מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

יַעַן אֲשֶׁר לֹא הֶאֱמַנְתֶּם לְהַקְדִּישֵׁנִי לְעֵינֵי בְּנֵי יִשְׂרָאֵל לָכֵן לֹא תָבִיאוּ אֶת בְּנֵי הָעָם הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נָתַתִּי לָהֶם

Because you did not believe in Me, to sanctify Me in the eyes of the Children of Israel, therefore you shall not bring these people into the Land that I have given them.

פָּרָשַׁת חֻקַּת).

Parashas Chukas).

הַחֵטְא שֶׁל מֵי מְרִיבָה הִיא פָּרָשָׁה סְתוּמָה בַּתּוֹרָה וְרַבּוּ בָּזֶה הַדֵּעוֹת בְּמִפְרְשֵׁי הָרִאשׁוֹנִים זַ"ל.

The sin of Mei Meriva is an obscure passage in the Torah, and many opinions abound regarding it among the early commentators, may their memory be a blessing.

אָמְנָם מְפֹרָשׁ בְּמַאֲמַר הַכָּתוּב "יַעַן אֲשֶׁר לֹא הֶאֱמַנְתֶּם לְהַקְדִּישֵׁנִי",

Indeed, it is explicit in the verse's statement, "Because you did not believe in Me, to sanctify Me,"

הֲרֵי כִּי עִקַּר הַסִּבָּה לְמַעֵט בְּצַד מַה בְּקִדּוּשׁ ה' הוּא אִי שְׁלֵמוּת בִּבְחִינָה עֶלְיוֹנָה בָּאֱמוּנָה בְּה'.

Behold, the main reason for a certain diminishment in Kiddush Hashem is an incompleteness in a higher aspect of emunah in Hashem.

וְיֵשׁ לוֹמַר בָּזֶה הֲרֵי לֹא מָצִינוּ בְּפֵירוּשׁ שֶׁיְּהֵא בָּזֶה אֵיזֶה חֵטְא בִּבְחִינָה שֶׁל אִי שְׁלֵמוּת הָאֱמוּנָה חַס וְשָׁלוֹם.

And one can say regarding this, behold, we do not find explicitly that there should be in this any sin in the aspect of an incompleteness of emunah, chalilah.

וְעוֹד יֵשׁ לְהָבִין, מַהוּ הַחֵטְא בָּזֶה שֶׁהִכָּה אֶת הַסֶּלַע,

And further, there is to understand, what was the sin in this, that he struck the rock,

הֲרֵי מְבֹאָר שֶׁמִּתְּחִלָּה דִּבֵּר עַל הַסֶּלַע וְלֹא נָתַן מַיִם,

Behold, it is explained that initially he spoke to the rock and it did not give water,

וְאַחַר כָּךְ הִכָּה אוֹתוֹ, וְאִם כֵּן לָמָּה דִּקְדֵּק עִמּוֹ הַשֵּׁם כָּל כָּךְ?

And afterwards He struck him, and if so, why did Hashem deal so strictly with him?

הֲלֹא הָיָה מֻכְרָח לְהַכּוֹתוֹ כֵּיוָן שֶׁלֹּא הוֹצִיא מַיִם.

Was he not compelled to hit him since he did not draw water?

וּמַה שֶּׁכָּתְבוּ הַמְּפָרְשִׁים שֶׁנִּתְחַלְּפוּ הָאֲבָנִים וְלֹא כִּוֵּן אֶל הַסֶּלַע שֶׁצִּוָּה ה' וְלָכֵן לֹא נָתַן מַיִם עַל יְדֵי דִּבּוּרוֹ לְבַד,

And what the commentators wrote, that the stones got switched and he did not aim for the rock that Hashem commanded, and therefore it did not give water through his speech alone,

עֲדַיִין אֵינוֹ מַסְפִּיק, דְּאִם כֵּן מַה הָיָה לוֹ לַעֲשׂוֹת מֵאַחַר דְּנִתְחַלְּפוּ הָאֲבָנִים?

Still, it is not enough, for if so, what was he to do after the stones were switched?

וְיָדוּעַ כִּי תַּכְלִית כָּל הַנִּסִּים וְהַנִּפְלָאוֹת הוּא רַק לְקַדֵּשׁ שֵׁם שָׁמַיִם,

And it is known that the purpose of all the miracles and wonders is only to sanctify the Name of Heaven,

לְמַעַן יַכִּירוּ כֻּלָּם וְיָשִׁיבוּ אֶל לִבָּם גְּדֻלָּתוֹ וִיכָלְתּוֹ יִתְבָּרַךְ וְהַשְׁגָּחָתוֹ הַפְּרָטִית בְּכָל אֹפֶן וּמַצָּב,

So that all should recognize and return to their hearts His greatness and His capability, may He be blessed, and His individual hashgacha in every manner and situation,

אַף לַהוֹלְכִים בַּמִּדְבָּר.

Even for those who walk in the desert.

שָׁם.

There.

וְאִיתָא בְּמִדְרָשׁ רַבָּה (שָׁם) שֶׁהִתְחִילוּ יִשְׂרָאֵל לֹאמַר: "יוֹדֵעַ מֹשֶׁה חֹק הַסֶּלַע, אִם הוּא מְבַקֵּשׁ יוֹצִיא לָנוּ מַיִם מִזּוֹ".

And it is brought in Midrash Rabbah (there) that Yisrael began to say: "Moshe knows the law of the rock; if he desires, he will bring forth water for us from this one."

וְנִמְצָא מֹשֶׁה עוֹמֵד בְּסָפֵק אִם שׁוֹמֵעַ לָהֶם הוּא מְבַטֵּל דִּבְרֵי הַמָּקוֹם, עַכּ"ל.

And Moshe found himself standing in doubt: if he listens to them, he nullifies the words of Hashem, until here are his words.

נִמְצָא שֶׁגָּרְמוּ לְמֹשֶׁה בְּהִרְהוּרֵי לָכֶם וּבְטַעֲנוֹתֵיהֶם סָפֵק עָצוּם וּמְבוּכָה גְּדוֹלָה,

It turns out that they caused Moshe, with their thoughts about you and their claims, tremendous doubt and great confusion,

אִם לַעֲשׂוֹת כְּדִבְרֵיהֶם וּלְדַבֵּר לְסֶלַע אַחֵר כְּדֵי שֶׁלֹּא יִהְיֶה חִלּוּל הַשֵּׁם,

If to do according to their words and to speak to another rock, in order that there should not be a desecration of Hashem's Name,

מֵהַחֲשַׁד שֶׁלָּהֶם, וּבִנְפֹל חֲשָדָם יִגְדַּל קִדּוּשׁ שֵׁם שָׁמַיִם,

from their suspicion, and when their suspicion falls away, the sanctification of Hashem's Name will increase,

אוֹ לְדַבֵּר אֶל הַסֶּלַע שֶׁיִּחֵד לוֹ ה' כְּדֵי שֶׁלֹּא לְבַטֵּל צִוּוּי הַמָּקוֹם,

or to speak to the rock that Hashem designated for him, so as not to nullify the command of the Omnipresent One,

וְאַף שֶׁיֵּצֵא מִזֶּה חִלּוּל הַשֵּׁם יְהִי' מַה שֶּׁיְּהִי'.

And even if a Chillul Hashem comes from this, let it be what it will be.

וְאִלּוּ יָדַע כִּי אִם גַּם יְקַיֵּים צִוּוּי ה' יִהְיֶ' קִדּוּשׁ ה' בְּלִי גְּרָעוֹן,

And if he knew that even if he fulfills Hashem's command, there will be a sanctification of Hashem's Name without any deficiency,

לֹא הָיָה חַת מִפְּנֵי כֹּל, וְדַעְתָּם שֶׁל שִׁשִּׁים רִבּוֹא אֲנָשִׁים הָיָה אֶצְלוֹ כְּאַיִן וָאֶפֶס,

He was not afraid of anyone, and the opinion of six hundred thousand people was to him as nothing and naught,

לְעֻמַּת דַּעַת הַמָּקוֹם, כִּי מַה נֶּחְשָׁב אַף אִם יִתְקַבְּלוּ כָּל דֵּעוֹת בְּנֵי אָדָם מִיּוֹם בְּרוֹא אֱלֹקִים אָדָם עַל הָאָרֶץ עַד סוֹף כָּל הַדּוֹרוֹת מִכָּל אֻמָּה וְלָשׁוֹן,

Compared to the mind of the Omnipresent, for what is considered even if all the opinions of mankind from the day Elokim created man on the earth until the end of all generations, from every nation and tongue, were accepted,

חַכְמֵי וּמְבִינֵי, לְעֻמַּת דְּבַר ה'?

The wise and understanding, as opposed to the word of Hashem?

כִּי כָּל כַּוָּנַת ה' הַכְּלָלִית בְּכָל הַנִּסִּים הוּא לְהַגְדִּיל שְׁמוֹ בְּקֶרֶב הָאָרֶץ,

For the entire general intention of Hashem in all the miracles is to magnify His Name in the midst of the earth,

וְכַמַּשֶׁ״כּ ״וּלְמַעַן סַפֵּר שְׁמִי בְּכָל הָאָרֶץ״.

And as it is written, "And in order to declare My Name throughout the entire earth."

וְאִם יֹאמְרוּ כִּי זֶה מַעֲשֵׂי טֶבַע,

And if they will say that this is the work of nature,

לְפִי שֶׁיּוֹדֵעַ חֹק הַסֶּלַע, אִם כֵּן כָּל עִקָּרוֹ שֶׁל נֵס הוּא לְבַטְּלָהּ,

Since He knows the law of the rock, if so, the entire essence of the miracle is to nullify it,

וְעַל כֵּן הָיָה עוֹמֵד וְשׁוֹקֵל בְּאֵיזֶה אוֹפֶן יִגְדַּל הַקִּידּוּשׁ הַשֵּׁם,

And therefore he would stand and weigh in what manner the sanctification of Hashem's Name would be magnified,

אִם מִשִּׁנּוּי קְצָת דִּבּוּרוֹ שֶׁל מָקוֹם לְצֹרֶךְ שָׁעָה אוֹ מִקִּיּוּם דִּבְרֵי הַמָּקוֹם בִּתְמִימוּת?

Is it from a slight change in the word of Hashem for a temporary need, or from fulfilling the words of Hashem with wholeness?

הִנֵּה מְבֹאָר בְּרַשִׁ״י זַ״ל שֶׁהֵם דִּבְּרוּ לְסֶלַע אַחֵר כִּי הִכְרִיעַ בְּדַעְתּוֹ כִּי הַקִּדּוּשׁ הַשֵּׁם יִהְיֶה דַּוְקָא אִם יְדַבֵּר אֶל הַסֶּלַע שֶׁבִּקְּשׁוּ כָּל יִשְׂרָאֵל שֶׁלֹּא יִהְיֶה לָהֶם שׁוּם הִרְהוּר וּפִתְחוֹן פֶּה לִטְעוֹן עָלָיו,

Behold, it is explained in Rashi zt'l that they spoke to a different rock, for he decided in his mind that the sanctification of Hashem's Name would specifically be if he spoke to the rock that all of Yisrael requested, so that they would not have any thought or opening of a mouth to complain against him.

וְעַל יְדֵי זֶה יַכִּירוּ כֻּלָּם כִּי אֵין עוֹד מִלְּבַדּוֹ,

And through this, everyone will recognize that there is nothing else besides Him,

וְגַם יִהְיֶה לָהֶם הִתְלַמְּדוּת, מַה סֶּלַע זֶה שֶׁאֵינוֹ מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ וְאֵינוֹ צָרִיךְ לְפַרְנָסָה מִכָּל מָקוֹם מְקַיֵּם דִּבּוּרוֹ שֶׁל מָקוֹם,

And also there will be for them a lesson: what this rock, which does not speak and does not hear and does not need sustenance, nevertheless fulfills the word of the Omnipresent One,

קַל וָחֹמֶר אָנוּ (רַשִׁ"י, שָׁם).

All the more so, we (Rashi, there).

וּבָחַר בְּאֹפֶן זֶה מִלִּבְחֹר בְּקִיּוּם דִּבְרֵי הַמָּקוֹם בִּשְׁבִיל הַפַּחַד מִפְּנֵי חִלּוּל הַשֵּׁם,

And he chose this way, rather than choosing to fulfill the words of the Omnipresent One out of fear of a Chillul Hashem,

שֶׁאִם יַעֲשֶׂה כְּמוֹ שֶׁהוּא מְצֻוֶּה יִשָּׁאֲרוּ עִם חֲשָׁדִים וְאֵין לְךָ חִלּוּל הַשֵּׁם יוֹתֵר גָּדוֹל מִזֶּה,

that if he acts as he is commanded, they will remain with suspicions, and you have no greater desecration of Hashem's Name than this.

אֲשֶׁר עַל כֵּן בֶּאֱמֶת דִּבֵּר מִתְּחִלָּה אֶל הַסֶּלַע וְלֹא נָתַן מַיִם,

Therefore, in truth, He spoke initially to the rock and it did not give water,

כֵּיוָן שֶׁלֹּא עַל הַסֶּלַע הַזֶּה צִוָּהוּ הַמָּקוֹם,

Since it was not concerning this rock that Hashem commanded him,

אֶלָּא מִכֹּחַ הַחֶשְׁבּוֹן הַטָּהוֹר הַנִּצָּל מִכָּל נְגִיעָה עַצְמִית,

Rather, from the strength of the pure reckoning, saved from all self-interest,

לִבְרֹחַ מֵחִלּוּל הַשֵּׁם, וּלְהַגְדִּיל הַקִּדּוּשׁ הַשֵּּׁם נָתַן לוֹ עֹז וְתַעֲצוּמוֹת שֶׁלֹּא לְהַבִּיט עַל זֶה,

To flee from Chillul Hashem, and to increase Kiddush Hashem, gave him strength and might not to look at this,

וְהִכָּה אוֹתוֹ שְׁתֵּי פְעָמִים עַד שֶׁיָּצְאוּ מַיִם.

And he struck it two times until water came out.

אָמְנָם לְפִי חֶשְׁבּוֹן זֶה צְרִיכִין לְהָבִין מַדּוּעַ נֶעֱנַשׁ עַל זֶה?

Indeed, according to this reckoning, we need to understand why he was punished for this?

הֲלֹא כָּל אֹמֶץ רוּחוֹ לַעֲמֹד בְּחֶשְׁבּוֹנוֹ הָיָה רַק לְשֵׁם שָׁמַיִם,

Was not all the strength of his spirit to stand in his accounting only for the sake of Heaven,

וּמִצַּד עַצְמוֹ לֹא הָיָה לוֹ שׁוּם פְּנִיָּה לַעֲבֹר עַל צִוּוּי הַשֵּׁם,

And from his own side, he had no inclination whatsoever to transgress the command of Hashem,

כִּי לֹא פָּחַד מִטַּעֲנוֹתֵיהֶם כְּלָל אֶלָּא פֶּן יִוָּלֵד חַס וְשָׁלוֹם חִלּוּל הַשֵׁם,

For he did not fear their claims at all, but rather lest, Hashem should protect us, a desecration of Hashem's Name be born.

וְאַף לְפִי דֶּרֶךְ הַתּוֹרָה לִפְעָמִים "בִּיטּוּלָהּ זֶהוּ קִיּוּמָהּ",

And even according to the way of the Torah, sometimes "its nullification, that is its fulfillment."

וְאִם רָאָה שֶׁהַשָּׁעָה צְרִיכָה לְכָךְ לְבַטֵּל דִּבְרֵי הַמָּקוֹם לְהַגְדִּיל קִדּוּשׁ הַשֵּׁם לְדוֹרוֹת,

And if he saw that the hour required it, to nullify the words of the Omnipresent, to magnify Kiddush Hashem for generations,

מַדּוּעַ נֶעֱנַשׁ עַל זֶה?

Why was he punished for this?

אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: מֹשֶׁה הִכָּה אֶת הַסֶּלַע וְכָל הַצּוּרִים שֶׁבַּמִּדְבָּר הוּבְקְעוּ וְהָיוּ מוֹצִיאִין מַיִם, שֶׁנֶּאֱמַר: יִבְקַע צוּרִים בַּמִּדְבָּר (תְּהִלִּים).

Rabbi Yehudah the son of Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Moshe struck the rock, and all the rocks in the wilderness were split open and were bringing forth water, as it is stated: 'He split rocks in the wilderness' (Tehillim).

וּבִמְקוֹם אַחֵר אִיתָא "אֲפִילּוּ צְרוֹר קָטָן נָתַן מַיִם",

And in another place it is stated, "Even a small pebble gave water",

וּמֵעַתָּה יֵשׁ לְהָבִין כִּי כָּל הַחֶשְׁבּוֹן לַעֲשׂוֹת כְּדִבְרֵיהֶן אַף עַל פִּי שֶׁיֵּשׁ בּוֹ מִשְׁקָל גָּדוֹל,

And now, it is to be understood that all the reckoning to do according to their words, even though there is great weight in it,

בְּכָל זֹאת הַמִּשְׁקָל הוּא רַק עִנְיָן שֶׁל מָקוֹם לִטְעוֹת" מִדַּרְכֵי הַהַשְׁגָּחָה הָעֶלְיוֹנָה לִבְחֹן אֶת כָּל אֶחָד לְפִי מַדְרֵגָתוֹ.

Nevertheless, the weight is only a matter of a place to err. It is from the ways of the Supernal Providence to test each person according to his level.

וּבֶאֱמֶת אִם הָיָה מְדַבֵּר אֶל הַסֶּלַע שֶׁצִּוָּהוּ הַמָּקוֹם כְּמוֹ כֵן לֹא הָיָה חִלּוּל הַשֵׁם,

And in truth, if he would have spoken to the rock, as the Omnipresent commanded him, it would likewise not have been a desecration of Hashem's Name,

כִּי גַּם אָז לֹא הָיָה לָהֶם שׁוּם פִּתְחוֹן פֶּה לְמַעֵט גֹּדֶל הַנֵּס כְּחַשְׁדָּם,

For even then they had no opening of a mouth to diminish the greatness of the miracle, as was their suspicion,

וְהָיוּ כֻּלָּם מַכִּירִים הַנֵּס בְּבֵרוּר,

And they would all recognize the miracle clearly,

אַחַר שֶׁכָּל הַסְּלָעִים נָתְנוּ מַיִם וְגַם אוֹתוֹ הַסֶּלַע שֶׁהֶרְאָה עָלָיו בְּאֶצְבַּע וַאֲפִלּוּ צְרוֹר קָטָן.

After all the rocks gave water, and also that rock that he pointed to with a finger, and even a small pebble.

אִם כֵּן הֲרֵי יֵשׁ בִּכְלָל מָאתַיִם מָנֶה וּבְצִוּוּי הַשֵּׁם נִכְלַל גַּם חֶשְׁבּוֹנֵנוּ וְנִתְגַּלָּה כִּי חֶשְׁבּוֹנֵנוּ מוּטְעֶה,

If so, behold, there are in total two hundred maneh, and in Hashem's command our reckoning is also included, and it was revealed that our reckoning is mistaken,

וְעַל יְדֵי חֶשְׁבּוֹנֵנוּ גָּרַם גְּרָעוֹן בְּקִדּוּשׁ הַשֵּׁם בָּזֶה שֶׁהָיָה צָרִיךְ לְהַכָּאָה,

And through our reckoning, we caused a deficiency in the sanctification of Hashem, in that it required a blow,

וְעוֹד לְהַכּוֹת שְׁתֵּי פְעָמִים, וְאִלּוּ עָשָׂה כִּדְבַר ה' הָיוּ יוֹצְאִים הַמַּיִם עַל יְדֵי דִּבּוּרוֹ לְבַד.

And furthermore, to strike two times, and if he had done according to Hashem's word, the water would have come out through his speech alone.

וְאָמְנָם שֶׁהַבּוֹחֵן לְבָבוֹת יֵדַע כִּי יִהְיֶה פֹּה לַחְשׁוֹד,

And truly, He Who examines hearts knows that there will be here room to suspect,

אֲבָל גַּם הָיָה בִּידִיעָתוֹ כִּי בַּסּוֹף יִתְבָּרֵר הַקִּדּוּשׁ הַשֵּׁם לְמַפְרֵעַ,

But it was also in his knowledge that in the end, the sanctification of Hashem's Name would become clear retroactively,

וְאַף שֶׁשֵּׂכֶל הָאָדָם אֵינוֹ יָכוֹל לְכַלְכֵּל הַדְּבָרִים כִּי בַּהֹוֶה דִּבְרֵיהֶם חֲזָקִים וּמֵאַיִן לוֹ לָדַעַת כִּי אַחַר כָּךְ יִתְבָּרֵר כִּי הַנָּכוֹן הוּא,

And even though a person's intellect cannot contain these matters, for in the present their words are strong, and from where can he know that afterwards it will become clear that it is the correct thing,

שֶׁלֹּא לְהַבִּיט אֶל הַשָּׁדָם וַהֲלֹא אֵין לַדַּיָּן אֶלָּא מַה שֶּׁעֵינָיו רוֹאוֹת?

Not to look at the demons? But doesn't a judge have only what his eyes see?

אָמְנָם עַל זֹאת הָיְתָה הַתּוֹכָחָה מֵהַשֵּׁם עַל מֹשֶׁה רַבֵּנוּ,

Indeed, concerning this was the rebuke from Hashem upon Moshe Rabbeinu,

כִּי בְּמָקוֹם שֶׁכָּלְתָה עֵין הַשֵּׂכֶל לִרְאוֹת נְכוֹחָהּ,

For in a place where the eye of the intellect ceased to see uprightly,

שָׁם מַתְחֶלֶת לִשְׁפּוֹט נְכוֹחָה הָאֱמוּנָה בִּדְבַר ה',

There, the emunah in the word of Hashem begins to judge truthfully,

וְכֵיוָן שֶׁהָיָה לוֹ צִוּוּי מְפוֹרָשׁ,

And since he had a clear command,

הָיָה לוֹ לְהַאֲמִין כִּי בְּוַדַּאי יִסְתּוֹבֵב מִזֶּה קִדּוּשׁ הַשֵּׁם,

He should have believed that certainly a Kiddush Hashem would result from this,

וְהָיָה צָרִיךְ לְהַרְחִיק בְּלִבּוֹ הַמִּשְׁתּוֹקֵק לְקַדֵּשׁ שֵׁם שָׁמַיִם,

And he would need to distance from his heart, which yearns to sanctify Hashem's Name,

אֶת הַהִרְהוּר הַזֶּה שֶׁיִּתָּכֵן חַס וְשָׁלוֹם לִצְמוֹחַ חִלּוּל הַשֵּׁם מִצִּוּוּי הַשֵּׁם,

This thought, that it is possible, Hashem should spare us, for a desecration of Hashem's Name to grow out of a command of Hashem,

כִּי זֹאת הִיא דָּבָר נִמְנָע בְּהֶחְלֵט.

For this is an absolutely impossible thing.

כְּשֵׁם שֶׁלֹּא יָצָא חֹשֶׁךְ מֵאוֹר כֵּן לֹא יִתָּכֵן שֶׁיֵּצֵא מִצִּוּוּי הַשֵּׁם חִלּוּל הַשֵּׁם.

Just as darkness did not come from light, so too it is not possible that a desecration of Hashem's Name should come from Hashem's command.

וְאַף כִּי שִׁשִּׁים רִבּוֹא שִׂכְלֵי בְּנֵי אָדָם הִסְכִּימוּ בְּדֵעָה אַחַת לַחְשֹׁד הַדְּבָרִים,

And even if six hundred thousand human intellects agreed with one opinion to suspect the matters,

וְאֵין לְךָ חִלּוּל הַשֵּׁם גָּדוֹל מִזֶּה,

And you have no greater desecration of Hashem's Name than this,

הָיָה צָרִיךְ לְבַטֵּל כָּל דֵּעוֹת בְּנֵי הָאָדָם לְעֻמַּת צִוּוּי מְפֹרָשׁ שֶׁל הַמָּקוֹם,

He needed to nullify all opinions of human beings in comparison to an explicit command of the Omnipresent One,

וְהָיָה צָרִיךְ לְהַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה כִּי בְּוַדַּאי יִהְיֶה קִדּוּשׁ הַשֵּׁם,

And he needed to believe with complete emunah that certainly there would be a Kiddush Hashem,

עַד שֶׁכָּל דַּעְתָּם יִהְיֶה לְפָנָיו כְּדַעַת יָחִיד קָטָן שֶׁבַּקְּטַנִּים אֲשֶׁר כָּל דַּעְתּוֹ הוּא דִּמְיוֹן כּוֹזֵב,

until all their understanding will be before Him like the understanding of a single, small one among the smallest, whose entire understanding is a false imagination,

וְלֹא הָיָה צָרִיךְ לִהְיוֹת אֶצְלוֹ מָקוֹם לִטְעוֹת כְּלָל וּכְלָל.

And there should not have been any room for him to err at all, at all.

כָּל שִׂכְלֵי בְּנֵי אָדָם, הוֹכִיחוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּלָשׁוֹן: יַעַן אֲשֶׁר לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי.

All human intellects, the Holy One, blessed be He, rebuked with the expression: 'Because you did not believe in Me to sanctify Me.'

וְלֹא אָמַר יַעַן אֲשֶׁר לֹא קִיַּמְתֶּם אֶת דְּבַר ה',

And He did not say, 'Because you did not fulfill the word of Hashem,'

כִּי לֹא עָשָׂה כֵּן חַס וְשָׁלוֹם מִפְּנֵי שֶׁפָּחַד לַעֲבֹר עַל דַּעַת הָעָם,

For he did not do so, chalila, because he was afraid to transgress the will of the people,

וְכַוָּנָתוֹ הָיְתָה רְצוּיָה מְאֹד,

And his intention was very desirable,

וּמִצַּד עַצְמוֹ הָיָה כְּמַלְאָךְ מוּכָן לְקַיֵּם אֶת דְּבַר ה',

And from his own side, he was like an angel, ready to fulfill the word of Hashem,

אֶלָּא שֶׁעָשָׂה כֵּן מִפְּנֵי שֶׁפָּחַד פֶּן יִהְיֶה מֵהַמִּצְוָה חִלּוּל הַשֵּׁם.

Rather, he did so because he feared lest there be from the mitzvah a desecration of Hashem's Name.

וְעַל זֶה בָּא מַאֲמַר ה' שֶׁאֵין נָכוֹן לַחְשֹׁד כֵּן,

And regarding this, the word of Hashem came, that it is not proper to suspect thus,

וּמִתְבָּאֵר בְּדִיּוּק לְשׁוֹנוֹ יַעַן אֲשֶׁר לֹא הֶאֱמַנְתֶּם בִּי לְהַקְדִּישֵׁנִי,

And it is explained precisely by its wording, 'Because you did not believe in Me, to sanctify Me,' (Bamidbar 20:12).

לֹא הָיָה לְךָ אֱמוּנָה חֲזָקָה אֲשֶׁר מִצִּוּוּי הַשֵּׁם יֵצֵא וַדַּאי קִדּוּשׁ הַשֵּׁם,

You did not have strong emunah that from Hashem's command there will certainly come forth Kiddush Hashem,

וְלֹא הָיָה לְךָ מַה לִּפְחֹד מִדַּעַת כָּל יִשְׂרָאֵל וְאַף בְּשָׁעָה שֶׁכָּל הַחֶשְׁבּוֹנוֹת מַרְאִים מָקוֹם לִטְעוֹת הָיָה שֶׂכֶל הַתּוֹרָה צָרִיךְ לְהַכְרִיעַ עַל הַכֹּל,

And you would not have had what to fear from the opinion of all of Yisrael, and even at a time when all calculations show room for error, the Torah's intellect would have to decide over everything,

וְאִם הָיְתָה הַהַכְרָעָה בִּלְתִּי נְכוֹנָה,

And if the decision was not correct,

בְּעַל כָּרְחָהּ שֶׁחֲסֵרָה בִּבְחִינָה דַּקָּה,

against her will, that she is lacking in a subtle aspect,

הָאֱמוּנָה בִּכְלָל הַזֶּה אֲשֶׁר לֹא יִתָּכֵן לְהִוָּלֵד חִלּוּל הַשֵּׁם מִתּוֹךְ צִוּוּי ה'.

The emunah in this principle, that it is not possible for a chillul Hashem to be born from within a command of Hashem.

אָמְנָם עִקַּר הַקִּדּוּשׁ הַשֵּׁם יָבוֹא מִקִּיּוּם הַמִּצְוָה וְלֹא זוּלַת זֶה כְּלָל.

Indeed, the main sanctification of Hashem's Name will come from fulfilling the mitzvah, and not from anything other than this at all.

וְזֶה שֶׁאָמַר: בְּטַח אֶל ה' בְּכָל לִבְּךָ וְאֶל בִּינָתְךָ אַל תִּשָּׁעֵן (מִשְׁלֵי ג').

And this is what it says: "Trust in Hashem with all your heart, and do not lean on your own understanding" (Mishlei 3).

גַּם אִם תִּרְצֶה לִפְעָמִים לְשַׁנּוֹת אֶת דְּבַר ה' בְּחֶשְׁבּוֹן אֲשֶׁר בְּדֶרֶךְ זֶה יַגְדִּיל קִדּוּשׁ הַשֵּׁם עוֹד יוֹתֵר,

Even if you will sometimes want to change the word of Hashem with the calculation that in this way it will increase Kiddush Hashem even more,

גַּם בָּזֶה עַל בִּינָתְךָ אַל תִּשָּׁעֵן,

Also in this, do not lean on your own understanding,

אֶלָּא לֹא יָזוּז מִדְּבַר ה' אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה.

Rather, he should not budge from the word of Hashem, even a hair's breadth.

וְעַל גְּמַר הַשְּׁלֵמוּת שֶׁיּוֹצִיא אָדָם לְפֹעַל מְבֻקָּשׁוֹ הַטּוֹב צָרִיךְ לִבְטוֹחַ בַּה' כַּמְּבֹאָר בְּמַסֶּכֶת שֶׁצָּרִיךְ הָאָדָם לִשְׁלֹשָׁה דְּבָרִים בְּדֶרֶךְ עֲבוֹדָתוֹ,

And regarding the completion of perfection, that a person should bring his good desire into actuality, he needs to trust in Hashem, as is explained in a Masechta that a person needs three things in the path of his avodah,

נְקֻדַּת הָאֱמֶת, אַחַר כָּךְ עִיּוּן הַמַּעֲשֶׂה וּלְבַסּוֹף בִּטָּחוֹן בַּה',

The point of truth, afterwards the contemplation of the deed, and finally trust in Hashem,

וְעַל יְדֵי זֶה בְּוַדַּאי יַצְלִיחַ כְּמוֹ שֶׁכָּתוּב: לֹא יִמְנַע טוֹב לַהוֹלְכִים בְּתָמִים.

And through this, he will surely succeed, as it is written: 'He will not withhold good from those who walk with sincerity.'

וְהַהֶבְדֵּל אֲשֶׁר בֵּין הָאָדָם הַמָּסוּר לְבָרֵר מִדּוֹתָיו לָאָדָם אֲשֶׁר אֵינוֹ מְבָרֵר מִדּוֹתָיו, הַהוֹדָאָה עַל חֶסְרוֹנוֹ אַחַר הַבֵּרוּר, כִּי מִי שֶׁעוֹמֵד עַל בֵּרוּר הַמִּדּוֹת אִם יְבָרֵר לוֹ חֶסְרוֹנוֹ,

And the difference between the person who is dedicated to clarifying his character traits and the person who does not clarify his character traits is the admission of his deficiency after the clarification, for one who stands on the clarification of character traits, if he clarifies his deficiency,

הֲגַם שֶׁאֵין לוֹ בֶּאֱמֶת הַחִסָּרוֹן הַהוּא אֲשֶׁר עָלָיו יְגַלֶּה אָזְנָיו לְמוּסַר הַמּוֹכִיחַ לוֹ חֶטְאוֹ,

Even though he truly does not have that flaw about which he would open his ears to the mussar of the one rebuking him for his sin,

גַּם אָז יוֹדֶה כִּי יֵשׁ לוֹ.

Even then he will admit that he has it.

כִּי עַל יְדֵי הַאֲזָנַת הַתּוֹכָחָה יַחְדֹּר לְמַעֲמַקֵּי לְבָבוֹ, וְאִם יַרְגִּישׁ בְּקִרְבּוֹ אֵיזֶה פְּגָם יֶחֱרַד לְתַקְּנוֹ.

For through listening to the rebuke, it will penetrate the depths of his heart, and if he feels within himself any blemish, he will hasten to fix it.

וּמִי שֶׁאֵינוֹ עוֹמֵד עַל בֵּרוּר הַמִּדּוֹת,

And one who does not stand upon the clarification of his middos,

גַּם אִם יְבָרֵר לוֹ חֶסְרוֹנוֹ אֲשֶׁר יֵשׁ לוֹ בֶּאֱמֶת גַּם אָז יְחַפֶּה עָלָיו וְיַכְחִישׁ וְלֹא יוֹדֶה כְּלוּם.

Even if he clarifies for himself his deficiency that he truly has, even then he will cover it up and deny it and not admit anything at all.

עָנָה "חָטָאתִי לַה'" (שמואל ב' י"ב).

He answered, "I have sinned to Hashem" (Shmuel II 12).

וְהַגַּם שֶׁאָמְרוּ חֲזַ"ל כָּל הָאוֹמֵר דָּוִד חָטָא אֵינוֹ אֶלָּא טוֹעֶה (שַׁבָּת נ"ו), וְלֹא הָיָה שׁוּם חֵטְא אֵצֶל דָּוִד.

And even though Chazal said, 'Anyone who says Dovid sinned is merely mistaken' (Shabbos 56a), and there was no sin at all with Dovid.

וְזֶהוּ מוּבָן כֵּיוָן שֶׁחֲזַ"ל מְעִידִין עָלָיו אֲשֶׁר עָשָׂה כָּל זֶה בְּחֶשְׁבּוֹן צֶדֶק,

And this is understood, since Chazal testify about him that he did all this with a righteous reckoning,

כָּל שֶׁכֵּן שֶׁדָּוִד בְּעַצְמוֹ כִּי הוּא צַדִּיק בְּמַעֲשֵׂהוּ וְאֵין עָלָיו שׁוּם טַעֲנָה כְּלָל.

All the more so that Dovid himself, for he is righteous in his deed and there is no claim against him at all.

נִמְצָא שֶׁהָיָה לוֹ לָדוּן נָתָן הַנָּבִיא לְמוֹרֵד בְּמַלְכוּת, וְהוּא עָנָה עַל דְּבָרָיו חָטָאתִי לַה', וְלָמָּה?

It turns out that Natan HaNavi should have been judged as a rebel against the monarchy, yet he answered concerning his words, 'I have sinned to Hashem,' and why?

הֲלֹא גַּם הַתּוֹרָה מְעִידָה עָלָיו שֶׁלֹּא הָיָה שׁוּם חֵטְא?

Doesn't the Torah also testify about him that there was no sin?

וְכָל שֶׁכֵּן שֶׁגַּם הוּא הָיָה צָרִיךְ לְהָעִיד עָלָיו כֵּן,

And all the more so that he too needed to testify about him thus,

הֲלֹא לְפִי הֶרְגֵּלוֹ שֶׁל אָדָם הוּא מְחַפֶּה גַּם עַל הַחִסָּרוֹן שֶׁיָּדוּעַ לוֹ,

Is it not so that according to a person's habit, he also covers up the deficiency that is known to him,

וְאֵינוֹ רוֹצֶה לְהוֹדוֹת עָלָיו בְּשׁוּם אוֹפֶן.

And he does not want to admit to it in any way.

וְעוֹד יוֹתֵר, אַף עַל חִסָּרוֹן שֶׁגַּם הוּא יָדַע,

And even more, even concerning a deficiency that he too knew,

אֲשֶׁר הוּא יָדוּעַ לַחֲבֵרוֹ, בְּכָל זֹאת אֵינוֹ מוֹדֶה עָלָיו וְהוּא מְחַפֵּשׂ בְּכָל הָעָרְמִימוּת לְחַפּוֹתוֹ וּלְהַסְתִּירָהוּ וּלְהָפֹךְ מִן הַחִסָּרוֹן לְמַעֲלָה,

which is known to his friend, despite all this he does not admit to it, and he searches with all cunning to cover it up and to hide it, and to turn the deficiency into a virtue,

בְּכַוָּנָה נוֹסֶפֶת, בְּהַכְחָשָׁה וּבְרַמָּאוּת,

with additional intent, with denial and with deceit,

עַאכוּכַּ״ף כִּי לֹא יוֹדֶה עַל הַחִסָּרוֹן אֲשֶׁר אֵין לוֹ בֶּאֱמֶת.

All the more so, that he will not admit to the deficiency that he truly does not have.

וְאֵצֶל דָּוִד מָצִינוּ אֲשֶׁר אָמַר חָטָאתִי לַה' גַּם עַל חִסָּרוֹן אֲשֶׁר לֹא הָיָה לוֹ, וְאֵיךְ יוּבַן פֶּשֶׁר דָּבָר.

And regarding Dovid, we find that he said, "I have sinned to Hashem," even concerning a deficiency that he did not have, and how can the meaning of this matter be understood?