מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

אָמְנָם בֵּיאוּר הָעִנְיָן כִּי הָאָדָם הַמַּעֲלָה רוֹאֶה פְּגָם גַּם בָּזֶה לְבַד,

Indeed, the explanation of the matter is that the elevated person sees a blemish even in this alone,

שֶׁיֵּשׁ בְּמַעֲשָׂיו אֲשֶׁר יַטְעוּ בְּנֵי אָדָם לַחְשֹׁב שֶׁהוּא חֵטְא,

that there is in his deeds that which will mislead people to think that it is a sin,

וְנֶחְשַׁב זֶה גּוּפָא אֶצְלוֹ לְחֵטְא הַיּוֹצֵא מִגֶּדֶר חִלּוּל ה' וְהוּא מַכִּיר שֶׁבִּשְׁלֵימוּת הָאָדָם צָרִיךְ לַעֲשׂוֹת הַכֹּל בְּאוֹפֶן אֲשֶׁר לֹא יִהְיֶה שׁוּם מָקוֹם לִטְעוֹת כִּי חֵטְא הוּא,

And this itself is considered by him a sin that goes beyond the category of a Chillul Hashem, and he recognizes that for a person's perfection, he must do everything in such a way that there will be no room to err, for it is a sin,

וְעַל מַה שֶּׁלֹּא עָשָׂה כֵן עָנָה חָטָאתִי לַה'.

And concerning that which he did not do so, he answered, 'I have sinned to Hashem.'

וְכָמוֹ שֶׁמָּצִינוּ אֵצֶל רַבִּי יוֹחָנָן שֶׁאָמַר כְּגוֹן אֲנָא אִי מַסְגִינָא ד' אַמּוֹת בְּלָא תּוֹרָה וּבְלָא תְּפִילִּין הוּא חִלּוּל הַשֵּׁם (יוֹמָא פ"ו).

And just as we find with Rabbi Yochanan, who said, 'For example, if I walk four cubits without Torah and without tefillin, it is a desecration of Hashem's Name' (Yoma 86).

וְהַגַּם שֶׁהָיָה פָּטוּר מִן הַדִּין מִשּׁוּם שֶׁהָיָה חַלָּשׁ בְּיוֹתֵר,

And even though he was exempt from the halacha because he was extremely weak,

עַיֵּין רַשִּׁ"י שָׁם, בְּכָל זֹאת הוּא חִלּוּל הַשֵּׁם,

See Rashi there, nevertheless it is a desecration of Hashem's Name,

כֵּיוָן שֶׁאֲחֵרִים לֹא יָדְעוּ חֲלִישׁוּתוֹ.

Since others would not know his weakness.

וְהָאָדָם הַמַּעֲלָה צָרִיךְ לְהִזָּהֵר אֲשֶׁר לֹא יִהְיֶה לְזוּלָתוֹ שׁוּם מָקוֹם לִטְעוֹת.

And the elevated person needs to be careful that there should not be for another any place to err.

בְּכָל זֹאת יוֹדֶה מִיָּד כְּשֶׁיְּגַלּוּ אָזְנָיו לַמּוּסָר וּכְמוֹ שֶׁהָיָה בְּדָוִד שֶׁאָמַר חָטָאתִי,

Nevertheless, he will immediately admit when his ears are opened to mussar, just as it was with Dovid who said, "I have sinned."

וְלֹא עָמַד עַל מִדּוֹתָיו אֲפִלּוּ שֶׁלְּפִי מִדַּת הַתּוֹרָה הַצֶּדֶק אִתּוֹ,

And he did not stand on his character traits, even though according to the measure of the Torah, justice was with him,

אֶלָּא הוֹדָה חַטָּאתִי עַל חֵלֶק דַּק מִן הַפְּעֻלָּה,

Rather, I confessed my sin for a subtle part of the action,

הֲגַם שֶׁכָּל הַפְּעֻלָּה הָיְתָה טוֹבָה,

Even though the entire action was good,

כֵּיוָן שֶׁחֵלֶק דַּק הָיָה חָסֵר, עָנָה מִיָּד חָטָאתִי לַה',

Since a subtle part was missing, he immediately answered, 'I have sinned to Hashem.'

מַה שֶּׁלֹּא הָיָה עוֹשֶׂה כֵּן מִי שֶׁאֵינוֹ מְבָרֵר מִדּוֹתָיו,

which someone who does not clarify his character traits would not do.

גַּם אִם הָיָה כָּל חֶלְקֵי הַפְּעֻלָּה מְחֻסָּרִים,

Even if all parts of the action were missing,

רַק אִם כְּבָר עָשָׂה מַעֲשֵׂהוּ יֹאמַר עַל הַכֹּל שֶׁהוּא טוֹב,

Only if he has already done his deed will he say about everything that it is good,

וְלֹא יוֹדֶה עַל חֶסְרוֹנוֹ כְּלוּם.

And he will not admit to his deficiency at all.

וּבְהֵיפֶךְ מִמִּדַּת דָּוִד מָצִינוּ אֵצֶל אֲבִימֶלֶךְ כְּשֶׁלָּקַח אֵשֶׁת אַבְרָהָם,

And in the opposite of Dovid's trait, we find by Avimelech when he took Avraham's wife,

וַיֹּאמֶר לוֹ ה' הִנְּךָ מֵת עַל הָאִשָּׁה וְכוּ'

And Hashem said to him, 'Behold, you are dying on account of the woman,' etc.

אָמַר לוֹ אֲבִימֶלֶךְ, הֲגּוֹי גַּם צַדִּיק תַּהֲרֹג,

Avimelech said to Him, 'Will You also slay a righteous nation?'

אָמַר לוֹ ה' הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא (בְּרֵאשִׁית כ').

Hashem said to him, 'Return the man's wife, for he is a prophet' (Bereishis 20).

וְיֵשׁ לְהָבִין דְּמַה שֶּׁאָמַר לוֹ ה' הִנְּךָ מֵת,

And there is to understand what Hashem said to him, 'Behold, you are dying,'

אֵין פֵּירוּשׁוֹ בְּגֶדֶר עֹנֶשׁ עַל הֶעָבָר אֲפִלּוּ אִם יָשִׁיב אֶת שָׂרָה שֶׁעַל מַה שֶּׁלָּקַח לְבַד הוּא מֻכְרָח לָמוּת,

Its meaning is not in the category of a punishment for the past, even if he returns Sarah, that for what he took alone he is obligated to die,

כִּי לוּלֵא הָיְתָה בְּגֶדֶר עֹנֶשׁ לָמָּה הָיָה צָרִיךְ לְהַגִּיד לוֹ,

For if it was not in the category of punishment, why would He need to tell him,

כֵּיוָן שֶׁהוּא מְעֻוָּת אֲשֶׁר כְּבָר עָשָׂה,

Since it is a distortion that he has already done,

וְהוּא מְחֻיָּב עֹנֶשׁ עַל הַלְּקִיחָה,

And he is obligated to punishment for the taking,

מַה יוֹעִיל הַהַתְרָאָה, אִם חֵפֶץ ה' לְעָנְשׁוֹ הָיָה לוֹ לָתֵת הָעוֹנֶשׁ בְּלִי הַתְרָאָה,

What good is the warning, if Hashem's will was to punish him, He should have given the punishment without a warning,

אֶלָּא עַל כָּרְחֲךָ אֲשֶׁר לֹא הָיָה מוּחְלָט בְּגֶדֶר עֹנֶשׁ אֶלָּא בְּתוֹר הַתְרָאָה שֶׁעוֹד הַבְּרֵרָה בְּיָדְךָ,

Rather, perforce, that it was not absolute in the category of punishment, but rather as a warning that the choice is still in your hand,

אִם תָּשִׁיב אֵשֶׁת הָאִישׁ אָז תְּהִי נָקִי מִן הַמִּיתָה,

If you return the man's wife, then you will be clear from death,

וְאִם לֹא תָּשִׁיב, אוֹי תְּקַבֵּל עֹנֶשׁ הַמִּיתָה,

And if you do not respond, woe, you will receive the punishment of death,

וְכֵיוָן שֶׁגִּלָּה ה' אֲשֶׁר רְצוֹנוֹ שֶׁיָּשִׁיב אֶת הָאִשָּׁה וְאִם לָאו יָמוּת,

And since Hashem revealed that His will is that he return the woman, and if not, he will die,

מֵעַתָּה קָשֶׁה מָה אָמַר לוֹ הַגּוֹי גַּם צַדִּיק תַּהֲרֹג,

From now it is difficult: what did the non-Jew say to him, 'Even a tzaddik will you kill'?

מַה הָיָה חֵפֶץ בְּהַטְעָנָה הַזֹּאת,

What was the desire in this claim,

הֲלֹא חַיָּה לוֹ הַבְּחִירָה שֶׁלֹּא לָמוּת אִם יָשִׁיב אֶת הָאִשָּׁה?

Wasn't the choice alive for him not to die if he would return the woman?

וְאִם בֶּאֱמֶת לֹא יָשׁוּב אֶת הָאִשָּׁה,

And if in truth he will not return the woman,

אָז הוּא מְחֻיָּב מִיתָה וְאֵינוֹ נִקְרָא גּוֹי צַדִּיק,

Then he is obligated to death and is not called a righteous gentile,

אֶלָּא גּוֹי רָשָׁע, מֵחֲמַת שֶׁאֵינוֹ מֵשִׁיב אֶת הָאִשָּׁה אֲשֶׁר הַבּוֹרֵא צִוָּה לוֹ שֶׁיָּשׁוּב.

Rather, a wicked gentile, because he does not return the woman whom the Creator commanded him to return.

אֶלָּא עַל כָּרְחֲךָ צְרִיכִין אָנוּ לוֹמַר שֶׁבָּזֶה גּוּפָא הָיָה חוֹלֵק עַל מִצְוַת הַשֵּׁם.

Rather, perforce we must say that in this very thing he was disagreeing with the command of Hashem.

שֶׁאַף אִם לֹא יָשׁוּב גַּם אָז אֵינוֹ מְחֻיָּב מִיתָה,

that even if he does not repent, even then he is not obligated to die,

יַעַן כִּי לֹא אָמַר אִשְׁתּוֹ הִיא,

Because he did not say, 'She is my wife,'

רַק אָמַר אֲחוֹתִי הִיא, וּמֵאַיִן הָיָה יָכוֹל לָדַעַת הָאֱמֶת?

He only said, 'She is my sister,' and from where could he have known the truth?

וְכֵיוָן שֶׁכֵּן טָעַן הַגּוֹי גַּם צַדִּיק תַּהֲרֹג שֶׁגַּם אִם לֹא יָשׁוּב אֵינוֹ מְחֻיָּב מִיתָה, וְלֹא הָיָה חָפֵץ לְהָשִׁיב.

And since this was so, the gentile argued, 'Will You also slay the righteous? For even if he does not repent, he is not obligated to die,' and he did not wish to reply.

וְעַל זֶה הֵשִׁיב לוֹ הַבּוֹרֵא פַּעַם שֵׁנִית הַשֵּׁב וְכוּ' כִּי מוֹת תָּמוּת (שָׁם),

And regarding this, the Creator answered him a second time, 'Return, etc., for you shall surely die' (there),

לֹא יוֹעִיל לְךָ כָּל טַעֲנוֹתֶיךָ,

All your arguments will not help you,

אֶלָּא מֻכְרָח אַתָּה לְהָשִׁיב וְאִם לָאו תָּמוּת.

Rather, you are compelled to respond, and if not, you will die.

הֲרֵי לָנוּ מִזֶּה אֲשֶׁר מִי שֶׁאֵינוֹ יָכוֹל לְבָרֵר אֶת מִדּוֹתָיו וְלַעֲמוֹד עַל הָאֱמֶת גַּם אִם יְבָרֵר לוֹ הַשֵּׁם שֶׁצָּרִיךְ לְהָשִׁיב,

We see from this that one who cannot clarify his character traits and stand upon the truth, even if Hashem clarifies for him that he must respond,

גַּם עִם הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא חוֹלֵק, וְאֵינוֹ רוֹצֶה לְהוֹדוֹת עַל הָאֱמֶת,

Even with the Holy One, blessed be He, he argues, and he does not want to admit the truth,

עַד שֶׁצָּרִיךְ לוֹ הַשֵּׁם לֹאמַר פַּעַם שְׁנִית,

until Hashem needs to say to him a second time,

וּבַפַּעַם הָרִאשׁוֹן לְבַד אֵין מַנִּיחִים לוֹ מִדּוֹתָיו לְהַכִּיר שֶׁחָטָא וְצָרִיךְ לְהָשִׁיב.

And the first time alone, his middos do not allow him to recognize that he sinned and needs to repent.

רַק אֵין יִרְאַת אֱלֹקִים בַּמָּקוֹם הַזֶּה וְהָרְגוּנִי עַל דְּבַר אִשְׁתִּי (שָׁם),

Only there is no fear of Elokim in this place, and they will kill me on account of my wife (there),

כֵּיוָן שֶׁאֵין אַתָּה מְבָרֵר מִדּוֹתֶיךָ עַל פִּי יִרְאַת הַשֵּׁם,

Since you do not clarify your character traits according to the fear of Hashem,

הֲגַם שֶׁמְּדִינָתְךָ טוֹב יוֹתֵר מִשֶּׁל פַּרְעֹה,

Even though your state is better than that of Pharaoh,

כִּי שָׁם הֵם שְׁטוּפֵי זִמָּה, וְאֶצְלְךָ מִתְנַהֵג הַדָּבָר בְּסֵדֶר יָפֶה,

For there they are steeped in immorality, but with you the matter is conducted in a beautiful order,

עַכַּ"ז כֵּיוָן שֶׁחָסֵר לְךָ בֵּרוּר הַמִּדּוֹת וְהָרְאָיָ'

Nevertheless, since you lack the clarification of character traits and the vision,

כִּי כְּשֶׁבָּא אוֹרֵחַ אֶצְלְךָ אֵין צָרִיךְ לִהְיוֹת הַשְּׁאֵלָה רִאשׁוֹנָה עַל אִשְׁתּוֹ אֶלָּא עַל שְׁאָר דְּבָרִים,

For when a guest comes to you, the first question need not be about his wife, but rather about other matters,

וְכֵיוָן שֶׁשָּׁאַלְתָּ מִיָּד עַל אִשְׁתּוֹ,

And since you immediately asked about his wife,

נִרְאֶה מִזֶּה אֲשֶׁר אֵין אַתָּה נָקִי מִן הַדָּבָר הַזֶּה,

It appears from this that you are not clean from this matter,

וְהָיִיתִי מֻכְרָח לֹאמַר כִּי אֲחוֹתִי הִיא.

And I was compelled to say that she is my sister.

וְלוּ הָיָה אֶצְלְךָ בֵּרוּר הַמִּדּוֹת עַל פִּי יִרְאַת הַשֵּׁם, לֹא הָיְתָה זֹאת שְׁאֵלָתְךָ הָרִאשׁוֹנָה אִם הִיא אִשְׁתּוֹ אִם לֹא,

And if you had with you a clarification of character traits according to the fear of Hashem, this would not have been your first question, whether she is his wife or not,

וְכֵיוָן שֶׁחָסֵר לְךָ בֵּרוּר הַמִּדּוֹת,

And since you lack the clarification of the middos,

אִם כֵּן אֵין שִׁעוּר לְהִתְפַּסֵּד, כִּי יוּכַל הֱיוֹת אֲשֶׁר הַנְּגִיעָה הַזֹּאת יְסַבֵּב לְךָ אֲשֶׁר תַּהַרְגוּנִי עַל דְּבַר אִשְׁתִּי,

If so, there is no measure to the loss, for it can be that this touching will cause you to kill me on account of my wife,

וְאַתָּה לֹא תַּרְגִּישׁ כְּלוּם מִנְּגִיעָתְךָ כֵּיוָן שֶׁחָסֵר לְךָ בֵּרוּר הַמִּדּוֹת,

And you will not feel anything from your touch, since you lack the clarification of character traits,

וְלָכֵן הָיִיתִי מֻכְרָח לֹאמַר אֲחוֹתִי הִיא,

And therefore I was compelled to say, 'She is my sister,'

וְעַל זֶה לֹא עָנָה כְּלוּם, כִּי מִיָּד שֶׁאָמַר לוֹ הַדָּבָר הַזֶּה,

And to this he did not answer anything, for immediately when he said this thing to him,

שָׁתַק וְלֹא מָצָא מַה לַּעֲנוֹת.

He was silent and did not find what to answer.

וּמַהוּ הַגּוֹרֵם הָעִקָּרִי שֶׁזֶּה מוֹדֶה עַל חֶסְרוֹנוֹ וְזֶה מְחַפֶּה עַל חֶסְרוֹנוֹ?

And what is the primary cause that this one admits his deficiency and that one covers up his deficiency?

כְּשֶׁנִּתְבּוֹנֵן בְּכָל עִנְיְנֵי הָעוֹלָם וּבְעִנְיְנֵי הַתּוֹרָה,

When we contemplate all matters of the world and matters of the Torah,

נִמְצָא כִּי כָּל דָּבָר אֲשֶׁר יָבוֹא הָאָדָם לַעֲשׂוֹתוֹ,

It is found that any matter which a person comes to do,

טַעַם וֶאֱמֶת.

Taste and truth.

טַעַם נִקְרָא מַה שֶׁהָאָדָם מוֹצֵא הַרְגָּשׁ טוֹבָה בָּזֶה,

Taste is called that which a person finds a good feeling in it,

הַרְגָּשׁ שֶׁל חַיִּים, הַרְגָּשׁ שֶׁל מַעֲלוֹת,

The feeling of life, the feeling of elevated spiritual levels,

אֲשֶׁר נָעִים לוֹ וְעָרֵב אֵלָיו הַדָּבָר מְאֹד.

that the matter is very pleasant and sweet to him.

וֶאֱמֶת נִקְרָא, כִּי הַטַּעַם לְבַד לֹא יַסְפִּיק לְזָרְזוֹ לַעֲשׂוֹתוֹ אֶלָּא יְבַקֵּשׁ כִּי יִהְיֶה הַדָּבָר אֱמֶת.

And it is called 'truth,' for reason alone will not suffice to rouse him to do it, rather he will seek that the matter be true.

כִּי מְחֻיָּב הוּא לַעֲשׂוֹת הַדָּבָר הַזֶּה גַּם מִצַּד הָאֱמֶת,

For he is obligated to do this thing also from the side of truth,

וְלֹא מִצַּד הַטַּעַם בִּלְבָד.

And not only from the aspect of taste.

אֶחָד מַה שֶּׁהוּא מַרְגִּישׁ טַעַם בָּזֶה,

One, that he feels taste in this,

מַה שֶּׁיָּכוֹל עַל יְדֵי הַמְּלָאכָה הַזֹּאת לִפְתֹּר כָּל שְׁאֵלוֹת הַחַיִּים שֶׁלּוֹ,

that which he can, through this avodah, resolve all the questions of his life,

כְּמוֹ מָמוֹן וְכָבוֹד וְכַדּוֹמֶה.

Like money and honor and similar things.

וְעוֹד יַגִּיד לָנוּ אֲשֶׁר עֶצֶם הַמְּלָאכָה בֶּאֱמֶת מְחֻיָּב שֶׁיִּמָּצֵא כָּאֵלֶּה בָּעוֹלָם,

And furthermore, it will tell us that the very essence of the work truly necessitates that such things exist in the world,

כִּי זוּלָתָם יִשָּׁאֵר הַחוֹלֶה בְּאֵין אוֹנִים וְלֹא יֵדְעוּ בַּמֶּה לְהוֹשִׁיעַ אוֹתוֹ.

For without them, the sick person will remain helpless, and they will not know with what to save him.

וְכֵן כָּל אִישׁ וָאִישׁ, בִּפְעֻלָּתוֹ הוּא מֵעִיד לָנוּ סִבַּת בְּחִירָתָם מִפְּנֵי הַטַּעַם וְהָאֱמֶת.

And so too, each and every person, through his actions, testifies to us the reason for their choices, because of the taste and the truth.

גַּם מִי שֶׁמְּחַלֵּל שַׁבָּת בְּפַרְהֶסְיָא,

Even one who desecrates Shabbos publicly,

גַּם הוּא יַגִּיד לָנוּ טַעַם וֶאֱמֶת,

He too will tell us reason and truth,

מַה שֶּׁיַּחְשֹׁב אִם לֹא יִסְגֹּר חֲנוּתוֹ בְּשַׁבָּת יַרְוִיחַ יוֹתֵר,

What he will think, 'If I do not close my store on Shabbos, I will earn more,'

זֶה הַטַּעַם שֶׁלּוֹ, וּמַה שֶּׁיַּעֲשֶׂה אֶת עַצְמוֹ חָכָם בְּעֵינָיו וְיַתְחִיל לִשְׁאוֹל שְׁאֵלַת הָרָשָׁע וְהַוִּכּוּחִים,

This is its reason, and what one who makes himself wise in his own eyes will do, and begin to ask the question of the wicked and arguments,

זֶה מַה שֶּׁנִּקְרָא אֱמֶת.

This is what is called truth.

כֵּן נִמְצָא אִם יַעֲשֶׂה אָדָם מִצְוָה אוֹ לְהֵפֶךְ,

So too it is found if a person does a mitzvah or the opposite,

חַס וְשָׁלוֹם, אִם יַעֲשֶׂה אָדָם עֲבֵרָה,

Heaven forbid, if a person commits an aveirah,

שְׁנֵיהֶם יֹאמְרוּ טַעַם וֶאֱמֶת, זֶה עַל מִצְוָה שֶׁלּוֹ וְזֶה עַל עֲבֵירָה שֶׁלּוֹ.

Both of them will say reason and truth, this one concerning his mitzvah and this one concerning his aveirah.

אֵצֶל כֻּלָּם נִמְצָא כִּי יִטְעַן אֲשֶׁר יַרְגִּישׁ טַעַם וֶאֱמֶת בַּעֲבוֹדָתָם.

With everyone it is found that he will claim that he feels taste and truth in their avodah.

אֲבָל יִשָּׁאֵר עַתָּה הַשְּׁאֵלָה בַּמָּה הִיא עִקַּר הַהֶבְדֵּל בֵּין צַדִּיק לְרָשָׁע, כֵּיוָן שֶׁלִּשְׁנֵיהֶם יֵשׁ טַעַם וֶאֱמֶת?

But the question will now remain: what is the main difference between a tzaddik and a rasha, since both of them have 'taste' and 'truth'?

הַצַּדִּיק טוֹעֵן אֲשֶׁר הַתּוֹרָה יֵשׁ לוֹ טַעַם גָּדוֹל,

The tzaddik argues that the Torah has a great taste,

כְּמוֹ שֶׁאָמַר הַכָּתוּב הַנֶּחְמָדִים מִזָּהָב וּמְתוּקִים מִדְּבַשׁ" (תְּהִלִּים י"ט).

As the verse says, 'More desirable than gold, and sweeter than honey' (Tehillim 19).

בֵּאוּרוֹ, שֶׁיֵּשׁ בַּזָּהָב מַעֲלָה עִם חִסָּרוֹן, וְכֵן יֵשׁ בַּדְּבַשׁ מַעֲלָה עִם חִסָּרוֹן.

Its explanation is that in gold there is a virtue with a deficiency, and similarly in honey there is a virtue with a deficiency.

חִסָּרוֹן אִם יֹאכַל הַרְבֵּה יוֹקִיא אַחַר כָּךְ, אֲבָל הַמַּעֲלָה שֶׁהִיא דָּבָר מָתוֹק לַאֲכִילָה.

The deficiency is that if one eats much, he will vomit afterwards, but the advantage is that it is a sweet thing to eat.

וְאֵצֶל זָהָב הַמַּעֲלָה, כִּי אַף אִם יִהְיֶה לוֹ הַרְבֵּה לֹא יִקּוֹץ בָּהֶם,

And regarding the gold of virtue, that even if one has much of it, he will not become disgusted with it,

אֲבָל הַחִסָּרוֹן שֶׁאֵין הַהֲנָאָה בְּעֶצֶם הַמָּמוֹן,

But the deficiency is that the pleasure is not in the money itself,

כִּי זֶה רַק אֶמְצָעִי לִקְנוֹת עַל יָדוֹ,

For this is only a means to acquire through it,

וְאִם יִהְיֶה בַּמִּדְבָּר עִם מָמוֹן רַב יִהְיֶה כְּמוֹ בְּלֹא מָמוֹן.

And if he will be in the wilderness with much money, it will be as if he has no money.

אֶחָד, מַה שֶּׁאֵין זֶה אֶמְצָעִי אֶלָּא שֶׁעַצְמָהּ וּמַהוּתָהּ הִיא הַהֲנָאָה,

One, that it is not a means, but rather its very essence and being is the pleasure itself,

אֲשֶׁר תֵּעָרֵב אֵצֶל הָאָדָם הַמְקַיֵּם אוֹתָהּ,

which will be sweet to the person who fulfills it,

כְּשֶׁיִּתְאַוֶּה תְּהִי' תֵּעָרֵב לַנֶּפֶשׁ,

When he will desire, it will be sweet to the soul,

וְעוֹד אֲפִלּוּ אִם יֹאכַל הַרְבֵּה לֹא יַקִּיאֶנָּהּ,

And furthermore, even if he eats much, he will not vomit it up,

כִּי אַדְּרַבָּה כָּל מַה שֶּׁיִּשְׁמֹר אֶת הַתּוֹרָה יוֹתֵר תִּהְיֶה חֲבִיבָה עָלָיו בְּיוֹתֵר,

For on the contrary, the more one observes the Torah, the more beloved it will be to him.

וְנִמְצָא כִּי טַעֲמָהּ גְּדוֹלָה מְאֹד,

And it is found that its taste is very great,

וְגַם אֱמֶת, שֶׁרַק הַתּוֹרָה הִיא הָאֱמֶת הַיְּחִידָה אֲשֶׁר בָּהּ בָּחַר הַבּוֹרֵא.

And it is also true, that only the Torah is the sole truth that the Creator chose.

וְהָרָשָׁע גַּם הוּא אָמַר הַטַּעֲנוֹת הָאֵלּוּ כִּי בְּדַרְכּוֹ שֶׁלּוֹ יַשִּׂיג אֶת הַטַּעַם הַגָּדוֹל, וְגַם הָאֱמֶת אִתּוֹ בְּחֶשְׁבּוֹנוֹ.

And the wicked person, he too said these arguments, that through his own path he will achieve the great taste, and also the truth is with him in his reckoning.

וְאִם כֵּן אֵיךְ נְבָרֵר אֶת הַדָּבָר הַזֶּה?

And if so, how shall we clarify this matter?

כִּי הָעִקָּר תָּלוּי מַה הוּא קֹדֶם וּמַה הוּא מְאֻחָר.

For the main thing depends on what is first and what is last.

אִם הַטַּעַם נוֹלָד מֵהָאֱמֶת אוֹ שֶׁהָאֱמֶת נוֹלָד מִן הַטַּעַם.

If the reason is born from the truth, or if the truth is born from the reason.

כִּי לִפְעָמִים יִקְרֶה אֲשֶׁר הָאֱמֶת נוֹתֵן אֶת הַטַּעַם,

For sometimes it happens that the truth gives the taste,

וְקוֹדֶם שֶׁלָּקַח אֶת הָאֱמֶת לֹא נָתַן לוֹ אֶת הַטַּעַם,

And before he took the truth, He did not give him the taste,

אֶלָּא בָּא אֵצֶל הָאֱמֶת לְכַתְּחִלָּה בְּלִי טַעַם,

Rather, he comes to the truth from the outset, without reason,

וְהוּא לָקַח אֶת הָאֱמֶת מִצַּד שֶׁהוּא אֱמֶת.

And he took the truth from the aspect that it is truth.

וְהַגַּם שֶׁמִּתְּחִלָּה לֹא הָיָה לוֹ טַעַם וּמְתִיקוּת בָּזֶה, בְּכָל זֹאת לֹא הִבִּיט עַל זֶה כְּלוּם.

And even though at first he had no taste or sweetness in this, nevertheless he paid no attention to this at all.

וְאַחַר שֶׁבָּחַר וְשָׁקַד עַל הָאֱמֶת הִרְגִּישׁ הַטַּעַם שֶׁלּוֹ,

And after he chose and toiled for the truth, he felt its taste,

כִּי יֵשׁ לָאֱמֶת טַעַם גָּדוֹל, אֶלָּא שֶׁהַטַּעַם הַזֶּה לֹא יַרְגִּישׁ קֹדֶם שֶׁיִּדָּבֵק בָּאֱמֶת,

For truth has a great taste, but this taste one will not feel before he cleaves to truth,

וְיָכוֹל הָאָדָם לִטְעוֹת אֲשֶׁר הָאֱמֶת לֹא טוֹב קֹדֶם שֶׁיִּדָּבֵק בּוֹ.

And a person can err, [thinking] that the truth is not good, before he cleaves to it.

אֲבָל הָאָדָם שֶׁאוֹמֵר אַף עַל פִּי כֵן וְלוֹקֵחַ אֶת הָאֱמֶת,

But the person who says 'nevertheless' and takes the truth,

הוּא מַרְגִּישׁ טַעַם גָּדוֹל עַד שֶׁיִּבָּטְלוּ אֶצְלוֹ כָּל הַטְּעָמִים שֶׁבָּעוֹלָם,

He feels such a great taste until all the tastes in the world become nullified for him,

מִפְּנֵי הַטַּעַם שֶׁמָּצָא בָּאֱמֶת, וּמִי בָּרָא לוֹ הַטַּעַם הַזֶּה.

Because of the taste he found in truth, and who created this taste for him?

אָמְנָם הוּא גָּנוּז בָּאֱמֶת לְבַד, כְּמוֹ שֶׁכָּתוּב טַעֲמוּ וּרְאוּ כִּי טוֹב ה' (תְּהִלִּים ל"ד).

Indeed, it is hidden only in truth, as it is written, "Taste and see that Hashem is good" (Tehillim 34).

וְיֵשׁ לִפְעָמִים אֲשֶׁר הַטַּעַם מַמְצִיא לוֹ הָאֱמֶת,

And there are times when the reason finds the truth for him,

כִּי בָּא קֹדֶם אֶל הַטַּעַם, עֵינוֹ רָאָה אֶת הַטַּעַם וְיַחְמוֹד לִבּוֹ וְלוֹקֵחַ אֶת הַטַּעַם לְעַצְמוֹ,

For he first came to the taste, his eye saw the taste and his heart desired it, and he takes the taste for himself,

וְהַטַּעַם הַזֶּה בָּדָה לוֹ כִּי גַּם הָאֱמֶת אִתּוֹ וְהוּא אֵינוֹ בּוֹחֵר בַּטַּעַם מִפְּנֵי הָאֱמֶת,

And this reason he invented for himself, that the truth is also with him, and he does not choose the reason because of the truth,

אֶלָּא בּוֹחֵר בָּאֱמֶת מִפְּנֵי הַטַּעַם.

Rather, he chooses the truth because of the reason.

קֹרַח שֶׁפִּקֵּחַ הָיָה, מַה רָאָה לְשִׁטּוּת זֶה?

Korach, who was sharp, what did he see in this foolishness?

וְאָמְרוּ עֵינוֹ הִטְעַתּוּ, רָאָה שַׁלְשֶׁלֶת גְּדוֹלָה יוֹצֵאת מִמֶּנּוּ שְׁמוּאֵל שֶׁשָּׁקוּל כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן וְכוּ'

And they said, 'His eye misled him; he saw a great chain coming forth from him, Shmuel, who is equivalent to Moshe and Aharon, etc.'

וְחָשַׁב שֶׁבִּשְׁבִיל זֶה הוּא רָאוּי לִגְדוֹלָה.

And he thought that because of this he was worthy of greatness.

וְלִכְאוֹרָה הַקֻּשְׁיָא עוֹד יוֹתֵר גְּדוֹלָה,

And seemingly the difficulty is even greater,

כֵּיוָן שֶׁהָיָה כָּל כָּךְ גָּדוֹל עַד שֶׁהָיָה לוֹ גַּם כֵּן רוּחַ הַקֹּדֶשׁ שֶׁרָאָה מַה שֶּׁעָתִיד לָצֵאת מִמֶּנָּהּ,

Since he was so great, to the extent that he also had ruach hakodesh, that he saw what was destined to come out from her,

אִדְּרַבָּה, מַה רָאָה לִשְׁטוּת כָּזֶה?

On the contrary, what did he see in such foolishness?

אֶלָּא הוּא הַדָּבָר שֶׁאָמַרְנוּ, כִּי יֵשׁ טַעַם שֶׁנּוֹלַד מֵהָאֱמֶת וְיֵשׁ אֲשֶׁר הָאֱמֶת נוֹלַד מֵהַטַּעַם.

Rather, this is the matter that we said, that there is a reason that is born from the truth, and there is that which the truth is born from the reason.

קוֹדֶם הִרְגִּישׁ הַטַּעַם שֶׁל הַשְּׂרָרָה,

First he felt the taste of dominion,

כְּמוֹ שֶׁמְּפֹרָשׁ בַּתּוֹרָה אֲשֶׁר עִקַּר תְּבִיעָתוֹ הָיָה מַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל ה',

As is explained in the Torah, that his main claim was, 'Why do you raise yourselves above the congregation of Hashem?'

אִם כֵּן הָיָה לוֹ טַעַם בְּהִתְנַשְּׂאוּת,

If so, he would have had a reason for haughtiness,

וְהַטַּעַם הַזֶּה יָצַר לוֹ הָאֱמֶת שֶׁיַּעֲשֶׂה חֶשְׁבּוֹן אֲשֶׁר רַק הוּא רָאוּי,

And this reason created for him the truth that he should make a reckoning for which only he is worthy,

כֵּיוָן שֶׁהוּא מְיוּחָס כָּל כָּךְ עַד שֶׁיָּצָא מִמֶּנּוּ שְׁמוּאֵל הַנָּבִיא,

Since he was so distinguished, until Shmuel HaNavi came forth from him,

וְלוּלֵא שֶׁהָיָה הַטַּעַם קֹדֶם, לֹא הָיָה מוֹלִיד הָאֱמֶת הַטַּעַם הַזֶּה,

And were it not that the reason came first, the truth would not have given birth to this reason,

כִּי אַדְּרַבָּה, יַעַן שֶׁיָּצָא מִמֶּנּוּ שְׁמוּאֵל הַנָּבִיא לֹא צָרִיךְ עַתָּה לְשָׂרָרָה,

For on the contrary, since Shmuel HaNavi came forth from him, he does not now need dominion,

כִּי יִהְיֶה לוֹ לֶעָתִיד שְׂרָרָה.

For he will have in the future dominion.

וְעוֹד כֵּיוָן שֶׁתַּהֲוַת הַקְּדֻשָּׁה מְבַטֶּלֶת כָּל עִנְיַן הַשְּׂרָרָה שֶׁהוּא רַק הֶבֶל וָשָׁוְא נִתְעֶה,

And furthermore, since the desire for holiness nullifies the entire matter of dominion, which is only vanity and a deluded emptiness,

הָיָה צָרִיךְ לִבְרֹחַ מִן הַכָּבוֹד וְלֹא רוֹדֵף,

He needed to flee from honor and not pursue it,

אֶלָּא כֵּיוָן שֶׁהִרְגִּישׁ הַטַּעַם שֶׁל הַכָּבוֹד,

Rather, once he felt the taste of honor,

הַטַּעַם הַזֶּה נָתַן לוֹ הָאֱמֶת לִהְיוֹת לוֹ לְעֵזֶר,

This reason, the truth gave to him to be for him a help,

וְלָכֵן בָּא לוֹ הַשְּׁטוּת.

And therefore, foolishness comes to him.