מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

וְנִמְצָא שֶׁהָאָדָם שֶׁמַּרְגִּישׁ בְּעַצְמוֹ שֶׁיֵּשׁ לוֹ הַרְבֵּה חֶסְרוֹנוֹת וְהוּא מֻשְׁחָת בְּכָל הַמִּדּוֹת כֻּלָּם עַד שֶׁאֵינוֹ יוֹדֵעַ מִמָּה לְהַתְחִיל,

And it turns out that a person who feels within himself that he has many shortcomings and is corrupt in all character traits, to the point that he does not know where to begin,

אִם יָבִין אֲשֶׁר כָּל חֶסְרוֹנוֹתָיו מִשְׁתַּלְשְׁלִים אַחַת אֶל חֲבֶרְתָּהּ,

If he will understand that all his deficiencies are linked, one to its fellow,

בְּדֶרֶךְ סִבָּה וּמְסוֹבָב יָבִין גַּם כֵּן אֲשֶׁר אֵין צָרִיךְ לְהַתְחִיל מִכֻּלָּם אֶלָּא יַעֲמוֹד עַצְמוֹ עַל פְּרָט אֶחָד,

Through the path of cause and effect, he will also understand that there is no need to begin with everything, but rather he should focus himself on one detail,

כֵּיוָן שֶׁכָּל אֶחָד גּוֹרֵר אֶת חֲבֵירוֹ וְחַבְרָא חַבְרָא אִית לֵיהּ,

Since each one drags his fellow, and 'one friend brings another friend,' (Bava Metzia 82a)

אֵין צָרִיךְ בֶּאֱמֶת לְכֻלָּם אֶלָּא לְאַחַת מֵהֶן,

One does not truly need all of them, but rather only one of them,

וְשָׁם יִלְמַד לְתַקֵּן הֵיטֵב בְּכָל הַצְּדָדִין,

And there he will learn to rectify well in all aspects,

וְאָז יִהְיֶה לוֹ דֶּרֶךְ לְכֻלָּם,

And then he will have a path for all of them,

וְיִתְבַּע אוֹתוֹ מִמֵּילָא שֶׁיְּתַקֵּן אֶת כֻּלָּם,

and it will demand of him automatically that he rectify them all,

כִּי יַעַן אֲשֶׁר הֵמָּה תְּלוּיִם זֶה בָּזֶה,

For inasmuch as they are dependent one upon the other,

וְכָמוֹ בְּקִלְקוּלָם נִסְתַּבֵּב הַכֹּל מִצַּד נְטִיָּה אַחַת,

And just as in their downfall, everything came about from one inclination,

כֵּן הַדָּבָר בְּצַד הַתִּקּוּן, כִּי לוּלֵא שֶׁפָּעַל בְּרוּחוֹ לְהִתְרוֹמֵם עַל כֹּחוֹת הַחֹמֶר בִּכְלָל לֹא הָיָה יָכוֹל גַּם לְתַקֵּן חֵלֶק אֶחָד,

So it is regarding the aspect of rectification, for if he would not have acted with his spirit to elevate himself over the forces of the physical in general, he would not have been able to rectify even one part.

כִּי הָיָה מַגִּיעַ לוֹ כְּבֵדוּת מִצַּד מִדָּה אַחֶרֶת,

for a heaviness would come to him from the side of another middah,

וְכֵיוָן שֶׁתִּקֵּן פְּרָט אֶחָד מִסְתָּמָא פָּעַל בְּרוּחוֹ וּבְהַסְכָּמָתוֹ עַל כֻּלָּם,

And since he rectified one detail, it is certainly understood that he acted with his spirit and with his agreement upon all of them,

אֶלָּא שֶׁבָּא לְהַתְחִיל מִפְּרָט אֶחָד,

Rather, he came to begin from one detail,

וּמוּבָן מִמֵּילָא אֲשֶׁר הַפְּרָט הַזֶּה יִגְרֹר אֶת כֻּלָּם,

And it is understood automatically that this one detail will drag along all of them,

וְכָמוֹ שֶׁהָיָה גּוֹרֵר בְּקִלְקוּלוֹ כֵּן יִגְרוֹר בְּתִקּוּנוֹ,

And just as he dragged others down with his corruption, so too will he drag them up with his rectification.

וְכָמוֹ בַּתְּחִלָּה אֲשֶׁר חָשַׁב שֶׁלְהִמָּשֵׁךְ אַחַר רְצוֹנוֹ הוּא טוֹב,

And just as at first he thought that to follow after his will is good,

וְהָלַךְ אַחַר רְצוֹנוֹ בְּכָל פְּרָט מִפְּרָטָיו, גָּרַר פְּרָט אֶחָד אֶת חֲבֵירוֹ לְהִמָּשֵׁךְ אַחַר רְצוֹנוֹ בְּכֻלָּם, אַחַר שֶׁהוּא טוֹב.

And he went after His will in every detail of its details, one detail dragged its fellow to be drawn after His will in all of them, since it is good.

הִנֵּה אַחַר כָּךְ כְּשֶׁהִכִּיר אֲשֶׁר הָרָצוֹן מוֹצִיא אוֹתוֹ מִן הָעוֹלָם וְהַשֵּׂכֶל הוּא טוֹב וְעָרֵב,

Behold, afterwards, when he recognized that the will takes him out of the world, and the intellect is good and pleasant,

אִם יַעֲשֶׂה פְּרָט אֶחָד מִדַּרְכֵי הַשֵּׂכֶל זֶה יִפְעֹל עָלָיו גַּם כֵּן אֲשֶׁר יְסַבֵּב אֶת כָּל הַפְּרָטִים לְטוֹב,

If he does one detail from the ways of the intellect, this will also act upon him, that it will cause all the details to be for good,

בְּסִבַּת הַחְלָטָתוֹ שֶׁהָרָצוֹן הוּא רַע,

because of his decision that the will is evil,

וְהַשֵּׂכֶל הוּא טוֹב, וְצָרִיךְ בְּכוּלָּם לְהַנְהִיג אוֹתָם בְּדַרְכֵי הַשֵּׂכֶל.

And the intellect is good, and one must, in all of them, lead them in the ways of the intellect.

וְהַיְסוֹד הַזֶּה מָצִינוּ מְפֹרָשׁ בַּתּוֹרָה,

And this foundation we find explicitly stated in the Torah,

אֲשֶׁר בְּעֵת שֶׁהָלַךְ אֱלִיעֶזֶר לִבְחֹן אֶת רִבְקָה אֵצֶל הַבְּאֵר אִם הִיא צַדֶּקֶת אִם לֹא,

that at the time Eliezer went to test Rivka at the well, whether she was a tzadekes or not,

בָּחַן אוֹתָהּ בְּדָבָר קָטָן, אֲשֶׁר לִכְאוֹרָה הַרְבֵּה תְּמֵהִים אֵיךְ בָּנָה עַל הַפְּעֻלָּה הַזֹּאת,

He tested her with a small thing, about which, seemingly, many are astonished how he built upon this action,

כִּי אוֹתָהּ הוֹכַחְתָּ לְיִצְחָק, וְעוֹד שֶׁמָּא עָשְׂתָה הַפְּעוּלָה מִשּׁוּם כִּיסּוּפָא אוֹ מִשּׁוּם כָּבוֹד.

For you proved her to Yitzchak, and furthermore, perhaps she performed the action because of shame or because of honor.

וְעוֹד שֶׁאֲפִלּוּ עָשְׂתָה בֶּאֱמֶת מִפְּנֵי מַה סָּמַךְ שֶׁהִיא בְּכָל הַמִּדּוֹת כֻּלָּם כָּל כָּךְ מוּשְׁלֶמֶת,

And furthermore, even if she truly did it, why did he rely that she is so perfect in all the middos, all of them?

שֶׁמָּא דַּוְקָא הִיא בַּעֲלַת מַעֲלָה בְּמִדַּת הַטָּבָה,

Perhaps specifically she possesses a high level in the attribute of doing good,

אֲבָל בְּמִדָּה אַחֶרֶת חָסֵר לָהּ הַשְּׁלֵמוּת לְגַמְרֵי,

But in another measure, the perfection is completely lacking for it,

וּמֵאַיִן הִכִּיר בֶּאֱמֶת אֲשֶׁר יֵשׁ לָהּ תִּקּוּן הַמִּדּוֹת?

And from where did he truly recognize that she has the rectification of character traits?

אֵיפֹא מוּנָח הַהֶבְדֵּל שֶׁלָּהֶם,

So where lies their difference,

נִמְצָא בָּזֶה, כִּי הָאָדָם הַבִּלְתִּי שָׁלֵם כְּשֶׁנְּבַקֵּשׁ מִמֶּנּוּ דָּבָר,

It is found in this, that the imperfect person, when we ask something of him,

דַּי לוֹ אִם יִתֵּן לָנוּ אֶת הַדָּבָר הַנִּשְׁאָל לְבַד בְּכַמּוּתָהּ וְאֵיכוּתָהּ,

It is enough for him if He gives us the requested thing alone, in its quantity and its quality,

אֲבָל שֶׁיִּתְבּוֹנֵן הַבִּלְתִּי שָׁלֵם מִן הַשְּׁאֵלָה לָדוּן בְּדַעְתּוֹ מֵעַצְמוֹ,

But that the imperfect one should contemplate from the question to judge with his own mind, from himself,

לְהַשְׁלִים כָּל הַחֲלָקִים שֶׁאֶפְשָׁר לַעֲשׂוֹת בַּפְּעֻלָּה הַזֹּאת,

to complete all the parts that it is possible to do in this action,

זֶה לֹא יְבַקֵּשׁ כְּלוּם.

This will not ask for anything.

אֲבָל הָאָדָם הַשָּׁלֵם, אַף עַל פִּי שֶׁאֵינוֹ מֻנָּח בְּהַשְׁאָלָה כָּל כָּךְ כְּמוֹ בְּהָאֶפְשָׁרוּת לַעֲשׂוֹת בַּפְּעֻלָּה הַזֹּאת,

But the complete person, even though he is not so much placed in the borrowed state as in the possibility to do this action,

הוּא לֹא יִסְתַּפֵּק בְּמִלּוּי שְׁאֵלָתוֹ לְבַד,

He will not be satisfied with the fulfillment of his request alone,

אֶלָּא יִשְׁקֹד לְהַשְׁלִים הַדָּבָר לְפִי הָאֶפְשָׁרוּת,

Rather, he should strive to complete the matter according to the possibility,

וְאִם יַגְדִּיל הָאֶפְשָׁרוּת עֲשִׂיַּת הַדָּבָר עַל שְׁאֵלָתוֹ בְּכַמָּה וְכַמָּה חֲלָקִים שֶׁלֹּא שָׁאַל הַשּׁוֹאֵל,

And if he will increase the possibility of doing the thing beyond his request, in many, many parts that the questioner did not ask,

הוּא לֹא יַגְבִּיל פְּעֻלָּתוֹ כְּדֵי לָצֵאת יְדֵי הַשּׁוֹאֵל לְבַד אֶלָּא רוֹצֶה לְהַשְׁלִים כָּל הַדָּבָר עִם כָּל הַחֲלָקִים שֶׁיֵּשׁ בָּהּ.

He will not limit his action just to fulfill the questioner's request alone, but rather he wants to complete the entire matter with all the parts that are in it.

וְדָבָר זֶה מָצִינוּ אֵצֶל רִבְקָה אֲשֶׁר לֹא שָׁאַל אוֹתָהּ רַק הַגְמִיאִינִי,

And this matter we find by Rivka, that he did not ask her, only, "Let me sip," (or "Give me a sip").

שֶׁמַּשְׁמָעוּתוֹ לִי לְבַד, מְעַט מַיִם,

whose meaning is 'for me alone, a little water,'

מַשְׁמַע מְעַט וְלֹא הַרְבֵּה.

It implies a little, and not a lot.

מִכַּדְּךָ, הַיְינוּ שֶׁלֹּא תִּשְׁאַב מַיִם מִבְּאֵר,

from your own pitcher, meaning that you should not draw water from a well,

אֶלָּא לְהַשְׁקוֹת רַק מִכַּדֵּךְ, וְהִיא הִשְׁקְתָה אוֹתוֹ וְאֶת גְּמַלָּיו עַד תֻּמָּם,

Rather, to give drink only from your jug, and she gave him and his camels to drink until they were finished,

וְשָׁאֲבָה מִן הַבְּאֵר לָזֶה הַרְבֵּה מַיִם,

and she drew from the well for this much water,

וְהִשְׁלִימָה כָּל הַחֲלָקִים שֶׁיְּכוֹלִים לְהִמָּצֵא בַּהֲטָבָה הַזֹּאת,

And she completed all the parts that can be found in this improvement,

וְהַגַּם שֶׁלֹּא שָׁאַל אוֹתָהּ כָּל כָּךְ.

And even though he did not ask her so much.

אוֹ אִם הָיְתָה מַשְׁקָה אוֹתוֹ רַק כְּמוֹ שֶׁשָּׁאַל לֹא הָיְתָה מִזֶּה רְאָיָה אֲשֶׁר אֵינֶנָּהּ בַּעֲלַת הֲטָבָה.

Or if she would have given him to drink only as he asked, it would not have been a proof from this that she is not a doer of good.

כִּי עַל פִּי דִין כֵּיוָן שֶׁהָיְתָה קְטַנָּה רַק בַּת ג' שָׁנָה,

For according to halacha, since she was only a katanah, three years old,

וְיֵשׁ לוֹ הַרְבֵּה עֲבָדִים אֵינֶנָּה מְחֻיֶּבֶת לְהַשְׁקוֹתָם,

And if he has many servants, she is not obligated to give them to drink,

כֵּיוָן שֶׁיְּכוֹלִים הֵם לְהַשְׁקוֹת עַצְמָם וְאֶת גְּמַלֵּיהֶם,

Since they are able to water themselves and their camels,

בְּכָל זֹאת אִם הָיְתָה מַשְׁקָה אוֹתוֹ כְּפִי בַּקָּשָׁתוֹ לְבַד לֹא הָיְתָה רְאָיָה בֶּאֱמֶת אֲשֶׁר הִיא בַּעֲלַת מִדּוֹת דְּהָיָה אֶפְשָׁר לוֹמַר מִשּׁוּם כִּיסּוּפָהּ עָבְדָהּ.

Nevertheless, if she would have given him to drink only according to his request, it would not truly have been proof that she possessed good character traits, for it would have been possible to say that she acted due to her embarrassment.

אֲבָל עַתָּה שֶׁעָשְׂתָה לְמַעְלָה מִן בַּקָּשָׁתוֹ וְהִשְׁלִימָה כָּל הַחֲלָקִים בְּלִי בַּקָּשָׁה,

But now that she did more than his request and completed all the parts without a request,

אָז יֵשׁ רְאָיָה מִזֶּה אֲשֶׁר הִיא בֶּאֱמֶת בַּעֲלַת מִדּוֹת מְתוּקָּנוֹת וְלֹא לְבַד בְּעִנְיַן הֲטָבָה,

So there is proof from this that she truly possesses refined character traits, and not only in the matter of doing good,

אֶלָּא גַּם בְּכָל הַמִּדּוֹת כֻּלָּם,

Rather, also in all the midos entirely,

שֶׁאִלְמָלֵא עָשְׂתָה הַדָּבָר הַזֶּה מִשּׁוּם כִּיסּוּפָא,

for if she had not done this thing because of shame,

הַמִּדּוֹת יֵשׁ לָהּ גְּבוּלִין, וּלְפִי גְּבוּל הַכִּיסוּפָא כֵּן יִגְבּוֹל אֶת פְּעֻלָּתוֹ,

The middos, they have boundaries, and according to the boundary of the yearning, so too will one bound his action,

וְהָיָה דַּי לָהּ לַעֲשׂוֹת רַק לְמַלֵּא שְׁאֵלָתוֹ לְבַד,

And it would be enough for her to do only to fulfill his request alone,

וְעַכְשָׁיו שֶׁעָשְׂתָה יוֹתֵר מִגְּבוּלֵי הַמִּדּוֹת,

And now that she has done more than the boundaries of the middos,

יֵשׁ לָנוּ מִזֶּה רְאָיָה אֲשֶׁר לֹא עָשְׂתָה מִטַּעַם הַמִּדּוֹת,

From this we have a proof that she did not do it because of the middos,

אֶלָּא מִטַּעַם הַשְּׁלֵמוּת, וְעַל יְדֵי זֶה עָלָה בְּיָדָהּ לְהַשְׁלִים אֶת כָּל הַחֲלָקִים.

Rather, it is for the sake of completeness, and through this, she succeeded in completing all the parts.

וְלָזֶה יֵשׁ לָנוּ רְאָיָה אֲשֶׁר הִיא מְתֻקֶּנֶת בְּכָל הַמִּדּוֹת גַּם כֵּן,

And for this we have a proof, that it is perfected in all the midos as well,

כִּי לוּלֵא הָיְתָה חֲסֵרָה בְּכָל הַמִּדּוֹת מִנַּיִן בָּא לָהּ הַשְּׁלֵמוּת כָּאן?

For if it was not lacking in all the middos, from where would the shleimus come to it here?

כִּי הַשְּׁלֵמוּת לֹא יָכוֹל לְהִמָּצֵא בְּפְרָט אֶחָד מִטַּעַם כִּי הַמִּדּוֹת תְּלוּיִם זֶה בָּזֶה,

For perfection cannot be found in one detail, because the middos are dependent one upon the other,

וְאִם הָיְתָה חֲסֵרָה בִּשְׁאָר הַמִּדּוֹת גַּם כָּאן הָיְתָה צְרִיכָה לְחַסֵּר בַּמִּדָּה הַזֶּה.

And if it was lacking in the other middos, also here it would need to be lacking in this middah.

וְכֵיוָן שֶׁרָאִינוּ אֲשֶׁר פֹּה הִשְׁלִימָה, יֵשׁ לָנוּ רְאָיָה אֲשֶׁר כְּמוֹ שֶׁעָשְׂתָה פֹּה כֵּן הִיא בְּכָל מָקוֹם וּבְכָל הַמִּדּוֹת.

And since we have seen that here she completed, we have proof that just as she did here, so she is in every place and in all the character traits.

וְלָכֵן בָּנָה אֱלִיעֶזֶר עַל פְּעֻלַּת הַהֲטָבָה הַזֹּאת כִּי הִיא מְתֻקֶּנֶת בְּמִדּוֹתָיו.

And therefore Eliezer built upon this act of kindness, for it was perfected in his character traits.

אֶלָּא יִשְׁתַּדֵּל לְהַגִּיעַ אֶל שְׁלֵמוּת זוֹ אֲשֶׁר יִהְיֶה בְּיָכְלָתוֹ בְּכָל פְּעֻלָּה שֶׁהוּא עוֹמֵד אֶצְלָהּ לְהַשְׁלִימָהּ בְּכָל הַחֲלָקִים שֶׁיֵּשׁ לָהּ,

Rather, he should strive to reach this perfection, that it should be within his ability, in every action that he stands by it, to complete it in all the parts that it has,

הֵן בְּסוּר מֵרַע וְהֵן בַּעֲשֵׂה טוֹב,

Both in turning away from evil and in doing good,

וּבָזֶה יָבוֹא מֵהַפְּרָט לְכָל הַכְּלָל כּוּלוֹ בְּדֶרֶךְ גְּרִירָה וְהִסְתַּבְּכוּת,

And with this, he will come from the particular to the entire general whole, by way of being drawn and entangled,

וְלֹא שֶׁיָּבוֹא לוֹ מִמֵּילָא בְּלִי שׁוּם הִשְׁתַּדְּלוּת,

And not that it should come to him automatically, without any effort whatsoever,

אֶלָּא יְהֵא לוֹ מִדָּה שֶׁיֵּדַע מִפְּעֻלָּה זֹאת אֵיךְ לַעֲשׂוֹת כָּל הַתּוֹרָה כֻּלָּהּ,

Rather, he should have a measure, that from this one action he will know how to do the entire Torah, all of it,

וְהַפְּרָט הַזֶּה יְסַיַּע לוֹ גַּם בִּיכֹלֶת לְהַלֵּךְ בְּכָל הַכְּלָל כֻּלּוֹ בְּדֶרֶךְ גְּרִירָה וְהִסְתַּבְּכוּת,

And this detail will also help him in the ability to walk through the entire general principle in a way of being dragged and entangled,

כִּי מִי שֶׁיָּכוֹל פֹּה יָכוֹל גַּם כֵּן בְּכֻלָּם.

For one who can here, can also with all of them.

הַיְינוּ שֶׁהָיָה חָפֵץ לָדַעַת אֵיךְ יִקַּח אֶת כָּל הַתּוֹרָה כֻּלָּהּ לְקַיֵּים אוֹתָהּ בְּפַעַם אַחַת,

Meaning, that he desired to know how he could take the entire Torah, all of it, to fulfill it at one time,

וְתָבַע שֶׁיִּתֵּן לוֹ דֶּרֶךְ בְּחֵלֶק אֶחָד אֲשֶׁר עַל יָדוֹ יַגִּיעַ לְהַשְׁלִים כָּל הַתּוֹרָה כֻּלָּהּ.

And he demanded that He give him a path in one part, through which he would come to complete the entire Torah.

וְזֶה שֶׁאָמַר "עַל רֶגֶל אַחַת", בֵּאוּר עַל חֵלֶק אֶחָד,

And this is what he said, "on one foot," meaning on one part,

שֶׁיִּהְיֶה הַחֵלֶק הַזֶּה הָרֶגֶל לְכָל הַתּוֹרָה כֻּלָּהּ אֲשֶׁר אִם יוּכַל פֹּה יִהְיֶה יָכוֹל גַּם בְּכָל הַכְּלָל,

that this part should be the foot for the entire Torah, that if one can here, he will be able also in the entire general principle,

וְאָמַר לוֹ הִלֵּל: "דְּעָלָךְ סָנֵי לְחַבְרָךְ לֹא תַּעֲבִיד".

And Hillel said to him: "That which is hateful to you, do not do to your friend."

אִם תִּקַּח אֶת הַחֵלֶק הַזֶּה וְתַשְׁלִים אֶת כָּל הַחֲלָקִים שֶׁיֵּשׁ בָּזֶה תּוּכַל גַּם כֵּן לְקַיֵּים אֶת כָּל הַתּוֹרָה כֻּלָּהּ,

If you take this part and complete all the parts that are in it, you will also be able to fulfill the entire Torah.

וְלָכֵן נָתַן לוֹ הַחֵלֶק הַזֶּה לְפִי שֶׁכָּל הַתּוֹרָה נִתְּנָה לְתַקֵּן מִדּוֹתָיו.

And therefore He gave him this portion, because the entire Torah was given to rectify his character traits.

וְהֱיוֹת שֶׁהַמַּעֲלָה הַיּוֹתֵר גְּדוֹלָה הוּא לֵב טָהוֹר כַּמְבֹאָר (אָבוֹת פ"ב),

And since the greatest virtue is a pure heart, as explained (Avos Perek 2),

לָכֵן בָּחַר לוֹ זֶה, וְאָמַר וְאִידָךְ זִיל גְּמוֹר,

Therefore, he chose this for himself, and said, "And the rest, go and learn."

הַיְינוּ, וְכָל הַשְּׁאָר תִּגְמוֹר מִזֶּה הַחֵלֶק לָדַעַת אֵיךְ לְהַשְׁלִים אֶת כֻּלָּם כִּי כְּמוֹ שֶׁתַּשְׁלִים כָּאן כָּל הַחֲלָקִים שֶׁיֵּשׁ בָּהֶן וְתַעֲשֶׂה אוֹתָן,

That is, and all the rest you will complete from this part, to know how to complete them all, for just as you complete here all the parts that are in them and you do them,

וְיִתָּכֵן שֶׁהִלֵּל לָמַד זֶה מִמַּה שֶּׁאֱלִיעֶזֶר בָּחַן גַּם כֵּן בְּחֵלֶק אֶחָד וּבְחֵלֶק הַקַּל.

And it is possible that Hillel learned this from what Eliezer also tested in one part and in the easy part.

וַהֲרֵי לָנוּ מִזֶּה שֶׁאֵין הַדָּבָר נֶעֱרָךְ אִם הִיא קַל לַעֲשׂוֹתָהּ אִם לָאו,

And behold, from this we see that the matter is not evaluated by whether it is easy to do or not,

אֶלָּא כָּל הַדָּבָר תָּלוּי רַק אִם יֵשׁ בָּהּ כָּל הַחֲלָקִים אִם לָאו.

Rather, the whole matter depends only if it has all the parts or not.

וְאַדְּרַבָּה, יִתָּכֵן שֶׁבְּדָבָר גָּדוֹל לַעֲשׂוֹתָהּ שָׁם יַעֲשֶׂה בִּשְׁלֵמוּת אַחֵר שֶׁהוּא דָּבָר הַמֻּרְגָּשׁ יוֹתֵר.

And on the contrary, it is possible that regarding a great matter, to do it there, he will do it with completeness, because it is a matter that is felt more.

לֹא כֵן בַּדָּבָר הַקַּל, שָׁם הוּא מְבַטֵּל לְגַמְרֵי אֶת הַדָּבָר בְּעִקָּרוֹ,

Not so with a light matter; there he completely nullifies the matter in its essence,

וְכַל שֶׁכֵּן מִלְּהִשְׁתַּדֵּל עַל כָּל הַחֲלָקִים שֶׁבָּהּ,

And all the more so from striving for all the parts within it,

וְלָזֶה דַּוְקָא בָּחַר בַּדָּבָר הַקַּל לִרְאוֹת אִם גַּם שָׁם תַּשְׁלִים כָּל הַחֲלָקִים כֻּלָּם.

And for this, specifically, He chose the easy thing, to see if even there you will complete all the parts, all of them.

וְכֹה עָשָׂה גַּם כֵּן הִלֵּל בָּזֶה שֶׁבָּחַר לוֹ הַמִּדָּה הַזֹּאת,

And so too did Hillel do in this, that he chose for himself this middah (character trait),

אֲשֶׁר אִם בְּהַטָּבָה יַשְׁלִים כָּל הַחֲלָקִים יַשְׁלִים גַּם כֵּן בְּכָל הַתּוֹרָה כֻּלָּהּ.

That if with improvement he will complete all the parts, he will also complete all of the entire Torah.

בְּשָׁעָה שֶׁהִקְדִּימוּ יִשְׂרָאֵל נַעֲשֶׂה לְנִשְׁמָע יָצְתָה בַּת קוֹל וְאָמְרָה מִי גִּלָּה רָז זֶה לְבָנַי וְכוּ' (שַׁבָּת פ"ח).

At the time that Yisrael preceded 'na'aseh' (we will do) to 'nishmah' (we will hear), a Heavenly Voice went forth and said, 'Who revealed this secret to My children?' and so on (Shabbos 88a).

רָצוּ בָּזֶה לְרַמֵּז הֱיוֹת שֶׁהָאָדָם צָרִיךְ כָּל כָּךְ לַעֲמוֹל לְבָרֵר אֶת מַעֲשָׂיו אִם הֵם מַתְאִימִים לְמֶרְכַּז הָאֱמֶת,

They wished by this to hint that a person needs so very much to toil to clarify his deeds, if they are fitting for the center of truth,

וְכָל זֶה שֶׁלֹּא יַעֲמוֹד עַל בֵּרוּר מִדּוֹתָיו יִהְיֶה כָּל יָמָיו בְּהִתְחַלְּפוּת הַכֹּחוֹת וּבְהִשְׁתַּמְּשׁוּת שֶׁלֹּא בִּמְקוֹמָהּ וְשֶׁלֹּא בִּזְמַנָּהּ,

And all this, that he will not stand upon the clarification of his character traits, he will be all his days in the interchange of the powers and in their use not in their place and not in their time,

וּבְחִסָּרוֹן הָאֵיךְ, וּמַהוּ וּמָתַי,

And regarding the lack of 'how,' and 'what is it,' and 'when,'

אֵין לוֹ עֵצָה אַחֶרֶת לְהִמָּלֵט מִן כָּל הַמִּדּוֹת כּוּלָּם רַק אִם יְתַקְּנֵם עַל פִּי דֶּרֶךְ הַתּוֹרָה,

He has no other counsel to escape from all the middos entirely, only if he rectifies them according to the path of the Torah,

כִּי אִם יִרְצֶה לְתַקֵּן אֶת הַמִּדּוֹת זוּלַת הַתּוֹרָה יִהְיֶה רַק חִלּוּפֵי יֵצֶר בְּיֵצֶר.

For if one desires to fix the middos without the Torah, it will be only a change of one yetzer for another yetzer.

וּכְבָר אָמַר הַנָּבִיא "מֵרָעָה אֶל רָעָה יֵצְאוּ וְאוֹתִי לֹא יָדָעוּ".

And already the prophet said, "From evil to evil they go forth, and Me they did not know."

בֵּאוּר הָעִנְיָן, אִם לֹא יִמְסֹר הָאָדָם אֶל הַתּוֹרָה לַעֲשׂוֹת כָּל מַה שֶּׁדּוֹרֶשֶׁת מִמֶּנּוּ יֵצֵא מֵרָעָה אֶל רָעָה,

The explanation of the matter: if a person does not surrender himself to the Torah to do all that it demands of him, he will go from bad to worse,

כְּדִמְיוֹן הַתַּרְנְגוֹל בַּפִּשְׁתָּן אִם יוֹצִיא רֶגֶל אַחַת יִתָּקַע הַשֵּׁנִי,

Like the example of the rooster in flax: if it pulls out one leg, the other will get stuck,

וְאִם יוֹצִיא הַשֵּׁנִי יִתְקַע הָרִאשׁוֹן,

And if the second one pulls out, the first one will get stuck,

לָכֵן צָרִיךְ לֶאֱחוֹז בְּדֶרֶךְ הַמֵּבִיא לְתַקֵּן אֶת כָּל מִדּוֹתָיו בְּמַה שֶּׁיִּמְסֹר לְקַיֵּם כָּל הַתּוֹרָה,

Therefore, one must grasp hold of the path that brings one to fix all his character traits, by what he will dedicate himself to fulfill the entire Torah,

וּלְהַשְׁלִים כָּל הַחֲלָקִים שֶׁיֵּשׁ בָּהּ,

and to complete all the parts that are in it,

וּבְדֶרֶךְ זֶה יַגִּיעַ לְתִקּוּן הַמִּדּוֹת.

And through this path, he will reach the rectification of his character traits.

וְזֶה שֶׁאָמְרוּ חֲזַ"ל בְּהַקְדֶּמֶת הַנַּעֲשֶׂה לַנִּשְׁמָע,

And this is what Chazal said regarding the precedence of 'we will do' over 'we will hear',

מִי גִּלָּה רָז זֶה, אֲשֶׁר כָּל תִּקּוּן חֲמָדוֹת נִכְלָלִים בָּזֶה לְהִמָּסֵר לְגַמְרֵי לְכָל מַה שֶּׁהַתּוֹרָה דּוֹרֶשֶׁת מִמֶּנּוּ,

Who revealed this secret, that all rectification of desires is included in this: to completely surrender to all that the Torah demands of him,

וְכֵן לַחֲזֹר אַחַר הַשְׁלָמַת כָּל הַחֲלָקִים בְּכָל פְּעֻלָּה,

And similarly, to review after the completion of all the parts in every action,

וְיִתְבָּרֵר לוֹ שֶׁכְּמוֹ שֶׁאִם יִגְרַע חֵלֶק אֶחָד מֵרְצוֹן הַבּוֹרֵא יִתֵּן מָקוֹם לְמִדּוֹתָיו,

And it will become clear to him that just as if he diminishes one part of the Creator's will, he will give place to his own character traits,

כֵּן גַּם אִם יוֹסִיף חֵלֶק אֶל הַתּוֹרָה,

So too, even if he adds a part to the Torah,

גַּם כֵּן הוּא חִסָּרוֹן.

That too is a deficiency.

וְכֵן אִם יַשְׁלִים כָּל הַחֲלָקִים בְּלִי גְּרָעוֹן וְתוֹסָפוֹת אָז יָבוֹא אֶל תִּקּוּן הַמִּדּוֹת,

And so too, if he will complete all the parts without कमी or addition, then he will come to the rectification of his middos,

כִּי לֹא יִמְצְאוּ הַמִּדּוֹת מָקוֹם לִפְעֹל עָלָיו,

for the midos will not find a place to act upon it,

יַעַן כִּי בְּכָל מַה שֶּׁעוֹשֶׂה הוּא מְעַיֵּן וּמְבַקֵּשׁ כָּל הַחֲלָקִים שֶׁבָּהֶן וְאֵינוֹ רוֹצֶה לְהָקֵל מַעֲשָׂיו בְּהֶתֵּרִים וּבִפְשָׁרוֹת,

Because in everything he does, he delves deeply and seeks out all the parts within them, and he does not want to lighten his actions with leniencies and compromises,

וּמְסִירָתוֹ וְנֶאֱמָנוּת לִבּוֹ זֹאת תַּגְבִּיהֵהוּ מַעְלָה,

And this mesirus nefesh and loyalty of his heart will elevate him upwards,

מַעֲלָה, לְהַגִּיעַ לְמַדְרֵגַת הַשְּׁלֵמִים בְּמִדּוֹת וְדֵעוֹת.

An ascent, to reach the level of those who are complete in character traits and understanding.

פָּרָשָׁה שְׁלֵמָה נֶאֱמַר בַּתּוֹרָה הַמְלַמֵּד דַּעַת עַד כַּמָּה צָרִיךְ הָאָדָם לִהְיוֹת חָזָק בְּדַעְתּוֹ לְקַיֵּם הַמִּצְוָה כְּמוֹ שֶׁהִיא בְּלִי שׁוּם חֶשְׁבּוֹנוֹת,

An entire parsha is stated in the Torah, teaching us how much a person needs to be strong in his da'as to fulfill the mitzvah exactly as it is, without any calculations.

וְאַף שֶׁנִּרְאִים לוֹ בְּרוּרִים וַחֲזָקִים,

And even though they appear to him clear and strong,

אֵין לוֹ לִנְטוֹת אַף נְטִיָּה קַלָּה מִצִּוּוּי ה',

He is not to deviate even a slight deviation from the command of Hashem,

מֵאַחַר שֶׁאֵינָם מַתְאִימִים לְצִוּוּי ה' הַמְפֹרָשׁ,

since they do not conform to the explicit command of Hashem,

וּמִלְּבַד שֶׁנּוֹטֶה בָּזֶה מִדֶּרֶךְ הָאֱמֶת,

And besides that he deviates thereby from the path of truth,

גַּם לֹא יַעֲלֶה בְּיָדוֹ חֶשְׁבּוֹנוֹ כְּלָל וּכְלָל וְתוֹחַלְתּוֹ לִפְעֹל גְּדוֹלוֹת בְּדֶרֶךְ זֶה לֹא תַּצְלִיחַ לְגַמְרֵי.

Also, his reckoning will not succeed at all, and his hope to accomplish great things in this way will not succeed completely.