מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

וְיֵשׁ מִין שֶׁלֹּא לִשְׁמָהּ שֶׁמִּתּוֹכוֹ בָּא אֶל הַלִּשְׁמָהּ,

And there is a type of 'not for its own sake' from which one comes to 'for its own sake',

כִּי הוּא אָדָם אֲשֶׁר מוֹסֵר אֶת עַצְמוֹ לִבְחֹר מַה שֶּׁתִּבְחַר לוֹ הַתּוֹרָה,

For he is a person who dedicates himself to choose what the Torah chooses for him,

וְכָל מַה שֶּׁיּוּכַל לַעֲשׂוֹת עוֹשֶׂה,

And everything that he is able to do, he does,

אֶלָּא הַחִלּוּק בֵּין שֶׁלֹּא לִשְׁמָהּ שֶׁלּוֹ לְהַלִּשְׁמָה הַמֻּשְׁלָם,

Rather, the difference between his 'not for its own sake' and the perfected 'for its own sake',

שֶׁהַהַשְׁלָמָה הַמֻּשְׁלֶמֶת, הִיא הִתְפַּשְּׁטוּת הַמִּדּוֹת,

that the perfect completion, it is the spreading out of the midos,

וְעַל הַלִּשְׁמָה הַזֶּה אָמַר הַגְּרָ"א כִּי אַהֲבָה וְיִרְאָה פְּנִימִית בִּידֵי שָׁמַיִם הוּא וְשֶׁלֹּא לִשְׁמָהּ שֶׁלּוֹ הַמֵּבִיא אֶל הַלִּשְׁמָה הַזֶּה הוּא הַפְקָרַת הַמִּדּוֹת,

And concerning this 'lishma' (for its own sake), the Vilna Gaon said that inner love and fear are in the hands of Heaven, and his 'shelo lishma' (not for its own sake) that brings to this 'lishma' is the abandonment of character traits,

שֶׁהוּא מָסוּר לְהַפְקִיר כָּל מַה שֶּׁיִּטְרֹד לוֹ מִן עֲבוֹדַת אֱלֹקִים,

that he is dedicated to abandon everything that will disturb him from the avodah of Elokim,

אֶלָּא שֶׁהַהֶפְקֵרוּת הַזֶּה לֹא יָכוֹל לִהְיוֹת מוּשְׁלָם אֶצְלוֹ בְּכַוָּנָה טְהוֹרָה וּנְקִיָּה מִכָּל דַּק שֶׁל נְטִיָּה עַצְמִית.

However, this self-abandonment cannot be perfect for him with a pure and clean intention, free from any trace of self-interest.

וְעַל זֶה אָמְרוּ חֲזַ"ל שֶׁאֵין בְּכָךְ כְּלוּם אִם יַעֲשֶׂה אֶת שֶׁלּוֹ וְיַפְקִיר מַה שֶּׁיַּפְרִיעַ לוֹ,

And concerning this, Chazal said that there is nothing to it if he does his part and abandons whatever interferes with him,

יִתֵּן לוֹ ה' סִיַּעְתָּא דִּשְׁמַיָּא,

May Hashem grant him Heavenly assistance,

וְיַשִּׂיג אֶת הַנְּשָׁמָה הַמֻּשְׁלֶמֶת הוּא תִּקּוּן הַמִּדּוֹת.

And he will attain the perfected neshama, that is the rectification of the middos.

וְהַהֶפְקֵרוּת הַזֶּה לֹא נִקְרָא הֶפְקֵרוּת מִצַּד שֶׁמַּפְקִיר דְּבַר מְצִיאוּתוֹ, אֶדְּרַבָּה, הַהֶפְקֵרוּת הוּא זְכוּת בֶּאֱמֶת.

And this ownerlessness is not called ownerlessness from the aspect that one makes ownerless a thing of his existence; on the contrary, ownerlessness is truly a merit.

כִּי הָאָדָם הַבִּלְתִּי מַפְקִיר אֶת מִדּוֹתָיו חַיָּיו קְרָעִים, קְרָעִים, וְחָסֵר תִּקְוָה.

For the person who does not abandon his character traits, his life is tatters, tatters, and devoid of hope.

וְהָאָדָם הָעוֹבֵד לִשְׁמָהּ וּמַפְקִיר כָּל מַה שֶּׁמַּפְרִיעַ לוֹ עַל דַּרְכּוֹ הַהֶפְקֵרוּת הַזֶּה רוּחַ חַיִּים הוּא לוֹ,

And the person who serves Hashem lishmah, and declares ownerless everything that interferes with him on his path, this very ownerlessness is a spirit of life for him,

וּמִתְעַלֶּה מִזֶּה וּמַגִּיעַ לְשֵׂכֶל מְזֻקָּק,

And he elevates himself from this and reaches a refined intellect,

וּמְנוּחַת הַנֶּפֶשׁ וְחַיָּיו מָלֵא תִּקְוָה וְנַחַת,

and the soul's rest and his life is full of hope and contentment,

וְזוֹכֶה לְעַצְמוֹ וּמְזַכֶּה גַּם לַאֲחֵרִים וְהַכֹּל שְׂמֵחִים בְּחֶבְרָתוֹ וּמִתְעַנְּגִים בְּכָל פְּעֻלּוֹתָיו וּבְכָל הֶגֶה אֲשֶׁר יֵצֵא מִפִּיו.

And he merits for himself and causes others to merit as well, and everyone rejoices in his company and takes delight in all his actions and in every utterance that comes from his mouth.

וְזֶהוּ מַה שֶּׁהוֹכִיחַ לָנוּ הַנָּבִיא כְּמוֹ שֶׁבֵּאַרְנוּ בַּמַּאֲמָר הַקּוֹדֵם: "אוֹתִי עָזְבוּ מְקוֹר מַיִם חַיִּים" (יִרְמְיָה ב' י"ג).

And this is what the Navi rebuked us about, as we explained in the previous essay: "They have forsaken Me, the Fountain of living waters" (Yirmiyahu 2:13).

הַיְינוּ, לִהְיוֹת לָהוּט עַל תִּקּוּן חֶסְרוֹנוֹ וְלַעֲשׂוֹת כָּל דָּבָר לִשְׁמָהּ,

Meaning, to be zealous for the rectification of his deficiency and to do everything for its sake,

לֹא יַשִּׂיג לְעוֹלָם חִסָּרוֹן וְתָמִיד נוֹבֵעַ בְּקִרְבּוֹ הַמַּיִם וְהוּא שׁוֹאֵב מִמֶּנּוּ וְגַם אֲחֵרִים שׁוֹאֲבִים מִמֶּנּוּ וְאֵין הַשְּׁאִיבָה עוֹשָׂה שׁוּם חִסָּרוֹן בּוֹ,

He will never experience lack, and the waters always flow within him, and he draws from it, and others also draw from it, and the drawing does not cause any lack in it,

וְאַדְּרַבָּה, הַשְּׁאִיבָה גּוֹרֵם שֶׁיִּתְמַלֵּא הַמַּעְיָן בְּמַיִם חֲדָשִׁים,

And on the contrary, the drawing out causes the spring to be filled with new waters,

כְּמַאֲמַר חֲזַ"ל וּמִתַּלְמִידַי יוֹתֵר מִכּוּלָּם (תַּעֲנִית ז').

As our Sages of blessed memory said, 'and from my students more than all of them' (Taanis 7a).

וּמִפְּנֵי מַה אֵין שׁוּם חִסָּרוֹן,

And why is there no lack at all,

מִפְּנֵי שֶׁעוֹבֵד לִשְׁמָהּ וְיֵשׁ לוֹ דֶּרֶךְ אֵיךְ לְהִמָּלֵט מִכָּל הַפְּגָעִים הַמַּפְסִידִים אוֹתוֹ,

because he serves for her sake (lishmah) and he has a way how to escape from all the harms that cause him loss,

וְעַל מַה הֵמִירוּ לַחְצוֹב בְּאֵרוֹת בְּאֵרוֹת נִשְׁבָּרִים אֲשֶׁר לֹא יָכִילוּ הַמַּיִם (יִרְמִיָּהוּ ב' י"ג) לְבַקֵּשׁ מִכָּל דָּבָר פְּנִיּוֹת צְדָדִיּוֹת,

And for what did they exchange to hew cisterns, broken cisterns that cannot hold water (Yirmiyahu 2:13) to seek from every matter ulterior motives,

וְיֵשׁ לוֹ מִכָּל שְׁאֵיבָה חִסָּרוֹן,

And he has from every drawing-in a deficiency,

וְגַם מַה שֶּׁנִּשְׁאַר יִגַּר דֶּרֶךְ הַחֹרִין וְהַסְּדָקִין.

And also, what remains will leak out through the holes and the cracks.

פְּנִיּוֹתָיו הַבִּלְתִּי רְצוּיוֹת אוֹכְלִין כָּל חֶלְקֵי הַטּוֹב שֶׁלּוֹ,

His undesirable inclinations consume all parts of his good,

כְּמוֹ שֶׁכָּתוּב: בְּלֵב נָבוֹן תָּנוּחַ חָכְמָה וּבְקֶרֶב כְּסִילִים יוּדַע (משלי י"ב ל"ג),

As it is written: 'In the heart of one who understands, wisdom rests, but in the midst of fools, it is made known' (Mishlei 12:33),

הַיְינוּ שֶׁהַכְּסִיל מוֹדִיעַ מְעַט הַחָכְמָה שֶׁהוּא מַשִּׂיג לַאֲחֵרִים,

Meaning that the fool makes known to others the little bit of wisdom that he attains,

אֲבָל אֵינוֹ מַחֲזִיקָהּ בִּשְׁבִיל עַצְמוֹ,

But he does not hold onto it for himself,

כִּי מַה שֶּׁחָזָק וּבָרִיא אֵינוֹ רוֹצֶה לִבְחֹר,

For that which is strong and healthy does not want to choose,

וּמַה שֶּׁהוּא חַלָּשׁ וְרָפוּי יֹאבַד מִמֶּנּוּ בְּמִילָא,

And that which is weak and lax will automatically be lost from him,

וְנִמְצָא שֶׁלֹּא יָכִיל בְּקִרְבּוֹ הַמַּיִם,

And it will turn out that it will not contain the water within itself,

וְלָאַט לָאַט יְסַלְּקוּ מִמֶּנּוּ, וְלֹא יִשָּׁאֵר כִּי אִם עַל טִבְעוֹ וּמִדּוֹתָיו לְבַד,

And slowly, slowly, they will be removed from him, and there will remain nothing but his nature and his character traits alone,

וְעוֹד יִשְׁתַּמֵּשׁ עִם תּוֹרָתוֹ אֵיךְ לְהַגִּיעַ אֶל מַה שֶּׁלִּבּוֹ חָפֵץ גַּם מִצַּד הַתּוֹרָה הַמֵּקֵל לוֹ יַגִּיד לוֹ (פְּסָחִים נ"ב).

And furthermore, he will use his Torah, how to reach what his heart desires, even from the side of the Torah that is lenient for him, it will tell him (Pesachim 52).

בֵּיאוּרוֹ כִּי אָמְנָם הַבְּחִירָה יֵשׁ בָּאָדָם וְכָל דָּבָר שֶׁרוֹצֶה אֵין לוֹ שׁוּם מַפְרִיעַ מִצַּד עַצְמוֹ וְלֹא חָסֵר לוֹ הַיְּכֹלֶת כְּלוּם,

Its explanation is that indeed free choice exists within a person, and anything he desires, he has no impediment whatsoever from his own side, and he lacks no capability at all,

וְכָל מַדְרֵגוֹת הַשְּׁלֵמוּת תָּלוּי בָּזֶה אִם יִרְצֶה לִהְיוֹת לָהוּט לְתַקֵּן חֶסְרוֹנוֹ אָז תַּנְחֶה אוֹתוֹ הָרָצוֹן הַזֶּה לְהַעֲלוֹת מַעְלָה מַעְלָה,

And all levels of perfection depend on this: if he will desire to be zealous to fix his deficiency, then this desire will guide him to ascend higher and higher,

וְאִם יִרְצֶה לִהְיוֹת לָהוּט אַחַר מַעֲלָתוֹ וּכְבוֹדוֹ אָז תַּנְחֶה אוֹתוֹ הָרָצוֹן לָרֶדֶת מַטָּה מַטָּה,

And if he desires to be zealous after his own stature and honor, then this will, this ratzon, will guide him to descend lower and lower,

וְהָרְשׁוּת נְתוּנָה לוֹ לִהְיוֹת אוֹ כְּמֹשֶׁה רַבֵּנוּ,

And permission is given to him to be either like Moshe Rabbeinu,

הַיְינוּ לִבְחֹר לִהְיוֹת לָהוּט רַק עַל תִּקּוּן הַחִסָּרוֹן אוֹ כְּיָרָבְעָם בֶּן נְבָט לִהְיוֹת לָהוּט אַחַר הַכָּבוֹד.

That is, to choose to be zealous only for rectifying the deficiency, or, like Yeravam ben Nevat, to be zealous after honor.

וְאִם יִשְׁתַּדֵּל לְהַגְדִּיל רְצוֹנוֹ לִהְיוֹת לָהוּט עַל תִּקּוּן הַחִסָּרוֹן יִזְכֶּה לִהְיוֹת כְּמַעְיָן הַנּוֹבֵעַ אֲשֶׁר לֹא יַשִּׂיג שׁוּם חִסָּרוֹן לֹא מֵעַצְמוֹ וְלֹא מִן הַשְּׁאִיבָה.

And if he will strive to increase his desire, to be zealous for the rectification of the deficiency, he will merit to be like a flowing spring, which will not experience any deficiency, neither from itself nor from the drawing.

שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם, וּלְהַלָּן אָמַר וַאֲמַרְתֶּם בַּמֶּה נָשׁוּב וְכוּ' וְשַׁבְתֶּם וּרְאִיתֶם בֵּין צַדִּיק לְרָשָׁע בֵּין עוֹבֵד אֱלֹקִים לַאֲשֶׁר לֹא עֲבָדוֹ.

“Return to Me, and I will return to you,” and further on it says, “And you said, ‘In what shall we return?’ etc. And you shall return and see between a righteous person and a wicked person, between one who serves Elokim and one who does not serve Him.”

כֵּן רוּחַ הָאָדָם לֹא יוּכַל לִחְיוֹת בְּלִי מָזוֹן הַנִּדְרָשׁ לְחַיֵּי הָרוּחַ הֵן בְּקִיּוּם הַתּוֹרָה בִּכְלָל וְהֵן בְּתִקּוּן הַמִּדּוֹת עַל כָּל פְּרָט וּפְרָט.

So too, the spirit of man cannot live without the sustenance required for the life of the spirit, both in the general fulfillment of Torah and in the rectification of character traits in every single detail.

וּמְזוֹן הַנֶּפֶשׁ מַה הִיא?

And the nourishment of the soul, what is it?

הַיְינוּ הַהִשְׁתַּדְּלוּת שֶׁל כָּל הַכֹּחוֹת וְהַיְכוֹלֶת שֶׁעָמֵל,

That is, the exertion of all the strengths and ability that he toiled,

שֶׁכָּל שְׁאֵלוֹת הַחַיִּים יִהְיוּ נִפְתָּרִים רַק עַל פִּי רוּחַ הַתּוֹרָה וְתִקּוּן הַמִּדּוֹת בְּאֶמְצָעוּת שִׂכְלוֹ הַנִּצָּל מִכָּל פֶּגַע וּנְגִיעָה עַצְמִית כְּלָל וּכְלָל,

that all the questions of life should be resolved only according to the spirit of the Torah and the rectification of character traits, through his intellect that is saved from any harm or self-interest whatsoever,

וְאִם הָאָדָם מִשְׁתַּדֵּל בְּכָל יְכָלְתּוֹ לְקַיֵּם אֶת הַתּוֹרָה בְּתִקּוּן מִדּוֹתָיו אָז נִקְרָא אָדָם חַי,

And if a person strives with all his might to fulfill the Torah through rectifying his character traits, then he is called a living person,

וְהַחַיִּים שֶׁלּוֹ לֹא נוּכַל לְגַשֵּׁם בִּתְמוּנָה מַה,

And his life we will not be able to materialize in any picture,

כִּי הַהִתְגַּשְּׁמוּת מַגְבִּיל אֶת הַחַיִּים וְהַחַיִּים הוּא בִּלְתִּי מוּגְבָּל וּמוּקָף בְּמַצָּב אֶחָד,

For the embodiment limits the life, and the life is unlimited and encompassed in one state,

אֶלָּא כְּלַל הַדָּבָר שֶׁכָּל מִקְרֶה וָפֶגַע לֹא יַעֲצִיב לוֹ,

Rather, the general principle of the matter is that every incident and mishap should not sadden him,

כִּי רוּחוֹ לְמַעְלָה מִן הַמִּקְרִים וְהַמַּצָּבִים.

For his spirit is above the happenstances and the situations.

הוּא מוֹשֵׁל עַל הַמַּצָּב וְאֵין הַמַּצָּב מוֹשֵׁל עָלָיו.

He rules over the situation, and the situation does not rule over him.

וְעוֹד שֵׁנִית, כַּאֲשֶׁר יִבְחַר לַעֲמוֹל בְּכָל יְכָלְתּוֹ עַל קִיּוּם הַתּוֹרָה וְתִקּוּן הַמִּדּוֹת אָז יִתְּנוּ לוֹ גַּם כֵּן אַהֲבָה וְיִרְאָה פְּנִימִית אֲשֶׁר לֹא יִתְרוֹצְצוּ בוֹ הַכֹּחוֹת עִם הַכָּרָתוֹ כְּלָל,

And furthermore, a second point: when he chooses to toil with all his might for the fulfillment of the Torah and the rectification of his character traits, then they will also give him an inner love and awe, such that the forces within him will not clash with his understanding at all.

אֶלָּא יַכִּיר הַכָּרָה עַל בּוּרְיוֹ,

Rather, he should recognize a recognition on its purity,

כְּמוֹ שֶׁנֶּאֱמַר בְּמַתַּן תּוֹרָה שֶׁהָיוּ רוֹאִים אֶת הַנִּשְׁמָע וְשׁוֹמְעִים אֶת הַנִּרְאֶה (מְכִילְתָּא,

As it is said regarding Matan Torah, that they saw what was heard and heard what was seen (Mechilta,

יִתְרוֹ, פָּרָשָׁה ט'), שֶׁלֹּא הָיָה שׁוּם מָסָךְ מַבְדִּיל וְלֹא שׁוּם חֲצִיצָה לִרְאִיָּתָם,

Yisro, Perek 9), that there was no separating screen and no barrier to their vision,

וְלֹא הָיָה חָסֵר אֶצְלָם כָּל הָאֶמְצָעִים שֶׁל דֶּרֶךְ הַהַכָּרָה.

And they did not lack any of the means of the path of recognition.

כִּי לִפְעָמִים אִם יִשְׁמַע אָדָם דָּבָר,

For sometimes, if a person hears a matter,

אֲבָל לֹא רָאָה אוֹתוֹ חָסֵר לוֹ בִּשְׁלֵמוּת הַהַשָּׂגָה,

But he did not see that it was lacking for him in the perfection of his grasp,

וְלִפְעָמִים כִּי יִרְאֶה אָדָם אוֹצָר,

And sometimes, when a person sees a treasure,

אֲבָל לֹא שָׁמַע עָלָיו מֵעוֹלָם כִּי הוּא נִקְרָא דָּבָר חָשׁוּב חָסֵר לוֹ גַּם כֵּן הַהַכָּרָה.

But he never heard about it, that it is called an important thing, he also lacks the recognition.

בְּעֵת מַתַּן תּוֹרָה הִשִּׂיגוּ הַהַכָּרָה בִּשְׁלֵמוּת וְלֹא הָיָה חָסֵר לָהֶם הָרְאִיָּה וְהַשְּׁמִיעָה כְּלָל.

At the time of Matan Torah, they achieved the recognition in completeness, and the seeing and the hearing were not lacking for them at all.

וְקוֹדֶם שֶׁיַּגִּיעַ אָדָם לְמַדְרֵגָה זֹאת אָז מַהוּת הַכָּרָתוֹ רַק הַכָּרָה שִׂכְלִית אֲבָל הַחוּשִׁים נוֹטִים לְחֶמְדַּת הַטֶּבַע וְטַעֲמָיו,

And before a person reaches this level, then the essence of his recognition is only an intellectual recognition, but the senses incline towards the desire of nature and its tastes,

וְלָכֵן נוֹלְדָה בֵּינֵיהֶם מִלְחָמָה חֲזָקָה אֲשֶׁר כָּל אֶחָד מֵהֶם רוֹצֶה כֻּלּוֹ וְלוֹחֵם בְּעַקְשָׁנוּת בְּעַד קִיּוּמוֹ בִּלְתִּי לְוַתֵּר אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה,

And therefore, a strong war was born between them, where each one of them wants everything for itself and fights stubbornly for its existence, not to give up even a hair's breadth,

בְּלִי שׁוּם פְּשָׁרָה שֶׁל כָּל שֶׁהוּא.

Without any compromise whatsoever.

וְגוֹרַל הַשֵּׂכֶל גָּרוּעַ עוֹד יוֹתֵר מִפְּנֵי שֶׁהָרָצוֹן רוֹצֶה לִשְׁלֹל מִמֶּנּוּ לְגַמְרֵי בְּלִי שׁוּם שִׁיּוּר כְּלָל,

And the lot of the intellect is even worse, because the will desires to completely deny it, without any remnant at all,

וְעַד שֶׁצָּרִיךְ לָצֵאת לְמִלְחָמָה לֹא רַק עִם רְצוֹנוֹ הַקָּרוֹב אֵלָיו,

And until he needs to go out to war not only with his desire that is close to him,

אֶלָּא גַּם עִם הָעוֹלָם הָרָחוֹק מִמֶּנּוּ,

but also with the world that is distant from him,

כִּי דִּמְיוֹנוֹ מְפַחֵד לוֹ שֶׁכָּל הָעוֹלָם עוֹמֵד לוֹ עַל דַּרְכּוֹ וּמַפְרִיעַ לוֹ,

For his imagination frightens him that the whole world stands in his way and hinders him,

וְכֹה יִנָּצוּ שְׁנֵיהֶם וְכָל אֶחָד מִשְׁתּוֹקֵק לְהִתְגַּבֵּר עַל חֲבֵירוֹ וּלְנַצְּחוֹ עַד שֶׁנּוֹתְנִים לוֹ מִן הַשָּׁמַיִם אַהֲבָה וְיִרְאָה פְּנִימִית,

And thus they both battle, and each one yearns to overcome his fellow and to defeat him, until they give him from Heaven an inner love and awe,

וְהָאָדָם הַלּוֹחֵם עִם יִצְרוֹ וּמוֹשֵׁל עָלָיו הוּא נִקְרָא בְּתוֹר בּוֹחֵר בַּחַיִּים,

And the person who battles with his yetzer hara and rules over it, he is called as one who chooses life,

כִּי זֶה נִקְרָא בְּחִירָה בְּעֵת שֶׁיֵּשׁ הָאֶפְשָׁרוּת וְהַהַמְשָׁכָה לִשְׁנֵי הַצְּדָדִין שֶׁהַטֶּבַע תִּמְשֹׁךְ אֵלֶיהָ וְהַשֵּׂכֶל יִמְשֹׁךְ אֵלָיו,

For this is called 'bechira' (free choice) when there is the possibility and the pull to both sides: that nature pulls to itself, and the intellect pulls to itself.

כְּמוֹ שֶׁנֶּאֱמַר "הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ הַחַיִּים וְהַמָּוֶת נָתַתִּי לְפָנֶיךָ הַבְּרָכָה וְהַקְּלָלָה וּבָחַרְתָּ בַּחַיִּים לְמַעַן תִּחְיֶה אַתָּה וְזַרְעֶךָ" (דברים ל' י"ט).

As it is said, "I have called to witness against you this day the heavens and the earth; life and death I have placed before you, the blessing and the curse; and you shall choose life, so that you may live, you and your offspring" (Devarim 30:19).

לָמָּה צָרִיךְ לִבְחֹר?

Why is it necessary to choose?

רַק מֵחֲמַת שֶׁהַטֶּבַע וְהַהֶרְגֵּלִים רְחוֹקִים מִזֶּה וּמוֹשְׁכִין לְהֵיפֶךְ לָכֵן צָרִיךְ לְהִתְחַזֵּק בִּבְחִירָתוֹ,

Only because nature and habits are far from this and pull in the opposite direction, therefore one needs to strengthen himself in his choice,

כִּי אָמְנָם חֶסְרוֹנוֹ שֶׁחָסֵר לוֹ הַהַכָּרָה הַחוּשִׁית כְּמוֹ בְּמַתַּן תּוֹרָה שֶׁעָמְדוּ אָז בְּמַדְרֵגַת הִתְפַּשְׁטוּת הַגַּשְׁמִיּוּת,

For indeed, his lack, that he is missing sensory awareness, like at Matan Torah when they stood then at the level of the stripping away of physicality,

לְמַעְלָה מִן מַדְרֵגַת הַמִּלְחָמָה,

above the level of the war,

אֲבָל הַכָּרָה שִׂכְלִית יֵשׁ לוֹ, וְכָתַב הָרַמְבַּ"ם כָּל אָדָם רָאוּי לוֹ לִהְיוֹת צַדִּיק כְּמֹשֶׁה רַבֵּנוּ אוֹ רָשָׁע כְּיָרָבְעָם (תְּשׁוּבָה פ"ה,

But intellectual recognition he has, and the Rambam wrote, 'Every person is fit for him to be a tzaddik like Moshe Rabbeinu, or a rasha like Yeravam' (Teshuvah Perek 5,

הֲלֹא בְּכָל דּוֹר וָדוֹר עוֹמְדִים עָלֵינוּ לְכַלּוֹתֵנוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילֵנוּ מִיָּדָם.

Behold, in every single generation they rise up against us to destroy us, and the Holy One, blessed be He, saves us from their hand.

בֵּאוּר הַדָּבָר, כִּי אָמְנָם שֶׁחָסֵר לוֹ הַפְּנִימִיּוּת שֶׁל מֹשֶׁה רַבֵּנוּ,

The explanation of the matter is that indeed he lacks the inwardness of Moshe Rabbeinu,

אֲבָל תְּכוּנַת וְאוֹפֶן הָעֲשִׂיָּה,

But the nature and manner of the doing,

הַיְינוּ חִיצוֹנִיּוּת הַמַּעֲשֶׂה, יָכוֹל לְקַיֵּים וּלְהַגִּיעַ.

That is, the externality of the deed, he can fulfill and reach.

כִּי בְּכָל מַעֲשֶׂה הֵן בְּסוּר מֵרַע וְהֵן בַּעֲשֵׂה טוֹב,

For in every action, whether in turning away from evil or in doing good,

יֵשׁ לָהֶם תְּכוּנָה חִיצוֹנִית, הַיְינוּ לְהִשְׁתַּדֵּל בְּכָל הַכֹּחוֹת לְקַיֵּים אֶת הַתּוֹרָה בְּלִי שׁוּם נְגִיעָה כְּלָל וּכְלָל,

They have an external trait, meaning to strive with all their might to fulfill the Torah without any ulterior motive whatsoever,

וְלֹא שֶׁהוּא מֻפְשָׁט מִן הַנְּגִיעָה וְאֵין הַנְּגִיעָה פּוֹעֵל עָלָיו,

And not that he is stripped of the touch, and the touch does not act upon him,

הַמַּדְרֵגָה הַזֹּאת חָסֵר לוֹ שֶׁיְּהֵא פְּנִימִיּוּתוֹ מְתֻקָּן עַד אֲשֶׁר לֹא יִתְעוֹרֵר בּוֹ נְטִיָּה דַּקָּה מִן הַדַּקָּה לָרַע,

This madreiga is lacking for him that his inner being should be rectified until there will not awaken within him even the slightest inclination towards evil,

אֶלָּא מַדְרֵגָתוֹ הוּא שֶׁמַּרְגִּישׁ הַנְּגִיעָה,

Rather, his madreiga is that he feels the touch,

אֲבָל כּוֹבְשָׁהּ וּמְנַצְּחָהּ וְאֵינוֹ מַנִּיחָהּ לָצֵאת לָאוֹר,

But he conquers it and defeats it and does not allow it to come out into the light,

זֶה נִקְרָא חִיצוֹנִיּוּת הַמַּעֲשֶׂה.

This is called the externality of the deed.

וּפְנִימִיּוּת הַמַּעֲשֶׂה שֶׁלֹּא יְהֵא צָרִיךְ לְהַפְקִיר נְגִיעָתוֹ כִּי אֵינוֹ מִתְעוֹרֵר בּוֹ שׁוּם נְטִיָּה דַּקָּה מִן הַדַּקָּה לָרַע,

And the innerness of the deed, that he should not need to abandon his personal interest, because no inclination, not even the slightest of the slight, is aroused in him for evil,

זוֹ הִיא בִּידֵי שָׁמַיִם.

This is in the hands of Heaven.

אֲבָל הָרְשׁוּת נְתוּנָה לְכָל אָדָם לְהִלָּחֵם אִם טִבְעוֹ וְנְגִיעוֹתָיו אֲשֶׁר יָכוֹל לַעֲצֹר בְּעַד רוּחוֹ שֶׁלֹּא לְהוֹצִיא לָאוֹר שׁוּם דָּבָר,

But the permission is given to every person to battle with his nature and his biases, that he is able to restrain his spirit from bringing forth any matter,

אֲשֶׁר גַּם מֹשֶׁה רַבֵּנוּ לֹא הוֹצִיא אוֹתוֹ לָאוֹר.

which even Moshe Rabbeinu did not bring out into the light.

אֶלָּא בְּמֹשֶׁה רַבֵּנוּ הִגִּיעַ זֶה בְּהִתְפַּשְּׁטוּתוֹ מֵהַנְּגִיעָה, וְהוּא יָכוֹל לְהַגִּיעַ זֶה בְּהֶפְקֵרוּתוֹ.

Rather, with Moshe Rabbeinu, this was reached through his detachment from the touch, and one can reach this through his abandon.

בְּמֹשֶׁה רַבֵּנוּ הָיָה מְתֻקָּן גַּם הַכֹּחַ שֶׁל הָרַע וְהוּא יָכוֹל לְהַגִּיעַ לְתִקּוּן הַבְּפוֹעַל.

In Moshe Rabbeinu, the power of evil was also rectified, and he was able to reach actual rectification.

וְאִם יִשְׁתַּדֵּל מַה שֶּׁמֻּטָּל עָלָיו שֶׁיִּהְיֶה הַבְּפוֹעַל עַל תְּכוּנָה גָּבוֹהַּ אָז יִתְּנוּ לוֹ מִן הַשָּׁמַיִם עֵזֶר לְתַקֵּן גַּם הַכֹּחַ אֲשֶׁר לֹא יִתְהַפֵּךְ בּוֹ כְּלָל,

And if he will strive in what is incumbent upon him, that the actualized should be of a high quality, then they will give him from Heaven help to rectify also the potential that does not change in him at all,

אֶלָּא יַגִּיעַ לִהְיוֹת שָׁלֵם עִם תּוֹרָתוֹ לְגַמְרֵי.

Rather, he should reach to be completely whole with his Torah.

וּבֶאֱמֶת כִּי אִם הָאָדָם לֹא יַשִּׂיג הָעֵזֶר הַשֵּׁם לֹא יוּכַל בְּעַצְמוֹ לַעֲמוֹד עַל זֶה,

And in truth, if a person does not attain Hashem's help, he will not be able on his own to stand on this,

וְלָכֵן אָמַר הַנָּבִיא "שׁוּבוּ אֵלַי",

And therefore the prophet said, "Return to Me,"

לָתֵת שֶׁלָּכֶם, הִשְׁתַּדְּלוּ בְּכָל יְכָלַתְכֶם שֶׁיִּהְיֶה הַבְּפוֹעַל מְתֻקָּן מִכָּל הַצְּדָדִין,

To give of yourselves, strive with all your might that the actual deed should be perfected from all sides,

וְאָשׁוּבָה עֲלֵיכֶם, לְהָלֵן מַה שֶּׁעָלַי,

“And I will return to you,” to lodge what is upon Me,

הַיְינוּ תִּקּוּן הַכֹּחַ וְהַפְּנִימִיּוּת,

This is the rectification of the power and the innerness,

כָּל הַבָּא לְטַהֵר מְסַיְּעִין לוֹ (ע"ז נ"ה).

Whoever comes to purify himself, they help him (Avodah Zarah 55a).

וַאֲמַרְתֶּם בַּמֶּה נָשׁוּב, כִּי בֶּאֱמֶת אִם לֹא יֹאמְרוּ בַּמֶּה נָשׁוּב אִם לֹא יָשִׂימוּ לֵב לְחֶסְרוֹנָם וְלֹא יָחוּסוּ עַל עַצְמָם אָז אֵין שׁוּם תַּחְבּוּלָה לָהֶם אֵיךְ לְתַקְּנָם,

And you will say, 'With what shall we return?' For truly, if they will not say, 'With what shall we return?' if they will not pay attention to their deficiency and will not have mercy on themselves, then there is no stratagem for them how to fix them.

כִּי מִתְרַחֲקִים הֵמָּה מִן הַבְּחִירָה וְאֵין לוֹ שׁוּם נַפְקָא מִינָה לָדַעַת מַה נִּקְרָא הַפְקֵרוּת וּמַה צָּרִיךְ לְהַפְקִיר,

For they distance themselves from free choice, and it makes no difference to him to know what is called 'hefkerus' (abandonment/ownerlessness) and what needs to be made 'hefker' (abandoned/ownerless).

מַה נִּקְרָא מַעֲלָה וּמַה נִּקְרָא חִסָּרוֹן,

What is called a virtue and what is called a deficiency,

כִּי אֵין לָהֶם שׁוּם שַׁיָּכוּת לְהַמַּעֲלָה וְאֵין לָהֶם שׁוּם דְּאָגָה מֵהַחִסָּרוֹן,

for they have no connection whatsoever to the spiritual elevation, and they have no concern whatsoever about the deficiency,

רַק אִם אֲמַרְתֶּם בַּמֶּה נָשׁוּב?

Only if you said, 'With what shall we return?'

אִם תִּרְצוּ לָדַעַת אֶת ה׳ וְתִהְיוּ מְבַקְשִׁים אֶת עֵזֶר ה׳,

If you will want to know Hashem, and you will be seeking Hashem's help,

וּמִצִּדָּם הֵם נְכוֹנִים לִתֵּן מַה שֶׁלָּהֶם,

And from their side, they are ready to give what is theirs,

וְרַק הֵמָּה מְבַקְשִׁים אֶת הָעֵזֶר הַשֵּׁם,

And only they seek the help of Hashem,

אָז אֲנִי אוֹמֵר לָכֶם וְשַׁבְתֶּם וּרְאִיתֶם בֵּין צַדִּיק לְרָשָׁע,

So I say to you, 'And you shall return and see between a tzaddik and a rasha,' (Malachi 3:18)

בֵּין עוֹבֵד ה' לְלֹא עֲבָדוֹ, הָעִקָּר לְהַכִּיר אֶת "הַבֵּין" צַדִּיק לְרָשָׁע.

Between one who serves Hashem and one who does not serve Him, the main thing is to recognize the 'between' of a tzaddik and a rasha.

כָּל אֶחָד מַכִּיר פְּעֻלַּת הַצַּדִּיק וְטוּבוֹ, וְכֻלָּם מַכִּירִים אֶת הָרָשָׁע כִּי רַע וּמַר לוֹ.

Everyone recognizes the actions of the tzaddik and his goodness, and everyone recognizes the wicked person, for it is bad and bitter for him.

אֲבָל הַיְסוֹד הוּא לְהַכִּיר אֶת הַבֵּינְתַיִם שֶׁל הַצַּדִּיק וְהַבֵּינְתַיִם שֶׁל הָרָשָׁע,

But the foundation is to recognize the 'in-between' of the tzaddik and the 'in-between' of the rasha,

כִּי אִם לֹא יַכִּיר זֹאת לֹא יוֹעִיל כְּלוּם,

For if he will not recognize this, nothing will help.

אִם יִרְאֶה אֶת הַצַּדִּיק וְאִם יִרְאֶה אֶת הָרָשָׁע לְהִתְלַמֵּד מִמֶּנּוּ,

If he sees the tzaddik, and if he sees the rasha, to learn from him,

לִהְיוֹת רוֹדֵף אַחַר הָאֱמֶת וְלִבְרֹחַ מִן הַשֶּׁקֶר,

To be a pursuer after truth and to flee from falsehood,

כִּי עַל הַצַּדִּיק יֵאָמַר לָכֵן הוּא צַדִּיק מִפְּנֵי שֶׁלֹּא הָיָה לוֹ מִדּוֹתָיו הַמְגֻנּוֹת וְהַקָּשׁוֹת,

For concerning the tzaddik it will be said, 'Therefore he is a tzaddik, because he did not have his despicable and difficult character traits,'

וְעַל הָרָשָׁע יֹאמַר כִּי גַּם אִם לֹא יַעֲבֹד עַל תִּקּוּן הַמִּדּוֹת לֹא יִהְיֶה כָּמוֹהוּ,

And concerning the wicked person, one will say that even if he does not work on rectifying his character traits, he will not be like him,

אֲבָל אִם יִרְאֶה הַבֵּינְתַיִים שֶׁלָּהֶם,

But if he will see their in-between state,

הַיְינוּ, הָאֶמְצָעִים שֶׁעַל יָדָם הִגִּיעַ הַצַּדִּיק לְצִדְקוֹ וְלֹא שֶׁנּוֹלַד כֵּן אוֹ לֹא טָעַם טַעַם עֲבֵירָה,

That is, the means by which the tzaddik reached his righteousness, and not that he was born that way or never tasted the taste of aveirah,

אֶלָּא הִשְׁתַּדֵּל בְּאֶמְצָעִים לַעֲלוֹת,

Rather, strive with means to ascend,

עַל יָדָם וְלָשׁוּב אֶל ה' וְהָרָשָׁע לֹא נוֹלַד כָּךְ וְלֹא שֶׁטָּעַם טַעַם מִצְוָה אֶלָּא הָאֶמְצָעִים הוֹרִידוּ אוֹתוֹ מְעַט מְעַט,

through them to return to Hashem. But the wicked person was not born this way, nor did he taste the taste of a mitzvah; rather, the circumstances brought him down little by little,

מַטָּה, מַטָּה, אָז, רַק אָז יוּכַח מַה לְרַחֵק וּמַה לְקָרֵב,

Lower, lower, then, only then will it be proven what to distance and what to draw near,

וְרַק אָז יַרְגִּישׁ חִסָּכוֹן הַגְּדוֹלָה הַכָּרוּךְ בְּכָל חוּט הַשַּׂעֲרָה,

And only then will he feel the great saving that is bound up in every single strand of hair,

שֶׁעִם חוּט הַשַּׂעֲרָה יָכוֹל לִהְיוֹת צַדִּיק,

that with a hair's breadth, one can be a tzaddik,

וְעִם חוּט הַשַּׂעֲרָה יָכוֹל לִהְיוֹת רָשָׁע,

And with a hair's breadth, he can be a rasha,

כִּי אֵינוֹ דּוֹמֶה שׁוֹנֶה פִּרְקוֹ מֵאָה פְּעָמִים לְמֵאָה פְּעָמִים וְאֶחָד (חֲגִיגָה ט').

For one who reviews his chapter one hundred times is not comparable to one who reviews it one hundred and one times (Chagigah 9a).

שְׁנֵיהֶם שָׁנוּ הַמֵּאָה פְּעָמִים, אֲבָל בְּהָאֶחָד הִפְרִידוּ.

Both of them reviewed one hundred times, but in one of them, they separated.

וְלִכְאוֹרָה אִם שִׁנָּה אֶת הַמֵּאָה פְּעָמִים וְלֹא שִׁנָּה גַּם הָאֶחָד מַדּוּעַ קוֹרְאִים לוֹ "לֹא עָבְדוּ".

And seemingly, if he changed the hundred times and did not change even the one, why do we call him "did not serve"?

אֶלָּא שֶׁזֶּה הוּא טֶבַע הַדָּבָר, כֵּיוָן שֶׁשִּׁיֵּר אֶת הָאֶחָד מִסְתָמָא יֵשׁ בּוֹ דָּבָר הַמְעַכְּבֵהוּ לְקַיֵּם גַּם הָאֶחָד,

Rather, this is the nature of the matter: since he left over the one, surely there is in him something that prevents him from fulfilling even the one.

וְהַמַּפְרִיעַ הַזֶּה אֲשֶׁר פָּעַל עָלָיו בַּל יֵלֵךְ מַעְלָה,

And this obstruction that worked upon him, that he should not go upward,

הוּא בְּעַצְמוֹ יִפְעַל עָלָיו לָלֶכֶת מַטָּה מַטָּה,

He himself will cause him to go lower and lower,

וּבְחוּט הַשְּׂעָרָה תָּלוּי כָּל הַתּוֹרָה,

And on a hair-thin thread hangs the entire Torah,

וְכָל חוּט הַשַּׂעֲרָה יֵשׁ לָהּ כֹּחַ לַהֲרוֹס כָּל הַלִּשְׁמָהּ.

And every single strand of hair has the power to destroy all of its lishmah (for its own sake, pure intention).

וּבִלְתִּי הַהַשְׁלָמָה לֹא יִתָּכֵן חַיֵּי הָרוּחַ,

And without this perfection, a life of the spirit is not possible,

וְעַל זֶה נֶאֱמַר "רְשָׁעִים בְּחַיֵּיהֶם קְרוּיִים מֵתִים" (בְּרָכוֹת י"ח),

And concerning this it is said, "The wicked, even in their lives, are called dead" (Berachos 18a),

כִּי אָדָם בְּלִי רוּחַ הוּא מֵת מַמָּשׁ,

For a person without spirit, he is truly dead,

וְזֶה כָּל הַבֵּינְתַיִם שֶׁל הַצַּדִּיק לְהַשְׁגִּיחַ עַל כָּל חוּט הַשַּׂעֲרָה וִידַקְדֵּק בָּהּ שֶׁלֹּא יַנִּיחַ שׁוּם מָקוֹם לַיֵּצֶר בְּמַעֲשָׂיו,

And this is the entire interim period of the tzaddik: to watch over every hairsbreadth and be meticulous in it, so that he does not leave any room for the yetzer hara in his actions,

אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה, וְיַעֲשֶׂה כָּל מַעֲשֶׂה רַק לְשֵׁם שָׁמַיִם,

even like a hair's breadth, and he should do every deed only for the sake of Heaven,

וְהָרָשָׁע לֹא חָס עַל הַנְּשָׁמָה שֶׁלּוֹ כְּלוּם,

And the wicked person did not spare his neshama at all,

וַיְהִי בְּעֵינָיו כָּל הַדִּקְדּוּק בְּדַרְכֵי הַיֵּצֶר,

And in his eyes, all the precision in the ways of the yetzer hara,

לְדַבֵּר מְיֻתָּר, וּמַנִּיחַ עַצְמוֹ בְּיַד הַהֶרְגֵּל וְלֹא יָחוּשׁ לְחוּט הַשַּׂעֲרָה וּלִכְלַל שֶׁל חַיֵּי הָרוּחַ.

to speak superfluously, and he places himself in the hand of habit and does not feel even a hairsbreadth for the general principle of spiritual life.

וְלָכֵן כְּבוֹא אֵלָיו הַנִּסָּיוֹן מַתְחִיל לַעֲשׂוֹת פְּשָׁרוֹת עִם הַתּוֹרָה,

And therefore, when the nisayon comes to him, he begins to make compromises with the Torah,

וּמֵקֵל לְעַצְמוֹ עַד שֶׁנַּעֲשֶׂה נָבָל בְּצוּרַת קִיּוּם הַתּוֹרָה,

and he is lenient with himself until he becomes a scoundrel in the guise of fulfilling the Torah,

וְאַף שֶׁשְּׁנֵיהֶם מְקַיְּמִים אֶת הַתּוֹרָה וּבוֹחֲרִים בִּדְרָכֶיהָם,

And even though both of them fulfill the Torah and choose its ways,

בֶּאֱמֶת שׁוֹנֶה הַרְבֵּה זֶה מִזֶּה,

Truly, this is very different from that,

כִּי הַתּוֹרָה גִּלְּתָה שֶׁיֵּשׁ בָּהּ מָקוֹם לִטְעוֹת וְלָכֵן אָמְרָה "וּבָחַרְתָּ בַּחַיִּים",

For the Torah revealed that there is in it a place to err, and therefore it said, "and you shall choose life."

וְלֹא כְּתִיב וּבָחַרְתָּ "חַיִּים",

And it is not written, "And you shall choose 'life,'"

אֶלָּא "בַּחַיִּים", כְּלוֹמַר, אַתָּה צָרִיךְ לִבְחֹר הַחַיִּים "בַּחַיִּים" וְלֹא תִּבְחַר הַחַיִּים בַּמָּוֶת,

Rather, "in life," meaning, you need to choose life "in life" and not choose life in death,

כִּי עַל פִּי רֹב בּוֹחֵר הַחַיִּים בַּמָּוֶת,

For, for the most part, one who chooses life chooses death,

כִּי מַרְגִּישׁ בַּחַיִּים טַעַם מָוֶת,

for he feels in life the taste of death,

כִּי יְשָׁרִים דַּרְכֵי ה' צַדִּיקִים יֵלְכוּ בָם וּפוֹשְׁעִים יִכָּשְׁלוּ בָם

For straight are the ways of Hashem; righteous ones will walk in them, but transgressors will stumble in them (Hoshea 14:10).

אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן מָשָׁל לִשְׁנֵי בְּנֵי אָדָם שֶׁצָּלוּ פִּסְחֵיהֶם אֶחָד אֲכָלוֹ לְשֵׁם מִצְוָה וְאֶחָד אֲכָלוֹ לְשֵׁם אֲכִילָה גַּסָּה,

Rabbah bar bar Chanah said in the name of Rabbi Yochanan: A parable to two people who roasted their Pesach offerings. One ate it for the sake of the mitzvah, and one ate it for the sake of gluttonous eating.

זֶה שֶׁאָכְלוּ לְשֵׁם מִצְוָה וְצַדִּיקִים יֵלְכוּ בָם,

This, that they ate for the sake of a mitzvah, and the righteous will walk in them,

וְזֶה שֶׁאָכְלוּ לְשֵׁם אֲכִילָה גַּסָּה וּפוֹשְׁעִים יִכָּשְׁלוּ בָּם" (נָזִיר כ"ג).

And this, that they ate for the sake of gluttonous eating, and transgressors will stumble through them" (Nazir 23a).

וְאָמְנָם, קָשֶׁה וְכִי בִּשְׁבִיל שֶׁחִסֵּר חֵלֶק אֶחָד יֵחָשֵׁב מִפְּנֵי זֶה פּוֹשֵׁעַ?

And indeed, it is difficult: is it because he lacked one part that he will be considered a transgressor on account of this?

וְכָמוֹ שֶׁמַּקְשֶׁה רַבִּי לֵוִי הַאי רָשָׁע קָרֵית לִי'

And just as Rabbi Levi asks, 'This one, you call me a rasha?'

נְהִי דְּלָא קָעָבִיד מִצְוָה מִן הַמֻּבְחָר,

Granted that he is not doing the mitzvah in the most choice way,

פֶּסַח מִיהָא קָעָבִיד (שָׁם), וּמַאי טַעְמָא דְּרַבָּא בַּר רַב הוּנָא אָמַר רַבִּי יוֹחָנָן?

At least he makes Pesach (there), and what is the reason for Rava bar Rav Huna, said Rabbi Yochanan?

וְהֲלֹא הִשְׁלִים כָּל הַמְּלָאכוֹת הָרְאוּיוֹת לְקָרְבַּן פֶּסַח וְלֹא חִסֵּר רַק חֵלֶק אֶחָד קוֹרֵא לוֹ רַבָּבָ"ח אָמַר רַבִּי יוֹחָנָן "וּפוֹשְׁעִים יִכָּשְׁלוּ בָם"?

And behold, he completed all the labors fitting for the Korban Pesach, and he lacked only one part, which Rabba bar bar Chana calls, Rabbi Yochanan said, "and transgressors will stumble by them"?

אָמְנָם, בֶּאֱמֶת הַקֻּשְׁיָא הִיא בַּצַּד הַשֵּׁנִי כָּל הַחֲלָקִים הָיָה נִקָּל לוֹ לְהַשְׁלִים וּכְשֶׁבָּא אֶל הַחֵלֶק הַזֶּה,

Indeed, truly the difficulty is on the other side: all the other parts it was easy for him to complete, but when he came to this part,

כָּאן הֶעֱמִיד אֶת הַהַשְׁלָמָה, וְעָצַר בַּעֲדָהּ וְאִם לֹא הִסְפִּיק לוֹ יְכָלְתּוֹ לְהַשְׁלִים גַּם הַחֵלֶק הַזֶּה?

Here he established the completion, and he stopped it, and if his ability was not sufficient for him to complete this part as well?

אֶלָּא מִזֶּה שֶׁלֹּא הִשְׁלִים גַּם הַחֵלֶק הַזֶּה הוּא בֵּרוּר לְמַפְרֵעַ כִּי גַּם בְּעֵת הַהֲבָאָה וְהַצְּלִיָּה וְגַם יְגִיעָתוֹ הָיָה לְשֵׁם אֲכִילָה גַּסָּה,

Rather, from the fact that he did not complete even this part, it is a clarification retroactively that even at the time of bringing and roasting, and also his toil, it was for the sake of gluttonous eating,

וְהַתִּקְוָה הַזֹּאת עָסַק בּוֹ וּפָעַל אֶת כָּל הַמְּלָאכוֹת,

And this hope, he engaged in it and performed all the labors,

וְנִמְצָא שֶׁגַּם כָּל הַיְּגִיעָה עַד הָאֲכִילָה גַּם כֵּן נִקְרָא אֲכִילָה גַּסָּה,

And it turns out that even all the toil leading up to the eating is also called 'crude eating',

כִּי הַחִסָּרוֹן מְאַבֵּד הַמַּעֲלָה, וְזֶה נִקְרָא בּוֹחֵר הַחַיִּים בַּמָּוֶת,

For the deficiency causes the loss of the virtue, and this is called choosing life in death,

הַצַּדִּיק מַפְקִיר הַטַּעַם הַזֶּה, וְיִשָּׁאֵר מַעֲשֵׂהוּ טָהוֹר מִכָּל נְגִיעָה עַצְמִית וְרַק לִשְׁמָהּ הוּא עוֹבֵד,

The tzaddik declares this taste ownerless, and his deed remains pure from any self-interest, and only for its own sake does he serve,

וְהָרָשָׁע אֲשֶׁר כָּל הַסִּבָּה לַעֲבוֹדָתוֹ הוּא רַק הַטַּעַם הַזֶּה נֶהְפֶּכֶת לוֹ הַתּוֹרָה לְסַם הַמָּוֶת.

And for the wicked person, for whom the entire reason for his avodah is only this reason, the Torah becomes for him a poison of death.

וְכֵן בְּכָל הַתּוֹרָה כֻּלָּהּ, הַצַּדִּיק מַשְׁגִּיחַ עַל כָּל חוּט שְׂעָרָה שֶׁלֹּא תֹּאכַל הַחוּט הַשְּׂעָרָה כָּל עֲבוֹדָתוֹ,

And so too with the entire Torah, the tzaddik watches over every single hair-thin thread, that the hair-thin thread should not consume all his avodah,

וְהָרָשָׁע לֹא יָחוּשׁ לָהּ, וְכָל עֲבוֹדָתוֹ הוּא רַק לְשֵׁם הַחוּט הַשַּׂעֲרָה הַזֶּה,

But the wicked person will not be concerned with it, and all his avodah is only for the sake of this hair-thin thread,

לָכֵן שׂוֹרֶפֶת לוֹ בִּקּוּדָהּ כִּי עוֹד מִתְרַחֵב הַחִסָּרוֹן עַל יָדָהּ.

Therefore, her burning desire consumes him, for the lack still expands through her.