מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

וְהֵיְפּוּכוֹ, הָאָדָם אֲשֶׁר יָכוֹל לְהַפְקִיר אֶת כְּבוֹדוֹ,

And its opposite, the person who is able to abandon his honor,

וְהוּא יָכוֹל לְבַטֵּל מַה שֶׁעוֹלֶה עַל רוּחוֹ מִן הַדִּמְיוֹנוֹת הַכּוֹזְבוֹת.

And he is able to nullify what comes up in his spirit from the false imaginings.

הוּא לֹא יֵחַת מִפְּנֵי כֹּל וְיַעֲמוֹד עַל הָאֱמֶת,

He will not be intimidated by anyone and will stand firm on the truth,

כְּפִי מַה שֶּׁתַּנְחֶה לוֹ הַתּוֹרָה וְכָל רוּחוֹת הָעוֹלָם לֹא יָזִיזוּ אוֹתוֹ מִמְּקוֹמוֹ,

according to what the Torah will guide him, and all the winds of the world will not budge him from his place,

וְאַף עַל פִּי שֶׁהוּא יָצָא בְּכָל פַּעַם לְסַכֵּן אֶת כְּבוֹדוֹ הַמְדֻמֶּה,

And even though he went out each time to endanger his imagined honor,

עַד שֶׁבְּהַשְׁקָפָה רִאשׁוֹנָה הַסַּכָּנָה קְרוֹבָה מֵהַצָּלָתוֹ,

until, at first glance, the danger is closer than his rescue,

בְּכָל זֹאת סוֹף הַכָּבוֹד לָבוֹא וְיַגִּיעַ לוֹ מִזֶּה הַמְשָׁכָה גְּדוֹלָה,

Nevertheless, in the end, honor will come, and from this, a great flow will reach him,

וְהַכֹּל רָצִין אַחֲרָיו וְדוֹרְשִׁים אֶת דַּעְתּוֹ וְחֶבְרָתוֹ נְעִימָה וּפְרִידָתוֹ דְּאָגָה.

And everyone runs after him and seeks his counsel, and his companionship is pleasant, and his departure is a source of worry.

אִם יַחְלִיט סוֹחֵר לְהַעֲמִיד מְחִיר מוּחְזָק שֶׁל כָּךְ וְכָךְ לֹא פָּחוֹת וְלֹא יוֹתֵר,

If a merchant decides to set a fixed price of such and such, no less and no more,

אָמְנָם בַּיָּמִים הָרִאשׁוֹנִים יַפְסִיד הַרְבֵּה קוֹנִים,

Indeed, in the first days he will lose many buyers,

כִּי יְסַבְּרוּ עָלָיו, כִּי הוּא עַקְשָׁן וְרוֹצֶה לְהַרְוִיחַ דָּמִים שֶׁל פְּלוֹנִי,

For they will assume about him that he is stubborn and wants to profit from the money of so-and-so,

אֲבָל לֹא לְאֹרֶךְ יָמִים יַפְסִיד.

But not for many days will he lose.

כִּי מִזֶּה גּוּפָא יִתְבָּרֵר לַקּוֹנִים כִּי לָכֵן אֵינוֹ מְוַתֵּר מְאוּמָה מִפְּנֵי שֶׁלְּכַתְּחִלָּה הֶעֱמִיד סְכוּם כָּזֶה שֶׁיִּהְיֶה שָׁוֶה לְכֻלָּם,

For from this itself it will become clear to the buyers that therefore he does not concede anything, because from the outset he set such a sum that would be equal for everyone,

וְשָׁוֶה לוֹ לְהַפְקִיר אֶת הַקּוֹנִים מִלְּשַׁקֵּר בְּדִבּוּרוֹ לְבַקֵּשׁ הַרְבֵּה וּלְוַתֵּר עַל פָּחוֹת,

And it is worthwhile for him to abandon the buyers rather than lie in his speech by asking for much and conceding for less,

עַד שֶׁנַּעֲשָׂה מוּחְזָק לְנֶאֱמָן וְהַכֹּל קוֹנִים מִמֶּנּוּ בְּלִי הִשְׁתַּדְּלוּת לְהַפְחִית מִסְּכוּמוֹ,

until he becomes held as trustworthy, and everyone buys from him without effort to reduce his price,

וְגַם מֵרָחוֹק יִשְׁלְחוּ לוֹ מָעוֹת וּמַאֲמִינִים אוֹתוֹ כִּי לֹא יַעֲרִים לָהֶם,

And also from afar they will send him money and they trust him that he will not deceive them,

וְסוֹחֵר הַלָּזֶה אַף שֶׁבַּתְּחִלָּה קֹדֶם שֶׁנַּעֲשָׂה לְמוּחְזָק נֶאֱמָן הִפְסִיד הַרְבֵּה,

And this merchant, even though at first, before he became an established, trusted one, he lost much,

אֲבָל הַהֶפְסֵד הַזֶּה הֵבִיא לוֹ רַב תּוֹעֶלֶת,

But this loss brought him much benefit,

כִּי נַעֲשֶׂה עַל יָדוֹ נֶאֱמָן לַבְּרִיּוֹת,

for through him he becomes trusted by the creations,

וְיֵשׁ לוֹ נֶאֱמָנוּת בַּהַלְוָאָה,

And he has trustworthiness in a loan,

וְהַמְשָׁכָה לְהִשְׁתַּתֵּף עִמּוֹ מִקָּרוֹב וּמֵרָחוֹק.

And a drawing forth to participate with him from near and from far.

וְיֵשׁ סוֹחֵר אַחֵר אֲשֶׁר תָּמִיד הוּא מַתְחִיל בְּכִפְלַיִים מִמָּה שֶׁהוּא שָׁוֶה,

And there is another merchant who always starts at double what it is worth,

וְיֵשׁ לוֹ שֵׁם רַע כִּי הוּא שַׁקְרָן וְהַקּוֹנִים לֹא יִשְׂמְחוּ מִקְּנִיָּתָם,

And he has a bad name because he is a liar, and the buyers will not rejoice from their purchase,

כִּי תָּמִיד יַחְשְׁבוּ שֶׁמָּא הָיָה לוֹ לְהִשְׁתַּדֵּל יוֹתֵר לְהַפְחִית מִמָּה שֶׁאָמַר,

For they will always think, perhaps he should have striven more to diminish from what he said,

וְהַכֹּל חוֹשְׁדִין אוֹתוֹ כִּי פִּיו וְלִבּוֹ אֵינָם שָׁוִים,

And everyone suspects him that his mouth and his heart are not equal,

וּמִתְרַחֲקִים מִלִּהְיוֹת לוֹ וּמִלְּהִשְׁתַּתֵּף עִמּוֹ וּמֵרָחוֹק אֵינָם מַכִּירִים לוֹ כְּלָל.

And they distance themselves from being for Him and from participating with Him, and from afar they do not recognize Him at all.

כִּי הָרִאשׁוֹן אֲשֶׁר הַסְכָּמָתוֹ חֲזָקָה וְהִסְכִּים לָלֶכֶת רַק בְּדֶרֶךְ שֶׁתִּבְחַר לוֹ הַתּוֹרָה וּמִצַּד עַצְמוֹ אֵין לוֹ שׁוּם נְגִיעָה,

For the first one, whose agreement is strong, and he agreed to go only in the path that the Torah chooses for him, and from his own side he has no personal interest whatsoever,

וְאֵינוֹ מְוַתֵּר מִדַּרְכּוֹ מְאוּמָה וְשָׁוֶה לוֹ שֶׁכָּל הַקּוֹנִים יִבְרְחוּ מִמֶּנּוּ וְלֹא יִגְרַע מִן הָאֱמֶת אַף כְּחוּט הַשַּׂעֲרָה,

And he does not concede anything from his path, and it is equal to him that all the buyers flee from him, and he will not diminish from the truth even a hair's breadth,

כִּי כָּל הַגְּדָרִים וְהַסְּיָגִים שֶׁהִסְכִּים עֲלֵיהֶם,

For all the fences and safeguards that he agreed to,

כְּרֹאִי מֻצָּקִים, וְכָל הַמִּקְרִים וְהַבִּזְיוֹנוֹת,

like a solid mirror, and all the occurrences and disgraces,

לֹא יָזִיזוּ אוֹתוֹ מִמְּקוֹמוֹ, אָז אַף שֶׁמִּתְּחִלָּה הָיָה מַפְקִיר אֶת כְּבוֹדוֹ לְגַמְרֵי,

they will not move him from his place, so even though at first he would completely abandon his honor,

סוֹף הַכָּבוֹד לָבוֹא, יַעַן כִּי נַעֲשֶׂה בָּזֶה מוּחְזָק לְאָדָם גָּבוֹהַּ,

In the end, honor will come, because through this he becomes established as a lofty person,

וְהַכֹּל יוֹדְעִין כִּי הוּא מְדַבֵּר הָאֱמֶת וְלֹא יְנַסּוּ אוֹתוֹ לִפְחוֹת מִדַּרְכּוֹ,

And everyone knows that he speaks the truth, and they will not test him to diminish from his path,

יַעַן כִּי חָזָק הוּא בְּהַסְכָּמָתוֹ,

Because he is strong in his agreement,

וְלֹא יַזִּילוּ לוֹ מַה שֶּׁיָּקַר לוֹ,

and they will not cheapen for him what is precious to him,

אַף כְּחוּט הַשַׂעֲרָה, וְלָכֵן הַכֹּל מַטִּים אֵלָיו וְסָרִים לְמִשְׁמַעְתּוֹ.

Even like a hair's breadth, and therefore everyone inclines to it and submits to its authority.

לֹא כֵן הָאָדָם הַהַפְכְּפַךְ אֲשֶׁר לִרְגָעִים יִתְהַפֵּךְ,

Not so is the fickle person, who from moment to moment changes,

מַה שֶּׁאוֹמֵר אֵינוֹ מְחַשֵּׁב וּמַה שֶּׁמְּחַשֵּׁב אֵינוֹ אוֹמֵר,

What he says, he does not think, and what he thinks, he does not say,

שֶׁכֻּלָּם מִתְרַחֲקִים וְאֵין דְּבָרוֹ יָקָר לָהֶם,

that everyone distances themselves and His word is not precious to them,

וְאִם יִשְׁתַּדֵּל לְהִתְקָרֵב בְּמַה שֶּׁיַּחֲנִיף לָהֶם זֶה גּוּפָא יַרְחִיק אוֹתוֹ כִּי סָהֲדָא שַׁקְרָא אַאַגְרִיחֻוּ זִיל (סנהדרין כ"ט).

And if he will strive to draw close by flattering them, this very thing will distance him, for 'a lying witness, go hang him' (Sanhedrin 29b).

קַח אֶת יְהוֹשֻׁעַ אִישׁ אֲשֶׁר רוּחַ בּוֹ (שָׁם).

Take Yehoshua, a man in whom there is spirit (there).

מַה זֶה שֶׁאָמַר אִישׁ אֲשֶׁר רוּחַ בּוֹ?

What is this that he said, 'A man in whom there is spirit'?

הֲיַעֲלֶה עַל הַדַּעַת לִבְחֹר מִי שֶׁאֵין לוֹ רוּחַ?

Would it enter one's mind to choose someone who has no spirit?

וּמַה יִּתְרוֹן הוּא זֶה?

And what advantage is this?

אָמְנָם, יָדַע מֹשֶׁה רַבֵּנוּ כִּי לִהְיוֹת מַנְהִיג עַל הַצִּבּוּר לִפְתֹּר לָהֶם כָּל שְׁאֵלוֹתֵיהֶם וּדְרִישׁוֹתֵיהֶם נָחוּץ לָזֶה אָדָם כָּזֶה שֶׁיּוֹדֵעַ רוּחַ כָּל אֶחָד וְאֶחָד וּתְכוּנָתוֹ וְטִבְעוֹ וּמִדּוֹתָיו,

Indeed, Moshe Rabbeinu knew that to be a leader over the community, to solve for them all their questions and their demands, for this is needed such a person who knows the spirit of each and every one, and his character, and his nature, and his middos,

וְכָל הַטָּעֻיּוֹת שֶׁלּוֹ, וְלִפְתֹּר שְׁאֵלוֹתָיו לְפִי רוּחוֹ וְדַעְתּוֹ וְדֶרֶךְ שִׂכְלוֹ,

and all his errors, and to resolve his questions according to his spirit and his understanding and the way of his intellect,

וְכֵיוָן שֶׁבְּנֵי אָדָם כְּשֵׁם שֶׁאֵין פַּרְצוּפֵיהֶן דּוֹמִין זֶה לָזֶה כָּךְ אֵין דַּעְתָּם דּוֹמִין זֶה לָזֶה (יְרוּשַׁלְמִי בְּרָכוֹת פ"ט).

And since people, just as their faces are not similar one to another, so too their minds are not similar one to another (Yerushalmi Berachos Perek 9).

נָחוּץ לָזֶה אִישׁ הָאֶשְׁכּוֹל אֲשֶׁר כָּלוּל בּוֹ כָּל חֶלְקֵי בְּנֵי אָדָם וְיוֹדֵעַ לְסַדֵּר לְכָל אֶחָד חֶלְקוֹ הַמְיוּחָד לוֹ,

For this, an 'ish ha'eshkol' is needed, one who embodies all the different types of people and knows how to arrange for each one his particular portion,

וְיִתֵּן לוֹ עֵצוֹת וְתַחְבּוּלוֹת בַּחֵלֶק הַמְיוּחָד לוֹ,

And He will give him counsel and stratagems in the portion designated for him,

וְיִשְׁתַּתֵּף עִמּוֹ לָעַיִן בּוֹ וּלְהַעֲלוֹת אֲרוּכָה לְכָל מַדְוָיו.

And he should join with Him to gaze upon it and to bring healing to all its ailments.

הָאֶחָד, הַכָּרַת בְּנֵי אָדָם, לְהַכִּיר כָּל פְּרָט וּפְרָט מַה שֶּׁמְּיֻחָד לוֹ; וְהַשֵּׁנִית,

The first, recognizing people, to recognize every single detail that is unique to him; and the second,

לִפְתֹּר לְכָל אֶחָד מַה שֶּׁמְּיֻחָד לוֹ,

to solve for each person what is unique to him,

וְעַל אָדָם מִמִּין הַזֶּה שֶׁיֵּשׁ בּוֹ יְכֹלֶת מִשְּׁנֵי הַדְּבָרִים שָׁאַל מֵאֵת ה' וְאָמַר יִפְקֹד ה' אֱלֹקֵי הָרוּחוֹת לְכָל בָּשָׂר,

And concerning a person of this type, who has the capacity for both matters, Moshe Rabbeinu asked from Hashem and said, "May Hashem, the G-d of the spirits of all flesh, appoint" (Bamidbar 27:16).

דַּיֵּק לוֹ תֹּאַר זֶה בְּכָאן, לְפִי שֶׁאַתָּה אֱלֹקֵי הָרוּחוֹת לְפִיכָךְ תֵּדַע לִמְצוֹא אִישׁ אֲשֶׁר יוֹדֵעַ כָּל הָרוּחוֹת וְיָכוֹל לְהַלֵּךְ עִמּוֹ לְהָבִין חֶסְרוֹנוֹ וְתִקּוּנוֹ,

He specified this title for Him here, because You are the G-d of the spirits, therefore You will know to find a man who knows all the spirits and can walk with him to understand his deficiency and his rectification.

וְאָדָם כָּזֶה רָאוּי לִהְיוֹת מַנְהִיג הָעָם.

And such a person is worthy to be the leader of the people.

קַח אֶת יְהוֹשֻׁעַ אִישׁ אֲשֶׁר רוּחַ בּוֹ.

Take Yehoshua, a man in whom there is spirit.

בֵּאוּרוֹ, שֶׁיֵּשׁ בּוֹ רוּחַ לִהְיוֹת מַנְהִיג עַל עַצְמוֹ וְאָדָם כָּזֶה רָאוּי לִהְיוֹת מַנְהִיג גַּם כֵּן עַל הַצִּבּוּר,

Its explanation is that he has the spirit to be a leader over himself, and such a person is also fit to be a leader over the community,

כִּי בִּהְיוֹת רוּחוֹ כָּל כָּךְ חָזָק עַד שֶׁיָּכוֹל לִמְשׁוֹל עַל טִבְעוֹ וּמִדּוֹתָיו וְלִפְתֹּר לָהֶם כָּל שְׁאֵלוֹתֵיהֶם וּתְבִיעוֹתֵיהֶם עַל פִּי הַהַשְׁקָפָה הָאֲמִתִּית וְאֵינָהּ מְפַחֵד מִכָּל הָרוּחוֹת שֶׁבָּעוֹלָם,

For when his spirit is so strong that he can rule over his nature and his character traits, and resolve for them all their questions and their demands according to the true outlook, and he is not afraid of any of the spirits in the world,

אָדָם כָּזֶה יָכוֹל לְהַנְהִיג אֶת הַצִּבּוּר וּלְחַנְּכָם כָּל אֶחָד חִנּוּכוֹ הַמְּיֻחָד לוֹ,

Such a person can lead the community and educate them, each one with his unique education,

לְפִי דַּרְגּוֹ וּמַהוּתוֹ, וְגַלֵּה לוֹ הַסּוֹד הַזֶּה,

according to his level and his essence, and reveal to him this secret,

כִּי הַכֹּל תָּלוּי בְּיָכְלֶת לִמְשֹׁל עַל עַצְמוֹ.

For everything depends on the ability to rule over oneself.

וְאִם הָאָדָם הוּא הַפְכְּפַּךְ וּבִלְתִּי מוֹשֵׁל בְּרוּחוֹ,

And if a person is fickle and does not control his spirit,

כִּי יִפְעַל עָלָיו נְגִיעָה דַּקָּה מִן הַדַּקָּה לֹא יַרְגִּישׁ בָּהּ וְיִנָּטֶה לַצְּדָדִין אֵיךְ יָבוֹא לְהַנְהִיג אֶת הַצִּבּוּר,

For if a subtle, subtle touch affects him, he will not feel it and will incline to the sides, how will he come to lead the community?

אִם הוּא יָבֹא לְהִתְעָרֵב עִם הַחֲלָקִים הַנִּפְרָדִים שֶׁבִּבְנֵי אָדָם יְבֻלְבַּל מִיָּד וְיַחֲנוֹף לְכָל אֶחָד מִפְּנֵי נְגִיעָה דַּקָּה מִן הַדַּקָּה,

If he comes to mix with the separate parts that are in people, he will immediately become confused and will flatter each one because of a desire that is finer than fine,

כִּי אִם לֹא יָכוֹל לִפְעֹל עַל נְגִיעָתוֹ אֵיךְ יִפְעֹל עַל נְגִיעַת חֲבֵירוֹ.

For if he cannot act upon his own inclination, how will he act upon the inclination of his friend?

וְלָכֵן אָמַר קַח אֶת יְהוֹשֻׁעַ אִישׁ אֲשֶׁר רוּחַ בּוֹ,

And therefore He said, 'Take Yehoshua, a man in whom there is spirit,' (Bamidbar 27:18)

שֶׁיָּכוֹל לַעֲצֹר אֶת רוּחוֹ, כְּמַה שֶׁכָּתוּב שֶׁהָיְתָה עֲבוֹדָתוֹ לְסַדֵּר אֶת הַסַּפְסָלִים,

that he is able to restrain his spirit, as it is written that his avodah was to arrange the benches,

שֶׁהָיָה אָדָם הַמּוּכָן לַעֲשׂוֹת כָּל מַה שֶּׁדָּרוּשׁ לַדָּבָר בִּלְתִּי פְּנוֹת לְהַשְׁגִּיחַ עַל כְּבוֹדוֹ לְגַמְרֵי,

that he was a person ready to do whatever is necessary for the matter, without turning to pay attention to his honor at all,

לָכֵן בָּחַר אוֹתוֹ לִהְיוֹת מַנְהִיג כִּי יָכוֹל לִפְעֹל עֲלֵיהֶם,

Therefore, He chose him to be a leader because he could influence them,

וַאֲשֶׁר יוֹצִיאֵם בְּעֵת שֶׁיֵּצְאוּ לַמִּלְחָמָה,

And one who takes them out when they go out to war,

הוּא יָבוֹא לִפְנֵיהֶם וַאֲשֶׁר יְבִיאֵם וּבְעֵת יָבוֹאוּ מִן הַמִּלְחָמָה יָבוֹא אַחֲרֵיהֶם,

He will come before them, and he who brings them, and when they come from the war, he will come after them,

עַד שֶׁיְּבִיאֵם.

until he brings them.

אוֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים לַחְצוֹב לָהֶם בְּאֵרוֹת בְּאֵרוֹת נִשְׁבָּרִים אֲשֶׁר לֹא יָכִילוּ הַמָּיִם.

“Me they have forsaken, the Fountain of living waters, to hew for themselves cisterns, broken cisterns, that cannot hold the water” (Yirmiyahu 2:13).

הָאֶחָד, מַה שֶּׁרוּחוֹ הוּא כְּמַעְיָן הַנּוֹבֵעַ,

The first, that his spirit is like a flowing spring,

אֲשֶׁר כָּל מַה שֶּׁשּׁוֹאֲבִין מִמֶּנּוּ עוֹד יוֹסִיף לִנְבֹּעַ וְלֹא יֶחְסַר מִמֶּנּוּ מְאוּמָה,

that all that one draws from it, it will yet continue to flow and nothing will be lacking from it,

וְיָכוֹל לִהְיוֹת מַנְהִיג עַל עַצְמוֹ וּמַנְהִיג עַל הַצִּבּוּר,

And he can be a leader over himself and a leader over the community,

וְאֵין הַצִּבּוּר מְחַסֵּר שְׁלֵמוּת עַצְמוֹ כְּלוּם.

And the community does not lack any of its own perfection.

וְאֵין הַצִּבּוּר מְחַסֵּר לְעַצְמוֹ כְּלוּם,

And the community does not lack anything for itself,

אֶלָּא הוּא כְּמַעְיָן הַנּוֹבֵעַ שֶׁמִּכָּל חוּט הַשְּׂעָרָה הוּא מִתְעַלֶּה וְהָעוֹלָם עַצְמוֹ מִתְעַלֶּה עִמּוֹ.

Rather, he is like a flowing spring, that with every single hair's breadth he elevates himself, and the world itself elevates with him.

וְאֵיךְ הִשִּׂיג הַהַצְלָחָה הַזֹּאת?

And how did he achieve this success?

הוּא מִפְּנֵי שֶׁהִפְקִיר מִקֹּדֶם כָּל כְּבוֹדוֹ וְכָל רְצוֹנוֹתָיו וְהֶחְלִיט בְּעַצְמוֹ כִּי מוּטָב שֶׁיִּקָּרֵא שׁוֹטֶה בְּפִי כָּל הָעוֹלָם וְאַל יְהִי' רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם (עדיות פ"ה),

It is because he first made ownerless all his honor and all his desires, and he decided within himself that it is better that he be called a fool by the mouth of the entire world, and let him not be wicked for one moment before the Omnipresent (Eduyos 5:6).

וּמָסַר אֶת עַצְמוֹ לִרְצוֹן ה' לְגַמְרֵי בְּלִי שׁוּם נְגִיעָה עַצְמִית,

and he surrendered himself to the will of Hashem completely, without any self-interest whatsoever,

כֵּיוָן שֶׁיָּכוֹל לִמְשֹׁל עַל עַצְמוֹ,

Since he is able to rule over himself,

יָכוֹל גַּם כֵּן לִמְשׁוֹל עַל הַצִּבּוּר.

He is also able to rule over the community.

לָכֵן כַּאֲשֶׁר יָבֹא לִנְהֹג עַל הַצִּבּוּר גַּם שָׁם יַעֲשֶׂה הַכֹּל לְפִי צֹרֶךְ הָעִנְיָן,

Therefore, when he comes to lead the community, there too he will do everything according to the need of the matter,

כֵּיוָן שֶׁיֵּשׁ לוֹ דֶּרֶךְ לִמְשֹׁל עַל עַצְמוֹ, יֵשׁ לוֹ הַדֶּרֶךְ הַזֶּה גַּם כֵּן לְהַנְהִיג אֶת הַצִּבּוּר בְּאוֹתוֹ דֶּרֶךְ שֶׁשָּׁמַר שֶׁלֹּא יְקַבֵּל חִסָּרוֹן מִנְּטִיָּתוֹ, בְּאוֹתוֹ דֶּרֶךְ יִשְׁמֹר שֶׁלֹּא יְקַבֵּל חִסָּרוֹן מִן הַצִּבּוּר.

Since he has a way to rule over himself, he also has this way to lead the community in that same way that he guarded himself not to receive a deficiency from his own inclination; in that same way he will guard himself not to receive a deficiency from the community.

וְנִמְצָא שֶׁהוּא כְּמַעְיָן הַנּוֹבֵעַ,

And it is found that he is like a flowing spring,

כִּי מִכָּל פְּעֻלָּה הוּא מִתְעַלֶּה,

for from every action he elevates himself,

וְהָעוֹלָם מִתְעַלֶּה עִמּוֹ.

And the world elevates with him.

וְעוֹד, שֵׁנִית, כִּי רָחוֹק הוּא מִן הָרַע וְאֵינוֹ סוֹבֵל מִפִּגְעֵי הַזְּמַן וּמֵחֳלִי הַמִּדּוֹת הָרָעוֹת וּמִנִּקְמַת הַטֶּבַע.

And furthermore, secondly, that he is distant from evil and does not suffer from the afflictions of time, nor from the sickness of bad character traits, nor from the vengeance of nature.

"אוֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים", וְעַל מַה הֵמִירוּ?

"They have forsaken Me, the Fountain of living waters," and for what did they exchange Me?

לַחְצוֹב בְּאֵרוֹת בְּאֵרוֹת נִשְׁבָּרִים אֲשֶׁר לֹא יָכִילוּ הַמַּיִם

to hew cisterns, broken cisterns, that cannot hold water (Yirmiyahu 2:13).

לִהְיוֹת הֵם עַל כְּבוֹדוֹ וּלְפַחֵד לִמְסֹר עַל הַתּוֹרָה לְגַמְרֵי,

to be they for His glory and to fear to give over for the Torah completely,

אֶלָּא הוּא מִתְהַפֵּךְ בְּכָל הַצְּדָדִין וּמְשַׁנֶּה פָּנָיו לְכַמָּה גְּוָנִין לֹא יָכוֹל לִמְשֹׁל עַל עַצְמוֹ,

Rather, he turns himself over in all directions and changes his face to several colors, he cannot rule over himself,

וְכָל שֶׁכֵּן עַל אֲחֵרִים, וַאֲפִלּוּ מַה שֶּׁיֵּשׁ לוֹ לֹא יָכִיל בְּקִרְבּוֹ,

And all the more so regarding others, and even what he himself has, he will not be able to contain within himself,

כִּי יֹאבַד זֶה דֶּרֶךְ הַחֹרִין וְהַסְּדָקִין שֶׁל מִדּוֹתָיו הַמְגֻנּוֹת,

For this one will lose the path of the holes and cracks of his negative character traits,

חָטְאוּ בְּכִפְלַיִם דִּכְתִיב "חָטֹא חָטְאָה יְרוּשָׁלַיִם" (אֵיכָה א' ח') וְלָקוּ בְּכִפְלַיִם דִּכְתִיב "כִּי לָקְחָה מִיַּד ה' כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ" (יְשַׁעְיָהוּ מ')

They sinned doubly, as it is written, "Jerusalem has sinned a sin" (Eichah 1:8), and they were punished doubly, as it is written, "for she has received from the hand of Hashem double for all her sins" (Yeshayahu 40:2).

וּמִתְנַחֲמִים בִּכְפָלַיִם דִּכְתִיב (שָׁם) "נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר ה' אֱלֹקֵיכֶם" (אֵיכָה רַבָּתִי סוֹף פֶּרֶק א').

And they are comforted with double comfort, as it is written (there, Yeshayahu 40:1), "Comfort, comfort My people, says Hashem your G-d" (Eichah Rabbasi, end of Perek 1).

וְצְרִיכִין אָנוּ לְהָבִין מַה זֶה נִקְרָא כְּפֵלַיִם?

And we need to understand, what is this called, 'doubled'?

כִּי בִּשְׁבִיל שֶׁעָשָׂה שְׁנֵי פְעָמִים הַחֵטְא לֹא שַׁיָּיךְ לוֹמַר עַל זֶה כִּפְלַיִים, כִּי יִתָּכֵן שֶׁעָשָׂה שְׁלֹשָׁה פְעָמִים.

For because he did the sin two times, it is not fitting to say concerning this 'double,' for it is possible that he did it three times.

וְעוֹד מַה זֶה לָקוּ בְּכִפְלַיִים?

And furthermore, what is this, 'they were smitten twofold'?

אֶלָּא הוּא הַדָּבָר שֶׁאָמַרְנוּ, כִּי כָּל עִקַּר הַחֵטְא אֵינֶנּוּ מַס עַל הָאָדָם אֶלָּא טֶבַע הוּא אֲשֶׁר תְּיַסְּרֶנּוּ רִשְׁעָתוֹ וּמְשׁוּבָתוֹ תּוֹכִיחֶנּוּ.

Rather, this is the matter we said, that the entire essence of sin is not a tax upon a person, but rather it is a nature, as 'his wickedness will chastise him, and his backsliding will rebuke him' (Yirmiyahu 2:19).

חֲדָא, שֶׁחָסֵר לוֹ הַמַּעֲלָה שֶׁל מַעְיָן הַנּוֹבֵעַ הָאָמוּר,

Firstly, that he lacks the virtue of the aforementioned flowing spring,

וְעוֹד, שֵׁנִית, מַה שֶּׁמֻּנָּח תַּחַת טִבְעוֹ וּמִדּוֹתָיו הָרָעוֹת,

And furthermore, secondly, that which is placed under his evil nature and traits,

וְלָקָה בְּכִפְלַיִם, שֶׁלֹּא לְבַד שֶׁחָסֵר לוֹ הָאֹשֶׁר לִהְיוֹת מַשְׁפִּיעַ עַל עַצְמוֹ וּמַשְׁפִּיעַ עַל אֲחֵרִים,

And he is afflicted doubly, that not only is he lacking the happiness of being able to influence himself and influence others,

וּמְשֻׁלָּל מִן כָּל טוֹבָה, הֵן מִצַּד עַצְמוֹ וְהֵן מִצַּד אֲחֵרִים.

And he is stripped of all good, whether from his own side or from the side of others.

עוֹד לָקָה הוּא מִן תְּבִיעַת הַטֶּבַע וּמַעֲשֵׂה הָעֲבֵירוֹת,

He was further afflicted by the demands of nature and the doing of transgressions,

כְּמוֹ נִדָּה שֶׁיֵּשׁ לָהּ שְׁתֵּי הַחֶסְרוֹנוֹת שֶׁאֵין לָהּ הַטָּהֳרָה וְגַם הִיא טְמֵאָה,

Like a niddah who has two deficiencies: that she does not have purity, and also she is tamei,

וְלָכֵן מִתְנַחֵם בְּכִפְלַיִם אִם הָאָדָם יָשׁוּב לִהְיוֹת כְּקָטָן שֶׁנּוֹלַד,

And therefore, he is comforted doubly if a person returns to be like a newborn child,

וְלָקַח לוֹ הַדֶּרֶךְ שֶׁל נַעֲשֶׂה קֹדֶם לְנִשְׁמָע,

And he took for himself the path of 'we will do' before 'we will hear',

לִמְסֹר אֶת עַצְמוֹ אֶל כָּל מַה שֶּׁתִּבְחַר לוֹ הַתּוֹרָה,

to give over his very self to everything the Torah chooses for him,

אָז יָשׁוּבוּ אֵלָיו שְׁתֵּי הַהַצְלָחוֹת,

Then the two successes will return to him,

שֶׁלֹּא יִסְבֹּל מִטִּבְעוֹ וּמִדּוֹתָיו הָרָעוֹת,

so that he should not suffer from his nature and his bad character traits,

אֲשֶׁר מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם,

which take a person out of the world,

וְעַד שֵׁנִית, שֶׁיַּשִּׂיג.

And until a second time, that he will attain.

הַמַּעֲלָה הַגָּבֹהַּ לִהְיוֹת מוֹשֵׁל עַל עַצְמוֹ וּבְדֶרֶךְ זֶה יָכוֹל גַּם כֵּן לִהְיוֹת מוֹשֵׁל עַל אֲחֵרִים בְּלִי שׁוּם חִסָּרוֹן,

The high madreiga is to be a ruler over oneself, and in this way one can also be a ruler over others without any deficiency.

רַק כָּל מַעֲשָׂיו יִהְיוּ כְּמַעְיָן הַנּוֹבֵעַ,

Only all his deeds should be like a flowing spring,

כְּמוֹ שֶׁהַנִּדָּה הַמִּטַּהֶרֶת הוֹלֶכֶת מִמֶּנָּה הַטֻּמְאָה וּמְקַבֶּלֶת הַטָּהֳרָה,

Just as the niddah who purifies herself, the tumah departs from her and she receives the taharah,

וְכָמוֹ בְּעֵת שֶׁהִיא טְהוֹרָה הִיא תִּבְנֶה אֶת עַצְמָהּ וְעוֹד שֶׁתִּבְנֶה גַּם דּוֹרוֹת אַחֲרֶיהָ,

And just as when she is pure, she will build herself, and furthermore, she will also build generations after her,

כֵּן הָאָדָם אֲשֶׁר יָצָא מֵאֲפֵלָה לְאוֹר גָּדוֹל,

So too, a person who has gone out from darkness to a great light,

אָז פּוֹעֵל עַל עַצְמוֹ וְנִפְעָלִים דּוֹרוֹת מִמֶּנּוּ.

Then he acts upon himself, and generations are acted upon from him.

בֶּן אָדָם וְכוּ', כְּטֻמְאַת הַנִּדָּה הָיְתָה דַּרְכָּם לְפָנַי (שָׁם),

Son of man, etc., 'like the impurity of a niddah was their way before Me' (there, meaning Yechezkel 36:17),

שֶׁנִּצָּבִים אַתֶּם בְּמַדְרֵגָה נְמוּכָה כְּמוֹ נִדָּה,

that you stand on a low madreiga, like a niddah,

שֶׁיֵּשׁ לָהּ שְׁתֵּי חֶסְרוֹנוֹת, כָּאָמוּר,

that it has two deficiencies, as stated,

כֵּן הִסָּר לָכֶם הַמַּעֲלָה הָעֶלְיוֹנָה לִהְיוֹת מַנְהִיג עַל עַצְמוֹ וְלִנְהֹג גַּם אֲחֵרִים בְּדֶרֶךְ זֶה,

Thus, the highest level is removed from you: to be a leader over oneself and to lead others as well in this path,

וְעוֹד שֶׁאַתֶּם כְּמוֹ הַבּוֹר שֶׁאֵינוֹ מֵכִיל הַמַּיִם בְּקִרְבּוֹ,

And furthermore, you are like the pit that does not contain the water within it,

שֶׁאֵין אַתֶּם יְכוֹלִים לַעֲצֹר גַּם מַה שֶּׁיֵּשׁ לָכֶם,

that you are not able to hold back even what you have,

כִּי הַמְּעַט מֵרוּחַ הַטּוֹב שֶׁיֵּשׁ לָכֶם נִגָּר וְיֵלֵךְ דֶּרֶךְ הַחוֹרִין וְהַסְּדָקִין שֶׁל הַמִּדּוֹת הָרָעוֹת כִּי זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ (קֹהֶלֶת י"א),

For the little bit of good spirit that you have will drain and go away through the holes and cracks of the bad middos, for 'dead flies make the perfumer's oil putrid and ferment' (Koheles 10:1).

וְהִתְגַּבֵּר הָרָצוֹן עַל שִׂכְלְכֶם עַד שֶׁתִּהְיוּ רְצוּצִים וְנִדְכָּאִים.

And the desire will overpower your intellect until you will be crushed and downtrodden.

לֹא לְמַעַנְכֶם אֲנִי עוֹשֶׂה בֵּית יִשְׂרָאֵל כִּי אִם לְשֵׁם קָדְשִׁי וְכוּ' וְהִסַּרְתִּי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר

Not for your sake do I do this, House of Yisrael, but for My holy Name, etc. And I will remove the heart of stone from your flesh, and I will give you a heart of flesh (Yechezkel 36:22).

כ"ו).

26).

וְכָתַב הָרַמְבַּ"ן מִפְּנֵי מָה לֹא יַעֲשֶׂה ה' לְמַעַנְכֶם,

And the Ramban wrote, 'Why should Hashem not do for your sake?'

וְאָמַר מִפְּנֵי שֶׁבֶּאֱמֶת אֵין זֶה טוֹבָה לָאָדָם שֶׁתָּבוֹא הַגְּאֻלָּה וְיִתְחַלֵּף טִבְעוֹ,

And he said, because in truth, it is not good for a person that the Geulah should come and his nature be changed,

כִּי עַכְשָׁיו הוּא מִתְעַלֶּה מִן הַנִּסָּיוֹן,

for now he elevates himself from the nisayon,

אֲבָל אָז אֵין נִסָּיוֹן בַּמְּצִיאוּת וְלֹא יִתְעַלֶּה הָאָדָם כְּלוּם וְאֵין מַעֲשָׂיו בָּאִים עַל יְדֵי יְגִיעָה וְלֹא יִקָּרֵא עַל שְׁמוֹ.

But then there is no nisayon in reality, and a person will not elevate himself at all, and his deeds do not come through toil, and it will not be called by his name.

לֹא לְמַעַנְכֶם אֲנִי עוֹשֶׂה וְכוּ'

“Not for your sake do I do it, etc.”

כִּי לְמַעַנְכֶם אֵין זוֹ טוֹבָה,

for for your sake, this is not a good thing,

אֶלָּא לְשֵׁם קָדְשִׁי אֶעֱשֶׂה זֹאת

Rather, for the sake of My holiness I will do this.

וְכֵיוָן שֶׁכֵּן, מֵהָרָאוּי לָנוּ לְטַהֵר נַפְשֵׁנוּ קֹדֶם בֹּא יוֹם הַגְּאֻלָּה וּלְזֹאת כְּקָטָן שֶׁנּוֹלַד לְקַבֵּל אֶת הַדֶּרֶךְ שֶׁל נַעֲשֶׂה וְנִשְׁמַע,

And since this is so, it is proper for us to purify our souls before the coming of the day of Geulah, and for this, like a newborn child, to accept the path of 'Na'aseh V'Nishma' (we will do and we will hear),

וְאָז נַרְוִיחַ כִּפְלַיִים וְהָרֶוַח יִהְיֶה עַל חֶשְׁבּוֹנֵנוּ.

And then we will profit twofold, and the profit will be on our account.