מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

נִמְצָא לְמֵדִין מִכָּל זֶה שֶׁהַהַשְׁקָפָה הָאֲמִתִּית הוּא לָדוּן אֶת הַטֶּבַע לְנֵס,

We find, learning from all this, that the true outlook is to judge nature as a miracle,

יַעַן כִּי כָּל הַטֶּבַע תָּלוּי לוֹ בְּלִי מָה,

Because all of nature is dependent on Him without anything.

וְרַק גְּזֵרַת ה' הִיא הַיְסוֹד לְכָל בִּנְיַן הַטֶּבַע.

And only the decree of Hashem is the foundation for the entire structure of nature.

וְנִמְצָא שֶׁהָאָדָם הָעוֹבֵר עַל קִיּוּם הַתּוֹרָה אִם יַעֲבוֹר לוֹ הַטֶּבַע אַף בְּדֶרֶךְ הַטֶּבַע הוּא נֵס גָּדוֹל,

And it turns out that for a person who transgresses the fulfillment of the Torah, if nature passes him by, even in a natural way, it is a great miracle,

כִּי הַבְּרִיאָה הִיא עַל תְּנַאי אִם יְקַיֵּם אֶת רְצוֹן ה',

For the creation is on condition if he will fulfill the will of Hashem,

כְּמוֹ שֶׁכָּתוּב אִם לֹא בְרִיתִי וְכוּ' חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שַׂמְתִּי (יִרְמְיָה ל"ג),

As it is written, 'If not My covenant, etc., I would not have set the laws of heaven and earth' (Yirmiyahu 33),

וְנֵס גָּדוֹל הוּא עִם כַּדּוּר הָאָרֶץ שֶׁאֵינוֹ נוֹפֵל תַּחַת רַגְלֵי הַמּוֹרְדִים בְּדִבְרֵי ה',

And it is a great miracle with the earth that it does not fall under the feet of those who rebel against the words of Hashem,

וְהַנֵּס הוּא הַטֶּבַע כִּי מַה שֶּׁהַטֶּבַע מְשַׁמֵּשׁ אֶת הַשּׁוֹמֵר מִצְוָה הוּא הַטֶּבַע שֶׁל הַדָּבָר,

And the miracle is nature, for that which nature serves the one who keeps a mitzvah, that is the nature of the thing,

כִּי כָּךְ הָיְתָה הַגְּזֵרָה הַקַּדְמוֹנָה שֶׁיִּהְיֶה מַדְרֵגַת הַטֶּבַע אֶל הַתּוֹרָה כְּמַדְרֵגַת עֶבֶד אֶל אֲדוֹנָיו.

For such was the primordial decree, that the level of nature should be to the Torah as the level of a servant to his master.

כְּמוֹ שֶׁכָּתוּב: "בְּהִתְהַלֶּכְךָ תַּנְחֶה אוֹתְךָ" (מִשְׁלֵי ו'),

As it is written: "When you walk, it will guide you" (Mishlei 6),

וְהַתּוֹרָה תַּנְחֶה אוֹתוֹ לְכָל הַהַצְלָחוֹת וְתִשְׁמְרֵהוּ מִן כָּל הַדְּבָרִים הַמַּזִּיקִים,

And the Torah will guide him to all successes and protect him from all harmful things,

וְכָל שֶׁכֵּן שֶׁלֹּא יֻזַּק לוֹ הַתּוֹרָה וְלֹא יִשְׁלֹל מִמֶּנּוּ שׁוּם דָּבָר טוֹב וּמוֹעִיל,

And all the more so, the Torah will not harm him, nor will it deny him any good and beneficial thing,

רַק הָאָדָם אֲשֶׁר אָסוּר בְּמַאֲסַר הַהֶרְגֵּל,

Only the person who is imprisoned in the jail of habit,

וְכָפוּת בְּזִקֵּי הַמִּשְׁפָּטִים שֶׁל הַחוּשִׁים הַחִיצוֹנִיִּים הוּא חַי תַּחַת הַשְׁקָפַת הַשֶּׁקֶר,

And bound in the chains of the judgments of the external senses, he lives under the perspective of falsehood,

וְדָן כָּל הַחֶסְרוֹנוֹת שֶׁיַּגִּיעוּ לוֹ מִפְּנֵי סִבָּה זוֹ וְסִבָּה זוֹ וְסוֹמֵךְ עַל כֹּחוֹ וְעֹצֶם יָדוֹ,

And he judges all the deficiencies that will come to him because of this reason and that reason, and he relies on his strength and the might of his hand,

וּבֶאֱמֶת אָמְרוּ חֲזַ"ל אֲפִילּוּ הוֹשִׁיט יָדוֹ לַכִּיס לִיטוֹל שָׁלֹשׁ וְעָלָה בְּיָדוֹ שְׁתַּיִם הֲרֵי הוּא בִּכְלַל יִסּוּרִין (עֲרָכִין ט"ז).

And in truth, Chazal said, even if one put his hand into his pocket to take out three [coins] and two came up in his hand, he is included in the category of yissurin (sufferings) (Arachin 16).

רוֹאִין אָנוּ מִזֶּה עַד כַּמָּה שׁוֹמֵר הַבּוֹרֵא אֶת הָאָדָם אַף מַה שֶּׁהַמֶּלֶךְ לֹא יָכוֹל לִשְׁמֹר אֶת עַצְמוֹ שֶׁלֹּא יִתְחַלֵּף לוֹ שׁוֹמֵר אוֹתוֹ הַבּוֹרֵא אֶת הָאָדָם הַנִּרְצֶה לוֹ,

From this we see how much the Creator guards a person, even that which a king cannot guard himself from being exchanged, the Creator guards that person who is desired by Him.

וְאִם יִתְחַלֵּף לָאָדָם נֶחְשָׁב לוֹ לְיִסּוּרִין וְלֹא מִקְרֶה הִיא זֶה,

And if it changes for a person, it is considered for him as yissurim, and it is not a random occurrence.

אֶלָּא הַכֹּל בִּידֵי שָׁמַיִם וְאַנְשֵׁי מַעֲשֶׂה לֹא קִבְּלוּ שׁוּם מַתָּנָה כָּל הַשָּׁנָה,

Rather, everything is in the hands of Heaven, and men of action did not receive any gift all year,

כִּי אָמְרוּ מִשֶּׁלָּנוּ הוּא, כִּי כָּךְ נִקְצַב מִיּוֹם הַכִּפּוּרִים כֵּן הוּא בִּירוּשַׁלְמִי,

For they said, 'It is from us,' for thus it was decreed from Yom Kippur, so it is in the Yerushalmi,

שְׁקָלִים פֶּרֶק ד', וְכָל טָעוּת הָאָדָם בְּהַנְהָגַת הַבּוֹרֵא עִם הָאָדָם בְּתַהֲלוּכוֹתָיו,

Shekalim, Chapter 4. And every error of a person regarding the Creator's conduct with man in his journeys,

אֵיךְ שֶׁנִּדְמֶה לוֹ כִּי הַסִּבּוֹת נוֹתְנִים וְהַסִּבּוֹת לוֹקְחִים,

how it seems to him that the causes give and the causes take,

וְחַיָּיו הָאֲחֵרִים אֲשֶׁר כָּל יָמָיו כַּעַס וּמַכְאוֹבִים,

And his other life, in which all his days are anger and pains,

וְהִשְׁתַּדְּלוּתוֹ לֹא יַעֲלֶה לוֹ מַה שֶׁלִּבּוֹ חָפֵץ נוֹתֵן לָנוּ תְּמוּנָה חַיָּה הַמַּעֲשֶׂה דְּשָׁלִישׁ,

And his efforts will not bring him what his heart desires, giving us a vivid picture of the act of the third party,

כִּי בְּעֵת שֶׁאָמַר הַנָּבִיא בִּשְׁנַת הַבַּצֹּרֶת,

For at the time the prophet said, in the year of drought,

כִּי מָחָר יִהְיֶה סְאָה סֹלֶת בְּשֶׁקֶל וְסָאתַיִם שְׂעוֹרִים בְּסֶלַע שָׁאַל אֵלָיו הַשָּׁלִישׁ הֲיַעֲשֶׂה אֱלֹקִים אֲרֻבּוֹת בַּשָּׁמַיִם וְהָיָה כַּדָּבָר הַזֶּה?

For tomorrow there will be a se'ah of fine flour for a shekel and two se'ahs of barley for a sela. The officer asked him, 'Will Hashem make windows in the heavens, and it will be like this thing?'

וְאָמַר לוֹ הַנָּבִיא: בְּעֵינֶיךָ תִּרְאֶה וּמִשָּׁם לֹא תֹּאכַל. וְכָךְ הָוָה,

And the prophet said to him: 'With your eyes you will see, but from there you will not eat.' And so it was,

שֶׁנֵּעָשֶׂה זוֹל לְמָחָר, וְנִדְרַס הַשָּׁלִישׁ (מְלָכִים ב' ז') וּצְרִיכִין אָנוּ לְהָבִין הֲלֹא כָּל אָדָם בְּדוֹרֵנוּ שׁוֹאֵל שְׁאֵלַת הַשָּׁלִישׁ וְלֹא יָבוֹא עָלָיו הָעֹנֶשׁ שֶׁל הַשָּׁלִישׁ,

that it will become cheap by tomorrow, and the officer was trampled (Melachim II 7). And we need to understand, behold, every person in our generation asks the question of the officer, and the punishment of the officer does not come upon him,

הַשָּׁלִישׁ לֹא בָּטַח בְּמַאֲמַר ה' וְלֹא הֶאֱמִין הַיּוֹם כִּי מָחָר יִהְיֶה זוֹל,

The officer did not trust in the word of Hashem, and he did not believe today that tomorrow it would be cheap,

וְהָאָדָם גַּם כֵּן אֵינוֹ מַאֲמִין הַיּוֹם,

And man also does not believe today,

כִּי מָחָר לֹא יֶחְסַר לוֹ, אֶלָּא דּוֹאֵג הַיּוֹם מַה יַּעֲשֶׂה לְמָחָר,

For tomorrow he will not lack, rather he worries today what he will do tomorrow,

וְאָמְרוּ חֲזַ"ל מִי שֶׁיֵּשׁ לוֹ פַּת בְּסַלּוֹ וְדוֹאֵג וְאוֹמֵר מַה יֹּאכַל לְמָחָר הֲרֵי זֶה מִקַּטְנֵי אֱמוּנָה,

And Chazal said, 'One who has bread in his basket and worries, saying, 'What will I eat tomorrow?' behold, this one is among those of little emunah.'

וּמְזוֹנוֹתָיו שֶׁל אָדָם קְצוּבִין לוֹ מֵרֹאשׁ הַשָּׁנָה עַד יוֹם הַכִּפּוּרִים,

And a person's sustenance is allotted to him from Rosh Hashanah until Yom Kippur,

וְלָכֵן לֹא קִבְּלוּ אַנְשֵׁי מַעֲשֶׂה מַתָּנָה כָּל הַשָּׁנָה,

And therefore, men of action did not accept a gift all year,

כַּמְּבֹאָר בִּירוּשַׁלְמִי (שְׁקָלִים פֶּרֶק ה').

As explained in the Yerushalmi (Shekalim Chapter 5).

וְנִמְצָא כִּי כָּל מִרְדוּת נַפְשׁוֹ שֶׁל אָדָם לְהַקְדִּים מַה שֶּׁאִחֵר הַבּוֹרֵא,

And it is found that all the rebellion of a person's soul is to hasten what the Creator delayed,

כְּמוֹ מִי שֶׁנּוֹסֵעַ בִּמְכוֹנָה שֶׁל מְסִלַּת הַבַּרְזֶל וְדוֹחֵק בְּאֶצְבָּעוֹ עַל הַכּוֹתֶל לְמַהֵר הֲלִיכָתוֹ שֶׁהוּא מַמָּשׁ כִּשְׁטוּת שֶׁל פְּלוֹנִי הַסּוֹבֵר כִּי בִּדְחִיקַת אֶצְבָּעוֹ יָרוּץ הַמְּכוֹנָה יוֹתֵר מַהֵרָה,

Like one who travels in a train car and pushes with his finger on the wall to hasten its journey, which is truly like the foolishness of someone who thinks that by pushing with his finger the train will run faster,

כֵּיוָן שֶׁהוּא רוֹדֵף לִפְעֹל בַּדָּבָר שֶׁכְּבָר הוּא פָּעוּל וְיָרוּץ לְהַשִּׂיג מַה שֶּׁיָּבוֹא לוֹ מִמֵּילָא,

Since he pursues to act in a matter that is already acted upon, and he runs to achieve what will come to him on its own,

כִּי הַדָּבָר הַקָּצוּב לוֹ כְּבָר יֵשׁ לוֹ בַּמְּצִיאוּת וּמַה שֶּׁאֵינוֹ קָצוּב אַף אִם יַהֲפֹךְ אֶת כָּל הָעוֹלָם לֹא יוֹסִיף עָלָיו אֲפִלּוּ כְּחַרְדָּל,

For that which is allotted to him, he already has in reality; and that which is not allotted, even if he turns over the entire world, he will not add to it even like a mustard seed,

וְאִם אֵינוֹ מֵשִׂים לֵב לָזֶה, וּבוֹטֵחַ עַל הִשְׁתַּדְּלוּתוֹ וְכֹחַ גּוּפוֹ וְתַחְבּוּלוֹתוֹ,

And if he does not pay attention to this, and relies on his efforts and the strength of his body and his stratagems,

הוּא בְּעֶצֶם כְּמוֹ שְׁאֵלַת הַשְּׁלִישׁ הֲיַעֲשֶׂה אֱלֹקִים אֲרֻבּוֹת בַּשָּׁמַיִם,

It is essentially like the question of the third one, 'Will Hashem make windows in the heavens?'

כִּי בֶּאֱמֶת מִשְּׁנֵי מַה הוּא לָהוּט אַחַר הִשְׁתַּדְּלוּתוֹ וְדוֹחֵק אֶת הַשָּׁעָה וּמוּטְרָד לְהַקְדִּים מַה שֶּׁאִחֵר הַבּוֹרֵא הוּא רַק מִפְּנֵי הַשְּׁאֵלָה הַזֹּאת הַנֶּחְבָּא בְּקִרְבּוֹ וּמַסִּיתוֹ לְהַכִּיר,

For in truth, from what is he so zealous after his efforts, and pushes the hour, and is troubled to hasten what the Creator delayed? It is only because of this question hidden within him, which entices him to recognize,

כִּי אִם לֹא יַעֲשֶׂה בַּעֲשָׂרָה אֶצְבְּעוֹתָיו לֹא יִפּוֹל לוֹ מִן הַשָּׁמַיִם,

For if he will not do with his ten fingers, it will not fall to him from the heavens,

וְיִשָּׁאֵר כְּמוֹ מִדְבָּר מָקוֹם לֹא זְרוּעָה,

And it will remain like a desert, an unsown place,

וְאִם הָיָה מַכִּיר הַמְּצִיאוּת כִּי כָּל דָּבָר לֹא יֵעָשֶׂה לְבַדּוֹ וְאֵין אָדָם נוֹגֵעַ מַה שֶּׁמּוּכָן לַחֲבֵרוֹ אֲפִלּוּ כִּמְלֹא נִימָא,

And if he would recognize the reality that nothing is done by itself, and no person touches what is prepared for his fellow, even by a hairsbreadth,

וְאֵין אָדָם נוֹקֵף אֶצְבָּעוֹ מִלְּמַטָּה עַד שֶׁמַּכְרִיזִין עָלָיו מִלְּמַעְלָה וְאִם יוֹשִׁיט יָדוֹ לַכִּיס לִיטוֹל שָׁלֹשׁ וְיַעֲלֶה בְּיָדוֹ שְׁתַּיִם בִּכְלַל יִסּוּרִים הוּא,

And a person does not stub his finger below until it is decreed upon him from Above, and if he extends his hand into his pocket to take three and two come up in his hand, it is included in sufferings.

אָז הָיָה זוֹרֵק מֵעָלָיו כָּל עֹל הַסִּבּוֹת,

Then he would cast off from himself the entire yoke of the causes,

וְאָז הָיָה מַפְקִיר כָּל בִּטְחוֹנוֹ בְּמַכִּירָיו וְאוֹהֲבָיו וְכֹחַ גּוּפוֹ וְתַחְבּוּלָתוֹ,

And then he would abandon all his trust in his acquaintances and his loved ones, and the strength of his body and his cunning,

כִּי אֵינוֹ צָרִיךְ לְכֻלָּם וְאֵין צָרִיךְ לְצַפֹּה יְשׁוּעָה מִסִּבּוֹתָיו,

For he does not need all of them, and he does not need to anticipate salvation from his causes,

כִּי כְּבָר יֵשׁ לוֹ גֶּשֶׁר שֶׁל בַּרְזֶל הִיא הַגְּזֵרָה אֲשֶׁר קָצְבָה לוֹ מִכְּבָר כָּל מְזוֹנוֹתָיו וְכָל שְׁאֵלוֹת הַחַיִּים שֶׁלּוֹ,

For he already has a bridge of iron, which is the decree that long ago allotted him all his sustenance and all his life's needs,

וְאִם אֵינוֹ עוֹשֶׂה כֵּן, וְכָל הַיּוֹם לֹא יָנוּחַ וְלֹא יִשְׁקֹט מֵרְדוֹף אַחֲרֵי הַסִּבּוֹת לַמְבֻקָּשׁ,

And if he does not do so, and all day he will not rest and will not be still from pursuing after the causes for what is desired,

הוּא רַק מִפְּנֵי שֶׁשּׁוֹאֵל שְׁאֵלַת הַשְּׁלִישׁ הֲיַעֲשֶׂה אֱלֹקִים אֲרֻבּוֹת בַּשָּׁמַיִם,

It is only because he asks the question of the third one, 'Will Hashem make windows in the heavens?'

וְאִם כֵּן מִפְּנֵי מָה לֹא יָבוֹא לוֹ גַּם הֶפְסֵק שֶׁל הַשְּׁלִישׁ?

And if so, why should the interruption of the third not also come to him?

בֶּאֱמֶת גַּם עַכְשָׁיו כָּל מִי שֶׁשּׁוֹאֵל שְׁאֵלַת הַשָּׁלִישׁ יַשִּׂיג גַּם הַקְּלָלָה שֶׁלּוֹ,

Truly, even now, anyone who asks the question of the third will also achieve his curse,

כִּי בְּעֵינָיו יִרְאֶה וּמִשָּׁם לֹא יֹאכַל,

for with his eyes he will see, but from there he will not eat,

כִּי כָּל אֶחָד חוֹשֵׁב עַל חֲבֵירוֹ וַחֲבֵירוֹ עַל חֲבֵירוֹ וְאֵין אִישׁ אֲשֶׁר יָנִיעַ לְחֶפְצוֹ,

For each one thinks about his friend, and his friend about his friend, and there is no man who will move towards his desire,

וְהוּא קִלְלַת הַשָּׁלִישׁ כִּי בְּעֵינֶיךָ תִּרְאֶה אֵיךְ שֶׁיֵּשׁ לַאֲחֵרִים וּמִשָּׁם לֹא תֹּאכַל,

And this is the curse of the third [party], for with your eyes you will see what others have, but from there you will not eat,

וְלָךְ תֶּחְסַר זֹאת.

And you will lack this.

וְזֶה מָצוּי בְּכָל אָדָם שֶׁחוֹשֵׁב רַק כִּי חֲבֵירוֹ הִגִּיעַ לְחֶפְצוֹ וְהוּא לֹא,

And this is found in every person, that he thinks only that his friend has reached his desire and he has not,

וְגַם חֲבֵירוֹ חוֹשֵׁב עַל חֲבֵירוֹ כִּי פְּלוֹנִי הִגִּיעַ לְחֶפְצוֹ וְהוּא עוֹד לֹא הִגִּיעַ,

And also his friend thinks about his friend that so-and-so reached his desire and he has not yet reached it,

וּבְמַצָּב זֶה נִמְצָא כָּל הָעוֹלָם עַכְשָׁיו,

And in this state the entire world is found now,

וְשׁוֹנֶה הוּא עוֹד מֵהַשָּׁלִישׁ כִּי הַשָּׁלִישׁ מֵת וְלָכֵן לֹא אָכַל,

And he is different yet from the third, for the third died and therefore did not eat,

וּבְנוֹ הוּא רַק דִּמְיוֹן מַה שֶּׁסּוֹבֵר כִּי חֲבֵירוֹ יֵשׁ לוֹ,

And his building is only an imagination, what he thinks his friend has,

כִּי בֶּאֱמֶת גַּם חֲבֵירוֹ חוֹשֵׁב כֵּן עַל חֲבֵירוֹ,

For in truth, his friend also thinks so about his friend,

וְנִמְצָא שֶׁדִּמְיוֹן כּוֹזֵב, שׁוֹלֵל כָּל הַשְּׂבִיעָה וְהַהַשָּׂגָה מִכָּל אָדָם,

And it turns out that a false imagination denies all satisfaction and attainment from every person,

אֲשֶׁר כָּל אֶחָד נִמְצָא רַק בַּחֲצִי תַּאֲוָתוֹ,

that each one is found only in half of his desire,

וְלוּ הַמָּסִיר אֶת עַצְמוֹ לִגְזֵרַת הַבּוֹרֵא וְהָיָה יוֹדֵעַ כִּי כָּל הָעוֹלָם לֹא יִגְרְעוּ וְלֹא יוֹסִיפוּ מִכְּפִי אֲשֶׁר גָּזַר לָהֶם הַבּוֹרֵא אַף כְּחַרְדָּל,

And if one surrenders himself to the decree of the Creator, and he knows that the entire world will not diminish nor add from what the Creator has decreed for them, even a mustard seed's worth,

כִּי אָז הָיָה שָׂמֵחַ בְּחֶלְקוֹ וְהָיָה רְצוֹנוֹ רַק לְפִי גְּבוּלֵי הַגְּזֵרָה וְלֹא הָיָה רוֹצֶה יוֹתֵר,

For then he would be happy with his portion, and his will would be only according to the boundaries of the decree, and he would not want more,

כִּי אֵין אָדָם רוֹצֶה דָּבָר אֲשֶׁר נִמְנַע לְהַשִּׂיגוֹ,

For a person does not desire a thing that is impossible for him to attain,

וְעַכְשָׁיו שֶׁחוֹשֵׁב כִּי כָּל הָעוֹלָם הִשִּׂיגוּ רַק בְּכֹחָם וְעֹצֶם יָדָם,

And now, when he thinks that everyone in the world achieved only through their own strength and the might of their hand,

גַּם הוּא מִתְחַקֶּה אַחֲרֵיהֶם לִבְטוֹחַ בְּכֹחוֹ וְעֹצֶם יָדוֹ,

He too traces their path to trust in his own strength and the might of his hand,

וְנִמְצָא כִּי יַשִּׂיג הַקְּלָלָה בְּעֵינָיו יִרְאֶה כִּי חֲבֵירוֹ יֵשׁ לוֹ,

And it will be found that the curse will reach him; with his own eyes he will see that his friend has,

וְהוּא אֵין לוֹ, וְגַם חֲבֵירוֹ יַחְשׁוֹב כֵּן עַל חֲבֵירוֹ,

And he does not have it, and also his friend will think so about his friend,

וְכוּלָּם לֹא יַשִּׂיגוּ רְצוֹנָם, אֶלָּא שֶׁכָּל אֶחָד טוֹעֶה עַל חֲבֵירוֹ כִּי הוּא פָּחוּת מִמֶּנּוּ,

And all of them will not achieve their desire, rather that each one errs regarding his fellow that he is less than him,

וְגַם חֲבֵירוֹ טוֹעֶה כֵּן עַל חֲבֵירוֹ.

And also his friend errs thus concerning his friend.

וְכָמוֹ בַּמַּצָּב הַגַּשְׁמִי כֵּן בַּמַּצָּב הָרוּחָנִי שֶׁל הָאָדָם כִּי יִשָּׁאֵל הֲיַעֲשֶׂה אֱלֹקִים אֲרֻבּוֹת בַּשָּׁמָיִם,

And just as in the physical state, so too in the spiritual state of a person, for it will be asked, 'Will Elokim make windows in the heavens?'

הַיְינוּ שֶׁיִּפְחַד לִמְסֹר כָּל יְכָלְתּוֹ וְהִשְׁתַּדְּלוּתוֹ לִמְסֹר אֶל הַתּוֹרָה וְתִקּוּן הַמִּדּוֹת כְּמוֹ דֶּרֶךְ הָרִאשׁוֹנִים שֶׁעָמְדוּ עַל כָּל דַּק וְחוּט הַשַּׂעֲרָה,

That is, that he will be afraid to dedicate all his ability and his efforts to the Torah and the refinement of his character traits, like the path of the Rishonim who stood firm on every subtlety and hairsbreadth,

וְהָיוּ נְכוֹנִים לְהַפְקִיר כָּל דַּק הֶעָלוּל לְהָרוֹס אֶת הַנְּשָׁמָה,

And they were ready to abandon every subtle thing that could destroy the neshama,

וְלָאו דַּוְקָא חִסָּרוֹן דַּק מַה שֶּׁבִּתְקוּפָה שֶׁלּוֹ מְבִינִים זֶה לְחִסָּרוֹן,

And not specifically a subtle deficiency that in his era they understand this to be a deficiency,

אֶלָּא גַּם חִסָּרוֹן דַּק אֲשֶׁר בַּדּוֹרוֹת הָרִאשׁוֹנִים קָרְאוּ זֶה לְחִסָּרוֹן.

Rather, even a subtle deficiency, which in the early generations they called this a deficiency.

כְּמוֹ שֶׁאָמְרוּ בִּירוּשַׁלְמִי: חַיָּב אָדָם לוֹמַר מָתַי יַגִּיעוּ מַעֲשַׂי לְמַעֲשֵׂי אֲבוֹתַי אַבְרָהָם,

As they said in the Yerushalmi: A person is obligated to say, 'When will my deeds reach the deeds of my fathers, Avraham,' (Yitzchak, and Yaakov).

יִצְחָק וְיַעֲקֹב, מִפְּנֵי שֶׁלַּעֲמֹד עַל דֶּרֶךְ זֶה צָרִיךְ לְהַפְקִיר כָּל דִּמְיוֹנוֹתָיו וְלָצֵאת בְּמוּטָב שֶׁיִּקָּרֵא שׁוֹטֶה בְּפִי כָּל הָעוֹלָם וְאַל יְהִי רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם,

Yitzchak and Yaakov, because to stand on this path one needs to abandon all his imaginings and go out, it is better that he be called a fool in the mouth of the whole world, and let him not be wicked for even one moment before the Omnipresent One,

וְגַם אֶת הָעוֹלָם לֹא יָבִינוּ חֶסְרוֹנוֹ וְתִקּוּנוֹ,

And also the world, they will not understand its deficiency and its rectification,

וְאַדְּרַבָּה יַבִּיטוּ עַל דֶּרֶךְ הָאֶמְצָעִים שֶׁל הַתִּקּוּן כְּעַל אָדָם שׁוֹטֶה,

And on the contrary, they will look upon the path of the means of rectification as upon a foolish person,

יְהִי שָׁוֶה לוֹ גַּם הַבִּזָּיוֹן הַזֶּה,

This very disgrace should also be equal to him,

כְּדֵי שֶׁלֹּא יְהֵא רָשָׁע שָׁעָה אַחַת לִפְנֵי הַמָּקוֹם,

so that he should not be a rasha for even one moment before the Makom,

וְיַעֲמֹד עַל הַדֶּרֶךְ הַזֶּה כְּלוֹחֵם גָּדוֹל אֲשֶׁר כָּל רוּחוֹת שֶׁבָּעוֹלָם לֹא יָזִיזוּ אוֹתוֹ מִמְּקוֹמוֹ וִיהִי' בָּטֵל אֶצְלוֹ כָּל הָעוֹלָם וְכָל מַה שֶּׁמַּטְרִיד אוֹתוֹ מִן עֲבוֹדַת אֱלֹקִים,

And he should stand on this path like a great warrior whom all the winds in the world cannot move from his place, and the entire world and everything that disturbs him from the avodah of Elokim should be nullified to him,

וְעַל הָאֶמְצָעִים הָאֵלֶּה הוּא אוֹמֵר כִּי אֵינוֹ יָכוֹל כָּל כָּךְ לַהֲפוֹךְ אֶת טִבְעוֹ הָרַע,

And concerning these means, he says that he cannot so much transform his evil nature,

וְקָשֶׁה לִפְרוֹשׁ מִן רוֹב הֶרְגֵּלָיו הַפְּחוּתִים עַד שֶׁמַּחְלִיט בְּדַעְתּוֹ כִּי לֹא יוּכַל לִהְיוֹת הַדָּבָר הַזֶּה,

And it is difficult to separate from most of his lowly habits until he decides in his mind that this thing cannot be.

וְאַף שֶׁיּוֹדֵעַ כִּי אִם יִתֵּן אֶת שֶׁלּוֹ אָז יִתְּנוּ לוֹ עֵזֶר הַשֵּׁם,

And even though he knows that if he gives what is his, then they will give him Hashem's help,

אֲבָל כָּל הַקֻּשְׁיָא וְהַנִּסָּיוֹן הוּא עַל הַחֵלֶק שֶׁלּוֹ שֶׁאֵינוֹ יָכוֹל לְוַתֵּר הוּא וּמַחְלִיט כִּי לֹא יָכוֹל לִהְיוֹת הַדָּבָר הַזֶּה וְכֵיוָן שֶׁהוּא אֵינוֹ בְּמַדְרֵגָה זוֹ,

But the entire difficulty and the nisayon is upon his part that he cannot give up, and he decides that this thing cannot be, and since he is not on this madreiga,

אֵינוֹ מַאֲמִין גַּם כֵּן כִּי אֲחֵרִים יֻכְלוּ לְהַשִּׂיג הַמַּדְרֵגָה הַזֹּאת וּלְסוֹף גַּם הוּא מַשִּׂיג הַקְּלָלָה שֶׁל הַשְּׁלִישׁ,

He also does not believe that others can attain this level, and in the end, he too receives the curse of the third.

כִּי בְּעֵינֶיךָ תִּרְאֶה מִי שֶׁמָּסַר אֶת עַצְמוֹ לִהְיוֹת הֶפְקֵר כַּמִּדְבָּר,

For with your own eyes you will see one who gave himself over to be ownerless, like the wilderness,

וְהִתְאַמֵּץ בְּצִפָּרְנָיו לַעֲלוֹת עַל הַר ה׳ וְקָם שָׁמָּה וְהוּא נִשְׁאַר בִּפְחִיתוּתוֹ וּמִשָּׁם לֹא יֹאכַל.

And he exerted himself with his fingernails to ascend the mountain of Hashem, and he stood there, but he remained in his lowliness, and from there he will not eat.

וְשׁוֹנָה הַקְּלָלָה זוֹ מֵהַקְּלָלָה שֶׁל הַדּוֹאֵג דַּאֲגַת מָחָר,

And this curse is different from the curse of one who worries about tomorrow's worry,

כִּי הַדּוֹאֵג רַק נִדְמֶה לוֹ שֶׁיֵּשׁ לַחֲבֵרוֹ,

For the one who worries, it only seems to him that his friend has it,

וְכָל אֶחָד נִדְמֶה לוֹ כֵּן עַל חֲבֵירוֹ,

And it seems to each one thus about his fellow,

אֲבָל בַּמְּצִיאוּת לֹא יַגִּיעַ אַף אֶחָד מֵהֶם.

But in reality, not one of them will reach it.

לֹא כֵן בַּמַּצָּב הָרוּחָנִי, שָׁם בֶּאֱמֶת יִרְאֶה כִּי יֵשׁ לַחֲבֵרוֹ הַמַּדְרֵגָה הַזֹּאת,

Not so in the spiritual state; there, one will truly see that his friend has this madreiga,

וְיֵשׁ לוֹ בֶּאֱמֶת וְהוּא נִשְׁאָר בְּמַדְרֵגָה פְּחוּתָה וּמִשָּׁם לֹא יֹאכַל.

And he truly has it, and he remains on a lower level, and from there he will not eat.

וְעַל כֵּן צָרִיךְ הָאָדָם לְהַפְקִיר אֶת כְּבוֹדוֹ לְגַמְרֵי,

And therefore, a person must completely abandon his honor,

כִּי סוֹף סוֹף הָרוֹדֵף אַחַר הַכָּבוֹד,

For ultimately, one who pursues honor,

הַכָּבוֹד בּוֹרֵחַ מִמֶּנּוּ, וְאֵין לוֹ מַה לְּהַפְסִיד וְיִמְסֹר אֶת עַצְמוֹ לִהְיוֹת לָהוּט עַל תִּקּוּן כָּל דַּק וּמַשֶּׁהוּ הַמַּפְרִיעַ אֶל הַנְּשָׁמָה שֶׁלּוֹ,

Honor flees from him, and he has nothing to lose, and he will give himself over to be zealous for the rectification of every subtle thing and anything that interferes with his neshama,

וּבָזֶה יַשִּׂיג דֶּרֶךְ הָרִאשׁוֹנִים.

And with this, he will attain the path of the Rishonim.

פַּעַם אַחַת הָלַךְ עַל פִּי הַבְּאֵר, אָמַר מִי חָקַק אֶבֶן זוֹ וְכוּ'

Once he walked by the mouth of the well, he said, 'Who carved this stone?' and so on.

אָמְרוּ לוֹ עֲקִיבָא אִי אַתָּה יוֹדֵעַ אֲבָנִים שָׁחֲקוּ מַיִם,

They said to him, "Akiva, don't you know that water wears away stones?"

מִיָּד נָשָׂא רַבִּי עֲקִיבָא קַל וָחֹמֶר: וּמַה רַךְ פָּסַל אֶת הַקָּשֶׁה, דִּבְרֵי תוֹרָה שֶׁקָּשֶׁה כְּבַרְזֶל, אַף עַל כַּמָּה וְכַמָּה שֶׁיַּחְקוֹק אֶת לִבּוֹ.

Immediately Rabbi Akiva drew a kal vachomer: If something soft hollowed out something hard, then words of Torah, which are as hard as iron, all the more so will they engrave his heart.

(אֲדַרְנָ"ת פֶּרֶק ו' ב').

(AdarNa"T, Chapter 6, B).

לָמָּה לֹא לָמַד בְּלִי הַקַּל וָחֹמֶר?

Why did he not learn without the kal v'chomer?

וְלָמָּה הָיָה צָרִיךְ לְהַרְאוֹת וְלִמְשָׁלִים וּלְקַל וָחֹמֶר?

And why was it necessary for proofs, and for parables, and for kal v'chomer?

הָיָה לוֹ לִכָּנֵס לְבֵית הַמִּדְרָשׁ בְּלִי שׁוּם מְשָׁלִים כְּלָל.

He should have entered the Beis HaMidrash without any parables at all.

מַה דָּחַק לוֹ אֲשֶׁר הַקַּל וָחֹמֶר פָּתַר לוֹ הַדֹּחַק הַזֶּה.

What was the difficulty for him, that the kal vachomer resolved this difficulty for him?

אָמְנָם אִם נָבִין אֶת הַתּוֹרָה שֶׁהִיא דָּבָר הַדּוֹמֶה לְכָל חָכְמָה בָּעוֹלָם,

Indeed, if we understand the Torah as something similar to any wisdom in the world,

כְּמוֹ תְּכוּנָה הַנְדָּסָה וְכַדּוֹמֶה,

like a character trait, engineering, and so on,

אֲשֶׁר יָכוֹל הָאָדָם לָבוֹא אֵלֶיהָ בְּלִי שׁוּם הֲכָנָה וּבְלִי שׁוּם בֵּרוּר,

that a person can come to it without any preparation and without any clarification,

אָז עוֹד תִּתְחַזֵּק הַקֻּשְׁיָא עוֹד יוֹתֵר לָמָּה הִמְתִּין כָּל כָּךְ עַד שֶׁמָּצָא קַל וָחוֹמֶר וּמַה חִיָּה קָשֶׁה לוֹ כָּךְ זְמַן מְרֻבֶּה עַד שֶׁבָּא הַקַּל וָחוֹמֶר וְתֵרֵץ לוֹ,

So the difficulty will be strengthened even more: why did he wait so long until he found a kal v'chomer? And what kept it so difficult for him for such a long time until the kal v'chomer came and answered him?

לָמָּה לֹא הָיָה יָכוֹל לָבוֹא אֶל הַתּוֹרָה בְּלִי שׁוּם קַל וָחֹמֶר?

Why could he not come to the Torah without any kal v'chomer?

וְכֵן אִם נַבִּיט עַל הַתּוֹרָה שֶׁהִיא כְּמוֹ מְלֶאכֶת אֳמָנוּת אֲשֶׁר אֵין אָנוּ צְרִיכִין לְהַבִּיט עַל הַפּוֹעֵל אֶלָּא עַל הַפְּעֻלָּה לְבַד וּכְדִמְיוֹן לְחָכְמַת הַנִּגּוּן שֶׁאִם הָאָדָם מְנַגֵּן הֵיטֵב פְּעֻלַּת הַנִּגּוּן אַחַת הִיא לָנוּ,

And similarly, if we look at the Torah, which is like a work of art, where we do not need to look at the doer but only at the deed itself, and like the wisdom of music, that if a person plays well, the effect of the music is one and the same for us,

אִם הַפּוֹעֵל הַמְנַגֵּן הוּא אָדָם הַמַּעֲלָה אוֹ אָדָם פָּחוּת בְּמַעֲלָה שֶׁאֵין אָנוּ צְרִיכִין הָאָדָם שֶׁלּוֹ אֶלָּא הַפְּעֻלָּה שֶׁלּוֹ.

If the one performing the melody is a person of stature, or a person of lesser stature, for we do not need the person himself, but rather his action.

וְאִם נִסְתַּכֵּל עַל הַתּוֹרָה גַּם כֵּן לְפִי הַנָּחָה זֹאת אֲשֶׁר אֵין אָנוּ צְרִיכִין לְהַבִּיט עַל הַפּוֹעֵל,

And if we look at the Torah also according to this premise, that we do not need to look at the doer,

אֶלָּא עַל הַפְּעֻלָּה, אָז גַּם כֵּן תִּתְחַזֵּק הַקֻּשְׁיָא לָמָּה הָיָה צָרִיךְ לְקַל וָחֹמֶר.

Rather, regarding the action, then also the difficulty will be strengthened: why was it necessary for a kal v'chomer?