַחְמוֹד כֵּן בֶּעָתִיד וְאִם יְחַבֵּר הַתּוֹרָה עִם הַשְׁקָפוֹתָיו הָעַצְמִיִּים,

and he makes this path wicked, lest it be only a temporary life, and he will not desire it so in the future; and if he combines the Torah with his own personal views,

יִרְאֶה לוֹ כִּי הוּא דֶּרֶךְ נָכוֹן יוֹתֵר מִדֶּרֶךְ הַתּוֹרָה שֶׁהָלְכוּ בָּהּ אֲבוֹתֵינוּ,

it will appear to him that it is a path more correct than the path of Torah that our fathers walked in,

וְלָכֵן הוּא בּוֹחֵר לְקָרֵב גַּם נְטִיּוֹתָיו הָעַצְמִיִּים עִם הַתּוֹרָה לְהַרְוִיחַ הֶעָתִיד הַמַּזְהִיר כְּפִי מַחְשַׁבְתּוֹ,

And therefore, he chooses to bring close even his own inclinations with the Torah, to profit the shining future according to his thought,

מִלַּעֲזוֹב נְטִיּוֹתָיו וְהַשְׁקָפוֹתָיו הָעַצְמִיִּים וְלִנְטוֹת לְגַמְרֵי אַחַר דֶּרֶךְ הַתּוֹרָה,

from abandoning his own inclinations and perspectives and inclining completely after the way of the Torah,

שֶׁבְּדֶרֶךְ זֹאת אֵינוֹ בָּטוּחַ לְפִי דַּעְתּוֹ עִם הֶעָתִיד,

that in this path he is not sure, according to his opinion, about the future,

וְיֵשׁ לוֹ רְאָיָה מִן הַתּוֹרָה שֶׁגַּם עֲבֵירָה מֻתֶּרֶת אִם הִיא לִשְׁמָהּ וְדָן אֶת מַה שֶּׁמְּחַבֵּר הַשְׁקָפוֹתָיו אֶל הַתּוֹרָה אַף שֶׁהִיא עֲבֵירָה כְּאִלּוּ הִיא חֵלֶק מִן הַתּוֹרָה וְאִם שֶׁרוֹאֶה בַּחוּשׁ כִּי הַהֹוֶה הוּא רָצוּץ וְשָׁבוּר,

And he has a proof from the Torah that even an aveirah is permitted if it is for its own sake, and he judges that which connects his views to the Torah, even though it is an aveirah, as if it is a part of the Torah, and even though he sees with his senses that the present is crushed and broken,

אֲבָל הוּא מַצְדִּיק דַּרְכּוֹ בְּחֶשְׁבּוֹן שֶׁל עֲבֵירָה לִשְׁמָהּ לְהִשָּׁאֵר גַּם בֶּעָתִיד בְּדֶרֶךְ הַתּוֹרָה.

But he justifies his path with the calculation of an 'aveirah lishmah' (a sin for its own sake, i.e., for a higher purpose) to remain even in the future on the path of Torah.