מַאֲמָר ב׳ · תִּקּוּן הַמִּדּוֹת

וְכָעֵין זֶה יֵשׁ הַרְבֵּה דֻּגְמָאוֹת אֵצֶל הָאָדָם אֲשֶׁר הוּא מִתְבָּרֵךְ בְּלִבּוֹ כִּי יֵשׁ לוֹ טַעַם וֶאֱמֶת בִּרְדִיפַת הַכָּבוֹד,

And similar to this there are many examples with a person who blesses himself in his heart that he has reason and truth in pursuing honor,

אֲבָל אֵין הַטַּעַם שֶׁלּוֹ טַעַם.

But his taste is no taste.

כִּי תְּחִלָּתוֹ מָתוֹק וְסוֹפוֹ מַר, וְכָל הַמְחַזֵּר אַחַר הַגְּדוּלָּה, גְּדוּלָּה בּוֹרַחַת מִמֶּנּוּ (עֵירוּבִין י"ג).

For its beginning is sweet and its end is bitter, and whoever pursues greatness, greatness flees from him (Eruvin 13a).

וְגַם הָאֱמֶת שֶׁלּוֹ הוּא מִתְהַפֵּךְ,

And also his truth, it is overturned,

וְהוּא מִפְּנֵי שֶׁהָאֱמֶת נוֹצָר מִן הַטַּעַם,

And this is because truth is created from reason,

כִּי לָכֵן בָּחַר בּוֹ מִפְּנֵי הַטַּעַם,

For therefore He chose him because of the reason,

וְכֵיוָן שֶׁהַטַּעַם לֹא בָּא מִן הָאֱמֶת גַּם לֹא יֶעֱרַב עָלָיו בִּתְמִידוּת וְיוֹקִיאוֹ אַחַר כָּךְ.

And since the taste did not come from truth, it also will not be sweet to him constantly, and he will vomit it out afterwards.

וְדָבָר זֶה יֵשׁ בֵּין צַדִּיק לְרָשָׁע,

And this matter exists between a tzaddik and a rasha,

וְכָמוֹ שֶׁהוּא עַל דֶּרֶךְ בְּחִירָתוֹ בִּכְלָל כֵּן הוּא בְּכָל פְּרָט וּפְרָט שֶׁאִם נְבָרֵר לְהַצְדִּיק דָּבָר,

And just as it is in the way of his choice in general, so it is in every single detail, that if we clarify to justify a matter,

יֹאמַר מִיָּד חָטָאתִי לַה', עַל דֶּרֶךְ דָּוִד הַמֶּלֶךְ ע"ה,

He should immediately say, 'I have sinned to Hashem,' in the manner of Dovid HaMelech, may he rest in peace,

גַּם בְּאֹפֶן אֲשֶׁר הוּא כִּמְעַט בְּכָל חֲלָקָיו פְּעֻלָּה צֹדֶקֶת וְרַק מַשֶּׁהוּ חִסָּרוֹן מִגֶּדֶר חִלּוּל הַשֵּׁם.

Even in a way where it is almost in all its parts a righteous act, and only a slight deficiency from the category of Chillul Hashem.

וְהוּא מִפְּנֵי שֶׁהוּא מְבַקֵּשׁ רַק אֶת הָאֱמֶת הַבָּרוּר,

And this is because he seeks only the clear truth,

וְלֹא יַבִּיט עַל הַטְּעָמִים הַקּוֹדְמִים לֶאֱמֶת אִם יִהְיֶה נָעִים לוֹ אִם יוֹדֶה אִם לָאו,

And he should not look at the preceding reasons for truth, whether it will be pleasant for him if he admits it or not,

אֶלָּא הוּא פּוֹנֶה יָשָׁר אֶל הָאֱמֶת וְרוֹאֶה אֶת הַחֵלֶק אֲשֶׁר יֶחְסַר לוֹ,

Rather, he turns directly to the truth and sees the part that is lacking for him,

וְכָל הַטַּעַם שֶׁלּוֹ הוּא זֶה גּוּפָא מַה שֶּׁשּׁוֹבֵר מִדּוֹתָיו,

And his entire taste is this very thing, that he breaks his middos,

כְּמַאֲמַר הַגְּרָ"א, עִקַּר חַיּוּת הָאָדָם הוּא שְׁבִירַת הַמִּדּוֹת וְאִם לָאו לָמָּה לוֹ חַיִּים,

As the Vilna Gaon said, the main vitality of a person is the breaking of his middos, and if not, why does he need life?

וְהַטַּעַם הַזֶּה נוֹלַד אַחַר הָאֱמֶת,

And this reason is born after the truth,

וּמִמֵּילָא הָאֱמֶת הוּא בְּלִי שׁוּם נְגִיעָה וְהַטַּעַם שֶׁלּוֹ הוּא בֶּאֱמֶת טוֹב,

And consequently, the truth is without any personal interest, and its reason is truly good,

וְלֹא כְּמוֹ אֵצֶל אֲבִימֶלֶךְ שֶׁאֶצְלוֹ הָיָה הַטַּעַם קֹדֶם,

And not like with Avimelech, where with him the reason came first,

כִּי מִיַּד שֶׁרָאָה אֶת הָאוֹרְחִים שָׁאַל עַל הָאִשָּׁה.

For immediately when he saw the guests, he asked about the woman.

הֲרֵי לָנוּ שֶׁהִתְעוֹרֵר אֶצְלוֹ הַטַּעַם קֹדֶם,

Behold for us that the taste awakened within him first,

וְכָל כָּךְ פָּעַל עָלָיו עַד שֶׁחָלַק עִם הַבּוֹרֵא,

And so much did he influence him, until he argued with the Creator,

וְגַם אַחַר הַהַתְרָאָה לָשׁוּב שָׁאַל לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּטַעֲנָה הֲלֹא הוּא אָמַר לִי אֲחוֹתִי הִיא.

And even after the warning to repent, he asked of the Holy One, blessed be He, with a claim: 'Did he not tell me, 'She is my sister'?'

וְהוּא רָאָה תְּשׁוּבַת אַבְרָהָם, וְלֹא רָאָה שְׁאֵלַת עַצְמוֹ,

And he saw Avraham's answer, but he did not see his own question,

אֲשֶׁר כָּל הַתְּשׁוּבָה הָיְתָה לְפִי הַשְּׁאֵלָה,

that the entire answer was according to the question,

וְהוּא לֹא הִרְגִּישׁ אֶת הַטַּעַם שֶׁלּוֹ,

And he did not feel its taste,

וְטָעַן רַק כִּי עָשָׂה בֶּאֱמֶת הַדָּבָר הַזֶּה,

And he only claimed that he truly did this thing,

וְלוּ לֹא הָיָה לוֹ טַעַם בַּדָּבָר אָז הָיָה רוֹאֶה הָאֱמֶת כְּמוֹ שֶׁהוּא,

And if he had no taste in the matter, then he would see the truth as it is,

כִּי הָאֱמֶת הוּא אֲשֶׁר אִם בָּא אוֹרֵחַ שׁוֹאֲלִין אוֹתוֹ רַק בְּעִסְקֵי אֲכִילָה וּשְׁתִיָּה,

For the truth is that if a guest comes, we ask him only about matters of eating and drinking,

וְלֹא עַל מַה שֶּׁשָּׁאַל הוּא.

And not about what he asked.

וַיַּעַן אֲשֶׁר יְסוֹדוֹ הָיָה הַטַּעַם וְלֹא הָאֱמֶת,

And because its foundation was taste and not truth,

לָכֵן גַּם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ שֶׁיָּשִׁיב לֹא הִסְפִּיק לוֹ הַהַתְרָאָה פַּעַם אַחַת,

Therefore, even when the Holy One, blessed be He, told him to repent, the warning once was not enough for him,

וְלֹא הוֹדָה עַל חֶסְרוֹנוֹ מִפְּנֵי הַטַּעַם שֶׁהָיָה לוֹ בַּחֶסְרוֹן,

And he did not admit to his deficiency because of the 'taste' he had in the deficiency,

וְחָפָה אוֹתוֹ עִם הָאֱמֶת, עַד שֶׁהָיָה מֻכְרָח לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֹאמַר פַּעַם שֵׁנִית,

And he covered him with truth, until Hakadosh Baruch Hu was compelled to say a second time,

הָשֵׁב וְאִם לָאו מוֹת תָּמוּת, וְאָז הָיָה מֻכְרָח לְהָשִׁיב.

Answer, and if not, you will surely die, and then he was forced to answer.

כִּי אִם יִתְהַפֵּךְ הַדָּבָר וְיִבָּנֶה אֱמֶת עַל יְסוֹד הַטַּעַם,

For if the matter would be reversed, and truth would be built upon the foundation of reason,

וּמַה הוּא טַעֲמוֹ שֶׁל אָדָם זוּלַת הָאֱמֶת,

And what is the taste of a person other than truth,

אֶחָד מַה שֶּׁחַי עַל מִדּוֹתָיו הָרָעוֹת,

One who lives on his bad character traits,

וְהַטַּעַם הַזֶּה אִם שֶׁבְּהַשְׁקָפָתוֹ הַדִּמְיוֹן נָעִים לוֹ,

And this taste, even if in his perception the imagination is pleasant to him,

אֲבָל לַסּוֹף מוֹצִיאִין אוֹתוֹ מִן הָעוֹלָם,

But in the end, they take him out of the world,

וְעוֹד שֶׁיִּשָּׁאֵר מוּטְעֶה כָּל יָמָיו,

And furthermore, that he will remain mistaken all his days,

אֲשֶׁר הָאֱמֶת עוֹד יַגְדִּיל מְדוּרַת הַמִּדּוֹת הָרָעוֹת.

For the truth will further enlarge the bonfire of evil character traits.

כִּי אִם עוֹד יִסְבּוֹר אֲשֶׁר הַדֶּרֶךְ שֶׁלּוֹ אֱמֶת לֹא יָשׁוּב לְעוֹלָם,

For if he will still think that his path is truth, he will never return,

אֶלָּא יוֹסִיף עוֹד אֵשׁ עַל עֵצִים וְעוֹד יַרְבֶּה לִשְׁתּוֹת מַיִם הַמְּלוּחִים,

Rather, he will add more fire to the wood, and he will further increase drinking the salty waters,

מִפְּנֵי שֶׁסּוֹבֵר עוֹד כִּי אֱמֶת הוּא.

Because he still thinks that it is true.

וְנִמְצָא בְּמָקוֹם שֶׁהָיָה לוֹ לָאֱמֶת לְכַלּוֹת אֶת הַחִסָּרוֹן שֶׁלּוֹ, עוֹד הוּא מַגְבִּיל אוֹתוֹ.

And he finds himself in a place where the truth should have eradicated his deficiency, yet he still restricts it.

שְׁנֵי צִפֳּרִים הָיוּ מִתְרוֹצְצִים זוֹ עִם זוֹ,

Two birds were running back and forth, one with the other,

עַד שֶׁקָּמָה אַחַת וְהָרְגָה אֶת חֲבֶרְתָּהּ,

until one rose up and killed her friend,

אַחַ"כְּ הָלַךְ הַצִּפּוֹר הַחַיָּה וְתָלַשׁ עֵשֶׂב אֶחָד וְהִנִּיחָהּ עַל הַצִּפּוֹר הַמֵּתָה,

Afterwards, the living bird went and plucked one blade of grass and placed it upon the dead bird,

מִיָּד שָׁב הַצִּפּוֹר לְחַיּוּתָהּ.

Immediately the bird returned to its life-force.

כַּאֲשֶׁר רָאָה זֶה אָדָם אָמַר כֵּיוָן שֶׁהָעֵשֶׂב הַזֶּה הוּא מְחַיֶּה מֵתִים, אֶטֹּל הָעֵשֶׂב וְאֶשְׁתַּמֵּשׁ בָּעֵשֶׂב לְהַחֲיוֹת מֵתִים.

When this man saw, he said, 'Since this herb revives the dead, I will take the herb and use the herb to revive the dead.'

לָקַח אֶת הָעֵשֶׂב וְרָץ בְּשִׂמְחָה רַבָּה לָעִיר,

He took the grass and ran with great joy to the city,

בְּעָבְרוֹ לִפְנֵי אֲרִי מֵת, אָמַר בְּדַעְתּוֹ אִבְחוּן אֶת הָעֵשֶׂב אִם יֵשׁ לוֹ עוֹד הַכֹּחַ לְהַחֲיוֹת מֵתִים.

When he passed before a dead lion, he said in his mind, 'I will test the herb if it still has the power to revive the dead.'

לָקַה הָעֵשֶׂב וְדָבַק לוֹ לָאַרְיֵה הַמֵּת, מִיָּד הָיָה שָׁב לְחַיּוּתוֹ וְאָכַל אוֹתוֹ וְלֹא הִשְׁאִיר מִמֶּנּוּ כְּלוּם.

The grass took hold and clung to the dead lion; immediately it returned to its life and ate it, and left nothing of it.

הָאֱמֶת הוּא סַם חַיִּים וְהוּא יָכוֹל לְהַחֲיוֹת מֵתִים.

Truth is a life-giving elixir, and it can revive the dead.

וְלוּ הָיָה מִשְׁתַּמֵּשׁ עִם הָאֱמֶת כְּמוֹ שֶׁיָּאוּת,

And if he would use the truth as is proper,

הַיְינוּ שֶׁהָיָה בָּא אֵצֶל הָאֱמֶת קֹודֶם,

Meaning that he would come to the truth beforehand,

אָז הָיָה פּוֹעֵל עָלָיו הָאֱמֶת לְהַשְׁלִים אֶת הַחִסָּרוֹן שֶׁבּוֹ וּלְהַחֲיוֹת אֶת הַשֵּׂכֶל שֶׁלּוֹ.

Then the truth would act upon him to complete the lack within him and to revive his intellect.

לֹא כֵן כְּשֶׁבָּא אֶל הָאֱמֶת אַחַר הַטַּעַם וְהַמִּדּוֹת מִשְׁתַּמְּשִׁים בָּאֱמֶת לְחַפּוֹת עַל רָעָתָם,

Not so when one comes to the truth after taste and character traits; they use the truth to cover up their evil.

אָז דּוֹמֶה הוּא לִפְּלוֹנִי אֲשֶׁר כְּשֶׁהָיָה לוֹ סַם חַיִּים אֲשֶׁר יָכוֹל עַל יָדוֹ לְהַחֲיוֹת מֵתִים,

So he is similar to a certain person who, when he had a life-giving elixir with which he could revive the dead,

לֹא הִשְׁתַּמֵּשׁ בֶּעָשָׂב הַזֶּה לְהַחֲיוֹת בְּנֵי אָדָם אֶלָּא הֶחֱיָה בּוֹ אֶת הָאַרְיֵה וּכְשֶׁהָיָה הָאַרְיֵה הֵמִית אוֹתוֹ.

He did not use this herb to revive people, rather He revived with it the lion, and when the lion was, He killed it.

כֵּן הוּא מַצַּב הָאָדָם בָּעוֹלָם הַזֶּה,

Such is the state of man in this world,

שֶׁיֵּשׁ לוֹ הַבְּחִירָה לְהַחֲיוֹת אֶת הַטּוֹב שֶׁבּוֹ וּלְהַגְבִּיר שִׂכְלוֹ עַל מִדּוֹתָיו וְלִהְיוֹת הַמְאוּשָּׁר בֶּאֱמֶת,

that he has the choice to bring to life the good within him, and to strengthen his intellect over his character traits, and to be truly happy,

וְאִם יַגְבִּיר רְצוֹנוֹ עַל שִׂכְלוֹ וְהוּא מִשְׁתַּמֵּשׁ בַּהַשְׂכֵּל לְשַׁעְבְּדוֹ לְחַיֵּי הַמִּדּוֹת,

And if he strengthens his will over his intellect, and he uses the intellect to enslave it to a life of character traits,

הוּא כְּמוֹ מַדְבִּיק הָעֵשֶׂב לַהֲרֵי הַמֵּת וּכְשֶׁחַיָּה הֵמִית אוֹתוֹ.

He is like one who attaches grass to a dead lion, and when it came to life, it killed him.

בְּשָׁעָה שֶׁהָיָה צָרִיךְ הָרוּחַ הַקֹּדֶשׁ שֶׁלּוֹ לְרַחֲקֵהוּ מִן הַכָּבוֹד, עוֹד הִגְדִּיל אֶצְלוֹ אַהֲבַת הַכָּבוֹד עַד שֶׁחָלַק עַל מֹשֶׁה רַבֵּנוּ.

At the time when his ruach hakodesh should have distanced him from honor, he further increased within himself the love of honor, until he disputed Moshe Rabbeinu.

וְהוּא מִפְּנֵי שֶׁבָּא אֶל הָאֱמֶת אַחַר הַטַּעַם,

And this is because he came to the truth after the taste,

וְהָפַךְ לוֹ הָאֱמֶת אֲשֶׁר בְּטִבְעוֹ הוּא סַם חַיִּים לְסַם הַמָּוֶת,

And He transformed for him the truth that by its nature is a life-giving elixir into a deadly poison,

וַיִּתְבָּאֵר שֶׁדָּבַק אוֹתוֹ אֶל הַטַּעַם,

And it became clear that he clung to it, to the taste,

עוֹד הֶחֱיָה אֶת הַטַּעַם וְהִגְדִּיל אוֹתוֹ.

He further revived the taste and magnified it.

וְהֵפֶךְ מִזֶּה מָצִינוּ אֵצֶל אַהֲרֹן,

And the opposite of this we find with Aharon,

שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, אִלּוּ יָדַע אַהֲרֹן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא כּוֹתֵב עָלָיו "הִנֵּה הוּא יוֹצֵא לִקְרָאתְךָ וְרָאֲךָ וְשָׂמַח בְּלִבּוֹ", הָיָה יָצָא לִקְרָאתוֹ בְּתֻפִּים וּבִמְחוֹלוֹת (יַלְקוּט וַיֵּשֶׁב).

For our Sages, of blessed memory, said: If Aharon had known that the Holy One, blessed be He, writes about him, "Behold, he is coming out to meet you, and he will see you and rejoice in his heart," he would have gone out to meet him with drums and dances (Yalkut Vayeshev).

וּמַאֲמָרָם אֵינוֹ מוּבָן, וְכִי בָּאוּ לְהַקְטִין מַעֲלַת אַהֲרֹן,

And their statement is not understood: did they come to diminish Aharon's greatness?

שֶׁאִלּוּ יָדַע שֶׁהַתּוֹרָה תְּפַרְסֵם פְּעֻלָּתוֹ הָיָה עוֹשֶׂה הַפְּעֻלָּה בְּיוֹתֵר שְׁלֵמוּת?

That if he knew that the Torah would publicize his deed, would he do the deed with greater perfection?

אָמְנָם כְּשֶׁנִּתְבּוֹנֵן בַּדָּבָר נִרְאֶה לְהֵפֶךְ,

However, when we contemplate the matter, it appears the opposite,

שֶׁכַּוָּנָתָם הִיא לְגַלּוֹת עַד כַּמָּה הִשְׁתַּלֵּם בְּמִדּוֹתָיו שֶׁגַּם שֶׁשָּׂמַח בְּלִבּוֹ עַל גְּדֻלַּת מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם,

that their intention is to reveal how much he perfected his character traits, that even though he rejoiced in his heart over the greatness of Moshe Rabbeinu, peace be upon him,

הִנֵּה הָיָה כָּל זֶה אֶצְלוֹ בְּגֶדֶר טֶבַע שֵׁנִי מִצַּד שְׁלֵמוּתוֹ בְּתִקּוּן מִדּוֹתָיו,

Behold, all this was for him in the category of a second nature, due to his perfection in the rectification of his character traits,

עַד שֶׁלֹּא הִרְגִּישׁ שׁוּם יִתְרוֹן בָּזֶה כְּלָל,

until he felt no advantage in this at all,

וְלֹא יָדַע כִּי יֵשׁ כָּאן שׁוּם מָקוֹם הַקְפָּדָה,

and he did not know that there is here any place for strictness,

אֶלָּא הָיָה אַהֲרֹן בְּמַדְרֵגָה רָמָה אֲשֶׁר טִבְעוֹ נִתְהַפֵּךְ בּוֹ כָּל כָּךְ עַד שֶׁהִרְגִּישׁ שִׂמְחָה בְּלִבּוֹ מַה שֶּׁאָחִיו עָלָה לִגְדוּלָּה,

Rather, Aharon was on such a lofty madreiga, that his very nature was transformed within him so much, until he felt joy in his heart that his brother ascended to greatness,

שֶׁאִלּוּ הָיָה יוֹדֵעַ אֲשֶׁר הַתּוֹרָה יְשַׁבַּח לוֹ עַל זֶה,

For if he would know that the Torah would praise him for this,

הִנֵּה אָז הָיָה מַרְגִּישׁ אֲשֶׁר יֵשׁ כָּאן מְקוֹם הַקְפָּדָה,

Behold, then he would feel that there is here a place for strictness,

וְלֹא הָיָה מַאֲמִין בְּעַצְמוֹ וְסוֹמֵךְ עַל מִדּוֹתָיו הַמְּתוּקָּנִים,

And he would not believe in himself, nor rely on his refined character traits,

אֶלָּא הָיָה חוֹשֵׁשׁ שֶׁמָּא לֹא יִשְׂמַח אָז אִם יִפְגְּשֶׁנּוּ,

Rather, he was concerned lest he would not rejoice then if he would meet him,

וְעוֹד שֶׁמָּא יַכִּיר מֹשֶׁה רַבֵּנוּ הַקְפָּדָתוֹ,

And furthermore, perhaps Moshe Rabbeinu would recognize His strictness,

וַיְהִי קָשֶׁה עָלָיו גְּדֻלָּתוֹ,

And his greatness became difficult for him,

וְהָיָה הוֹלֵךְ אָז בְּדֶרֶךְ שֶׁל הַקָּצֶה,

And he would then go on the path of the extreme,

וְהָיָה יוֹצֵא לִקְרָאתוֹ בְּתֻפִּים וּבִמְחוֹלוֹת,

And he would go out to greet him with drums and dances,

כְּדֵי לִהְיוֹת בָּטוּחַ בְּשִׂמְחָתוֹ.

in order to be secure in his joy.

וּמִפְּנֵי שֶׁהַדֶּרֶךְ שֶׁלּוֹ הָיָה שֶׁבָּא אֶל הַטַּעַם מִן הָאֱמֶת עַד שֶׁלֹּא הָיָה מַרְגִּישׁ שׁוּם מָקוֹם הַקְפָּדָה כָּאן,

And because his path was that he came to the reason from the truth, until he did not feel any place for strictness here,

וְלוּ יָדַע זֶה, לֹא הָיְתָה הַיְדִיעָה הַזֹּאת פּוֹעֶלֶת עָלָיו כְּמוֹ אֵצֶל הָאָדָם שֶׁלָּנוּ,

And even if he knew this, this knowledge would not have an effect on him like it does on our person,

אֲשֶׁר מִיָּד שֶׁמַּרְגִּישׁ כִּי יֵשׁ מָקוֹם הַקְפָּדָה לֹא יָנוּחַ וְלֹא יִשְׁקֹט עַד כִּי יִנְקֹם מִמֶּנּוּ נְקָמָה,

who immediately, when he feels that there is a place for anger, will not rest and will not be still until he takes revenge from him,

וְאֵצֶל אַהֲרֹן הֵעִידָה עָלָיו הַתּוֹרָה אֲשֶׁר לוּ יָדַע אֲשֶׁר הַתּוֹרָה יְשַׁבַּח אוֹתוֹ עַל כָּךְ,

And regarding Aharon, the Torah testified about him that had he known that the Torah would praise him for this,

הָיָה דָּן מִזֶּה לְהָבִין כִּי יֵשׁ כָּאן מְקוֹם הַקְפָּדָה וְהָיָה זֶה סִבָּה אֶצְלוֹ שֶׁלֹּא יִסְמֹךְ עַל תִּקּוּן מִדּוֹתָיו לְפָגְשֵׁהוּ בְּלֵב שָׂמֵחַ לְבַד.

He would infer from this to understand that there is here a place for strictness, and this was a reason for him not to rely on the rectification of his character traits to encounter Him with a happy heart alone.

אָמְנָם הָיָה חוֹשֵׁשׁ שֶׁמָּא לִבּוֹ לֹא יִשְׂמַח כָּל כָּךְ,

However, he was concerned that perhaps his heart would not rejoice so much,

וְהָיָה יוֹצֵא עִם תֻּפִּים וּמְחוֹלוֹת לְהַרְבּוֹת הַרְבֵּה פְּעֻלּוֹת הַמְשַׂמְּחוֹת,

And he would go out with drums and dances to increase many joyous activities,

כְּדֵי שֶׁיִּהְיֶה בָּטוּחַ אֲשֶׁר יִפְגְּשֶׁנּוּ בְּלֵב שָׂמֵחַ,

so that he will be certain that he will meet Him with a joyful heart,

אֲבָל הַתּוֹרָה הֵעִידָה עָלָיו שֶׁלֹּא הָיָה צָרִיךְ גַּם לַעֲצַת הַקָּצֶה,

But the Torah testified about him that he did not even need the advice of the extreme end,

אֶלָּא טִבְעוֹ הָיָה כָּל כָּךְ מְתֻקָּן,

Rather, his nature was so very refined,

עַד שֶׁלֹּא הָיָה צָרִיךְ לָזֶה, אֶלָּא מִיָּד כַּאֲשֶׁר פָּגַשׁ אוֹתוֹ שָׂמֵחַ.

Until he did not need it, rather immediately when he met him, he rejoiced.

וְנִמְצָא שֶׁדַּרְכּוֹ הָיָה הֵפֶךְ מַמָּשׁ מִקָּצֶה אֶל הַקָּצֶה, מִדַּרְכּוֹ שֶׁל קֹרַח.

And it turns out that his path was the exact opposite, from one extreme to the other, of Korach's path.

וְאִם שֶׁלִּשְׁנֵיהֶם הָיָה טַעַם וֶאֱמֶת,

And if for both of them there was reason and truth,

הִנֵּה אֵצֶל זֶה שֶׁבָּא הַטַּעַם אַחַר הָאֱמֶת שָׂמֵחַ בְּלִבּוֹ בִּגְדוּלַת אָחִיו,

Behold, with this one, where the reason came after the truth, he rejoices in his heart in the greatness of his brother,

וְאֵצֶל זֶה שֶׁבָּא הָאֱמֶת אַחַר הַטַּעַם חָלַק עַל מֹשֶׁה בְּטַעֲנָה מַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל ה' וַאֲנִי רָאוּי יוֹתֵר מִמְּךָ

And with this one, for whom the truth came after the reason, he argued with Moshe with the claim, 'Why do you raise yourselves above the congregation of Hashem, and I am more worthy than you?'

וְהַהִתְלַמְּדוּת אֶצְלֵנוּ, לְהַקְדִּים הָאֱמֶת שֶׁבְּשָׁעָה שֶׁיֵּשׁ לָנוּ כְּבָר מִקּוֹדֶם טַעַם אַחֵר וְהַטַּעַם הַזֶּה אֵינוֹ מַנִּיחוֹ לְהַכִּיר אֶת הָאֱמֶת כְּמוֹ שֶׁהוּא וְהוּא מֻכְרָח לָצֵאת בְּמִלְחֶמֶת תְּנוּפָה קָשָׁה לְהַגְבִּיר הָאֱמֶת עַל הַטַּעַם שֶׁלּוֹ,

And the learning for us is to put the truth first, that at a time when we already have a different reason beforehand, and this reason does not allow him to recognize the truth as it is, and he is forced to go out in a difficult, powerful war to make the truth prevail over his reason,

עַד שֶׁיִּתְהַפֵּךְ אֵלָיו לְטַעַם אַחֵר.

until it turns for him to another taste.

אוֹ שֶׁיַּעֲשֶׂה מִן הַקַּל אֶל הַכָּבֵד אוֹ שֶׁיַּעֲשֶׂה הַהַחְלָפוֹת קִצּוֹנִי בְּפַעַם אֶחָת.

Either he should do it from the light to the heavy, or he should make the extreme changes all at once.

וְהָרַמְבַּ"ם כָּתַב שֶׁדֶּרֶךְ עֲבוֹדַת תִּקּוּן הַמִּדּוֹת, הוּא שֶׁיֵּלֵךְ בְּקָצֶה שֶׁל כָּל מִדָּה וּמִדָּה (פֶּ"ב מֵהִלְ' דֵּעוֹת).

And the Rambam wrote that the way of the avodah of rectifying one's character traits is that one should go to the extreme of each and every trait (Chapter 2 of Hilchos De'os).

וְהַמָּשָׁל בָּזֶה לְעִגּוּל שֶׁל בַּרְזֶל שֶׁאִם יִרְצֶה הַפַּחְמִי לַעֲשׂוֹתוֹ יָשָׁר,

And the mashal for this is like a circle of iron, that if the blacksmith wants to make it straight,

הוּא מֻכְרָח לְהָפְכוֹ לַצַּד הַשֵּׁנִי וּלְקָשְׁרֵהוּ זְמַן מָה עַד שֶׁיָּשׁוּב יָשָׁר.

He is compelled to turn it to the other side and tie it for some time until it returns straight.

כֵּן הָאָדָם צָרִיךְ לָצֵאת וּלְהַחֲלִיף אֶת מִדּוֹתָיו בִּמְרוּצָה גְּדוֹלָה שֶׁיַּעֲשֶׂה פְּעֻלּוֹת הֶפְכִיּוֹת נֶגֶד טִבְעוֹ,

So too, a person needs to go out and change his character traits with great speed, that he should do actions opposite to his nature,

עַד שֶׁיְּשִׁיבֶנָּה יָשָׁר.

until he returns it straight.

וְכָמוֹ שֶׁמָּצִינוּ אֵצֶל אַהֲרֹן אֲשֶׁר הֵעִיד עָלָיו הַתּוֹרָה אֲשֶׁר לוֹ הָיָה מַרְגִּישׁ מְקוֹם הַקְּפֵדָה,

And just as we find with Aharon, about whom the Torah testified that he would sense a place of Hashem's displeasure,

הָיָה יוֹצֵא בְּתֻפִּים וּבִמְחוֹלוֹת לָלֶכֶת בַּקָּצֶה הָאַחֲרוֹן.

He would go out with drums and dances to walk at the very end.

וְזֶה שֶׁאָמַר הַנָּבִיא: וְקוֹי ה' יַחֲלִיפוּ כֹחַ, יַעֲלוּ אֵבֶר כַּנְּשָׁרִים, יָרוּצוּ וְלֹא יִיגָעוּ, יֵלְכוּ וְלֹא יִיעָפוּ (יְשַׁעְיָהוּ מ').

And this is what the prophet said: "But those who hope in Hashem will renew strength; they will mount up with wings like eagles; they will run and not be weary; they will walk and not faint" (Yeshayahu 40).

וְצָרִיךְ מוּבָן הֲלֹא הַהֲלִיכָה הִיא קֹדֶם הָרִיצָה, וְלָמָּה הִקְדִּים הַכָּתוּב הָרִיצָה לַהֲלִיכָהּ?

And it needs to be understood, isn't walking before running, so why did the verse place running before walking?

אֶלָּא הוּא הַדָּבָר שֶׁאָמַרְנוּ, שֶׁהַנָּבִיא נוֹתֵן לָנוּ הַדֶּרֶךְ אֵיךְ לַעֲלוֹת בְּמַעֲלוֹת הַמִּדּוֹת.

Rather, this is the matter that we said, that the Navi gives us the path how to ascend in the madreigos of the middos.

וְקוֹי ה' יַחֲלִיפוּ כֹּחַ, כִּי מִי שֶׁמְּקַוֶּה אֶל ה',

And those who hope in Hashem will renew strength, for one who hopes in Hashem,

הַיְינוּ שֶׁיּוֹדֵעַ אֲשֶׁר לֹא יָכוֹל בְּכֹחוֹ לְבַד לְהַגְבִּיר שִׂכְלוֹ עַל יִצְרוֹ,

Meaning, that he knows that he cannot, with his strength alone, overcome his intellect over his yetzer hara,

אֲשֶׁר הָאֱמֶת שֶׁלּוֹ לֹא יִוָּלֵד מִן הַטְּעָמִים שֶׁלּוֹ,

whose truth will not be born from his reasons,

אֶלָּא הוּא צָרִיךְ עַל זֶה לְעֶזְרַת הַשֵּׁם,

Rather, for this he needs Hashem's help,

וְהוּא מִשְׁתַּדֵּל בְּתִקְוָתוֹ עַל ה' וּבְמַעֲשֶׂה עַצְמוֹ,

And he strives with his hope in Hashem and in the deed itself,

לְנַצֵּחַ אֶת הַטֶּבַע, אִם הוּא אָדָם כָּזֶה אֲשֶׁר הוּא רוֹצֶה בֶּאֱמֶת לְתַקֵּן אֶת טִבְעוֹ,

To conquer nature, if he is such a person who truly wants to fix his nature,

וְהוּא מַכִּיר חֲלִישׁוּת הַשֵּׂכֶל אֲשֶׁר בָּזֶה לְבַד לֹא יַסְפִּיק,

And he recognizes the weakness of the intellect, that with this alone it will not suffice,

אֶלָּא צָרִיךְ הוּא לְעֶזְרַת ה', הָאָדָם הַזֶּה לֹא יַתְחִיל דֶּרֶךְ הַתִּקּוּן שֶׁלּוֹ מִן הַקַּל אֶל הַכָּבֵד,

Rather, he needs Hashem's help; this person should not begin his path of rectification from the light to the heavy,

כִּי יוֹדֵעַ הוּא אֲשֶׁר מַה שֶּׁנִּקְרָא כָּבֵד,

For he knows that what is called 'heavy',

הוּא רַק כָּבֵד לְמִי שֶׁאֵינוֹ מַכִּיר הַכָּרָה גְּדוֹלָה בְּעִנְיְנֵי הַמִּדּוֹת,

It is only difficult for one who does not have a great recognition in matters of character traits,

וְעוֹד שֶׁהוּא רוֹצֶה לִכְבּוֹשׁ רַק עִם שִׂכְלוֹ לְבַד,

And furthermore, he wants to conquer only with his intellect alone,

לָכֵן יְהֵא כָּבֵד עָלָיו הַדָּבָר.

Therefore, the matter will be heavy upon him.

לֹא כֵן אִם הָאָדָם יְקַוֶּה אֶל ה' וְיַעֲשֶׂה מַה שֶּׁמִּצִּדּוֹ,

Not so if a person hopes to Hashem and does what is on his part,

הָאָדָם הַזֶּה יַחֲלִיף אֶת כֹּחוֹתָיו בְּדֶרֶךְ אַחֵר,

This person will exchange his powers for another path,

וְהוּא הָאָמוּר לְהַלָּן יַעֲלוּ אֵבֶר כַּנְּשָׁרִים,

And this is what is said below, 'they will sprout wings like eagles',

וְכָמוֹ שֶׁהַנֶּשֶׁר בְּעֵת שֶׁיַּזְקִין יִתְחַדֵּשׁ בּוֹ כֹּחוֹ כִּימֵי עֲלוּמָיו,

And just as the eagle, when it ages, its strength is renewed within it like the days of its youth,

כֵּן מִי שֶׁמְּקַוֶּה אֶל ה' הוּא מַחֲלִיף אֶת הַכֹּחוֹת הַיְשָׁנוֹת שֶׁלּוֹ,

So too, one who hopes to Hashem, he exchanges his old strengths,

וְהַהֶרְגֵּלִים וְהַהַנָּחוֹת הַקְּדוּמוֹת,

And the habits and the preconceived notions,

וְהַמִּדּוֹת הָרָעוֹת מִתְחַלְּפִים עַל דֶּרֶךְ חָדָשׁ לְגַמְרֵי,

And the bad character traits transform in a completely new way,

וְהוּא מַגִּיעַ לְזֶה כְּשֶׁהוּא מִתְנַהֵג,

And he reaches this when he conducts himself,

כְּמַה שֶׁכָּתַב הָרַמְבָּ"ם שֶׁיֵּלֵךְ בַּקָּצֶה בַּעֲבוֹדַת תִּקּוּן הַמִּדּוֹת.

As the Rambam wrote, that one should go to the extreme in the avodah of rectifying character traits.

וְזֶהוּ מַה שֶּׁכָּתוּב יָרוּצוּ וְלֹא יִיגָעוּ,

And this is what is written, "They will run and not grow weary,"

וְאַחַר כָּךְ יֵלְכוּ וְלֹא יִיעָפוּ, וּכְמוֹ שֶׁנַּעַר קָטָן שֶׁמְּחַנְּכִים אוֹתוֹ לָלֶכֶת מִתְּחִלָּה יָרוּץ אֵיזֶה פְּסִיעוֹת וּמִזֶּה יִלְמַד לָלֶכֶת,

And afterwards they will walk and not grow weary, and just like a small lad whom they train to walk, at first he will run a few steps and from this he will learn to walk,

כֵּן הָאָדָם אֲשֶׁר הוּא יָצָא לִחְיוֹת כְּקָטָן שֶׁנּוֹלַד,

So too, a person who has gone out to live like a newborn infant,

צָרִיךְ מִקּוֹדֶם לִמְרוּצָה גְּדוֹלָה שֶׁיִּרְדֹּף אַחַר הַתִּקּוּן בְּהִשְׁתַּדְּלוּת גְּדוֹלוֹת וּבִפְעֻלּוֹת קְצוֹת,

First, one needs a great race, that he should pursue the rectification with great efforts and with extreme actions,

וְכָמוֹ שֶׁעוֹשֶׂה הַפַּחְמִי לָעִגּוּל שֶׁל בַּרְזֶל שֶׁמַּהְפְּכוֹ אֶל הַצַּד הַשֵּׁנִי לְגַמְרֵי,

And just as the blacksmith does to the iron circle, that he turns it completely to the other side,

וְאַחַר כָּךְ יָשׁוּב לְיַשֵּׁר, כְּמוֹ כֵן מִתְּחִלָּה יָרוּצוּ וְאַחַר כָּךְ יֵלְכוּ בַּדֶּרֶךְ הַיָּשָׁר.

And afterwards he will return to straighten out, just as initially they will run and afterwards they will walk on the straight path.