מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

פֶּרֶק ד.

Chapter 4.

רְשׁוּת לְכָל אָדָם נְתוּנָה, אִם רוֹצֶה לְהַטּוֹת עַצְמוֹ לְדֶרֶךְ טוֹבָה וְלִהְיוֹת צַדִּיק הָרְשׁוּת בְּיָדוֹ,

Permission is given to every person, if he wants to incline himself to a good path and to be a tzaddik, the permission is in his hand,

וְאִם רוֹצֶה לְהַטּוֹת עַצְמוֹ לְדֶרֶךְ רָעָה וְלִהְיוֹת רָשָׁע הָרְשׁוּת בְּיָדוֹ וְכוּ'

And if he wants to incline himself to a bad path and to be a wicked person, the choice is in his hand, etc.

אַל יַעֲבֹר בְּמַחְשְׁבוֹתֶיךָ דָּבָר זֶה שֶׁאוֹמְרִים טִפְּשֵׁי אֻמּוֹת הָעוֹלָם וְרוֹב גּוֹלְמֵי יִשְׂרָאֵל,

Let not this thing pass through your thoughts, which the foolish of the nations of the world and most of the unrefined among Yisrael say,

שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹזֵר עַל הָאָדָם מִתְּחִלַּת בְּרִיאָתוֹ לִהְיוֹת צַדִּיק אוֹ רָשָׁע.

That the Holy One, blessed be He, decrees upon a person from the beginning of his creation to be a tzaddik or a rasha.

אֵין הַדָּבָר כֵּן.

The matter is not so.

אֶלָּא כָּל אָדָם רָאוּי לוֹ לִהְיוֹת צַדִּיק כְּמֹשֶׁה רַבֵּנוּ אוֹ רָשָׁע כְּיָרָבְעָם.

Rather, every person is fit to be a tzaddik like Moshe Rabbeinu, or a rasha like Yeravam.

(הִלְכוֹת תְּשׁוּבָה פֶּרֶק ה', הֲלָכָה י"ב).

(Hilchos Teshuvah Chapter 5, Halachah 12).

נִסְתַּלְּקָה מִמֶּנּוּ הָאֱמוּנָה בְּאֶפְשָׁרוּתוֹ הַנְּתוּנָה לוֹ לַעֲזוֹב אֶת דַּרְכּוֹ הָרַע אֲשֶׁר בְּחֶזְקַת סַכָּנַת הָאֲבָדוֹן הוּא,

The emunah was removed from him in his given ability to leave his evil path, which is in the category of danger of destruction,

וְלִבְחֹר דֶּרֶךְ הַטּוֹב אֲשֶׁר יִתְעַלֶּה מִכָּל הַפְּגָעִים הַמַּפְסִידִים אוֹתוֹ,

and to choose the path of good, through which he will elevate himself above all the harms that cause him loss,

עַד כִּי יִרְאֶה לִפְעָמִים הַהֲלָכָה הַפְּסוּקָה הַזֹּאת,

until sometimes this halacha pesuka will appear,

שֶׁהָרְשׁוּת נְתוּנָה לְכָל אָדָם לִהְיוֹת צַדִּיק כְּמֹשֶׁה רַבֵּנוּ,

that permission is given to every person to be a tzaddik like Moshe Rabbeinu,

מִיָּד עוֹשֶׂה פְּשָׁרָה בְּדַעְתּוֹ, כִּי אָמְנָם,

Immediately he makes a compromise in his mind, for indeed,

בַּתְּקוּפָה שֶׁלָּנוּ, וּבִפְרָט לְאִישׁ כָּמוֹהוּ לֹא יָכוֹל הָרְשׁוּת הַזֶּה לְהִתְקַיֵּם וּלְהַצְלִיחַ מִפְּנֵי חֲלִישׁוּת הַשֵּׂכֶל וְהִתְגַּבְּרוּת כֹּחוֹת הַטֶּבַע,

In our era, and especially for a person like him, this permission cannot exist and succeed, due to the weakening of the intellect and the strengthening of the natural forces,

וְתוֹלֶה אֶת עַצְמוֹ בְּלֹא, כִּי לוּ יָבוֹא אֵלָיו שֵׂכֶל יוֹתֵר חָזָק,

and he hangs himself on 'no,' for if a stronger intellect would come to him,

וְלוּ לֹא הִגִּיעַ כֹּחוֹתָיו לִהְיוֹת כָּל כָּךְ מֻרְגָּל וְלָהוּט,

And even if his strengths did not reach to be so accustomed and zealous,

כִּי אָז יְצֻיַּר שֶׁגַּם הוּא יִזְכֶּה לִהְיוֹת מַשְׁלִים כָּל חֻקֵּי הַשְּׁלֵמוּת וְהַמַּעֲלוֹת.

For then it will be envisioned that he too will merit to complete all the statutes of perfection and the virtues.

וְאָמְנָם, אִם נְבַקֵּשׁ הַסִּבָּה הָאֲמִתִּית לְהִסְתַּלְּקוּת אֱמוּנַת הַבְּחִירָה,

And indeed, if we seek the true reason for the departure of the belief in free will,

מֵעַצְמוֹ, לֹא מִפְּנֵי חִסָּרוֹן כְּלִי הַמּוֹחַ אוֹ רִבּוּי הִתְפַּשְּׁטוּת הָרָצוֹן,

from himself, not because of a deficiency in the vessels of the mind or an abundance of the spread of desire,

כִּי יוֹדֵעַ בְּעַצְמוֹ כִּי אֵין דָּבָר עוֹמֵד בִּפְנֵי הָרָצוֹן,

for he knows within himself that nothing stands before the will,

וְהַדָּבָר שֶׁהוּא רוֹצֶה, הוּא יָכוֹל לַהֲפֹךְ אֶת כָּל הָעוֹלָם וּלְהַשִּׂיגוֹ,

And the thing that he wants, he is able to turn over the entire world and achieve it,

וְאָז לֹא יֶחְסַר לוֹ מִן הָעֵצוֹת וְהַתַּחְבּוּלוֹת,

And then he will not lack for counsel and stratagems,

וְאָז מוֹצֵא דֵּי אֶפְשָׁרוּת לְהַגִּיעַ אֶל הַדָּרוּשׁ,

And then he finds sufficient possibility to reach what is needed,

עַד שֶׁלֹּא יָכוֹל לְהַכְחִישׁ מְצִיאוּת הַבְּחִירָה וְהַיְּכֹלֶת בּוֹ,

until he cannot deny the reality of free choice and the ability within him,

וְאִם יִמְצָא כְּשֶׁבָּא אֶל הַשְּׁלֵמוּת אָז הוּא נָקִי מִן הַיְּכֹלֶת,

And if he finds, when he comes to perfection, then he is clean from the potential,

אֵין הַיְכוֹלֶת רֵיק מִמֶּנּוּ, אֶלָּא הַדָּבָר רֵיק מִמֶּנּוּ וְלֹא חָסֵר לוֹ אֶלָּא לִהְיוֹת לָהוּט לְתַקֵּן חֶסְרוֹנוֹ,

The ability is not empty of it, rather the thing is empty of it, and it is not lacking to him except to be eager to fix his lack,

וְאִם יַגִּיעַ לְהַכִּיר אֶת מוּמָיו וְיִרְצֶה בְּרָצוֹן בַּרְזֶל לְתַקְּנָם,

And if he will come to recognize his flaws and will desire with an iron will to rectify them,

כִּי אָז הָיָה מוֹצֵא דֶּרֶךְ הַיְכֹלֶת רְחָבָה מְאֹד.

For then he would find the path of capability very wide.

הַכֹּל יֵשׁ לָאָדָם, אֶלָּא לֹא הַכֹּל עוֹמֵד בּוֹ עַל מְקוֹמוֹ הַמְיֻחָד לוֹ בֶּאֱמֶת,

Everything is available to a person, but not everything stands within him in its truly designated place,

עַכְשָׁיו שֶׁהָאָדָם לָהוּט לִרְדֹּף אַחַר מַעֲלָתוֹ וּכְבוֹדוֹ,

Now that a person is zealous to pursue his spiritual level and his honor,

וּמוֹסֵר כָּל אוֹנוֹ וְיְכָלְתּוֹ לְבַקֵּשׁ רַק אֵיךְ שֶׁהָעוֹלָם יַכִּירוּ מַעֲלָתוֹ וְיִתְרוֹנוֹ עַל אֲחֵרִים,

And he dedicates all his strength and ability to seek only how the world will recognize his greatness and his advantage over others,

אֵינוֹ מוֹצֵא שׁוּם חִסָּרוֹן עַל עַצְמוֹ,

he does not find any deficiency in himself,

לְהִתְעַצֵּל בְּהִשְׁתַּדְּלוּתוֹ וּלְפַחֵד לְסַבֵּב הַדָּרוּשׁ הַזֶּה,

to be lazy in his efforts and to fear bringing about this necessary thing,

וְאִם יִתְרַעֵם לִפְעָמִים אֵין הַתַּרְעוּמוֹת עַל עַצְמוֹ אֶלָּא יַרְגִּישׁ הַמְּנִיעָה מִזּוּלָתוֹ,

And if he complains sometimes, the complaints are not about himself, rather he feels the hindrance from another.

מִמֵּילָא נָבִין מִזֶּה כִּי לוּ הֶעֱמִיד כֹּחַ הַבִּקּוּשׁ שֶׁלּוֹ לִהְיוֹת לָהוּט בְּכָל דַּרְכֵי הַיְּכֹלֶת לְתַקֵּן חֶסְרוֹנוֹ וְלִשְׁבֹּר מִדּוֹתָיו הַמְגֻנּוֹת,

From this, we will naturally understand that if he would have established his power of yearning to be zealous in all possible ways to rectify his deficiencies and to break his undesirable character traits,

כִּי אָז לֹא יִוָּלֵד בִּמְצִיאוּת תַּרְעוּמוֹת כְּלָל,

For then, no grievances whatsoever would be born into existence,

כִּי מִצַּד זוּלָתוֹ אֵין לוֹ מְנִיעָה,

For from the side of another, he has no prevention,

וּמִצַּד עַצְמוֹ הוּא מָסוּר בְּכָל לֵב וָנֶפֶשׁ כִּי וַדַּאי הָיָה בָּא לְמַדְרֵגָה גְּבוֹהָה,

And from his own perspective, he is devoted with all heart and soul, for certainly he would have reached a high madreiga,

וְאִם נַבְחִין לָדַעַת הַהֶבְדֵּל בֵּין מֹשֶׁה רַבֵּנוּ וּבֵין יָרָבְעָם בֶּן נְבָט,

And if we will discern to know the difference between Moshe Rabbeinu and between Yeravam ben Nevat,

מַה הָיָה בֶּאֱמֶת שֹׁרֶשׁ הַדָּבָר אֲשֶׁר הִבְדִּילָם לִשְׁנֵי דְּרָכִים נִפְרָדִים מִקָּצֶה אֶל הַקָּצֶה,

What was truly the root of the matter that separated them into two distinct paths from one end to the other,

כִּי וַדַּאי כָּל אֶחָד לֹא נוֹלַד עִם דַּרְכּוֹ בְּדֶרֶךְ טִבְעִי,

For certainly, each person was not born with his path in a natural way,

אֶלָּא בְּדֶרֶךְ הַבְּחִירָה הִגִּיעוּ כָּל אֶחָד לְמַהוּתוֹ,

Rather, through the path of free choice, each one reached his essence,

וּבַמֶּה זָכָה מֹשֶׁה לְהַצְלִיחַ כָּל כָּךְ,

And with what did Moshe merit to succeed so much,

וּמִפְּנֵי מַה יָּרַד יָרָבְעָם כָּל כָּךְ,

And because of what did Yeravam descend so much,

נִמְצָא שֶׁגַּם הֵמָּה נִבְדְּלוּ בְּשָׁרְשֵׁי הַבִּקּוּשׁ וְהַהִתְלַהֲטוּת.

It is found that they too differed in the roots of their seeking and their fervor.

בְּמֹשֶׁה מָצִינוּ שֶׁהֵעִידָה עָלָיו הַתּוֹרָה כִּי הָיָה עָנָיו מְאֹד מִכָּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה (במדבר י"ב),

Regarding Moshe, we find that the Torah testified about him that he was exceedingly humble, more than any person who was on the face of the earth (Bamidbar 12:3),

וְכַאֲשֶׁר שָׁלַח לוֹ ה' לְמִצְרַיִם,

And when Hashem sent him to Mitzrayim,

עָנָה לוֹ "שְׁלַח נָא בְּיַד תִּשְׁלָח" (שְׁמוֹת ד' י"ג).

He answered him, "Please send through whomever You will send" (Shemos 4:13).

וּבֵאֵר הָרַמְבַּ"ן, כִּי אָמַר בָּזֶה, כִּי אִם תִּשְׁלַח כָּל אָדָם מִן הַשּׁוּק הוּא יוֹתֵר הָגוּן וּמְסֻגָּל מִמֶּנִּי.

And the Ramban explained, that he said with this, that if you send any person from the marketplace, he is more fitting and capable than I.

נִפְלָא מַדְרֵגָתוֹ מְאֹד, עַד כַּמָּה נָקַב וְיָרַד הִתְרַגְּזוּתוֹ עַל חֶסְרוֹנוֹ וּרְצוֹנוֹ הַלָּהוּט מְאֹד לְתַקְּנוֹ,

His level is wondrously great, to what extent his agitation over his lack and his very fervent desire to fix it has pierced and descended,

עַד שֶׁהָיָה מְמַלֵּא בּוֹ הָרַעְיוֹן הַזֶּה כָּל כֹּחוֹת מַחֲשַׁבְתּוֹ וְכָל תְּשׁוּקוֹת לִבּוֹ וְהִתְפַּעֵל מִמֶּנּוּ בְּמִדָּה כָּל כָּךְ מְרֻבָּה,

until this idea would fill all the powers of his thought and all the yearnings of his heart, and he would be so greatly moved by it,

עַד שֶׁהִשִּׂיג הִתְפַּשְּׁטוּת הַמַּעֲלוֹת לְגַמְרֵי,

until he achieved the complete expansion of the middos,

וְלֹא מָצְאוּ בּוֹ הָאֶפְשָׁרוּת, שֶׁיַּפְרִיעוּ הַמַּעֲלוֹת הַרְגָּשַׁת הַחֶסְרוֹנוֹת.

And they did not find in him the possibility that the good qualities would disturb the feeling of the deficiencies.

כִּי הִגִּיעַ לְהַרְגִּישׁ הַחִסָּרוֹן כְּאִלּוּ לֹא הָיָה מַעֲלָה בַּמְּצִיאוּת,

For he came to feel the lack as if there was no advantage in existence,

כְּמוֹ שֶׁמָּצוּי בָּנוּ בְּהַרְגָּשַׁת חֶסְרוֹן הַחוּמְרִי,

Just as it is found within us in the feeling of material lack,

כְּחֲתִיכַת הָאֶצְבַּע, אֲשֶׁר הַרְגָּשַׁת כְּאֵבוֹ גּוֹזֵל מִמֶּנּוּ הַרְגָּשׁוֹתָיו מִכָּל גּוּפוֹ וְאֵבָרָיו,

Like the cutting of a finger, where the feeling of its pain robs him of his feelings from his entire body and limbs,

וְלֹא יַעֲרִיךְ בְּאוֹתוֹ זְמַן אֶת חֲשִׁיבוּת חֶסְרוֹנוֹ וּכְאֵבוֹ בְּאֵבֶר פְּרָטִי נֶגֶד שְׁלֵמוּת גּוּפוֹ וְאֵבָרָיו בִּכְלָלוֹ.

And he will not value at that time the importance of its lack and its pain in a particular limb against the completeness of his body and its limbs in general.

כֵּן הִגִּיעַ מֹשֶׁה רַבֵּנוּ בִּיכָלְתּוֹ לְהַרְגִּישׁ חֶסְרוֹנוֹ עַד שֶׁהַרְגָּשַׁת כָּל שֶׁהוּא מִן חִסָּרוֹן אֲשֶׁר אֵין אָדָם צַדִּיק בָּאָרֶץ אֲשֶׁר יִהְיֶה נָקִי מִכֹּל וָכֹל מִמֶּנָּהּ,

So too, Moshe Rabbeinu reached, with his ability, to feel his lack, until the feeling of any bit of lack, of which there is no righteous person on earth who will be entirely clean from it,

הִגִּיעַ לְהִתְפַּעֲלוּת כָּל כָּךְ מְרֻבָּה עַד אֲשֶׁר לֹא הִרְגִּישׁ מַעֲלוֹתָיו כְּלוּם וְלֹא נִמְצָא אֶצְלוֹ הַמַּעֲלוֹת גַּם בְּאוֹפֶן שֶׁיִּגְרְעוּ בְּרוֹשֶׁם מַשֶּׁהוּ,

He reached such abundant awe, until he did not feel his own virtues at all, and the virtues were not found with him even in a way that they would diminish the impression in any measure,

דַּק מִן הַדַּק, בְּהַרְגָּשַׁת חֶסְרוֹנוֹ,

finer than fine, in feeling its lack,

וְכֵיוָן שֶׁכָּל הַיּוֹם הִרְגִּישׁ חֶסְרוֹנוֹ וְהָיָה לָהוּט לְתַקְּנוֹ,

And since all day he felt his lack and was eager to fix it,

וְהַמַּעֲלוֹת הִתְפַּשְּׁטוּ מִמֶּנּוּ לְגַמְרֵי וְלֹא יָדַע מֵהֶם כְּלָל,

And the virtues completely departed from him, and he knew nothing of them at all,

לָכֵן כַּאֲשֶׁר שָׁלַח לוֹ הַשֵּׁם יִתְבָּרַךְ לְמִצְרַיִם לְהוֹצִיא אוֹתָם,

Therefore, when Hashem Yisbarach sent him to Mitzrayim to take them out,

אָמַר "שְׁלַח נָא בְּיַד תִּשְׁלָח",

He said, "Please send by the hand of him whom You will send,"

וְכָל מִי שֶׁתִּשְׁלַח הוּא יוֹתֵר מְסֻגָּל מִמֶּנִּי,

And anyone You send, he is more capable than I,

כִּי הוּא מָדַד אֶת כֻּלָּם בְּמִדָּה יוֹתֵר גְּדוֹלָה מִמֶּנּוּ וְכָל אָדָם הִכְרִיעַ אֶת הַכַּף בְּעֵת שֶׁשָּׁקַל בְּדַעְתּוֹ אוֹתָם לְעֻמָּתוֹ,

For he measured them all with a measure greater than himself, and every person tipped the scale when he weighed them in his mind against himself,

יַעַן כִּי מִדַּת הַגְּדֻלּוּת הָיְתָה נִפְשֶׁטֶת מִמֶּנּוּ לְגַמְרֵי,

Because the trait of greatness was completely removed from him,

וְהָיוּ פּוֹעֲלִים הַרְגָּשׁוֹתָיו עָלָיו לְהַרְגִּישׁ חֶסְרוֹנוֹ וְעַל זוּלָתוֹ,

And his feelings would work upon him to feel his lack and for his fellow,

הָיָה פּוֹנֶה תָּמִיד לְהַרְגִּישׁ מַעֲלָתוֹ,

He would always turn to feel his own greatness,

כִּי אִם יַרְגִּישׁ חִסָּרוֹן עַל חֲבֵירוֹ זֶה גּוּפָא הוּא חִסָּרוֹן אֶצְלוֹ כִּי לֹא בַּעַל עַיִן טוֹבָה הוּא,

For if he feels a deficiency regarding his fellow, this itself is a deficiency within him, for he is not a baal ayin tovah (one with a good eye).

וְעַל חֶסְרוֹנוֹ הָיָה לָהוּט, לָכֵן לֹא יוּכַל מֵעוֹלָם לְהַרְגִּישׁ חִסָּרוֹן עַל זוּלָתוֹ,

And for his own lack he was zealous, therefore he will never be able to feel a lack for another,

וְנִמְצָא שֶׁהַהִתְפַּעֲלוּת מֵחֶסְרוֹן שֶׁלּוֹ,

And it turns out that the being affected by his lack,

פָּעֲלוּ עָלָיו שְׁנֵי הָעִנְיָנִים הָאֵלֶּה שֶׁהֵן אַחַת,

These two matters, which are one, acted upon him,

לִהְיוֹת מַעֲלוֹתָיו כְּלֹא הָיוּ וְחֶסְרוֹנוֹת זוּלָתוֹ כְּלֹא נִמְצָא כְּלָל,

that his own good qualities should be as if they never were, and the shortcomings of others as if they were not found at all,

וְהָיָה נִשְׁאָר הַרְגָּשָׁתוֹ חֶסְרוֹנוֹ מְזוּקָקָה שִׁבְעָתַיִם,

And his feeling of lack would remain purified sevenfold,

מִכָּל רֹשֶׁם דַּק שֶׁל מַעֲלַת עַצְמוֹ,

from every subtle impression of his own virtue,

וְחִסָּרוֹן זוּלָתוֹ, וְלָכֵן אָמַר שְׁלַח נָא בְּיַד תִּשְׁלַח,

and the deficiency of another, and therefore he said, 'Please send by the hand of whom You will send,' (Shemos 4:13)

כְּמוֹ שֶׁבֵּיאֵר הָרַמְבַּ"ן שֶׁהָיָה סוֹבֵר בֶּאֱמֶת כִּי כָּל אָדָם הוּא יוֹתֵר מְסֻגָּל מִמֶּנּוּ וְהוּא יוֹתֵר רָאוּי לִהְיוֹת מַנְהִיג וּמְנַהֵל מִמֶּנּוּ,

Just as the Ramban explained, that he truly believed that every person was more capable than him, and he was more worthy to be a leader and manager than him,

וְיַשְׁפִּיעַ עַל אֲחֵרִים יוֹתֵר מִמֶּנּוּ,

and he will influence others more than himself,

וְנִמְצָא לְפִי שֶׁהָיָה בּוֹ שֹׁרֶשׁ הַזֶּה זָכָה עַל יָדוֹ לְהַגִּיעַ לְמַדְרֵגָתוֹ לִהְיוֹת זוֹכֶה וּמְזַכֶּה אֶת הָרַבִּים.

And it turns out that because this root was in him, through it he merited to reach his level, to be meritorious himself and to bring merit to the many.

וְהָיָה כָּל מַבָּטוֹ וּמְגַמָּתוֹ לְהַרְגִּישׁ מַעֲלוֹתָיו וְלִבְרוֹחַ מִן מַצָּב כָּזֶה שֶׁיָּכוֹל הָעוֹלָם לִטְעוֹת בּוֹ כִּי הוּא פָּחוּת בְּמַעֲלָה מִזּוּלָתוֹ.

And his entire gaze and intention was to feel his own good qualities and to flee from such a situation where the world could err about him, thinking he is lesser in quality than his fellow.

כְּמוֹ שֶׁמָּצִינוּ שֶׁמָּנַע אֶת עַצְמוֹ לַעֲלוֹת לָרֶגֶל כִּי שֶׁמָּא יֹאמְרוּ "הָא מַלְכָּא וְהָא עַבְדָּא" (סַנְהֶדְרִין ק"א),

Just as we find that he prevented himself from going up to Yerushalayim for the Regalim, lest they say, "Here is the king and here is the servant" (Sanhedrin 101a),

אִם יַעֲמֹד בָּעֲזָרָה וּרְחַבְעָם יוֹשֵׁב שָׁמָּהּ,

If he stands in the Azarah and Rechavam sits there,

כְּפִי גְּזֵרַת הַבּוֹרֵא, וְלָכֵן נִסְתַּבֵּב מִזֶּה שֶׁעָשָׂה עֲגָלִים בַּדֶּרֶךְ,

in accordance with the decree of the Creator, and therefore it came about from this that he made calves along the way,

וּמָנַע גַּם אֶת יִשְׂרָאֵל לַעֲלוֹת לָרֶגֶל וְהֶחֱטִיא אוֹתָם בַּעֲבוֹדָה זָרָה.

And he also prevented Yisrael from going up for the pilgrimage, and he caused them to sin with avodah zarah.