פְּתִיחַת דָּבָר

אָמַר רַבָּה בַּר רַב הוּנָא כָּל אָדָם שֶׁיֵּשׁ בּוֹ תּוֹרָה וְאֵין בּוֹ יִרְאַת שָׁמַיִם דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתְּחוֹת הַפְּנִימִיּוֹת וּמַפְתְּחוֹת הַחִיצוֹנִיּוֹת לֹא מָסְרוּ לוֹ בְּהֵי עָיֵיל (שבת ל"א).

Rabbah bar Rav Huna said: Any man who has Torah in him but does not have fear of Heaven in him is comparable to a treasurer to whom they handed over the inner keys, but the outer keys they did not hand over to him; through which one can he enter? (Shabbos 31a).

יִרְאַת שָׁמַיִם דּוֹמָה לִפְתָחִים חִיצוֹנִיִּים שֶׁדֶּרֶךְ לָהֶם נִכְנָסִים לַפְּנִימִיִּים,

Fear of Heaven is comparable to outer doorways, through which one enters into the inner ones,

כָּךְ אִם יְרֵא שָׁמַיִם הוּא נַעֲשֶׂה חָרֵד לִשְׁמֹר וְלַעֲשׂוֹת וְאִם לָאו אֵינוֹ חָשׁ לְתוֹרָתוֹ.

So too, if he is a yarei shamayim, he becomes trembling to guard and to perform, and if not, he does not care for his Torah.

מַכְרִיז רַבִּי יַנַּאי חֲבָל עַל דְּלֵית לֵיהּ דָּרְתָא וְתַרְעָא לְדָרְתָא עָבֵיד.

Rabbi Yannai proclaims: Woe to one who has no courtyard, yet makes a gate for the courtyard.

הֲרֵי שֶׁהַתּוֹרָה אֵינָהּ אֶלָּא שַׁעַר לִכָּנֵס בָּהּ יִרְאַת שָׁמַיִם,

Behold, the Torah is nothing but a gateway through which fear of Heaven may enter,

שֶׁהִיא מִבִּפְנִים, וְרַבָּה בַּר רַב הוּנָא מְכַנֶּה לַתּוֹרָה מַפְתְּחוֹת פְּנִימִיּוֹת.

which is on the inside, and Rabbah bar Rav Huna terms the Torah 'inner keys.'

הַתּוֹרָה בֶּאֱמֶת הִיא הַפְּנִים וְהַדַּרְתָּא.

The Torah, in truth, is the inner essence and the beauty.

הָאָדָם יָכוֹל לִפְתֹּר הַכֹּל עַל־פִּי דַּעַת הַתּוֹרָה, הֵן שְׁאֵלוֹת הָרוּחַ וְהֵן שְׁאֵלוֹת הַחֹמֶר.

A person is able to resolve everything according to Daas Torah, both questions of the spirit and questions of the material.

מַקֶּפֶת הִיא כָּל הַדִּמְיוֹנוֹת וְהֶרְגֵּשֵׁי הָאָדָם אַף הֶרְגֵּלָיו וּרְצוֹנוֹתָיו וְכָל הֶכְרֵחִיּוֹתָיו וְלֵיכָּא מִידֵּי דְּלָא רְמִיזָא עֲלָהּ בְּאוֹרָיְתָא דֶּרֶךְ נָכוֹן אֵיךְ לְהִתְנַהֵג אַף בְּכָל פְּרָטֵי הַחַיִּים וְאֵין מִי שֶׁיָּבֹא אַחֲרֶיהָ לְהוֹסִיף אוֹ לִגְרֹעַ,

It encompasses all of man's imaginations and feelings, even his habits, his desires, and all his necessities, and there is nothing that is not hinted at in the Torah with a proper path of how to conduct oneself, even in all the details of life, and there is no one who can come after it to add or to subtract,

גַּם אֵינֶנָּהּ צְרִיכָה עֵזֶר וְסִיּוּעַ מִמָּקוֹם אַחֵר.

It also does not need help and assistance from another place.

וּכְבָר נֶאֱמַר בָּהּ בְּהִתְהַלֶּכְךָ תַּנְחֶה אֹתָךְ בְּשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ וְגוֹ' (מִשְׁלֵי ו' כ"ב).

And it has already been said concerning it, "When you walk, it will guide you; when you lie down, it will watch over you," etc. (Proverbs 6:22).

אֶלָּא שֶׁהָאָדָם מִדַּלּוּת שִׂכְלוֹ וְקֹצֶר הַשָּׂגָתוֹ בְּעֹמֶק מוּשַּׂג הַתּוֹרָה,

But rather, a person, from the poverty of his intellect and the shortness of his grasp in the depth of the Torah's concept,

מַבִּיט עַל הַתּוֹרָה כְּמוֹ הַמַּבִּיט עַל אֲוִירוֹן הַפּוֹרֵחַ בְּגָבְהֵי שָׁמַיִם,

he looks upon the Torah like one who looks upon an airplane flying in the heights of heaven,

שֶׁנִּרְאֶה אָז כִּנְקֻדָּה קְטַנָּה, שֶׁבַּפַּעַם הָרִאשׁוֹנָה לֹא יִתְקַבֵּל עַל לִבּוֹ בְּשׁוּם אֹפֶן כִּי מְתֻקָּן שָׁם מָדוֹר עִם הַרְבֵּה חֲדָרִים וּבְנֵי אָדָם מִתְעַנְּגִים שָׁם בַּאֲכִילָה וּשְׁתִיָּה וְאַף בְּטִיּוּל,

which appears then like a tiny dot, so that at the first time it would not be accepted upon his heart in any way that there is prepared there a dwelling place with many rooms, and people are delighting themselves there with eating and drinking and even with strolling,

וּמַרְבֶּה לְהַטִּיל שְׁאֵלוֹת וְקוּשְׁיוֹת,

and he increases in casting questions and difficulties,

הֲיִתָּכֵן שֶׁדָּבָר מוּעָט כָּזֶה יַחֲזִיק הַמְרוּבֶּה הַרְבֵּה מִמֶּנּוּ?

Is it possible that such a small thing should contain that which is much greater than itself?

וְאוּלָם מוּבָן שֶׁכָּל שְׁאֵלוֹתָיו הָעֲצוּמוֹת הֵם רַק כְּשֶׁהוּא נִמְצָא רָחוֹק מֵהָאֲוִירוֹן,

But, it is understood that all of his mighty questions are only when he is found far from the airplane,

אֲבָל כְּשֶׁיִּתְקָרֵב אֵלָיו יֻסַּר כָּל הַפְּלִיאוֹת מֵאֲלֵיהֶן וְיָבִין הַדָּבָר לַאֲשׁוּרוֹ.

But when he draws close to it, all the wonders will be removed on their own, and he will understand the matter in its true truth.

כֵּן הוּא בַּפֹּעַל מַמָּשׁ מְצִיאוּת הַתּוֹרָה,

So too is the reality of the Torah in actual, concrete practice,

הָרָחוֹק מִיְּדִיעַת דֶּרֶךְ הַתּוֹרָה הֵן מֵחֲמַת שֶׁלֹּא עָמַל לְהָבִין דַּרְכָּהּ וְהֵן מֵחֲמַת שֶׁלֹּא הֵכִין לִצְעֹד בִּדְרָכֶיהָ,

One who is far from knowing the way of the Torah, whether because he did not toil to understand its path, or whether because he did not prepare himself to walk in its ways,

עוֹמֵד וּמִתְפַּלֵּא אֵיךְ שֶׁיָּכוֹל לְצַמְצֵם עַצְמוֹ בְּחֻקֵּי הַתּוֹרָה וְאֵיךְ יִחְיֶה בָּהֶם?

He stands and wonders how he can restrict himself within the laws of the Torah, and how he will live by them?

וּבְשׁוּם אֹפֶן אִי אֶפְשָׁר לְהִתְקַבֵּל עַל לִבּוֹ שֶׁאָמְנָם דֶּרֶךְ הַתּוֹרָה מֵכִיל בְּקִרְבָּהּ לִפְתֹּר דַּרְכֵי הַחַיִּים,

And in no way is it possible to be accepted upon his heart that indeed the path of the Torah contains within itself to solve the ways of life,

וּלְפִי הַשָּׂגָתוֹ קָטְנָה הַתּוֹרָה מֵהָכִיל לְהַשְׂבִּיעַ רְצוֹן הָאָדָם בְּנוֹגֵעַ לִשְׁאֵלַת הַחַיִּים,

And according to his limited understanding, the Torah is too small to contain enough to satisfy the desire of man regarding the question of life,

שֶׁכָּל כָּךְ מְרֻבּוֹת צְרָכָיו וְכָל כָּךְ עֲמֵלִים בְּנֵי אָדָם וּמְטַפְּלִים בַּשְּׁאֵלָה הָרְצִינִית הַלֵּזוּ יוֹמָם וָלַיְלָה וַעֲדַיִן לֹא הִגִּיעוּ לִמְצֹא פֵּשֶׁר,

that his needs are so very numerous, and human beings toil so much and occupy themselves with this serious question day and night, and still they have not managed to find a solution,

וְאֵיךְ יִתָּכֵן שֶׁעֲמָלָהּ שֶׁל תּוֹרָה תִּפְתֹּר הַשְּׁאֵלוֹת וְאַף הַמְּבוּכוֹת הַגְּדוֹלוֹת בַּחֹמֶר וּבָרוּחַ.

And how is it possible that the toil of Torah should solve the questions and even the great perplexities in the material and in the spiritual?

קָרֵב עַצְמְךָ אֶל הַתּוֹרָה וְתִרְאֶה אֲמִתָּתָהּ

Bring yourself close to the Torah, and you will see its truth.

כִּי כְּבָר אָמַר הַכָּתוּב "וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה" (חֲבַקּוּק ב').

For the verse has already said, "And the tzaddik shall live by his emunah" (Chabakuk 2).

הַנָּבִיא מְתָאֵר לְפָנֵינוּ מַהוּת הַצַּדִּיק שֶׁאֱמוּנָתוֹ הִיא חַיָּיו מַמָּשׁ.

The prophet describes before us the essence of the tzaddik, whose emunah is his very life.

הָאֱמוּנָה מַעֲמִידַתּוּ לְהַכִּיר וְאַף לְהַרְגִּישׁ בְּחוּשׁ שֶׁרַק בְּחַיֵּי הַתּוֹרָה יִמְצָא טוֹב וּמוֹעִיל,

Emunah stands him up to recognize and even to feel with tangible sense that only in the life of Torah will he find good and benefit,

וּמִגְדַּל עֹז שֵׁם ה' בּוֹ, יָרוּץ צַדִּיק וְנִשְׂגָּב

And a tower of strength is the Name of Hashem, into it the righteous runs and is set on high

יֹּאמַר.

He said.

וְעָלָיו רַק לְהִכָּנֵס בְּתוֹךְ הַמִּגְדָּל וּכְבָר יִרְאֶה שֶׁמִּגְדַּל הַתּוֹרָה עֹז וְתַעֲצֻמוֹת לוֹ לְהִתְרוֹמֵם לְמַעְלָה מִכָּל הַמַּפְרִיעִים וְהַנִּסְיוֹנוֹת,

And he only needs to enter inside the tower, and he will already see that the tower of Torah has strength and might for him to elevate himself above all the disturbers and the nisyonot,

לְמַעְלָה מִכָּל הַדִּמְיוֹנוֹת הַכּוֹזְבִים הַשּׁוֹטְפִים וּבָאִים כְּזֶרֶם לִשְׁטֹף כָּל הַהַשְׁקָפוֹת הַגְּבוֹהוֹת.

above all the false imaginings that come washing over like a torrent to wash away all the lofty outlooks of Torah hashkafah.

בְּהִמָּצְאוֹ בְּמִגְדַּל הַתּוֹרָה יַגְבִּיהַּ עוּף וְיָרוּץ הַצַּדִּיק בְּשֵׁם ד' לִהְיוֹת נִשְׂגָּב מִכֹּל.

When he finds himself in the tower of the Torah, the tzaddik will fly high and run in the Name of Hashem to be exalted above all.

אֲבָל דָּא עָקָא, אָמְנָם כִּי הַפְּנִימִיּוּת שֶׁל הַתּוֹרָה נוֹתֶנֶת חַיִּים לִבְעָלֶיהָ,

But here is the pain, indeed, that the inner essence of the Torah gives life to its master,

אֲבָל מֶה יַעֲשֶׂה הָאָדָם וְחַי בָּהֶם,

But what shall a person do so that he may live by them,

אִם יֶחְסַר לוֹ הַמַּפְתְּחוֹת הַפְּנִימִיּוֹת ?

If he lacks the internal keys?

כִּי הַמִּדּוֹת הָרָעוֹת הֵמָּה מְחִיצּוֹת בַּרְזֶל הַמַּפְסִיקוֹת בֵּינוֹ וּבֵין הַתּוֹרָה וְגוֹרְמִים שֶׁאֵינוֹ רוֹאֶה תַּשְׁלוּם הַטּוֹבוֹת לַהוֹלְכִים בִּדְרָכֶיהָ,

For bad middos are iron barriers that separate between him and the Torah, and they cause that he does not see the complete goodness for those who walk in its ways,

וְאַף לֹא הָרָעוֹת הָרַבּוֹת שֶׁנִּסְתַּבְּכוּ לְאוֹתָם שֶׁלֹּא אָבוּ הֲלֹךְ בִּדְרָכָיו,

and not even the many evils that became entangled upon those who did not desire to walk in His ways,

וְנִסְתַּם עֵינָיו מֵרְאוֹת הַחֻרְבָּן הַנּוֹרָא שֶׁנִּסְתַּבֵּב מִקִּלְקוּלָהּ שֶׁל אוֹתָם שֶׁסָּרוּ מֵחַיֵּי הַתּוֹרָה וְאֵינוֹ מֵשִׂים לִבּוֹ לַעֲזֹב הַכִּסְלָה שֶׁלּוֹ,

and his eyes are shut from seeing the terrible destruction that was brought about from the ruin of those who turned away from the life of Torah, and he does not set his heart to abandon his foolishness,

שֶׁלֹּא יְהֵא נִלְכָּד גַּם הוּא בַּמְּצוּדָה רָעָה הַפְּרוּשָׂה לְעוֹזְבֵי תוֹרָה,

so that he too should not be trapped in the evil snare that is spread out for those who forsake the Torah,

שֶׁמְּקוֹרָהּ מַיִם חַיִּים, וְרַק אוֹמֵר שָׁלוֹם עָלַי נַפְשִׁי.

whose source is living waters, and yet he only says, peace be upon my soul.

וְנִמְצָא עוֹמֵד בִּבְחִינַת רְשָׁעִים כַּיָּם נִגְרָשׁ הַשְׁקֵט לֹא יוּכַל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט (ישעי' נ"ז).

And he is found standing in the state of "the wicked are like the driven sea, for it cannot rest, and its waters cast up mire and dirt" (Yeshayah 57).

הַגַּלִּים שֶׁבַּיָּם רוֹעֲשִׁים וְנִגְרָשִׁים לִרְדֹּף בִּמְרוּצָה לִשְׁטֹף כָּל הָעוֹלָם,

The waves in the sea rage and are driven to pursue in a run to wash away the entire world,

אַף שֶׁרָאוּ אֶת הַסּוֹף שֶׁל הַגַּלִּים הָרִאשׁוֹנִים,

Even though they saw the end of the first waves,

שֶׁהֵם גַּם כֵּן רָצוּ בִּגְבוּרָה וְחָשְׁבוּ לְנַצֵּחַ כָּל הָעוֹלָם,

that they also wanted with strength and thought to conquer the entire world,

אֲבָל כַּאֲשֶׁר הִגִּיעוּ לִגְבוּל חוֹל הַיָּם נִשְׁבְּרוּ לִרְסִיסִים וְנַעֲשׂוּ לְתֹהוּ וָבֹהוּ,

But when they reached the boundary of the sand of the sea, they were broken to pieces and became waste and void,

בְּכָל זֹאת לֹא יִתְעַכְּבוּ הַגַּלִּים הַבָּאִים אַחֲרֵיהֶם מִמְּרוּצָתָם לְהוֹצִיא זְמָמָם,

Even so, the waves coming after them will not be delayed from their race to carry out their scheme,

בְּעַקְשָׁנוּת גְּדוֹלָה נֶגֶד הַנִּסָּיוֹן מֵהֶעָבָר,

with great stubbornness against the trial of the past,

שֶׁלַּשָּׁוְא תִּקְוָתָם וְהַשְׁקָפָתָם, וּכְמִתְפָּאֲרִים: שֶׁלֹּא כַּגַּלִּים הָרִאשׁוֹנִים אֲנַחְנוּ.

that their hope and their outlook are in vain, and they are like those who boast: We are not like the first waves.

כִּי אָנוּ עָמַדְנוּ לָדַעַת סִבַּת הָרְצִיצָה מֵהַגַּלִּים הָרִאשׁוֹנִים שֶׁלֹּא הִתְאַזְּרוּ בְּכָל תֹּקֶף הַגְּבוּרָה,

For we have come to know the cause of the crushing from the first waves, that they did not gird themselves with the full strength of gevurah,

וְעַל כֵּן מֵעַתָּה נֵדַע אָנוּ הֵיטֵב אֵיךְ לְהַגִּיעַ בֶּטַח אֶל מַטָּרָתֵנוּ.

And therefore, from now on we will know well how to reach our goal with certainty.

וְכַמּוּבָן, שֶׁכָּל הִתְפָּאֲרוּתָם וְהִתְהַלְלוּתָם הוּא עַד הַגִּיעָם לְחוֹף הַיָּם,

And of course, all of their boasting and self-praise is only until they reach the seashore,

וּבְהַגִּיעָם יִוָּכְחוּ לָדַעַת שֶׁגּוֹרָלָם לֹא טוֹב יוֹתֵר מִגּוֹרַל הַגַּלִּים הָאֵלֶּה אֲשֶׁר הָיוּ לִפְנֵיהֶם.

And upon their arrival, they will be proven to know that their lot is no better than the lot of these waves which were before them.

גַּם הֵמָּה, הַגַּלִּים הָאַחֲרוֹנִים, יִתְפּוֹצְצוּ לִרְסִיסִים עַד אֵין זֵכֶר לָמוֹ.

They too, the final waves, will shatter into fragments until there is no memory of them.

וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ, מָה הַיָּם הַגַּל הָרִאשׁוֹן אוֹמֵר אֲנִי עוֹלֶה וּמֵצִיף אֶת כָּל הָעוֹלָם וְכֵיוָן שֶׁבָּא לַחוֹל הוּא כּוֹרֵעַ לְפָנָיו וְאֵין הַגַּל הַשֵּׁנִי לוֹמֵד מִן הָרִאשׁוֹן (יַלְקוּט,

And the wicked are like the driven sea, just as with the sea, the first wave says, I will go up and flood the entire world, and once it reaches the sand it bows down before it, yet the second wave does not learn from the first (Yalkut,

יְשַׁעְיָה).

Isaiah).

הַשְׁקָפוֹתֵיהֶם הַמְּדֻמּוֹת שֶׁל הָרְשָׁעִים נִגְרָשִׁים כַּיָּם, שֶׁהַשְׁקֵט לֹא יוּכַל.

The imagined outlooks of the wicked are driven like the sea, which cannot rest.

אֵינָם מְשִׂימִים לִבָּם שֶׁכָּל מִי שֶׁמָּסַר הַרְגָּשׁוֹתָיו וְכֹחוֹתָיו בְּיַד הַטֶּבַע וְהַהֶרְגֵּל לְסוֹף עָלְתָה לוֹ,

they do not set their heart to the fact that anyone who has handed over his feelings and his faculties into the hand of nature and habit, in the end it has come up for him,

אֲשֶׁר וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט,

whose waters cast up mire and dirt,

לֹא עָלְתָה לּוֹ הִתְחַכְּמוּתוֹ לִחְיוֹת חַיֵּי פְשָׁרָה לָצֵאת דַּעַת יוֹצְרוֹ וְיִצְרוֹ גַּם יָחַד.

His cleverness did not succeed for him to live a life of compromise, to satisfy the will of his Creator and his yetzer hara both together.

וּמִיָּד מִי שֶׁהֵקֵל בְּחַיֵּי הַתּוֹרָה כְּדֵי שֶׁיִּמְצָא דַּרְכֵי חֵן בְּעֵינֵי הַמְפַשְּׁרִים, גָּרַם זֶה שֶׁיִּפְרֹשׁ מֵהַתּוֹרָה לְגַמְרֵי.

And immediately, whoever was lenient in the life of Torah so that he might find favor in the eyes of the compromisers, this caused him to separate from the Torah completely.

הָרְשָׁעִים אֵינָם מִתְלַמְּדִים מֵהַנִּסָּיוֹן הַבָּהִיר שֶׁל הֶעָבָר לְקַיֵּם "אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד",

The wicked do not learn from the clear experience of the past to fulfill, "Praiseworthy is the man who always fears,"

שֶׁגַּם גּוֹרָלָם יִהְיֶה כָּזֶה, שֶׁמֵּחַיֵּי הַפְּשָׁרָה אֶפְשָׁר לְהִסְתַּבֵּךְ שֶׁיִּתְפּוֹצְצוּ לִרְסִיסִים וְלֹא יִהְיֶה זֵכֶר לָמוֹ – רַק יִתְעַקְּשׁוּ לוֹמַר שֶׁהֵם בְּטוּחִים שֶׁיִּמְצְאוּ דֶּרֶךְ נָכוֹן לְחַיֵּי הַפְּשָׁרָה,

that their fate as well will be like this, that from a life of compromise it is possible to become so entangled that they will explode into shards and there will be no memory of them; only they stubbornly insist on saying that they are secure that they will find a proper path for a life of compromise,

אֲבָל טָעוּתָם לֹא לְאֹרֶךְ יָמִים תִּמָּשֵׁךְ,

But their mistake will not continue for a length of days,

כִּי מִיָּד שֶׁהִתְחַבְּרוּ עַצְמָם אֶל בַּעֲלֵי פְּשָׁרָה, אָז הִתְעוֹרֵר בְּקִרְבָּם כָּל הַטֶּבַע, וְלֹא יָכְלוּ לְהִתְגַּבֵּר עָלָיו, וְנַעֲשׂוּ שׁוֹלָל לִפְנֵי אוֹיֵב.

For immediately when they connected themselves to the masters of compromise, then all of their physical nature was awakened within them, and they were unable to strengthen themselves against it, and they became plundered before the enemy.

וְהָיוּ מוּכְרָחִים לִפְרֹשׁ מֵהַתּוֹרָה וְנַעֲשְׂתָה מִכָּל יְגִיעָתָם רֶפֶשׁ וָטִיט.

And they were forced to separate from the Torah, and from all their toil, it became mire and clay.

וּכְמוֹ שֶׁהַגַּלִּים שֶׁבַּיָּם אֵינָם לְמוּדִים מֵהַגַּלִּים שֶׁלִּפְנֵיהֶם,

And just as the waves in the sea do not learn from the waves that came before them,

כֵּן הָרָשָׁע לֹא יִלְמוֹד מִקִּלְקוּלוֹ שֶׁל לְפָנָיו,

So too, the rasha does not learn from the ruin of the one before him,

שֶׁבָּזֶה שֶׁצָּעַד צַעַד חוּץ מֵהַתּוֹרָה נַעֲשָׂה לְשָׁנָה וּפֵרַשׁ.

For in this, that he took a step outside of the Torah, he became one who learned and then separated.

אֲבָל "לֹא יַחְפֹּץ כְּסִיל בִּתְבוּנָה" לִהְיוֹת הַמִּכְשׁוֹל אוֹר בָּהִיר, שֶׁלֹּא יְבַקֵּשׁ לְהַשִּׂיג רוּחַ חַיִּים חוּץ מֵחַיֵּי הַתּוֹרָה,

But "a fool does not desire understanding" to make the stumbling block into a bright light, so that he would not seek to attain a spirit of life outside of the life of the Torah,

וְכֵן שֶׁלֹּא לְהִשְׁתַּמֵּשׁ בְּהַתּוֹרָה כְּאֶמְצָעִי לְחַיֵּי הַחֹמֶר,

And likewise, not to use the Torah as a means for the life of the material,

שֶׁאָז כָּל עֲמָלוֹ הֶבֶל וּרְעוּת רוּחַ וְכַמֹּץ אֲשֶׁר תִּדְּפֶנּוּ רוּחַ.

for then all his toil is vanity and a striving after wind, and like chaff which the wind drives away.

וּמִי גּוֹרֵם לְעִוֵּר עֵינֵי הָאָדָם שֶׁלֹּא יִרְאֶה דָּבָר בָּרוּר כָּזֶה?

And who causes the blinding of the eyes of man, that he should not see such a clear thing?

הֲלֹא רַק הַמִּדּוֹת הָרָעוֹת וְחַיֵּי הַהֶרְגֵּל שֶׁהֵם חוֹצְצִים לְשִׂכְלוֹ מִלַּחֲדֹר לְתוֹךְ פְּנִימִיּוּת נַפְשׁוֹ וּלְהַכִּיר חוּלְשַׁת טִבְעוֹ,

Is it not only the bad middos and a life of habit that block his intellect from penetrating into the inwardness of his soul and from recognizing the weakness of his nature,

וְשֶׁאֵין שׁוּם דֶּרֶךְ יָשָׁר כִּי אִם דֶּרֶךְ הַתּוֹרָה שֶׁחִיָּה,

and that there is no straight path other than the path of the Torah that is alive,

וְרַק הִיא, תֵּדַע סוֹד נֶפֶשׁ הָאָדָם וְכָל מַאֲוַיֵּי לִבּוֹ.

And only it knows the secret of the neshama of man and all the desires of his heart.

כָּל מִי שֶׁיֵּשׁ בּוֹ תּוֹרָה וְאֵין בּוֹ יִרְאַת שָׁמַיִם דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתְּחוֹת הַפְּנִימִיּוֹת וְלֹא מָסְרוּ לוֹ מַפְתְּחוֹת הַחִיצוֹנִיּוֹת.

Anyone who has Torah in him but does not have yiras Shamayim is comparable to a treasurer to whom they handed over the inner keys, but they did not hand over to him the outer keys.

כַּוָּנָתָם כִּי בְּעֵת שֶׁאֵינוֹ בְּעָלִים עַל מִדּוֹתָיו וְאֵינוֹ מוֹשֵׁל עַל עַצְמוֹ אָז כָּל הַתּוֹרָה שֶׁלּוֹמֵד רַק בְּגֶדֶר נוֹשֵׂא סְפָרִים,

Their intention is that at a time when a person is not the master over his middos and does not rule over himself, then all the Torah that he learns is only in the category of a carrier of books,

הוּא נוֹשֵׂא עִנְיָן חוּץ מִמֶּנּוּ וְאֵין הַתּוֹרָה יְכוֹלָה לְהִכָּנֵס תּוֹךְ לִבּוֹ,

he carries a matter outside of himself, and the Torah is unable to enter inside his heart,

מִפְּנֵי שֶׁהַמִּדּוֹת אֵינָן מַנִּיחוֹת וּבוֹעֲטוֹת בַּתּוֹרָה,

Because the middos do not allow and they kick against the Torah,

וְיִרְאַת שָׁמַיִם אֵין בּוֹ לִמְשֹׁל עַל עַצְמוֹ וְלִכְבֹּשׁ רְצוֹנוֹ וְלַעֲבֹר עַל הַמִּדּוֹת.

And fear of Heaven he does not have within him to rule over himself, and to conquer his desire, and to overcome his character traits.

נִמְצָא, שֶׁיְּהֵא חָסֵר לוֹ אַף הַפְּנִימִיּוּת שֶׁלּוֹ וְלֹא תוּכַל לְהוֹעִיל לוֹ יְדִיעַת הַתּוֹרָה שֶׁהִיא יְדִיעָה חוּץ מִמֶּנּוּ.

It turns out, then, that he will be lacking even his own inner essence, and the knowledge of the Torah will not be able to benefit him, since it remains a knowledge that is external to him.

לָכֵן נִמְצָא אֲשֶׁר הָאָדָם כָּל זְמַן שֶׁלֹּא לָמַד מוּסָר לְגָרֵשׁ דִּמְיוֹנוֹתָיו הַכּוֹזְבוֹת הַמּוֹשְׁכוֹת אוֹתוֹ חוּצָה לַהַבְרָק הַחִיצוֹנִי הוּא נִמְצָא בְּתוֹךְ אֹפֶל גָּדוֹל,

Therefore, it comes out that as long as a person has not learned mussar to drive away his false imaginings which pull him outward to the external glitter, he is found in the midst of a great darkness,

וְתַחַת הַמְשָׁכָה מְכֹעָרָה, וְרוֹצֶה רַק הָרְחוֹב וְהַשּׁוּק וּבָתֵּי שְׂחוֹק,

and under a repulsive attraction, and he wants only the street and the marketplace and houses of mockery,

וְהֵם הַמַּפְרִיעִים שֶׁלּוֹ אֲשֶׁר חוֹצְצִים בַּעֲדוֹ מִלְּהִכָּנֵס אֶל פְּנִימִיּוּת הַתּוֹרָה שֶׁהִיא בְּעֶצֶם גַּם חַיֵּי הָאָדָם,

and these are his disturbers which partition him from entering into the inwardness of the Torah, which is in essence also the very life of man,

"וּדְרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם" (מִשְׁלֵי ג').

"And its ways are ways of pleasantness, and all its pathways are peace" (Mishlei 3).

בְּמֵימְרָא דְּרַבָּה בַּר רַב הוּנָא,

In the statement of Rabbah bar Rav Huna,

כָּל מִי שֶׁיֵּשׁ בּוֹ תּוֹרָה וְאֵין בּוֹ יִרְאַת שָׁמַיִם דּוֹמֶה לְגִזְבָּר שֶׁמָּסְרוּ לוֹ מַפְתְּחוֹת הַפְּנִימִיּוֹת,

Anyone who has Torah in him but does not have yiras Shamayim in him is comparable to a treasurer to whom they handed over the keys of the inner chambers,

הִשְׁרִישׁ לָנוּ לָדַעַת שֶׁיְּדִיעַת וְהַשָּׂגַת תּוֹהַ"ק הִיא אוֹצָר פְּנִימִי,

He deeply rooted within us to know that the knowledge and attainment of the Holy Torah is an inner treasure,

כִּי אַטּוּ מִלְּתָא זוּטַרְתָּא הִיא לַעֲמֹד בְּסוֹד דַּעַת הַתּוֹרָה.

For is it then a small matter to stand in the secret of the knowledge of the Torah?

הֲלֹא מָה גָּדְלוּ וּמָה עָמְקוּ יְסוֹדוֹתֶיהָ.

Behold, how great and how deep are her foundations.

וּלְדֻגְמָא קְטַנָּה — הַיְסוֹד חָבִיב אָדָם שֶׁנִּבְרָא בְּצֶלֶם אֱלֹקִים,

And for a small example, the fundamental principle of 'Beloved is man that he was created in the image of Elokim,'

הַיְסוֹד שֶׁל וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ — וְכֵן יְסוֹד מַאֲמָרָם וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם (עַיֵּן בִּשְׁמוֹנָה פְרָקִים לָרַמְבַּ"ם).

The foundation of "And you shall love your fellow as yourself" — and likewise the foundation of their saying, "And let all your deeds be for the sake of Heaven" (see the Eight Chapters of the Rambam).

וְכֵן בְּכָל דִּינֵי הַתּוֹרָה, צִוּוּיֶהָ וְאַזְהָרוֹתֶיהָ לְפִי סֵדֶר הַהֲלָכָה,

And so too in all the laws of the Torah, its positive commandments and its prohibitions according to the order of the Halachah,

גָּנוּז בָּהֶם אוֹר גָּדוֹל לְהָאִיר הַדֶּרֶךְ לְהָאָדָם הַנָּבוֹךְ,

hidden within them is a great light to illuminate the path for the bewildered person,

לְהַגִּיעַ עַל יָדָם לַשְּׁלֵמוּת הָאֲמִתִּי.

to reach through them the true perfection.

יָרְדָה תּוֹרָה לְסוֹף מַחְשְׁבוֹת הָאָדָם וּקְצָת יִצְרוֹ הָרָע.

The Torah descended to the very depth of man's thoughts and the measure of his yetzer hara.

שֶׁטֶּבַע שֶׁל אָדָם לְהַרְבּוֹת קִנְיָנוֹ וְלָחוּס עַל מָמוֹנוֹ וְכוּ׳.

For it is the nature of a person to increase his acquisition and to spare his money, etc.

וְאִם תִּתֵּן לוֹ רְשׁוּת לְהַחֲלִיף הָרַע בְּיָפֶה,

And if you give him permission to exchange the bad for the beautiful,

יַחֲלִיף הַיָּפֶה בָּרָע וְיֹאמַר טוֹב הוּא,

he will exchange the beautiful for the bad and say, 'It is good,'

לְפִיכָךְ סָתַם הַכָּתוּב בְּפָנָיו שֶׁלֹּא יַחֲלִיף,

Therefore, the Scripture blocked it before him so that he would not exchange it,

וּקְנָסוֹ אִם הֶחֱלִיף וְהֵמִיר וְהָיָה הוּא וּתְמוּרָתוֹ יִהְיוּ קֹדֶשׁ,

and they penalized him if he exchanged and substituted, that 'it and its substitute shall be holy,'

וְכָל אֵלּוּ הַדְּבָרִים כְּדֵי לָכוֹף אֶת יִצְרוֹ וּלְתַקֵּן דֵּעוֹתָיו,

And all of these things are in order to bend his yetzer and to rectify his character traits,

וְרֹב דִּינֵי הַתּוֹרָה אֵינָן אֶלָּא עֵצוֹת מֵרָחוֹק מִגְּדוֹל הָעֵצָה לְתַקֵּן הַדֵּעוֹת וּלְיַשֵּׁר כָּל הַמַּעֲשִׂים.

And most of the laws of the Torah are nothing but distant counsels from the One Great in Counsel, to rectify the character traits and to straighten all of one's deeds.

וְכֵן הוּא אוֹמֵר הֲלֹא כָתַבְתִּי לְךָ שָׁלִשִׁים בְּמוֹעֵצוֹת וָדָעַת לְהוֹדִיעֲךָ קֹשְׁטְ אִמְרֵי אֱמֶת,

And so He says, "Have I not written to you three-fold things of counsels and knowledge, to make you know the truth of the words of truth,"

לְהָשִׁיב אֲמָרִים אֱמֶת לְשֹׁלְחֶךָ,

To return words of truth to Him Who sent you,

עַיֵּן שָׁם.

Look there.