מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

לְהִתְהַלֵּךְ דַּוְקָא בַּדֶּרֶךְ שֶׁהַתּוֹרָה תַּנְחֶה אוֹתוֹ,

to walk specifically in the path that the Torah will guide him,

וְהַגַּם שֶׁהַדִּמְיוֹנוֹת קָמִים עָלָיו לְהַפִּילוֹ וּלְהַפְחִידוֹ,

And even though the imaginings rise up against him to fell him and to frighten him,

מַה תַּעֲשֶׂה אִם תִּפְגֹּשׁ עִם הָעוֹלָם וְעִם אֲנָשָׁיו,

What will you do if you encounter the world and its people,

כְּבָר גִּלְּתָה לָנוּ הַמְּצִיאוּת כִּי "כָּל הַבּוֹרֵחַ מִן הַגְּדֻלָּה,

The reality has already revealed to us that "whoever flees from greatness,

הַגְּדוֹלָה מְחַזֶּרֶת אַחֲרָיו.

The great one pursues him.

אֶלָּא בְּעֵת שֶׁהָאָדָם עוֹמֵד עַל שֶׁלּוֹ וְלֹא רָצָה לְהַמְתִּין עַד שֶׁתָּבֹא אֵלָיו הַגְּדוּלָּה מִמֵּילָא וְדוֹחֵק אֶת הַשָּׁעָה,

Rather, at the time when a person stands firm on his own and does not want to wait until greatness comes to him on its own, and he pushes the hour,

אָז הַקַּרְנַיִם הָאֵלֶּה עוֹשִׂים לָהֶם הַיַּעַר לְמַפְרֵעַ וְיִמְצָא כִּי יֵשׁ יַעַר לְפָנָיו וְסוֹבֵךְ אֶת קַרְנָיו בְּאִילָנוֹתָיו.

So these horns, the forest causes them a hindrance, and he finds that there is a forest before him, and he entangles his horns in its trees.

כִּי אֵין לִפְחֹד כְּלָל מִן הַיַּעַר,

For there is no need to fear the forest at all,

אֶלָּא מִפְּנֵי קַרְנָיו בִּלְבָד.

Rather, only because of his horns.

כִּי קַרְנָיו יַפְסִידוּ אוֹתוֹ בִּכְפָלַיִם בָּזֶה שֶׁעוֹשִׂים לָהֶם הָעוֹלָם לְיַעַר וּמִסְתַּבְּכִים בָּהֶם,

For his 'horns' cause him to lose out doubly, in that people make the world into a forest for them and get entangled in them,

וְאֵין לוֹ עֵצָה אַחֶרֶת כִּי אִם לְסַלֵּק רַק הַקַּרְנַיִם,

And he has no other counsel except to remove only the horns,

וְאִם יְבַטֵּל וִיסַלֵּק אֶת הַיֵּצֶר לֹא יוֹעִיל כְּלוּם,

And if he will nullify and remove the yetzer hara, it will not help at all,

אֶלָּא עִם יִשָּׁאֵר עִם הַקַּרְנַיִם יִמְצָא גַּם אַחַר הַבִּטּוּל אֶת הַיַּעַר לְמַפְרֵעַ,

Rather, if he remains with the 'horns' (the roots of the yetzer hara), he will find even after the 'nullification' (of the yetzer hara) the 'forest' (the yetzer hara itself) retroactively.

אֲבָל אִם יַשְׁגִּיחַ עַל עַצְמוֹ וְיִשְׁבֹּר אֶת מִדּוֹתָיו וְיַפְקִיר כָּל מָקוֹם שֶׁהַמִּדּוֹת עוֹשִׂים שָׁמָּה בֵּית אֲחִיזָה לָהֶם,

But if he will watch over himself and break his character traits and abandon every place where the traits make for themselves a foothold there,

רַק בְּדֶרֶךְ זֶה יִמָּלֵט עַל נַפְשׁוֹ וְיַרְחִיב לוֹ הַדֶּרֶךְ וְיִמְצָא כִּי כָּל הַתּוֹרָה הוּא רַק דֶּרֶךְ הַחַיִּים,

Only in this way will he escape with his soul, and the path will widen for him, and he will find that the entire Torah is only the path of life,

שֶׁרַק עַל יָדָהּ יָכוֹל הָאָדָם לִחְיוֹת בְּעוֹלָמוֹ,

that only through it can a person live in his world,

וְרַק אִם יִמְסֹר כְּמוֹ שֶׁאָמְרָה הַתּוֹרָה בְּרֹב אַזְהָרוֹתֶיהָ לִשְׁבֹּר אֶת הַקְּרָנַיִם,

And only if he will surrender, as the Torah said in most of its warnings, to break the horns,

וְרַק אָז יָכוֹל לִחְיוֹת חַיִּים רְחָבִים וַעֲמוּקִים בָּעוֹלָם בְּלִי שׁוּם מַפְרִיעַ וְטִרְדָּה כְּלָל,

And only then can he live a broad and deep life in the world, without any disturbance or bother at all,

וְאִם יֵלֵךְ בְּדַרְכֵי לִבּוֹ מִבְּלִי לְוַתֵּר מִקַּרְנָיו מְאוּמָה וְלֹא לְפָרוֹר אַף מַשֶּׁהוּ מֵהֶם,

And if he goes in the ways of his heart, without giving up anything from his 'horns' and not even crumbling a bit from them,

אָז יִמְצָא דֶּרֶךְ מָוֶת לְפָנָיו וְעוֹלָם לְיַעַר,

Then he will find the path of death before him, and the world as a forest,

וְאֵין לוֹ בְּעוֹלָמוֹ שׁוּם חֵירוּת וְכָל הַדְּרָכִים מִכְשׁוֹלִים לְפָנָיו וְלֹא יָבִין אֲפִילוּ סִבַּת הָרַע וְיִתְלֶה כִּי הַיַּעַר אָשֵׁם.

And he has no freedom in his world, and all paths are stumbling blocks before him, and he will not even understand the cause of the evil, and he will blame the forest.

וְאָמְנָם אָמְרוּ חֲזַ"ל כִּי "אֵין הַדָּבָר תָּלוּי אֶלָּא בִּי" (ע"ז י"ז),

And indeed, Chazal said that "the matter depends only on me" (Avodah Zarah 17),

לְפִי שֶׁלֹּא שִׁבֵּר אֶת הַקְּרָנַיִם,

because he did not break the horns,

לָכֵן יִכָּשֵׁל וְיִסְתַּבֵּךְ בָּעוֹלָם,

Therefore, he will stumble and become entangled in the world,

כְּמַאֲמַר הַגָּאוֹן זַצַ"ל, עִקַּר חַיּוּת הָאָדָם שְׁבִירַת הַמִּדּוֹת, וְאִם לָאו לָמָּה לִי חַיִּים?

As the Gaon, of blessed memory, said, the main vitality of a person is the breaking of his middos, and if not, why do I need life?

לֹא אָמַר לְאֶחָד מֵהֶם הַעֲבֵר לִי מַקֵּל מִמָּקוֹם לְמָקוֹם (סוֹטָה י').

He did not say to one of them, 'Carry for me a stick from place to place' (Sotah 10a).

הֲרֵי לָנוּ עַד כַּמָּה הָיָה רָם בְּמַעֲלָה,

Behold for us how great he was in stature,

בְּכָל זֹאת אִם סָר מִן הַתּוֹרָה לַעֲשׂוֹת מַה שֶּׁיָּשָׁר בְּעֵינָיו אַף שֶׁהַנְּגִיעָה הַהִיא הָיְתָה דַּקָּה מִן הַדַּקָּה,

Nevertheless, if one deviates from the Torah to do what is straight in his own eyes, even if that touch of self-interest was the thinnest of the thin,

בְּכָל זֹאת טֶבַע שֶׁל הַנְּגִיעָה גָּרְמָה לוֹ שֶׁיְּנַקְּרוּ פְּלִשְׁתִּים אֶת עֵינָיו (שָׁם ט'),

Nevertheless, the nature of the touching caused the Philistines to gouge out his eyes (there, chapter 9).

וְלֹא מִטַּעַם עֹנֶשׁ הוּא אֶלָּא כָּךְ טֶבַע הַדָּבָר לְפִי שֶׁהָיָה מְעֹרָב בִּלְקִיחָתוֹ אֶת דְּלִילָה לְאִשָּׁה,

And it is not because of punishment, rather such is the nature of the matter, because he was involved in taking Delilah as a wife,

דַּק מִן הַדַּק שֶׁל הֲלִיכַת עֵינַיִם,

the finest of the fine of the eye's movement,

כְּמוֹ שֶׁכָּתוּב כִּי הִיא יְשָׁרָה בְּעֵינָיו.

As it is written, 'for it is upright in His eyes.'

וְאָמְנָם שֶׁמֵּאֵת ה' הָיְתָה נְסִבָּהּ,

And indeed, that from Hashem was its cause,

וְהַבּוֹרֵא הִסְכִּים עָלָיו, אֶלָּא לְפִי שֶׁהָיָה גַּם נְטִיָּתוֹ מְעֹרָב בָּהּ,

And the Creator agreed with him, but because his own inclination was also mixed into it,

בָּזֶה נָתַן לָהּ יְכֹלֶת לִפְעֹל עָלָיו וְאִם הָיָה לְקִיחָתוֹ אוֹתָהּ מְרֻחָק מִן נְטִיָּה עַצְמִית לְגַמְרֵי,

With this, He gave her the ability to act upon him, and if his taking her was completely distant from self-inclination,

וְרַק קִיֵּם בָּזֶה אֶת דְּבַר ה' לֹא הָיְתָה יְכוֹלָה בְּשׁוּם אֹפֶן בָּעוֹלָם לִפְעֹל עָלָיו לְגַלּוֹת לָהּ סוֹד גְּבוּרָתוֹ אֶלָּא יַעַן שֶׁהָיָה אֶצְלוֹ נְטִיָּה לָקַחְתָּהּ,

And only if he had fulfilled in this the word of Hashem, she would not have been able in any way in the world to influence him to reveal to her the secret of his strength, but rather because he had a leaning to take her,

אִם מָצְאָה בְּעַצְמָהּ לִפְעֹל עַל נְטִיָּתוֹ אַף דַּקָּה מִן הַדַּקָּה עַל עֶצֶם הַלְּקִיחָה,

If she found within herself to act upon his inclination, even the slightest bit, regarding the very taking,

כֵּן תּוּכַל לִפְעֹל עָלָיו גַּם כֵּן שֶׁיִּתְפַּתֶּה מִבַּקָּשָׁתָהּ לְגַלּוֹת לָהּ,

So too, you will be able to influence him as well, that he be enticed by her request to reveal to her,

כִּי הַגְּבוּרָה תְּלוּיָה בַּהֲנְּזִירוּת וְכֵיוָן שֶׁכֵּן מָצְאָה עֵצָה אֵיךְ לְהַחְלִישׁוֹ וְהִשְׁתַּמְּשׁוּ הַפְּלִשְׁתִּים עַל יָדָהּ,

For the strength is dependent on the abstinence, and since this is so, she found a plan how to weaken him, and the Philistines made use of her.

לְהַחֲלִישׁוֹ בִּגְזִיזַת הַשֵּׂעָר, עַד כִּי נֶחֱלַשׁ וְנִקְּרוּ אֶת עֵינָיו,

to weaken him by cutting his hair, until he became weak and they gouged out his eyes,

נִמְצָא שֶׁהַנִּקּוּר עֵינַיִם תָּלוּי בַּהֲלָכַת עֵינַיִם קֶשֶׁר טִבְעִי וְהָא בְּהָא תַּלְיָא,

It turns out that the gouging out of eyes is dependent on the halacha of eyes, a natural connection, and this depends on that,

לְפִי שֶׁהָיָה בּוֹ הֲלִיכַת עֵינַיִם מָצְאוּ בוֹ הַפְּלִשְׁתִּים עֵצָה אֵיךְ לְנַקְּרֵהוּ,

Because there was in him 'the going of the eyes' (lustful gazing), the Philistines found in him a counsel how to gouge them out,

וְלוּלֵא הֲלִיכַת עֵינַיִם, לֹא הָיוּ יְכוֹלִים בְּשׁוּם אֹפֶן לְנַקְּרֵהוּ.

And were it not for the 'going of the eyes' (lustful gazing), they would not have been able in any way to peck at him (to harm him).

וְנִמְצָא מִזֶּה, כִּי הַתּוֹרָה אֵינֶנָּה חֹב שֶׁל מַס עַל הָאָדָם אֶלָּא הַמְּצִיאוּת הוּא שֶׁהָאָדָם אֲשֶׁר סָר מִמֶּנָּה הַטֶּבַע יִתֵּן עָנְשָׁהּ לוֹ,

And it is found from this, that the Torah is not a tax obligation upon a person, rather the reality is that the person who deviates from it, nature will give him its punishment,

וְהוּא הַגּוֹרֵם לָהּ, בְּמַעֲשָׂיו הָרָעִים וּמְאַמֵּת הַמַּאֲמָר לְהֵיפֶךְ כִּי בְּעַד עֲבֵירָה זוֹרְקִין בְּאֶבֶן עַל הַמֹּחַ.

And he is the cause for it, with his evil deeds, and he confirms the saying in reverse, that for a transgression, they throw a stone at the brain.

כִּי, אָמְנָם, מַה לִּי אִם זוֹרְקִין בְּאֶבֶן עַל הַמֹּחַ הַחִיצוֹנִי אֲשֶׁר לֹא יַעֲשֶׂה לוֹ רַק חַבּוּרָה וּפֶצַע,

For, truly, what is it to me if they throw a stone at the external brain, which will only cause it a bruise and a wound,

וְהָאֶבֶן שֶׁל עֲבֵירָה עַצְמָהּ, מִתְרוֹצֵץ לוֹ כָּל מֹחוֹ וּמַחְשַׁבְתּוֹ,

And the very stone of the aveirah itself, all his mind and thought are shattered for him,

כִּי הַמִּדּוֹת הַמְגֻנּוֹת מַטְרִיפִין דַּעְתּוֹ שֶׁל אָדָם וּמְבַלְבְּלִין אֶת מוֹחוֹ עַד שֶׁאֵין לוֹ רֹאשׁ כְּלָל.

For the ugly character traits drive a person's mind mad and confuse his brain until he has no head at all.

וּבְעַד הַמִּצְוָה זוֹרְקִין לוֹ הַבַּיִת עִם זָהָב,

And for the mitzvah, they throw to him the house with gold,

כִּי הַמִּצְוָה עַצְמָהּ יַרְגִּישׁ בָּהּ נְעִימוּת יוֹתֵר מִזָּהָב,

For the mitzvah itself, he will feel in it a pleasantness more than gold,

כִּי הַזָּהָב לֹא יִמָּלֵט מִן הַפְּגָעִים,

For gold will not escape from harm,

אוֹ שֶׁיִּגָּנֵב וְיִגְזוֹל הַזָּהָב מִמֶּנּוּ אוֹ שֶׁיִּפָּרֵד הוּא מֵהַזָּהָב,

Either the gold will be stolen and robbed from him, or he will separate from the gold,

אֲבָל הָרְכוּשׁ הַטָּהוֹר וְהַמַּעֲלָה שֶׁמַּשִּׂיג מִן שְׁמִירַת הַמִּצְוָה,

But the pure acquisition and the elevated level that one attains from observing the mitzvah,

לֹא יִשְׁלְלוּ מִמֶּנּוּ בְּשׁוּם אֹפֶן כִּי כָּל הָרוּחוֹת שֶׁבָּעוֹלָם לֹא יָזִיזוּ אוֹתוֹ מִמְּקוֹמוֹ.

They will not take away from him in any way, for all the winds in the world will not move him from his place.

וְזֶה שֶׁאָמְרָה הַתּוֹרָה "אֶת הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ" (דְּבָרִים י"א כ"ז),

And this is what the Torah said, "the blessing, that you will hearken" (Devarim 11:27),

זֶה גּוּפָא הִיא הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ אֶל הַתּוֹרָה,

This itself is the blessing, that you will hearken to the Torah,

וּמִשֶּׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא דָּבָר זֶה בְּסִינַי,

And from the moment the Holy One, blessed be He, spoke this matter at Sinai,

בְּאוֹתָהּ שָׁעָה "מִפִּי עֶלְיוֹן לֹא תֵצֵא הָרָעוֹת וְהַטּוֹב" (אֵיכָה ג', ל"ח),

At that time, 'From the mouth of the Most High, neither the evils nor the good emanate' (Eichah 3:38).

אֵין הַכַּוָּנָה עַתָּה עַל הַטּוֹבוֹת שֶׁיַּרְגִּישׁ אַחַר הַמָּוֶת כִּי הֵם טוֹבוֹת,

The intention now is not about the good things one will feel after death, for those are good things,

וְהָרָעוֹת יַרְגִּישׁ אַחַר הַמָּוֶת כִּי רָעוֹת,

And the evils, he will feel after death that they are evils,

הַטּוֹבוֹת וְהָרָעוֹת לֹא יוֹעִילוּ וְלֹא יַזִּיקוּ לוֹ בָּעוֹלָם הַזֶּה מְאוּמָה,

The good things and the bad things will not benefit him and will not harm him in this world at all,

לֹא כֵן הַדָּבָר וְהַטּוֹבוֹת וְהָרָעוֹת בָּעוֹלָם הַזֶּה גַּם כֵּן מִפִּי עֶלְיוֹן הוּא וְלֹא מִפִּי מַעֲשָׂיו,

Not so is the matter, and the good and the bad in this world are also from the mouth of the Most High, and not from the mouth of his deeds,

וּמַעֲשָׂיו הַדָּבָר אֶלָּא הַטּוֹבוֹת מְשַׁלְּמוֹת רַק לְעוֹשֶׂה הַטּוֹבוֹת וְהָרָעוֹת מְשַׁלְּמוֹת רַק לְעוֹשׂוֹת הָרָעוֹת,

And his deeds, the matter is, that the good deeds pay back only to the one who does good deeds, and the bad deeds pay back only to the one who does bad deeds,

כֵּיוָן אֵין הָרָעוֹת אָשֵׁם בְּרַע שֶׁלְּךָ אֶלָּא אַתָּה אָשֵׁם בְּעַצְמְךָ,

Since the evils are not guilty of your evil, rather you are guilty of yourself,

כִּי יֵשׁ לַבְּרָכוֹת עִם מַעֲשֵׂה הַמִּצְוָה קֶשֶׁר טִבְעִי,

For the blessings have a natural connection with the performance of the mitzvah,

והקללות עם העבירה קשר טבעי כי בעד עבירה זורקין לו באבן,

[needs review]

וּבְעַד הַמִּצְוָה זוֹרְקִין לוֹ כִּיס עִם זָהָב.

And for the mitzvah, they throw him a purse with gold.

כֵּיוָן שֶׁהַמְּצִיאוּת הוּא שֶׁהַתּוֹרָה הִיא הַחַיִּים וְהֶעֶדְרָהּ הוּא הַמָּוֶת מִי פֶּתִי יָסוּר מִדֶּרֶךְ הַתּוֹרָה,

Since the reality is that the Torah is life and its absence is death, who is a simpleton that would stray from the path of Torah?

וְאֵיךְ יְצֻיַּר שֶׁיַּעֲשֶׂה אָדָם עֲבֵרָה,

And how can it be conceived that a person would commit an aveirah,

כֵּיוָן שֶׁמַּרְגִּישׁ מִיָּד הָעֹנֶשׁ בַּטֶּבַע,

Since he immediately feels the punishment naturally,

מִפְּנֵי מַה נִּמְצָא סָרִים מִן הַתּוֹרָה וּמַמְרִים בַּה'?

For what reason are we found straying from the Torah and rebelling against Hashem?

וְנוּכַל לוֹמַר שֶׁעַל זֶה בֶּאֱמֶת אָמְרוּ חֲזַ"ל "אֵין אָדָם עוֹבֵר עֲבֵירָה אֶלָּא אִם כֵּן נִכְנַס בּוֹ רוּחַ שְׁטוּת" (סוֹטָה ג').

And we can say that it is truly concerning this that Chazal said, "A person does not transgress a sin unless a spirit of folly enters him" (Sotah 3a).

אֲבָל הַפְּלִיאָה בִּמְקוֹמָהּ עוֹמֶדֶת, כִּי קָשֶׁה עַל זֶה גּוּפָא אֵיךְ נִכְנַס בּוֹ הָרוּחַ שְׁטוּת.

But the wonder remains in its place, for it is difficult concerning this very thing: how did the spirit of foolishness enter him?

כְּמוֹ שֶׁקָּשֶׁה לוֹ לַעֲשׂוֹת עֲבֵירָה כֵּן יִקְשֶׁה לוֹ לְהַנִּיחַ לְהִכָּנֵס אֵלָיו אֶת הָרוּחַ שְׁטוּת,

Just as it is difficult for him to commit a transgression, so too it will be difficult for him to allow the spirit of foolishness to enter him,

וְאֵיךְ בֶּאֱמֶת מָצָא בוֹ הָרוּחַ שְׁטוּת פֶּתַח לְהִכָּנֵס אֵלָיו,

And how, truly, did the spirit of folly find in him an opening to enter into him,

מִי פָּתַח לוֹ הַפֶּתַח הַזֶּה, וּמַה זֶּה הַפֶּתַח?

Who opened this opening for him, and what is this opening?

הַחַטָּאת רוֹבֵץ לַעֲשׂוֹת פֶּתַח עַל יְדֵי,

The sin crouches to make an opening through,

כי עיקר מה שהיצר רוצה לפעול על האדם הוא רק לעשות לו פתח כשר לכנוס בו אל הרע,

[needs review]

וְאַחַר שֶׁנִּכְנַס בַּפֶּתַח שׁוּב לֹא צָרִיךְ לְהָסִיתוֹ עוֹד,

And after he has entered the opening, he no longer needs to be incited further,

כִּי כְּבָר הוּא מוּסָת וּמְפוּתֶּה,

for he is already incited and enticed,

וְאַחַר הַפֶּתַח יַעֲשֶׂה מִמֵּילָא אֶת הָרַע,

And after the opening, he will automatically do the bad,

וּכְבִדְקָא דְמַיָא הוּא, כֵּיוָן דְּרָוַוח רָוַוח,

And it is like a breach in a dam, once it widens, it widens,

וְהוֹלֵךְ הַדָּבָר בִּמְהִירוּת מִמַּעְלָה לְמַטָּה וְנִתְרַחֵב מְאֹד,

And the matter goes with speed from above to below and expands greatly,

וְאַחַר שֶׁיִּתְפַּתַּח הָרַע אָז קָשֶׁה לוֹ לִפְרוֹשׁ מִמֶּנָּה וְרַק בְּעֵת פְּתִיחַת הַפֶּתַח הָרְשׁוּת יֵשׁ לוֹ בְּנָקֵל לְהִשָּׁמֵר מִמֶּנָּה,

And after the evil develops, then it is hard for him to separate from it, and only at the time of the opening of the gate of choice does he have it easy to guard himself from it,

כִּי אָז בְּיָדוֹ לְנַצֵּחַ אֶת הַחוּט הַשַּׂעֲרָה,

For then it is in his hand to conquer the hair-thin thread,

אֲבָל הַמַּעֲלָה זֹאת יֵשׁ בָּהּ חִסָּרוֹן מִצַּד אַחֵר,

But this madreiga has a drawback from another side,

הֵן אָמְנָם בִּשְׁעַת פֶּתַח הָרִאשׁוֹן אָז נִקָּל הַבְּחִירָה,

Indeed, at the time of the first opening, then the choice is easy,

אֲבָל מִצַּד הַשֵּׁנִי קָשָׁה הַבְּחִירָה,

But on the other hand, the choice is difficult,

מִצַּד שֶׁיֵּעָנֵן שֶׁבָּא אֵלָיו בְּפֶתַח כָּשֵׁר,

From the side that it will be clouded over, that it came to him through a kosher opening,

הַכַּשְׁרוּת מְסַמֵּא אֶת עֵינָיו וְאֵינוֹ רוֹאֶה כִּי פֶּתַח לַיֵּצֶר הוּא,

The 'kosher' act blinds his eyes and he does not see that it is an opening for the yetzer hara,

וְנִמְצָא שֶׁנָּקֵל הוּא מִצַּד שֶׁהוּא פֶּתַח,

And it turns out that it is easy from the aspect that it is an opening,

וְקָשֶׁה מִצַּד שֶׁהוּא כָּשֵׁר, וְגַם הַהַכָּרָה שֶׁלּוֹ כִּי הַתּוֹרָה הִיא טוֹב בְּטֶבַע,

And it is difficult from the aspect that he is kosher, and also his recognition that the Torah is good by nature,

וְהָרַע הוּא רַע בְּטֶבַע גַּם כֵּן לֹא יָכוֹל לְהוֹעִיל לוֹ,

And the evil is evil by nature also, it cannot benefit him,

יַעַן כִּי כָּשֵׁר הוּא, וְכָשֵׁר אֵינוֹ רַע,

Because he is kosher, and kosher is not bad,

וְאַדְּרַבָּה רוֹאֶה אֶת הֵיפוּכָהּ כִּי רַע הוּא,

And on the contrary, he sees its opposite, that it is bad,

יַעַן כִּי ה' דּוֹרֵשׁ מִמֶּנּוּ כָּךְ וְאֵיךְ יִמְנַע עַצְמוֹ מִמֶּנָּהּ,

Because Hashem demands this from him, how can he withhold himself from it?

אִם ה' דּוֹרֵשׁ מִסְתָמָא שֶׁוַּדַּאי טוֹב הוּא,

If Hashem demands, it is certainly good,

וּבְפֶתַח הַזֶּה שֶׁלֹּא נִרְאֶה בּוֹלֵט הֶפְסֵדָהּ מִיָּד,

And through this opening, whose loss is not immediately apparent,

וְעוֹד יָכוֹל הָאָדָם לִטְעוֹת בּוֹ כִּי טוֹב הוּא,

And further, a person can err in it, that it is good,

כִּי כָּשֵׁר הוּא, בַּמְּצוּדָה הַזֹּאת יָכוֹל לָצוּד וְלִלְכֹּד גַּם הָאֲנָשִׁים הַגְּבוֹהִים בְּמַעֲלָה בְּחָכְמָה,

For it is fit, with this trap he can hunt and capture even the people high in stature in wisdom,

כְּמוֹ שֶׁמָּצִינוּ שֶׁשָּׁאַל ה' לְקַיִן "לָמָּה חָרָה לְךָ וְלָמָּה נָפְלוּ פָּנֶיךָ,

Just as we find that Hashem asked Kayin, "Why are you angry, and why have your face fallen,

הֲלֹא אִם תֵּיטִיב שְׂאֵת וְאִם לֹא תֵּיטִיב לַפֶּתַח חַטָּאת רֹבֵץ

Behold, if you improve, there is uplift; but if you do not improve, sin crouches at the entrance.

וְכֵן

And so too

כִּי אָמְנָם לֹא יִתָּכֵן לְעוֹלָם שֶׁקַּיִן יַהֲרֹג אֶת הֶבֶל רְצִיחָה פְּשׁוּטָה וְלֹא הָיָה יָכוֹל הַיֵּצֶר לִפְעֹל עָלָיו בְּשׁוּם אֹפֶן לַעֲשׂוֹת הַמַּעֲשֶׂה הַזֶּה פִּתְאוֹם,

For indeed, it is utterly impossible that Kayin would kill Hevel with a simple murder, and the yetzer hara could not have influenced him in any way to do this act suddenly,

כִּי גַּם לְפִי חֲלִישׁוּת שִׂכְלֵנוּ אֵין הַדָּבָר עוֹלֶה עַל הַדַּעַת,

For even according to the weakness of our intellect, the matter does not come up to the mind (is not conceivable),

וְעַל אַחַת כַּמָּה וְכַמָּה מַצָּבָם אָז,

And all the more so their situation then,

שֶׁהָיָה שִׂכְלָם חָזָק מְאֹד וְהַדְּבָרִים הַטִּבְעִיִּים לֹא פָּעֲלוּ עֲלֵיהֶם כְּלָל,

that their intellect was very strong, and natural matters did not affect them at all,

לְנַצֵּחַ אֶת שִׂכְלָם, אֶלָּא אֵיךְ נִשְׁתַּלְשֵׁל הַדָּבָר?

to conquer their intellect, rather how did the matter unfold?

לְאָדָם הַמַּעֲלָה כְּמוֹ קַיִן בָּא אֵלָיו הַיֵּצֶר בְּפֶתַח כָּשֵׁר,

To a person of such high caliber as Kayin, the yetzer hara came to him through a 'kosher' opening,

מִתְּחִלָּה הֵסִית לוֹ לְקַנֵּא אֶת הֶבֶל קַנְאַת סוֹפְרִים,

At first, he incited him to be jealous of Hevel with a 'jealousy of scribes' (a positive, constructive jealousy),

כְּמוֹ שֶׁסִּפְּרָה הַתּוֹרָה כִּי שְׁנֵיהֶם "הֵבִיאוּ מִנְחָה לַה' וַיִּשַׁע ה' אֶל הֶבֶל וְאֶל מִנְחָתוֹ,

Just as the Torah recounted that both of them "brought an offering to Hashem, and Hashem turned to Hevel and to his offering,

וּלְקַיִן וְאֶל מִנְחָתוֹ לֹא שָׁעָה" (שָׁם ד') וְלָכֵן נָפְלוּ פָּנָיו,

“But to Kayin and to his offering He did not turn” (there, 4), and therefore his face fell,

וְהַנְּפִילַת פָּנִים לֹא הִרְגִּישׁ,

And the falling on his face he did not feel,

כְּמוֹ שֶׁנִּמְצָא בְּדוֹרֵנוּ, כִּי יִרְאֶה חֲבֵירוֹ מִתְעַלֶּה בְּמָמוֹן אוֹ בְּכָבוֹד,

As is found in our generation, that one sees his friend rising in money or in honor,

כִּי יֵחַר לוֹ עַל זֶה וְיִפְּלוּ פָּנָיו,

for it will be bitter for him because of this, and his face will fall,

וְרוֹדֵף לִרְאוֹת נִקְמָתוֹ, הַקִּנְאָה מִן הַמִּין זֶה לֹא הִרְגִּישׁ כְּלָל,

and he pursues to see his revenge; jealousy of this type he did not feel at all,

אֶלָּא קִנְאָתוֹ הִרְגִּישׁ מִצַּד מַה שֶּׁנִּתְבָּרֵר לוֹ מִן מַה שֶּׁשָּׁעָה ה' אֶל הֶבֶל,

Rather, he felt his jealousy because of what became clear to him from the fact that Hashem turned to Hevel,

כִּי מַדְרֵגָתוֹ גְּבוֹהָה מִמֶּנּוּ וְהוּא חָסֵר אֶת הַשְּׁלֵמוּת שֶׁל הַיִּתְרוֹן הַזֶּה,

for his madreiga is higher than his, and he lacks the perfection of this advantage,

וְזֶה הָיָה כָּל דַּאֲגָתוֹ עַל עַצְמוֹ מַה שֶּׁלֹּא נִרְצָה בְּעֵינֵי ה',

And this was all his worry for himself, that he was not desired in the eyes of Hashem,

וּמַה הִטְעָה אוֹתוֹ הַיֵּצֶר לְהַגְדִּיל קִנְאָתוֹ וּלְהַרְחִיבָהּ,

And what did the yetzer hara mislead him with, to increase his jealousy and to expand it,

עַל יְסוֹד כִּי הִיא קִנְאָה אֲמִתִּית,

based on the fact that it is a true jealousy,

כִּי הוּא דּוֹאֵג עַל מַצָּבוֹ הָרוּחָנִי,

for he worries about his spiritual state,

וְעָשָׂה לוֹ לַמִּצְוָה הַנְּפִילַת פָּנִים וְהַחֲרוֹן אַף,

And he made for himself, for the mitzvah, the falling on the face and the burning anger,

יַעַן כִּי שֶׁמָּא יִפְעַל עַל עַצְמוֹ בִּדְאָגָה זֹאת לְהַחֲלִיף מַצָּבוֹ לְהֵטִיב,

Because perhaps he will act upon himself with this worry to change his situation for the better,

וּבֵין כָּךְ וּבֵין כָּךְ עָשָׂה הַיֵּצֶר אֶת שֶׁלּוֹ לְהַדְלִיק בּוֹ הַקִּנְאָה הַפְּסוּלָה,

And either way, the yetzer hara did its job to ignite within him the פסולה, the disqualified jealousy,

לִדְאֹג עַל מַה שֶׁיֵּשׁ לְהֶבֶל יִתְרוֹן עָלָיו אֵצֶל ד',

to worry about that over which vanity has an advantage before Hashem,

וְהוּא פָּחוּת מִמֶּנָּהּ, עַד שֶׁבְּהֶמְשֵׁךְ הַזְּמַן הָלְכָה הַקִּנְאָה הַזֹּאת לְאַט לְאַט הָלוֹךְ וְגָדוֹל עַד שֶׁהִרְגִּישׁ שֶׁאֵינוֹ יָכוֹל לִסְבּוֹל מְצִיאוּת הֶבֶל בָּעוֹלָם,

And he was less than her, until in the continuation of time this jealousy went slowly, slowly, going and growing, until he felt that he could not tolerate the existence of Hevel in the world,

וְחָפֵץ לְהָרְגּוֹ, נִמְצָא שֶׁהֶרְגֵּשׁ הָרְצִיחָה נִכְנַס בּוֹ דֶּרֶךְ פֶּתַח כָּשֵׁר שֶׁל הַקִּנְאָה הַכְּשֵׁרָה.

and he desires to kill him. It turns out that the feeling of murder entered him through a kosher opening of kosher jealousy.

וְאָמְנָם גַּם הַקִּנְאָה הָיְתָה פְּסוּלָה,

And indeed, even the jealousy was flawed,

אֶלָּא שֶׁטָּעָה בָּהּ, מִבִּלְתִּי לְהַרְגִּישׁ הַנְּגִיעָה בַּקִּנְאָה הַזֹּאת,

Rather, he erred in it, by not feeling the touch of this jealousy,

וְנִסְתּוֹבֵב דָּבָר שֶׁחֶלְקוֹ יַחַד עִם כָּל הָעוֹלָם,

And a matter came about that his portion was together with the entire world,

כְּמוֹ שֶׁאִיתָא בַּמִּדְרָשׁ שֶׁקַּיִן לָקַח הָאֲדָמָה וְהֶבֶל הַצֹּאן,

As it is stated in the Midrash that Kayin took the land and Hevel the flock,

וְהֶבֶל רוֹעֶה צֹאנוֹ עַל אַדְמַת קַיִן (בְּרֵאשִׁית רַבָּה פָּרָשָׁה כ"ב),

And Hevel was shepherding his flock on Kayin's land (Bereishis Rabbah Parsha 22),

וְכֵן נֹחַ נֶהֱרַג עַל הַגְּזֵלָה,

And so too, Noach was killed on account of theft,

לָכֵן עָשָׂה בּוֹ קַיִן דִּין בְּדִינָא דְגַזְלָן וְהָרַג אוֹתוֹ,

Therefore, Kayin carried out justice upon him with the law of a robber, and killed him,

וְאִם לֹא הָיְתָה בּוֹ הַנְּגִיעָה לְהָרְגוֹ לֹא הָיָה חָשׁ עַל הַגְּזֵלָה וְהָיָה מוֹתֵר לוֹ כִּי אָחִיו הוּא,

And if he did not have within him the personal interest to kill him, he would not have been concerned about the theft and would have forgiven him, for he is his brother,

וְעַל כָּל פָּנִים הָיָה מוֹכִיחַ אוֹתוֹ.

And in any case, he would rebuke him.

אֶלָּא נְגִיעָתוֹ מֵאָן לְוַתְּרָחוֹ וּמִיָּד שֶׁהָיָה דָּן אוֹתוֹ לְגַזְלָן הָרַג אוֹתוֹ.

Rather, his personal interest, from where could he tolerate him? And immediately, when he judged him a robber, he killed him.

וְזֶה שֶׁאָמַר לוֹ ה' "קוֹל דְּמֵי אָחִיךָ צוֹעֲקִים אֵלַי מִן הָאֲדָמָה", בֵּיאוּרוֹ מִן פְּרִי הָאֲדָמָה.

And this is what Hashem said to him, "The voice of your brother's blood cries out to Me from the ground," its explanation is from the fruit of the ground.

לֹא כְּתִיב מִן הָאָרֶץ, אֶלָּא מִן הָאֲדָמָה,

It is not written 'from the land,' but rather 'from the earth,' (referring to the dust of the earth).

בָּזֶה הִסְבִּיר לוֹ כִּי לֹא הָרַגְתָּ אוֹתוֹ בִּשְׁבִיל הַגְּזֵלָה שֶׁל הָאֲדָמָה אֶלָּא בִּשְׁבִיל הַקִּנְאָה שֶׁל פְּרִי הָאֲדָמָה,

With this, he explained to him that you did not kill him because of the theft of the land, but because of the jealousy of the fruit of the land,

מַה שֶּׁאַתָּה פָּחוֹת מִמֶּנּוּ בְּעֵינֵי ד',

That which you are less than in the eyes of Hashem,

יַעַן כִּי הֵבֵאתָ פְּרִי הָאֲדָמָה וְהוּא בְּכוֹרוֹת צֹאנוֹ וּמֵחַלְבֵיהֶן,

Because you brought the fruit of the ground, and he, the firstborn of his flock and from their fats,

וְעַל כֵּן נָע וָנָד תִּהְיֶה בָּאָרֶץ,

And therefore, 'a wanderer and a vagrant shall you be in the land,' (Bereishis 4:12)

כְּמִשְׁפַּט הַשּׁוֹגֵג, יַעַן כִּי לֹא הִרְגַּשְׁתָּ הַנְּגִיעָה וְהָיִיתָ שׁוֹגֵג בַּהֲרִיגָתוֹ.

Like the law of one who errs, because you did not feel the touch and you were mistaken in killing him.