INTRODUCTION TO THE YETZER HARA I saw fit to clarify for you in this subject some examples which will teach [even] on things I do not mention in order that people will watch out for them, and so that their hearts will be complete with G-d. As the wise man said: "Let the wise man hear and increase understanding" (Mishlei 1:5).
O Man! You should know that the great archenemy you have in this world is your own yetzer (evil inclination). He is interwoven in the forces of your soul and intertwined in the order of your spirit. He associates with you in the guidance of your physical and spiritual senses. He rules over the secrets of your soul and of what is hidden in your breast. He is your advisor in all of your movements whether visible or invisible that you wish to do. He lies in wait, watching your steps to lead you astray. You are asleep to him but he is awake to you. You look away from him but he does not look away from you. He masks himself as your friend, and pretends to show love. He enters in your inner circle of close friends and advisors. From his gestures and signs it appears he is running to do your will but in fact he is shooting deadly arrows at you to kill and uproot you from the land of the living, as the verse speaks of one like this "like a madman who throws firebrands, arrows, and death; so is a man who deceives his friend and says, 'Am I not joking?'" (Mishlei 26:18).
Among the strongest of his weapons which he will fire at you and wage war with you in your innermost being - is to try to cast doubt on things you deem to be true, and to confuse what is clear to you, and to confuse your mind with false thoughts and erroneous arguments, and to draw you away from what is for your benefit, and to cause you to doubt what is clear to you in your faith and religion.
If you will guard yourself from him, and have ready the weapons of your intellect to wage war with him, and deflect his arrows away from you, you will be saved and will escape from him with G-d's help. But if you leave your matters to him, and you are drawn after his will, he will not let up on you until he destroys you from both worlds, and uproots you from both lands, as written of one member of his legions: "For many are the dead that she has felled, and numerous are all her victims; Her house is the way to hell, going down to the chambers of death" (Mishlei 7:26-27).
Therefore, let no other war distract you from his war, no battlefield from his battlefield, no sword of a distant enemy from the sword of the enemy which is at close quarters and inseparable from you. Let not the effort to repel the enemy who will not approach you without permission (of G-d) prevent you from repelling the enemy who approaches you without [needing] permission, since he exists within you.
It is said of a pious man who met some men returning from a war against enemies, and they brought spoils after a raging battle. He said to them: "you returned from the small war with spoils, now prepare for the big war!" They asked: "which big war?" He answered: "the war of the yetzer and his legions".
It is a wonder, my brother, that for any enemy that one has, if one defeats him once or twice, he will back down from you and not consider waging war again, thinking your strength is greater than his, and he abandons thoughts of defeating you and overpowering you.
But the yetzer, is not satisfied with one battle or even a hundred battles, whether he has defeated you or you have defeated him. Because if he defeats you, he will slay you, and if you defeat him, he will lie in wait all of your days to defeat you, as our Sages said "do not believe in yourself until the day of your death" (Avot 2:4). He does not consider the smallest of the smallest of your matters as too insignificant a means of defeating you, in order that he will gain a step to defeat you on a higher matter.
Therefore, it is proper for you to be on your guard against him. Do not fulfill the slightest of his requests. Rather, let it be big in your eyes the smallest of the smallest victory over him, or the least increase of your power over him, so that you will gain a step for defeating him on higher ground. For his lust [to destroy] you will soon return, but he will not be capable of standing up to you when you stand firm against him as written: "he will desire in you, but you will rule over him" (Gen.4:7).
Therefore do not panic at his word despite his mighty armies, and do not fear him on account of his many helpers, because his primary intent is to make the false appear true, and his goal is to establish lies (as truth). How near is his downfall, how swift is his destruction, if you will realize his weakness! And as the wise man describes him: "there was a small city with few inhabitants, and a great king came and surrounded it, he built high towers (to conquer it), but a poor wise man from the city defeated him with his wisdom but no one remembered that poor man" (Koheles 9:14).
The analogy is as follows: a man is the "small city", because man is called a "miniature world", the man's limbs and organs, and the traits of the [lower] soul are the "few inhabitants". Because they are small relative to the greatness of his heart's continuous desires for the lusts of this world, and lack of ability to attain them. The yetzer is the "great king", due to his possession of many tactics, soldiers, and legions. Then he "surrounds it", because he encompasses all matters of a man, whether public or private. Then he "built high towers", which refers to the many bad urges, bad thoughts, and disgraceful incidents which he strives to slay a man with, as we will explain later in this gate, with G-d's help.
And the "poor wise man" refers to the intellect, "poor", since its men and helpers are few as the verse continues "no man remembered this poor man...and the wisdom of the poor man was despised".
Despite [the man's] weakness, the text tells further of the yetzer's eager lust to wage war with a man, and how its power to injure him was easily removed because a little truth defeats much falsehood, just as a little light dispels much darkness.
From this analogy, there is to stir a person to wage war against the taavot (base desires), and to stand up to the yetzer with diligent exertion. Because we have seen that the yetzer is too weak to stand up against the Understanding, and how quickly he falls before it, as written "the evil ones bow before the good" (Mishlei 14:19).
THE ENTICEMENTS OF THE YETZER 1 - NO LIFE AFTER DEATH The first matter the yetzer will try to cast doubt in your mind, and will try to convince you is that the soul cannot exist without a body, and that the soul perishes along with the body, and has no existence after the death of the body. He uses imaginative arguments, which don't hold if a man contemplates them, and the purpose of this is to induce you to pursue the temporary pleasures, and fleeting desires, and so that you adopt the outlook of the group of men which the verse describes "let us feast and drink because tomorrow we will die" (Yeshaya 22:13). If you take counsel with your understanding on this, you will distance from this outlook with clear proofs which the early ones already brought and which are mentioned in the words of the prophets.
2 - NO G-D When the yetzer abandons hope of casting doubts in your mind on this, he will attempt to cast doubt on the [existence of the] blessed Creator. He will tell you that the world is neither new nor created. It was never different from what it is now nor will it ever be any different, and there is no existence which is more fitting to be a creator than a created (being), and no one is under duty to serve anything since everything is ancient and has existed eternally.
If he comes to you with this claim, return to your understanding and it will show you the fallacy of this claim from the discussion of the first gate of this book, and prove to you that this world has a Creator who created it from nothing.
3 - FALSE GODS When he gives up trying to make you doubt these matters, he will try to confuse you with matters of associating G-d, such as the beliefs of the dual gods, or the three god belief of the Christians, or the naturalists, or the beliefs of the foolish worshippers of the stars, according to their various views. When it will be clear to you that the Creator is one and eternal, according to the introductions of the beginning of this book, all of these doubts will leave you.
4 - YOUR RELIGIOUS SERVICE IS POINTLESS When he gives up trying to mislead you in these matters, he will try to entice you regarding the duty to serve the Creator, saying "the service from the servant to the master is only when the master needs it. Since the Creator does not need His creations, and does not lack anything, therefore your service to G-d has no reason and no purpose. But when you examine with your understanding, in the previous Gate of Reflection, regarding the beneficence of G-d towards us, and in the "Gate of the Obligation to assume the service of G-d" due to this, then this doubt will disappear, and you will obligate yourself in the service of G-d.
5 - TORAH'S AUTHENTICITY When he gives up trying to entice you in these ways, he will try to cast doubt on the matter of prophecy and the prophets, the torah and the principles of its authenticity and necessity.
But if you stand up against him with your intellect, and fight him using the argument from the third gate of this book, all of these doubts will disappear from your heart. The fact of prophecy, the necessity of the torah and the sending of a prophet, and the ways in which the torah stirs [a person's heart to serve his Creator - PL] will be established as truths.
6 - ORAL LAW IS NOT ESSENTIAL When he gives up on this matter, he will try to cast doubt on the Tradition. He will tell you that what reason obligates and what the written torah obligates are both true, but what the Sages said is not essential and its acceptance is not obligatory.
But if you examine with your understanding, you will see that the rational laws as well as the scriptural laws are both greatly in need of the tradition. Because not one of them can be fulfilled completely without the tradition. For rational laws: without the boundaries and explanations of the oral torah regarding amount, kind, time, place, and other circumstances, it is impossible to derive the laws from logic alone. Similarly for scriptural laws, without an explanation from the oral torah on how to read it properly, the meaning of the words, its explanation and that of its derivatives, it will not be completely understandable from the verses alone. Therefore our Sages taught "with 13 attributes the torah is expounded.." (Beraita of Rabbi Yishmael) and "the tradition is a boundary to the torah" (Avot 3:13).
Furthermore, the torah itself, refers us to the tradition for its details as written "If a matter eludes you in judgment,..then you shall rise and go up to the place the L-rd, your G-d, has chosen; And you shall come to the Kohanim, to the judge who will be in those days, and you shall inquire, and they will tell you the words of judgment." (Devarim 17:8-9), and "And the man who acts intentionally, not obeying the priest who stands there to minister the L-rd, your G-d, or to the judge that man shall die" (Devarim 17:12).
When you understand all of this, the doubts will leave, and it will be clear to you that [in addition to] the knowledge derived from reason and the scriptures, the oral tradition [is also indispensable].
7 - NO REWARD AND PUNISHMENT IN THIS WORLD When he gives up trying to entice you in these ways, he will try from the aspect of reward and punishment. He will claim that the course of events in the world does not follow the lines of justice because if there were justice in this world, the wicked would not prosper, and the righteous would not suffer, as one whom we mentioned in gate 4 (end of ch.3) of this book said.
But when the understanding will show to you the justice [of divine wisdom] in both of these ways as we introduced in the Gate of Trust, these doubts will vanish, and your heart will be at peace from this confusion.
8 - NO REWARD AND PUNISHMENT IN THE AFTERLIFE When the yetzer abandons the hope of overcoming us in these topics, he will try to cast doubt on us regarding the reward and punishment in the afterlife. He will try to confuse and distort this on us, due to the little mention of it in the torah and the little apparentness in it.
But if we examine what there is in the books of the other prophets (besides Moshe Rabeinu) on this matter [which is mentioned explicitly], for example "[And the dust returns to the earth as it was,] and the spirit returns to G-d, Who gave it" (Koheles 12:7), and "I will give you a place among these who stand here" (Zecharia 3:7), and "How great is Your goodness that You have laid away for those who fear You" (Tehilim 31:20), and "no eye has seen O G-d besides you, who prepares for those who wait for Him" (Yeshaya 64:3), "your righteousness shall go before you; the glory of the L-rd shall gather you in" (Yeshaya 58:8). When we study these and many more other similar verses in addition to what our Sages taught us in this, and with what our reason tells us, our souls will be at peace, and will be assured of the inevitability of reward and punishment in the afterlife.
9 - PREOCCUPY IN SECULAR INTERESTS When the yetzer abandons hope of trying to make us doubt in all the previous matters mentioned, he will try to make us lazy in the service of G-d, and will try to preoccupy us in our secular interests - eating, drinking, dressing, riding, and to derive enjoyment from other physical pleasures.
And when we listen to him regarding eating, which we cannot exist without, he will make superfluous things that are secondary to food appear so embellished, and rejoicing and pleasure so charming that we will envy kings and their ministers, strive to live like them, adopt their practices, and go in their statutes, in pursuit of physical enjoyments.
"Girdle your loins, bare your arms, O enticed man, exert with all your strength, O seduced man, to serve this world, and to serve its people, and you may attain some of your desire in it. Do not toil in matters of the next world. Rather, only in things which will help you in this world, to find favor among the people and the leaders, from kings to the rest of the people."
"Don't exert your mind in any field of wisdom except those which will bring you honor from the public and favor in the eyes of the great men of your generation, the leaders, rulers, or anyone who occupies a high position. This includes the knowledge of languages, the essentials of prose, fundamentals of grammar, music, charming riddles, amazing parables and unusual sayings. Try to frequently meet with charismatic people, and be knowledgeable of cultures to be able to converse with all types of people and won't sit silent and be considered a fool and a simpleton. Leave the other wisdoms because their work demand is high but their practical benefit is low."
But if from the beginning we did not open a door to the desires and satisfy their wants, nor accustom ourselves to indulge in superfluous things and chase after them, but instead we reply to the yetzer that we have no need for the superfluous things and that we already have enough mental anxiety in working to obtain what we need. If G-d sends us extra income without our having to trouble our heart or straining our mind for it, we will spend them in the right and proper manner as duty dictates. And if this does not happen, we will be satisfied with the basic necessities, and won't require more than this, then the [power of the] yetzer will be broken and smitten.
But if we listen to the yetzer in these things, we will descend step by step until he has brought us to hopeless destruction in this world and in the next.
All these example illustrations were on the first kind of enticements, which the yetzer uses to cast doubt on a man who is weak in wisdom and in the knowledge of G-d and of His torah.
SECOND KIND OF TEMPTATION OF THE YETZER 10 - TOPPLING THE WISE PERSON But if a man is wise in understanding of G-d and His torah, the yetzer will strive to damage and confuse his wisdom and actions by objections and arguments from whichever side he can - from reason, scripture, and tradition. He will bring spurious proofs whose premises are not true and whose conclusions do not necessarily follow.
If your intellect is sharp and your wisdom is strong in analyzing and defending and debating a position, you will see the various fallacies in the proofs of your yetzer, and the truth will become clear to you. The correct view will be apparent to you, your knowledge will be freed from doubts and your actions, from confusion.
But if your knowledge and ability in this is deficient, his enticements on you will be (increasingly - PL) stronger. He will overcome you more frequently. His ruling over you and surrounding you in your outer and inner life will become more imperative because he comes to you with wisdom, and leads you using proofs which your mind relies on. If your understanding has become seduced by him, he will let up from you, and it will help him work against you, because you rely on your mind when you have doubts, and trust its reasoning when some matter is not understood by you.
And when the yetzer has overcome you, and rules you with the aid and support of your understanding, now, by deceiving you and representing in your eyes falsehood in the form of something demonstrated [as true], he will transfer you from this level, which was near to truth, and where falsehood was still concealed, and descend you to a lower level, where there is less truth and more falsehood.
And thus, he will not cease to lower you from one level to the next, until he will bring you to the level where the truth is completely concealed, and there is complete falsehood. And he will uproot you from this world, and topple you from the levels of reward in the next world. And your wisdom will become an evil for you, and your intellect, the cause of your destruction, as written "Hoy! They are wise in their eyes, and think they are understanding" (Yeshaya 5:21), and "they have rejected the word of the L-ord; and what wisdom is in them?" (Yirmiyahu 8:9), and "For the ways of the L-ord are just, and the righteous do walk in them; but transgressors do stumble therein" (Hoshea 14:10).
It has been said that when wisdom is used in the proper way, it is a cure for all illnesses, but if one sways from its proper path, then it becomes an all-encompassing disease without cure and without medication.
On this, the torah is compared to fire as written "Is not My word like fire?" (Yirmiyahu 23:29), because it enlightens the eyes, as written "the commandments of the L-ord are pure, enlightening the eyes" (Tehilim19:9) and "Your word is like a candle to my feet, and a light to my path" (Tehilim 119:105). But anyone who turns away from its proper path, it burns up with its fire, as written "by fire G-d will exact judgment" (Isaiah 66:16), and "on the wicked He will rain fiery coals" (Tehilim 11:6), and "Should I say; I will not mention Him, and I will no longer speak in His Name, but this was in my heart like a burning fire" (Yirmiyahu 20:9).
Therefore, be careful that your steps not stray from the path of the forefathers and the path of the early ones towards a new path you have devised, and be careful to not rely on your intellect nor to take counsel only with yourself. Do not reason on your own. Do not distrust your forefathers in the tradition they bequeathed to you as to what is good for you. Do not reject their advice in what they taught you because none of the plans you can think of were not previously known and their good and evil consequences were already weighed.
According to your reasoning, you may be impressed by the advantages which your plan brings at the beginning, but the long term negative consequences which the plan will bring are hidden to you. In your short sightedness, you will see its initial benefits but not its error and eventual damage. And the wise man said "do not remove an ancient boundary stone set up by your forefathers" (Mishlei 22:28), and "listen my son to your father's instructions" (ibid 1:8), and it is said of one who condemns the ways of his forefathers "a generation clean in its own eyes, and yet are not cleansed of their excrement" (ibid 30:12), and "there is a generation that curses its fathers" (ibid 30:11), and "the eye that mocks a father, [that scorns obedience to a mother will be pecked by the ravens of the valley, will be eaten by the vultures]" (ibid 30:17).
However, if you see fit to take on yourself additional duties, what you can, beyond what is required, then, provided you are fulfilling those that are obligatory and that your motive is love of piety, and after your understanding has [examined it and] agreed, and that it is far from lusts - then the resolution is good.
You will receive reward for this and are not deviating from the way of the forefathers. Because they already said "make a fence for the torah" (Avot 1:1), and "why was Jerusalem destroyed? Because they pursued the letter of the law, and did not go above and beyond the letter of the law" (Bava Metzia 30b), and "says Rav Huna - he who only occupied himself is as if he had no G-d, for it is said: 'Now for long seasons Israel was without the true God' - What is meant by 'without the true G-d'? - It means that he who only occupies himself with the study of the Torah, it is as if he has no G-d" (Avodah Zara 17b).
And one of the pious would say "he who does no more than his duty is not doing his duty". But these "extra" acts are not accepted until one first fulfills the obligatory duties.
Our Sages already permitted us, and even [sometimes] obligated us to add on to the commandments, as they said (regarding friday evening) "one must add from profane to holy" (Yoma 81:2). Other examples are additions to fasts, prayer, charity, and refraining from the unnecessary permitted foods. They also warned us against taking an oath in G-d's Name, even for the truth, and from talking excessively even if the words are free of falsehood, and from discussing the affairs of other people, even if the words are not derogatory. Likewise, to refrain from lavishly praising someone even if it fitting, and to not speak bad or be disgusted by those who are falling short in fulfillment of their duties even if they deserve it, and many more things like this.
It is proper for us to now bring some examples of the second type of enticements of the yetzer which one can learn to apply to other matters and to guard oneself from them with G-d's help when he understands them. Because necessarily, every good thing has corresponding bad things which can spoil it. Therefore, one who understands the things that damage good deeds will be capable of guarding himself from them. But one who knows only the good deeds, and does not know the things which can damage them will end up with nothing due to the abundance of damaging things which will beset him.
One of the pious would instruct his disciples: "learn the bad things first to avoid them, and afterwards learn the good things and do them, as written 'Plow for yourself a furrow and do not sow upon thorns'" (Yirmiyahu 4:3).
Rabbi Yochanan ben Zakai would say regarding the falsification of weights and measures (Bava Basra 89b) "woe to me if I say, woe to me if I don't say; if I say - perhaps the swindlers will learn from my words, if I don't say - perhaps the swindlers will say that the Sages are ignorant of our tricks.", the question was raised: "did he speak of them or not?", and concludes "he did speak of them", relying on the verse "for the ways of the L-rd are right, and the righteous shall walk in them, while the wicked shall stumble on them" (Hoshea 14:10).
EXAMPLES OF THE SECOND KIND OF TEMPTATION OF THE YETZER 11 - STRIVE TO FIND FAVOR WITH HUMAN BEINGS We have already mentioned in this gate regarding the ways in which the yetzer tries to cast doubts in a man's mind. If he is not successful in raising such doubts, he will attempt the method of arguments and proofs in order to revoke the truths of his faith. When you stand up to his superficiality and the weakness of his proofs and he is not capable of standing up to you, nor of annulling what you know to be clear and true of the matters previously mentioned in this gate, he will return to flatter you and mislead you in regard to yourself. He will say to you: "How I rejoice for you on your good faith and devoted heart to G-d. You have already reached a degree of piety which others in your generation have not been able to reach, and you have already thanked G-d sufficiently for His goodness and kindness to you. Now it is proper for you to also work to pay your debts of gratitude to your fellow men. Because you already know that they are means to your benefit and harm, and it is clear also that when they like you, you will be honorable in their eyes. But if they are angry with you, you will incur losses. Therefore, endeavor in things that will please them and that will find favor in their eyes, as our Sages said: "One who is pleasing to his fellow men, is pleasing to G-d. [But one who is not pleasing to his fellow men, is not pleasing to G-d]" (Avos 3:10).
"What will I benefit from finding favor with someone who is weak like me, who does not have the ability to help me or harm me (see gate of trust), and the verse says: 'Withdraw yourselves from man whose [life] breath is in his nostrils, for by what should he be esteemed?' (Yeshaya 2:22). And even if it were my duty, how could I possibly find favor with all my contemporaries when I don't even have the ability to find favor with the members of my own household?!"
"And the proofs which you brought from the words of our Sages does not imply that one needs to try to find favor in the eyes of everyone. Rather this is like the case of the wise man that left in his will a command to his son: 'My son, to find favor with the public is not in your ability. Instead try to find favor with the Creator and He will grant you favor with the public, as written "When G-d finds favor in a person's ways, He will cause even his enemies to make peace with him" (Mishlei 16:7).
And likewise, when you see a man whom everyone, young or old, praises him and finds favor in his deeds, it is a proof that G-d has implanted love of him in their hearts, and established a good name for him on their tongues. The Creator does not do this for those He hates. And this is a clear and powerful proof that the Creator is pleased with him. But that a pious person should exert himself and strive so that others will praise him due to his service of G-d - this is not the way of the pious.
Therefore, be careful of this or similar things among the enticements of the yetzer toward you. Because he will try to lead you in this until he topples you in the trap of (the trait of - PL) flattery.
And on his praising you, answer him: "what is this that you are congratulating me on? Is it because I know my duties to G-d? Just the opposite - because I know my duties to G-d, there is grounds for a claim against me, namely, that I am not acting in accordance with my knowledge.
And even if I were doing enough according to my knowledge of my duties to G-d, would this be enough of an expression of gratitude to the blessed Creator for even the smallest benefits He bestows on me? And what is the measure of my days relative to the measure of the days of the universe? Even if it were equal to the age of the universe, it would not be enough time for me to recount all the favors G-d has bestowed upon me. How much less then is it possible for me to repay my debts of gratitude to G-d for them? And scripture has already said: "All flesh is like grass, and all its kindness is like the flower of the field" (Yeshaya 40:6), and our Sages said "If I am not for myself, who is for me? And if I am only for myself, what am I? And if not now, when?" (Avos 1:14).
12 - TO LOVE BEING PRAISED AND ACQUIRING A GOOD NAME When the yetzer gives up trying to entice you in this way, he will try to entice from the angle of love of praise and of acquiring a good name in this world. He will say to you:
"I rejoice at your service of G-d with good trust, in that you have placed all your matters to Him, and have freed your heart from [the thought] that any created being can possibly benefit you without G-d. Now you are truly trusting in G-d wholeheartedly. It is not proper for you to conceal from people the high degree of piety you have attained. Rather it is proper now that you have ruled over your inclination and overcome your base desires to show your piety to others, and to reveal your heart to them. In this way you will be honored by them in this world, and will have good name and a good remembrance among them, as the verse says: "I will give them in My house and in My walls a memorial and a name, better than sons and daughters" (Yeshaya 56:5). It also says: "I will make for you a great name, like the name of the great ones of the land" (II Shmuel 7:9). Additionally, so that they will learn from your deeds, and you will receive reward for them. Hence, don't hide your deeds from them except those things that cannot be shown to people. Therefore, you will receive honor and a good name in this world and good reward in the next".
Answer him: "what will I benefit from praises of people, and from a good name among them, when I know that I am lacking in my obligations to the Creator? What benefit can I have from their honor and esteem, when they are incapable of helping me or shielding me from harm? In this regard, aren't they like plants and animals. And maybe if I have these intents in my deeds, I will not find favor in their eyes. Rather, they will see me as a flatterer and I will become an object of disgust and contempt, and the result will be that I will lose my good deeds in that I did not have intent to G-d and will also fail in what I had hoped to attain from people in this world.
It is said of one of the kings of Israel who was asked: "how did you like the (torah) reading of the Chazan? His voice was pleasing and he was an expert in the chanting of the cantillation notes." The king answered them: "How could I like his reading. He was reading it only so that it would be pleasing to me, and to find favor in my eyes. But if he had intent for pleasing the Creator alone - then it would have been pleasing to me".
We can likewise say about all those leading the congregation in prayers, and the chazanim who compose new piyutim (liturgical prayers), whose intent is to find favor in the eyes of men and not of G-d - that their prayers are not acceptable to the Creator.
Answer him further: "Maybe, if I receive honor in this world for my deeds, nothing of my reward will be left in the next world, because I received it already in this world".
It is said of one of the pious who entered a market to buy something. He came to one of the shops to buy it and the shopkeeper's neighbor told the shopkeeper: "give in to him, and do his will since he is a pious scholar". The pious man answered him: "Thank you but I don't need special treatment. I came to buy with my money, not with my torah knowledge". He refused to buy from that shop, and instead went to another shop where he was not recognized.
(Answer the yetzer also:) "And that which you brought from the verse: 'I will make for you a great name..', this is just like the other things people aspire to in this world, such as wealth, honor, which the Creator bestows on His servants when His wisdom deems this proper, as written "And I have also given you that which you have not asked for, both riches and honor" (Melachim 3:13), and also "long life is in its right, to its left, wealth and honor" (Mishlei 3:16). But the pious do not intend for any of these things in their service, rather their sole intent is for the Creator who bestows good to who He wishes, among his servants or others, believers or non-believers, as His wisdom dictates, as written "wealth and honor is Yours" (Divrei HaYamim 29:12).
(Answer further:) "And what is this world? Even if my name becomes known to the whole world, what is the measure of my days? Even if my name does go out to part of the world, certainly my memory will reach an even smaller part, and even then it will fade away after a short time and be forgotten as if it had never existed. And scripture says: 'The sons of men are but vanity, and men of distinction are a falsehood; were they to be put on a scale, together they would equal vanity' (Tehilim 62:10), and 'his breath leaves, he returns to his dust' (Tehilim 146:4), and 'there is no memory of the early ones' (Koheles 1:11)."
"Therefore, for me to trouble myself for this world, and put my thoughts in it, is clear pettiness and a disgraceful mistake on my part. It is told of one of the pious that asked his friend: 'have you achieved equality?, he answered 'on what?', he replied 'is it equal in your eyes whether you are honored or insulted?'. He answered: 'No'. He said: 'if so, you have not yet arrived. Keep trying, maybe you will reach this level, because it is the highest of the levels of the pious, and the most desirable of qualities.'"
13 - ENDLESS WORRIES AND DISTRACTIONS OF THIS WORLD When the yetzer gives up trying to entice you in these ways, he will try to ruin your [religious] deeds by distracting your mind with this world and its people and with your extensive desires so that you forget your final end.
When he sees that you wish to turn your attention to matters of the next world, such as during prayer, whether obligatory or voluntary, or when you study the torah or some other wisdom related to emuna (faith) or mussar (ethics), he will confuse you and distract your thoughts with secular matters, such as thoughts of merchandise, buying and selling, profit and loss. He will say to you: "you should be happy that now you have some free time, an opportunity which will not return due to your many business dealings. Now, think about your business partner, and make an accounting of what he owes you and what you owe him, and how much you have collected of your debts, and how much is due to you. Consider which financial means of gaining livelihood are suitable to you and which are not. Reflect on which matters brought you satisfaction and which made you regret, and if you have a court case against someone, review in your mind all of your claims and all of his claims against you, and all the ways you can outsmart him when the case is brought to court."
So too, if you have money [to invest], or sheep and cattle, or land for sowing, or you have a job to do for the nobleman or a commoner, or you need to make an accounting with either, or if you owe debts which you are unable to repay, or you have friends which you must watch over and think about, he will bring one of these to your mind when you turn to devote some time to matters of service of G-d. This is to distract you and ruin your deeds. Because when you do them, you are ready in body but distracted in mind and spirit.
If he does not distract you with one of the things mentioned previously, he will remind you of riddles, or other subjects which require much thought. If a man is among those who play dice or chess, or the like, he will bring him to picture as if the game is arranged before him and he needs to think about which moves to make, and which strategies to use to win the game.
14 - DISTRACTING WITH GOOD DEEDS If a man will escape from all that we mentioned previously, and belongs to the men of wisdom and understanding (becomes a talmid chacham), the yetzer will bring to his attention a difficult matter of wisdom, and he will distract him with questions and answers, with difficulties and solutions, and he will show him which matters he missed and which he should have investigated more. He will also show him how much he still has to learn in this wisdom so that he makes a personal accounting and resolves to learn it. This way, the yetzer will distract him in all his acts of service of G-d, and will cause him much more damage than gain.
(Due to all of these distractions) it is possible that he will do the service of G-d but be outside of it, and that his thoughts are always distracted in some other secular interest. It may even be that he will seek forgiveness from G-d with his tongue, all the while eagerly rushing in his mind and spirit to rebel against Him.
On this one of the pious said: "this kind of seeking forgiveness requires seeking forgiveness". And he pleas to G-d with his limbs, but turns from Him in his heart and thoughts, similar to the verse: "These people come near to Me with their mouth and honor Me with their lips, but their hearts are far from Me. Their worship of Me is nothing but acts of rote" (Yeshaya 29:13), and "But then they would flatter Him with their mouths, lying to Him with their tongues; Their heart was not sincere with Him" (Tehilim 78:36).
If you will wake up then and make an accounting with your soul and say to yourself: "How could I conduct myself towards the Creator in a way that would be improper for me to conduct myself with His creations when I need something from them, or likewise, for them to act towards me when they need something from me?
Because, if I went to borrow something from someone, and I asked him for the thing with my lips but my heart was against him, if he noticed this, he would be disgusted and repulsed by me. All the more so, that he would not grant me my request. And certainly, even more so, if he knew that I were planning in my thoughts not only things which would not find favor with him but rather even things which would make him angry with me. Surely, his hatred for me would be greater and his refusal more appropriate. And certainly, I would act in this same way towards someone who asked me to borrow something and if I knew his thoughts, just like the Creator knows what is in my heart.
Therefore, how then while [standing] before my Creator could I not feel ashamed? How can I expect to please Him with my conduct when I would not want a weak, created being like myself to conduct himself thus towards me, and which a fellow weak, created, and dependent creature like myself would likewise not be pleased to find in me, as it is written "Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush:[therefore shall they fall among them that fall: in the time of their punishment they shall be cast down, says the L-ord]" (Yirmiyahu 8:12)." Then the yetzer will be smitten.
15 - CONCEAL YOUR RELIGIOUS DEEDS COMPLETELY When the yetzer gives up trying to entice you in this way, he will try to entice you from the angle of distancing from flattery, and he will say to you: "you cannot possibly serve G-d with a perfect heart until you distance yourself completely from flattery whether it is a little or a lot. And to distance yourself from flattery towards other people requires completely hiding all of your deeds from them, and showing them the opposite of what is in your heart.
Therefore, when you pray, be brief, and let there be no appearance of desire or striving in them. When you learn wisdom, do so in seclusion so that none but the Creator knows. Let no good trait in you become apparent. Show others laziness and heaviness in the service of G-d so that your name will not go out and you will lose your reward. Do not instruct others to do good nor rebuke them against evil. Do not show your wisdom nor teach others, and let there be no sign of fear of Heaven on you, and no sign of being a servant of G-d so that others will not honor you on account of this. In order that your zeal in hiding your deeds to people is complete, mix with and befriend all the different classes of people. Adopt their customs and walk in their ways regarding laughter and laxness in words of truth.
Do not guard so much from lies and oaths. Join them in their feasts and drinking parties, in their riddles, in their excessive indulgences and abundant laughter. Speak of people, and speak of their faults. To summarize, avoid all things that will bring you a reputation for asceticism."
If you listen to him in this, slowly without noticing, you will wind up losing even your faith. But if you answer him: "you have already helped my enemies by waging war with me, by your cunning planning to destroy my strength and promote my downfall. How could I flee from a small fire towards a big fire? I have tried to flee from love of recognition and honor in order to not embellish myself towards people, and you are instructing me to embellish myself to them by leaving the service of G-d!"
"Rather, the religious deeds which it is proper for me to conceal are those which can be done from beginning to end without knowledge of people. But to pray with the congregation, to instruct others to do good, to rebuke others from evil, the study of wisdom, doing acts of kindliness, or the like - it is not right to neglect and abandon them due to concern for flattery. It is my duty to do them with intent to G-d. If people praise me or honor me for this, my reward will not be diminished in the least because while doing them, this was not my goal."
(1) Examine what reward you hoped to receive, and from whom you intended to receive it. If from G-d, this is good. If from anyone else, it is not good.
(2) To consider, if you were alone, would you still do this deed in the way you did it? If the answer is yes, your deed is wholly devoted to G-d. Continue doing more like these. But if it would be less than this, stop doing it until your heart has become more purely devoted to G-d. Then the yetzer will be smitten.
16 - WORSHIP YOURSELF If the yetzer will not find a way to entice you in these ways, he will try to outsmart you with a subtler approach, namely, through the ways of reward and punishment in this world and the next. He will say to you: "behold, you are among the pious of the Creator, and His treasured ones. A person like you is surely worthy of reward in this world and in the next. You must exert yourself according to your abilities, maybe you will earn the reward through your good deeds and your zealous pursuing of the service of G-d with a good heart and with great joy. Set the reward before your eyes, and work your hardest to reach it, because this is the greatest success and joy, as king David said: "A light is sown for the righteous, and for the upright of heart, joy" (Tehilim 97:11).
If you listen to him and you rely on his words, he will topple you by making you worship hidden association, namely, self-worship, in that you exert yourself in things that will bring you selfish pleasure and joy, and that will repel from you worries and despairs. If it were not for your hopes for these, you would deny the constant favors G-d bestows on you and not obligate yourself to serve Him on account of them. And furthermore, you don't see that it is befitting to serve G-d (even without these benefits) due to His greatness, infinite power, and the manifestations of His wisdom. On this the Sages said: "do not be like servants who serve their master in order to receive reward, but like servants who serve their master without [the condition of] receiving reward" (Avos 1:3).
17 - G-D's DECREE VS. FREE WILL When the yetzer gives up trying to entice you in the ways mentioned, he will hurl you in a sea of doubts regarding necessity and righteousness (predestination and free will).
When he sees you lax in the service [of G-d], and turning towards the path of sin, he will try to convince you of the matter of necessity with powerful arguments drawn from Scripture and Tradition, in order to give you excuses, and he will say to you:
"If the Creator wanted you to serve Him, He would force you and make you zealous in this, for only what He decrees can occur. How can you stand up against His decrees or defeat His judgments? You can only do what He decreed on you to do, because all things occur through the Creator's decrees as written 'I am G-d who does everything' (Yeshaya 44:24)."
But if he sees you engaged in secular matters and occupations, he will tell you (the opposite): "be careful of laziness and sluggishness. Don't rely on anyone but yourself, because good and evil are in your hands and success and failure in accomplishment depends on you. Therefore, exert yourself with all your strength and work with all your ability and you will succeed in obtaining your desires of this world. Guard from damaging things with all your strength and you will be saved from them, as the wise man said "Thorns and snares are in the way of the crooked; whoever guards his soul will keep far from them" (Mishlei 22:5), and "A man's folly perverts his way" (Mishlei 19:3), and "from your own hands this came" (Melachim 1:9). And so the yetzer turns around the argument, sometimes he comes with necessity and divine decree and sometimes with justice and free will according to what he deems fitting for him to entice you and weaken you.
But if you wake up and put to heart what our Sages said "everything is in the hands of Heaven except the fear of Heaven" (Berachos 33b), you will exert yourself in religious matters in the way of someone who understands that according to his own actions in them will be his reward and punishment, as written "He repays a man for what he has done; he brings upon him according to his ways" (Iyov 34:11). And in secular matters, you will conduct yourself with the conviction that all of your movements and the course of your matters are bound to the decree of the Creator, and you place your trust on G-d on all of them, as written "Cast your cares on the L-rd and he will sustain you" (Tehilim 55:23).
19 - INSTILLING ARROGANCE IN YOU When the yetzer gives up trying to entice you in the ways we mentioned, he will try to do so by inducing in you haughtiness and pride and diminishing your humility.
He will say to you: "you have reached the exalted levels, which the pious and righteous reached through your faithful heart and perfect deeds in the service of G-d. You are unequaled in your generation and singular among your contemporaries. It is proper for you to show your superiority over them, by being disgusted by them and despising them. Recall their faults, publicize the wickedness in their hearts, shame them and rebuke them for it, until they are humiliated and repent to G-d, and feel regret for their past. Thereby, you will follow the conduct of the prophets, as written "Son of man, describe the temple to the people of Israel, that they may be ashamed of their sins." (Yechezkel 43:10).
If you answer him: "how could I be disgusted and shame someone whose matters towards G-d in heart and mind I do not know? If externally he appears reprehensible, perhaps his inner being is not like his outward appearance. If the prophets shamed and rebuked their generation, they did this with the permission of the Creator who looked into their hearts and corrupt interior. But it is beyond my powers of wisdom and understanding to know what is in the hearts and the minds. Perhaps their inner heart which is disgusting in my eyes is much better than their outer appearance, and I don't even know it. Perhaps, their inner heart is better than mine in the eyes of the Creator.
And even if his appearance is bad, it is possible that the reason is because he is ignorant of his obligations to the Creator. Therefore he is more pardonable than me, because my knowledge is greater than his. For the Creator claims from a man only according to the extent of his wisdom. Therefore, I am more deserving to be considered reprehensible for my shortcomings in the Creator's service, despite my knowledge, compared to this man whose shortcoming is due to his ignorance. He rebels against G-d due to ignorance and error, while I rebel against Him knowingly and deliberately.
It is possible, that the bad in him is revealed and visible while the good is hidden and concealed. For me it is the opposite. Therefore, he is more worthy of G-d's mercy and forgiveness than me. One merit of him outweighs many merits of mine, because no one observes it except G-d and no one praises him for it nor gives him any honor. But for me, it is the opposite. For my external appearance appears better than his.
Similarly, regarding sins, because one sin by me is equal to many sins by him since my sin is concealed and hidden, while his is visible and public. And due to other people shaming him for it, his punishment will be reduced, while for me, my reward is diminished due to my good deeds being known. He will be left with the full reward of his deeds in the next world, and will reduce his punishment for sin in this world due other's belittling him over his sins. As for me, I will be left with the full measure of my punishments in the next world.
Furthermore, if I exert my mind to search for the flaws of others and examine their bad traits, this will prevent me from examining my own flaws and lackings, which is something more useful for me, and for which I am more responsible for. My condition is like that of a sick man whose illness distracts him from the illnesses of others, and the healing of himself from the healing of others. Thus the yetzer will be smitten and broken before you.
20 - INCITEMENT DURING PROSPERITY OR DIFFICULTY If the yetzer's arrows do not hit you in what we mentioned, he will wait in ambush for you during your times of prosperity or times of difficulty.
When things are going according to your wish, he will say to you: "this is the fruit of your efforts, strategies, and wisdom. Therefore exert yourself more on your secular matters so that your success will perpetuate and you will reach a higher level. Receive these days with joy and enjoy them because soon you will be called by name (to die), and you will be forced to answer and will go to the darkness of the grave, a place where there is no wisdom, no movement, no pleasure, and no pain." He will even bring proofs of this from what the wise man said: "Whatever your hand finds to do, do it with your might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, where you are going" (Koheles 9:10).
In your times of difficulty, he will bring to your mind the good life of the wicked, and the success of the nonbelievers, as written "The tents of bandits prosper, and those who provoke G-d are secure" (Iyov 12:6). He will say to you: "the difficulties you are going through are due to your having clinged to the service of G-d and His commandments. You are not capable of handling this due to the unbearable load and remote goal. If you had unloaded this from your heart and rested from it, you would have had joy from your situation as you see by the wicked. You can see from what scripture says: "with those near Me, I will be sanctified" (Vayikra 10:3), and "Only you did I love above all the families of the earth; therefore, I will visit upon you all your iniquities" (Amos 3:2), and many more like this.
21 - DIFFICULTY IN DOING GOOD AND PLEASURE IN DOING BAD When he sees that you have taken on yourself to do something of the service of G-d, he will exaggerate its demands and attempt to scare you in order that you abandon it.
If you intend to fast, he will say to you: "be careful, this will weaken you and make you sick and prevent you from doing your secular and religious matters".
If this is regarding a voluntary prayer at night, he will attempt to convince you that sleep is more healthy than eating, and it guards and strengthens your health more than food and drink.
If this is regarding giving charity, he will picture in your mind financial destitution and put poverty before your eyes, and remind you of the suffering of poverty and lacking. Similarly with all the types of mitzvot and acts of kindliness, he will try to scare you and exaggerate the matter in your heart, in order to weaken your resolve.
But if the thought of sin enters your mind, he will inflate (in your imagination) the pleasure it will bring and will try to make you forget its punishment and encourage you to do it and tend towards it.
Whenever you sense this, or similar to it, reply to him: Of all the suffering that came to me in the past, there is no trace of it left. It quickly passed and vanished, and the reward is mine forever. It will never fade nor end. One who fasts during the day and eats at night, is the same as if he didn't fast. His strength will return and his reward is reserved for him. And similarly one who rises for part of the night, and then sleeps, his alertness will return as if he never rose early, and the reward for his rising early and prayer will remain forever. And for the matter of charity, I have already explained this amply in the gate of trust.
For the matter of sins, you must put to your heart and contemplate in your mind how swiftly the worldly pleasures fade away afterwards, whether they are permitted or forbidden, and then you will remain with the disgrace and punishment due to them in this world and in the next. Thus the yetzer will be smitten before you and you will be zealous in doing good and sluggish towards all disgraceful acts.
22 - SADNESS IN DOING GOOD AND PLEASURE IN DOING BAD When he will lose hope in enticing you in these ways, and you succeed in doing the religious activities which you undertook to do, he will strive to put worry in your heart, and perpetuate in you a state of sadness. This is in order that you regret the good acts you did in the past, so that you will lose your reward and so that the Creator will not accept them.
If you sense his deception, and stay alert for his many traps, you will guard from them and be helped from G-d to be saved from them. But if you do not sense his deception, he will knock you down and empty his arrows on you suddenly, as written "until an arrow pierces his liver" (Mishlei 7:23).
23 - WEAKEN TORAH STUDY If you stand up to him despite all of this, and he will not be able to entice you in what we mentioned, he will try to remove you from the study of wisdom (torah). If he sees in you a zeal to study wisdom, he will say to you: "isn't it enough for you to know the torah as much as the great men of your generation? Don't you know that the torah is endless and has no final objective? Put your aspiration in knowing the elementals of faith and the foundations of the torah, and then learn what will make you esteemed with people, such as music and poetry, the depths of grammar, proverbs and famous sayings. Leave over the study of Jewish laws and the disputes of the sages in them. Do not enter into the study of the fundamentals of logical demonstration, comparisons, proofs, examining cause and effect, the connection between concealed wisdom and revealed wisdom, and other ways of reasoning because these subjects are deep and subtle. Rely on those who know the explanations of the tradition, even in matters which you can attain clarity through your own efforts, just like you rely on them for those matters which you cannot do so.
24 - JEALOUSY AND ARROGANCE If you don't listen to him, and you exert yourself and strengthen yourself, he will shoot you with arrows of jealousy towards your friends. If they have acquired wisdom which you do not possess, you will begrudge them and look for faults in them. You will denigrate them and speak badly of them, as if they plundered your understanding and stole your wisdom.
If your wisdom is greater than theirs, he will try to make you look down on them on account of your superior understanding, and hate them due to their ignorance, and that you show this feeling to the common people. You will become haughty, and praise yourself for your wisdom until you claim that you know more than you do. In your inflated spirit, you will think you know everything and don't need to learn more. [When teaching,] you will be annoyed when others raise a question on your words. You will increasingly consider yourself a wise man. You will seek to honor yourself by exposing the ignorance of others, and glee in embarrassing your peers. Eventually, you will be divested of all the ethical teachings from the torah Sages regarding G-d and His torah.
If the yetzer's intentions to entice you in this angle of torah wisdom do not succeed, he will attempt to entice you from the angle of torah commandments. When you do a commandment of G-d, he will aggrandize and inflate it in your eyes, and make you haughty over it, and make the people of your generation appear contemptible in your eyes, so that it will be easier to be disgusted by them, and to humiliate and shame them, while really it is possible that in the eyes of G-d they are better than you.
If one of your peers is greater than you in some aspect of the service of G-d, and his acts are greater than yours, and he tries harder than you to come close to G-d. The yetzer will incite you against him and say: "any zeal by your peers in the service of G-d highlights your own deficiencies. Because, if it were not for this man, you would be in the eyes of men and G-d the most righteous of your generation. Denigrate him, envy him, hate him, seek out his faults, wait for his transgressions, watch for his mistakes and publicize them as much as you can, and belittle him for them. If you can spread false rumors about him to lower his esteem in the eyes of the public, do so."
Then answer him: "How could I be repulsed by someone who G-d loves, and denigrate one who the Creator deems praiseworthy. Is it not enough that I am lazy in not doing the service of G-d as zealously as him, that I must also hate one who serves G-d? This is certainly no way to repay the Creator for what I owe Him. Rather, it is my duty, out of love of G-d, to love those who love Him, and out of honor of G-d, to honor those who honor Him, as written and he honors those who honor G-d" (Tehilim 15:4). And you already know what happened to Miriam, as written: "Miriam and Aaron spoke against Moshe.." (Bamidbar 12:1), and what happened to Korach and his followers in envying Moshe and Aharon due to their closeness to G-d.
וְרָאִיתִי לְבָאֵר לְךָ מִן הָעִנְיָן הַזֶּה דִּמְיוֹנִים יוֹרוּ עַל מָה שֶׁלֹּא זָכַרְתִּי מֵהֶם כְּדֵי שֶׁיִּזָּהֲרוּ מֵהֶם בְּנֵי אָדָם וְיִהְיֶה לְבָבָם שָׁלֵם לֵאלֹהִים כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי א) יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח וְגוֹ׳.
INTRODUCTION TO THE YETZER HARA
I saw fit to clarify for you in this subject some examples which will teach [even] on things I do not mention in order that people will watch out for them, and so that their hearts will be complete with G-d. As the wise man said: "Let the wise man hear and increase understanding" (Mishlei 1:5).
וְהוּא שֶׁאֹמַר בֶּן אָדָם רָאוּי לְךָ לָדַעַת כִּי הַשּׂוֹנֵא הַגָּדוֹל שֶׁיֵּשׁ לְךָ בָּעוֹלָם הוּא יִצְרְךָ הַנִּמְסָךְ בְּכֹחוֹת נַפְשְׁךָ וְהַמְּעֹרָב בְּמֶזֶג רוּחֲךָ וְהַמִּשְׁתַּתֵּף עִמְּךָ בְּהַנְהָגַת חוּשֶׁיךָ הַגּוּפָנִיִּים וְהָרוּחָנִיִּים הַמּוֹשֵׁל בְּסוֹדוֹת (ס״א במדות) נַפְשְׁךָ וּצְפוּן חֻבְּךָ בַּעַל עֲצָתְךָ בְּכָל תְּנוּעוֹתֶיךָ הַנִּרְאוֹת וְהַנִּסְתָּרוֹת שֶׁתִּהְיֶינָה בִּרְצוֹנְךָ הָאוֹרֵב לְפַתּוֹת פְּסִיעוֹתֶיךָ (ס״א לעיתות פשיעתך) וְאַתָּה יָשֵׁן לוֹ וְהוּא עֵר לְךָ וְאַתָּה מִתְעַלֵּם מִמֶּנּוּ וְהוּא אֵינוֹ מִתְעַלֵּם מִמְּךָ, לָבַשׁ לְךָ בִּגְדֵי הַיְּדִידוּת וְעָדָה עֲדִי הָאַהֲבָה לְךָ וְנִכְנַס בִּכְלַל נֶאֱמָנֶיךָ וְאַנְשֵׁי עֲצָתְךָ וּסְגֻלַּת אֹהֲבֶיךָ, רָץ אֶל רְצוֹנְךָ בַּנִּרְאֶה מֵרְמִיזוֹתָיו וּקְרִיצוֹתָיו וְהוּא מוֹרֶה אוֹתְךָ בְּחִצָּיו הַמְּמִיתִים לְשָׁרֶשְׁךָ מֵאֶרֶץ חַיִּים כמ״ש הַכָּתוּב בְּמִי שֶׁעִנְיָנוֹ כָּךְ (שם כו) כְּמִתְלַהְלֵהַּ הַיֹּרֶה זִקִּים חִצִּים וָמָוֶת כֵּן אִישׁ רִמָּה אֶת רֵעֵהוּ וְאָמַר הֲלֹא מְשַׂחֵק אָנִי.
O Man! You should know that the great archenemy you have in this world is your own yetzer (evil inclination). He is interwoven in the forces of your soul and intertwined in the order of your spirit. He associates with you in the guidance of your physical and spiritual senses. He rules over the secrets of your soul and of what is hidden in your breast. He is your advisor in all of your movements whether visible or invisible that you wish to do. He lies in wait, watching your steps to lead you astray. You are asleep to him but he is awake to you. You look away from him but he does not look away from you. He masks himself as your friend, and pretends to show love. He enters in your inner circle of close friends and advisors. From his gestures and signs it appears he is running to do your will but in fact he is shooting deadly arrows at you to kill and uproot you from the land of the living, as the verse speaks of one like this "like a madman who throws firebrands, arrows, and death; so is a man who deceives his friend and says, 'Am I not joking?'" (Mishlei 26:18).
וּמִן הֶחָזָק שֶׁבִּשְׁלוּחָיו אֲשֶׁר יוֹרֶה אוֹתְךָ וְיִלָּחֵם אוֹתְךָ בָּהֶם בְּמַצְפּוּן עִנְיָנְךָ שֶׁיִּשְׁתַּדֵּל לְסַפֵּק עָלֶיךָ אֲמִתָּתְךָ וּלְשַׁבֵּשׁ מָה שֶׁנִּתְבָּרֵר לְךָ וּלְעַרְבֵּב אֶת נַפְשְׁךָ בְּמַחְשְׁבוֹת כְּזָבִים וְטַעֲנוֹת שְׁקָרִים יַטְרִיד אוֹתְךָ בָּהֶם מִתּוֹעֲלוֹתֶיךָ וִיסַפֵּק עָלֶיךָ מָה שֶׁנִּתְבָּרֵר לְךָ מֵאֱמוּנָתְךָ וְדָתְךָ.
Among the strongest of his weapons which he will fire at you and wage war with you in your innermost being - is to try to cast doubt on things you deem to be true, and to confuse what is clear to you, and to confuse your mind with false thoughts and erroneous arguments, and to draw you away from what is for your benefit, and to cause you to doubt what is clear to you in your faith and religion.
וְאִם תִּהְיֶה נִזְהָר מִמֶּנּוּ וְתַזְמִין לוֹ שְׁלוּחֵי שִׂכְלְךָ לְהִלָּחֵם אוֹתוֹ בָּהֶם וּתְסַלֵּק חִצָּיו מֵעָלֶיךָ תִּנָּצֵל וְתִמָּלֵט מִמֶּנּוּ בעזה״י. וְאִם תַּשְׁלִיךְ עִנְיָנֶיךָ אֵלָיו וְתִמָּשֵׁךְ אַחַר רְצוֹנוֹ לֹא יִרֶף מִמְּךָ עַד שֶׁיְּאַבֶּדְךָ בִּשְׁנֵי הָעוֹלָמִים וִישָׁרֶשְׁךָ מִשְּׁנֵי הַמְּעוֹנִים כמ״ש בְּסָעִיף מִסְּעִיפָיו וְאִישׁ אֶחָד מֵחֲיָלָיו (שם ז) כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרֻגֶיהָ דַּרְכֵי שְׁאוֹל בֵּיתָהּ וְגוֹ׳.
If you will guard yourself from him, and have ready the weapons of your intellect to wage war with him, and deflect his arrows away from you, you will be saved and will escape from him with G-d's help. But if you leave your matters to him, and you are drawn after his will, he will not let up on you until he destroys you from both worlds, and uproots you from both lands, as written of one member of his legions: "For many are the dead that she has felled, and numerous are all her victims; Her house is the way to hell, going down to the chambers of death" (Mishlei 7:26-27).
עַל כֵּן אַל תַּטְרִידְךָ מִלְחֶמֶת זוּלָתוֹ מִמִּלְחַמְתּוֹ וּקְרָב בִּלְתִּי קְרָבוֹ וְהַחֶרֶב עִם מִי שֶׁהוּא רָחוֹק מִמְּךָ מִן הַחֶרֶב עִם מִי שֶׁלֹּא יִפָּרֵד מִמְּךָ וּדְחוֹת מִי שֶׁלֹּא יַגִּיעַ אֵלֶיךָ כִּי אִם בִּרְשׁוּת מִדְּחוֹת מִי שֶׁאֵינוֹ שׁוֹאֵל רְשׁוּת בְּהִמָּצְאוֹ עִמְּךָ.
Therefore, let no other war distract you from his war, no battlefield from his battlefield, no sword of a distant enemy from the sword of the enemy which is at close quarters and inseparable from you. Let not the effort to repel the enemy who will not approach you without permission (of G-d) prevent you from repelling the enemy who approaches you without [needing] permission, since he exists within you.
וְאָמְרוּ עַל חָסִיד שֶׁפָּגַע אֲנָשִׁים שָׁבִים מִמִּלְחֶמֶת אוֹיְבִים וְשָׁלְלוּ שָׁלָל אַחַר מִלְחָמָה חֲזָקָה אָמַר לָהֶם שַׁבְתֶּם מִן הַמִּלְחָמָה הַקְּטַנָּה שׁוֹלְלִים שָׁלָל הִתְעַתְּדוּ לַמִּלְחָמָה הַגְּדוֹלָה אָמְרוּ לוֹ וּמָה הִיא הַמִּלְחָמָה הַגְּדוֹלָה אָמַר לָהֶם מִלְחֶמֶת הַיֵּצֶר וַחֲיָלָיו.
It is said of a pious man who met some men returning from a war against enemies, and they brought spoils after a raging battle. He said to them: "you returned from the small war with spoils, now prepare for the big war!" They asked: "which big war?" He answered: "the war of the yetzer and his legions".
וּמִן הַתֵּמַהּ אָחִי כִּי כָל אוֹיֵב שֶׁיֵּשׁ לְךָ כְּשֶׁתְּנַצַּח אוֹתוֹ פַּעַם וּשְׁתַּיִם יִרֶף מִמְּךָ וְלֹא יַעֲלֶה עַל לִבּוֹ לְהִלָּחֵם בְּךָ, לְדַעְתּוֹ יִתְרוֹן כֹּחֲךָ עַל כֹּחוֹ, וְהוּא מִתְיָאֵשׁ מִנִּצּוּחַ אוֹתְךָ וּמִגְּבֹר עָלֶיךָ.
It is a wonder, my brother, that for any enemy that one has, if one defeats him once or twice, he will back down from you and not consider waging war again, thinking your strength is greater than his, and he abandons thoughts of defeating you and overpowering you.
אֲבָל הַיֵּצֶר אֵין מַסְפִּיק לוֹ מִמְּךָ נִצּוּחַ פַּעַם וּמֵאָה פְּעָמִים בֵּין שֶׁנִּצַּח אוֹתְךָ בֵּין שֶׁנִּצַּחְתּוֹ כִּי אִם יְנַצַּח אוֹתְךָ יְמִיתְךָ וְאִם תְּנַצְּחֵהוּ פַּעַם אַחַת יֶאֱרֹב לְךָ כָּל יָמֶיךָ לְנַצֵּחַ אוֹתְךָ כְּמוֹ שארז״ל אַל תַּאֲמֵן בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְאֵינוֹ מֵקֵל בַּקְּטַנָּה שֶׁבִּקְטַנּוֹת עִנְיָנְךָ לְנַצֵּחַ אוֹתְךָ בָּהּ כְּדֵי שֶׁתִּהְיֶה לוֹ מַדְרֵגָה לְנַצֵּחַ אוֹתְךָ בְּמָה שֶׁלְּמַעְלָה מִמֶּנָּה.
But the yetzer, is not satisfied with one battle or even a hundred battles, whether he has defeated you or you have defeated him. Because if he defeats you, he will slay you, and if you defeat him, he will lie in wait all of your days to defeat you, as our Sages said "do not believe in yourself until the day of your death" (Avot 2:4). He does not consider the smallest of the smallest of your matters as too insignificant a means of defeating you, in order that he will gain a step to defeat you on a higher matter.
וְעַל כֵּן רָאוּי לְךָ שֶׁתִּהְיֶה נִזְהָר מִמֶּנּוּ. וְאַל תְּמַלֵּא מִמִּשְׁאֲלוֹתָיו בְּךָ מְאוּמָה רַק יִגְדַּל בְּעֵינֶיךָ הַמְּעַט שֶׁבַּמְּעָט מִנִּצּוּחוֹ וְהַמִּצְעָר מֵהִתְגַּבְּרוּתוֹ כְּדֵי שֶׁתִּהְיֶה לְךָ מַדְרֵגָה אֶל מָה שֶׁלְּמַעְלָה מִמֶּנּוּ כִּי בִּמְהֵרָה תִּהְיֶה תְּשׁוּקָתוֹ אֵלֶיךָ, וְלֹא יַעֲמֹד לְפָנֶיךָ בְּעָמְדְּךָ כְּנֶגְדּוֹ כמ״ש (בראשית ד׳:ז׳) וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל בּוֹ,
Therefore, it is proper for you to be on your guard against him. Do not fulfill the slightest of his requests. Rather, let it be big in your eyes the smallest of the smallest victory over him, or the least increase of your power over him, so that you will gain a step for defeating him on higher ground. For his lust [to destroy] you will soon return, but he will not be capable of standing up to you when you stand firm against him as written: "he will desire in you, but you will rule over him" (Gen.4:7).
עַל כֵּן אַל יַבְהִילְךָ דְּבָרוֹ וְאִם עָצְמוּ חֲיָלָיו. וְאַל יַפְחִידְךָ עִנְיָנוֹ וְאִם רַבּוּ עוֹזְרָיו. כִּי עִקַּר כַּוָּנָתוֹ לְאַמֵּת הַשֶּׁקֶר וּמְגַמַּת חֶפְצוֹ לְהַעֲמִיד הַכָּזָב וְכַמָּה הִיא קְרוֹבָה מַפַּלְתּוֹ וְאִבּוּדוֹ מַהֵר אִם תַּרְגִּישׁ לְחֻלְשָׁתוֹ. וּכְמוֹ שֶׁסִּפֵּר עָלָיו הֶחָכָם בְּאָמְרוֹ (קהלת ט׳:י״ד-ט״ו) עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעָט וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים. וּמָצָא בָהּ אִישׁ מִסְכֵּן חָכָם,
Therefore do not panic at his word despite his mighty armies, and do not fear him on account of his many helpers, because his primary intent is to make the false appear true, and his goal is to establish lies (as truth). How near is his downfall, how swift is his destruction, if you will realize his weakness! And as the wise man describes him: "there was a small city with few inhabitants, and a great king came and surrounded it, he built high towers (to conquer it), but a poor wise man from the city defeated him with his wisdom but no one remembered that poor man" (Koheles 9:14).
סִפֵּר עַל הָאָדָם בְּעִיר קְטַנָּה מִפְּנֵי שֶׁהוּא הָעוֹלָם הַקָּטָן וְסִפֵּר עַל כְּלֵי גּוּפוֹ וּמִדּוֹת נַפְשׁוֹ בַּאֲנָשִׁים מְעַט וּמָעֲטוּ אֶצְלוֹ כְּנֶגֶד גֹּדֶל לֵב הָאָדָם וְאֹרֶךְ מַאֲוַיָּיו בָּעוֹלָם הַזֶּה וְחֶסְרוֹן כֹּחוֹ וְהַשָּׂגָתוֹ אוֹתָם, וְסִפֵּר עַל הַיֵּצֶר בַּשַּׂר הַגָּדוֹל לְרוֹב חֲיָלוֹתָיו וַאֲנָשָׁיו וְצִבְאוֹתָיו וְאָמַר וְסָבַב אוֹתָהּ מִפְּנֵי שֶׁהוּא מַקִּיף כָּל עִנְיְנֵי הָאָדָם בְּנִרְאֵהוּ וְנִסְתָּרוֹ. וְאָמַר וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים לְרֹב הִרְהוּרָיו הָרָעִים וּמַחְשְׁבוֹתָיו הָרָעוֹת וּמִקְרָיו הַמְגֻנִּים שֶׁמִּשְׁתַּדֵּל לְהָמִית אֶת הָאָדָם בָּהֶם כְּמוֹ שֶׁאָנוּ עֲתִידִין לְבָאֵר בעז״ה בַּשַּׁעַר הַזֶּה,
The analogy is as follows: a man is the "small city", because man is called a "miniature world", the man's limbs and organs, and the traits of the [lower] soul are the "few inhabitants". Because they are small relative to the greatness of his heart's continuous desires for the lusts of this world, and lack of ability to attain them. The yetzer is the "great king", due to his possession of many tactics, soldiers, and legions. Then he "surrounds it", because he encompasses all matters of a man, whether public or private. Then he "built high towers", which refers to the many bad urges, bad thoughts, and disgraceful incidents which he strives to slay a man with, as we will explain later in this gate, with G-d's help.
וּמָה שֶׁאָמַר וּמָצָא בָהּ אִישׁ מִסְכֵּן חָכָם ר״ל עַל הַשֵּׂכֶל. וּמָה שֶׁסִּפֵּר עָלָיו בְּמִסְכֵּן מִפְּנֵי שֶׁאֲנָשָׁיו וְעוֹזְרָיו מְעַטִּים כְּמוֹ שֶׁאָמַר עָלָיו וְאָדָם לֹא זָכַר וְאָמַר וְחָכְמַת הַמִּסְכֵּן בְּזוּיָה,
And the "poor wise man" refers to the intellect, "poor", since its men and helpers are few as the verse continues "no man remembered this poor man...and the wisdom of the poor man was despised".
וְעִם חֻלְשָׁתוֹ כְּבָר סִפֵּר מְהִירַת תְּשׁוּקַת הַיֵּצֶר אֵלָיו בְּהִלָּחֲמוֹ בּוֹ וְשֶׁהַזָּקָתוֹ מִסְתַּלֶּקֶת מֵעַל הָאָדָם בִּנְקַלָּה, כִּי הַמְּעַט מִן הָאֱמֶת יְנַצַּח הַרְבֵּה מִן הַשֶּׁקֶר כַּאֲשֶׁר הַמְּעַט מִן הָאוֹר דּוֹחֶה הַרְבֵּה מִן הַחֹשֶׁךְ.
Despite [the man's] weakness, the text tells further of the yetzer's eager lust to wage war with a man, and how its power to injure him was easily removed because a little truth defeats much falsehood, just as a little light dispels much darkness.
וְיֵשׁ בָּזֶה הֶעָרָה עַל מִלְחֲמוֹת הַתַּאֲווֹת וְלַעֲמֹד כְּנֶגֶד הַיֵּצֶר בְּהִשְׁתַּדְּלוּת וַחֲרִיצוּת. כִּי כְּבָר נִתְבָּרְרָה חֻלְשָׁתוֹ מֵעֲמֹד לִפְנֵי הַשֵּׂכֶל וּמְהִירוּת הִנָּגְפוֹ לְפָנָיו כְּמוֹ שֶׁאָמַר הַכָּתוּב (משלי יד) שַׁחוּ רָעִים לִפְנֵי טוֹבִים,
From this analogy, there is to stir a person to wage war against the taavot (base desires), and to stand up to the yetzer with diligent exertion. Because we have seen that the yetzer is too weak to stand up against the Understanding, and how quickly he falls before it, as written "the evil ones bow before the good" (Mishlei 14:19).
וּתְחִלַּת מָה שֶׁיְּסַפֵּק אוֹתְךָ בּוֹ הַיֵּצֶר וְיִשְׁתַּדֵּל לְבָרֵר אוֹתוֹ אֶצְלְךָ הוּא שֶׁנַּפְשְׁךָ אֵין לָהּ קִיּוּם מִבִּלְתִּי הַגּוּף וְשֶׁהִיא נִפְסֶדֶת בְּהֶפְסֵד גּוּפְךָ וְשֶׁאֵין לָהּ מְצִיאוּת אַחַר הַמָּוֶת בְּדִמְיוֹנוֹת שֶׁאֵינָם מִתְקַיְּמוֹת כְּשֶׁיִּתְבּוֹנֵן בָּהֶם הָאָדָם כְּדֵי שֶׁתִּהְיֶה סִבָּה לְבַקָּשַׁת הַהֲנָאוֹת הַכָּלוֹת וְהַתַּאֲווֹת הָאוֹבְדוֹת וְשֶׁתֹּאמַר כְּמוֹ שֶׁאָמַר הַכָּתוּב עַל אַנְשֵׁי הַדַּעַת הַזֹּאת (ישעיהו כ״ב:י״ג) אָכוֹל וְשָׁתוֹ כִּי מָחָר נָמוּת. וְאִם תִּתְיַעֵץ עִם שִׂכְלְךָ בָּזֶה יַרְחִיק מִמְּךָ הַדַּעַת הַזֹּאת בִּרְאָיוֹת [בְּרוּרוֹת] אֲשֶׁר זָכְרוּ אוֹתָן הַקַּדְמוֹנִים וּבְדִבְרֵי הַנְּבִיאִים עֲלֵיהֶם הַשָּׁלוֹם:
THE ENTICEMENTS OF THE YETZER
1 - NO LIFE AFTER DEATH
The first matter the yetzer will try to cast doubt in your mind, and will try to convince you is that the soul cannot exist without a body, and that the soul perishes along with the body, and has no existence after the death of the body. He uses imaginative arguments, which don't hold if a man contemplates them, and the purpose of this is to induce you to pursue the temporary pleasures, and fleeting desires, and so that you adopt the outlook of the group of men which the verse describes "let us feast and drink because tomorrow we will die" (Yeshaya 22:13). If you take counsel with your understanding on this, you will distance from this outlook with clear proofs which the early ones already brought and which are mentioned in the words of the prophets.
וְכַאֲשֶׁר יִתְיָאֵשׁ מִסַּפֵּק אוֹתְךָ בָּזֶה יִשְׁתַּדֵּל לְסַפֵּק אוֹתְךָ בַּבּוֹרֵא יִתְבָּרַךְ וְיֹאמַר לְךָ כִּי הָעוֹלָם הַזֶּה אֵינוֹ חָדָשׁ וְלֹא נִבְרָא וְלֹא סָר כַּאֲשֶׁר הוּא עַתָּה וְלֹא יָסוּר כֵּן וְאֵין דָּבָר מִמֶּנּוּ יוֹתֵר רָאוּי לִהְיוֹת בּוֹרֵא מִנִּבְרָא וְאֵין דָּבָר מִמֶּנּוּ חַיָּב מֵעֲבוֹדַת זוּלָתוֹ שֶׁהַכֹּל יָשָׁן קַדְמוֹן.
2 - NO G-D
When the yetzer abandons hope of casting doubts in your mind on this, he will attempt to cast doubt on the [existence of the] blessed Creator. He will tell you that the world is neither new nor created. It was never different from what it is now nor will it ever be any different, and there is no existence which is more fitting to be a creator than a created (being), and no one is under duty to serve anything since everything is ancient and has existed eternally.
וְכַאֲשֶׁר יִקְרְךָ בָּזֶה שׁוּב לְשִׂכְלְךָ וְיַרְאֶה אוֹתְךָ הֶפְסֵד הַדַּעַת הַזֶּה מִמַּאֲמַר הַיִּחוּד מִן הַסֵּפֶר הַזֶּה בְּמָה שֶׁיַּמְצִיאֲךָ [כִּי] לָעוֹלָם הַזֶּה בּוֹרֵא בְּרָאוֹ מִלֹּא דָּבָר:
If he comes to you with this claim, return to your understanding and it will show you the fallacy of this claim from the discussion of the first gate of this book, and prove to you that this world has a Creator who created it from nothing.
וְכַאֲשֶׁר יִתְיָאֵשׁ מִסַּפֵּק הָעִנְיָן הַזֶּה עָלֶיךָ יַפִּילְךָ בְּמִינֵי הַשִּׁתּוּף כְּמוֹ דַּעַת מַנִּיחֵי הָרִבּוּי וְדַעַת אַנְשֵׁי הַתּוֹלָדוֹת וְדַעַת הַפְּתָאִים מֵחוֹזֵי הַכּוֹכָבִים כְּפִי הִתְחַלְּקוּת דֵּעוֹתָם. וְכַאֲשֶׁר יִתְבָּרֵר לְךָ כִּי הַבּוֹרֵא ית׳ אֶחָד קַדְמוֹן בְּמָה שֶׁקָּדַם לָנוּ מִן הַדְּבָרִים בִּתְחִלַּת הַסֵּפֶר, בָּזֶה יָסוּרוּ כָּל אֵלּוּ הַסְּפֵקוֹת מִמְּךָ:
3 - FALSE GODS
When he gives up trying to make you doubt these matters, he will try to confuse you with matters of associating G-d, such as the beliefs of the dual gods, or the three god belief of the Christians, or the naturalists, or the beliefs of the foolish worshippers of the stars, according to their various views. When it will be clear to you that the Creator is one and eternal, according to the introductions of the beginning of this book, all of these doubts will leave you.
וְכַאֲשֶׁר יִתְיָאֵשׁ מִמְּךָ בַּפָּנִים הָאֵלֶּה יִשְׁתַּדֵּל לְפַתּוֹתְךָ מִצַּד חִיּוּב עֲבוֹדַת הַבּוֹרֵא וְיֹאמַר לְךָ. כִּי הָעֲבוֹדָה מִן הָעוֹבֵד לַנֶּעֱבָד תִּהְיֶה בְּעֵת צָרְכּוֹ אֵלָיו וְהַבּוֹרֵא יִתְבָּרַךְ אֵינֶנּוּ צָרִיךְ לִבְרִיּוֹתָיו וְלֹא חָסֵר לְשׁוּם עֲבוֹדָה וַעֲבוֹדָתְךָ לוֹ אֵין לָהּ טַעַם וְלֹא פָּנִים. וְכַאֲשֶׁר תַּשְׁקִיף בְּשִׂכְלְךָ עַל מָה שֶׁקָּדַם לָנוּ בְּשַׁעַר הַבְּחִינָה לְטוֹבַת הָאֱלֹהִים עָלֵינוּ וּבְשַׁעַר חִיּוּב קַבָּלַת הָעֲבוֹדָה לֵאלֹהִים בַּעֲבוּרָהּ יָסוּר הַסָּפֵק הַזֶּה וּתְחַיֵּב אֶת נַפְשְׁךָ בַּעֲבוֹדַת הָאֱלֹהִים:
4 - YOUR RELIGIOUS SERVICE IS POINTLESS
When he gives up trying to mislead you in these matters, he will try to entice you regarding the duty to serve the Creator, saying "the service from the servant to the master is only when the master needs it. Since the Creator does not need His creations, and does not lack anything, therefore your service to G-d has no reason and no purpose. But when you examine with your understanding, in the previous Gate of Reflection, regarding the beneficence of G-d towards us, and in the "Gate of the Obligation to assume the service of G-d" due to this, then this doubt will disappear, and you will obligate yourself in the service of G-d.
וְכַאֲשֶׁר יִתְיָאֵשׁ מִפַּתּוֹתְךָ בַּפָּנִים הָאֵלֶּה יִשְׁתַּדֵּל לְסַפֵּק עָלֶיךָ בְּעִנְיַן הַנְּבוּאָה וְהַנְּבִיאִים וּבַתּוֹרָה וּבְאָפְנֵי אֲמִתָּתָהּ וְחִיּוּבָהּ.
5 - TORAH'S AUTHENTICITY
When he gives up trying to entice you in these ways, he will try to cast doubt on the matter of prophecy and the prophets, the torah and the principles of its authenticity and necessity.
וְאִם תַּעֲמֹד כְּנֶגְדּוֹ בְּשִׂכְלְךָ וְתִלָּחֵם בּוֹ בַּטְּעָנוֹת הַקּוֹדְמוֹת בַּסֵּפֶר הַזֶּה בַּשַּׁעַר הַשְּׁלִישִׁי מִמֶּנּוּ יָסוּרוּ כָּל הַסְּפֵקוֹת הָאֵלֶּה מִלִּבְּךָ וְיִתְאַמֵּת אֶצְלְךָ עִנְיַן הַנְּבוּאָה וְצֹרֶךְ חִיּוּב הַתּוֹרָה וּשְׁלִיחוּת הַנָּבִיא בָּהּ וְאָפְנֵי הַהֶעָרָה עָלֶיהָ:
But if you stand up against him with your intellect, and fight him using the argument from the third gate of this book, all of these doubts will disappear from your heart. The fact of prophecy, the necessity of the torah and the sending of a prophet, and the ways in which the torah stirs [a person's heart to serve his Creator - PL] will be established as truths.
וְכַאֲשֶׁר יִתְיָאֵשׁ מִמְּךָ בָּעִנְיָן הַזֶּה יְסַפֵּק אוֹתְךָ בַּקַּבָּלָה וְיֹאמַר לְךָ כִּי הַמֻּשְׂכָּל וְהַכָּתוּב שְׁנֵיהֶם אֱמֶת אַךְ מַה שֶׁאָמְרוּ רז״ל אֵינוֹ עִקַּר וְלֹא קִבּוּלוֹ חוֹבָה.
6 - ORAL LAW IS NOT ESSENTIAL
When he gives up on this matter, he will try to cast doubt on the Tradition. He will tell you that what reason obligates and what the written torah obligates are both true, but what the Sages said is not essential and its acceptance is not obligatory.
וְכַאֲשֶׁר תִּסְתַּכֵּל בְּשִׂכְלְךָ תִּרְאֶה כִּי הַמֻּשְׂכָּל וְהַכָּתוּב צְרִיכִין אֶל הַקַּבָּלָה צֹרֶךְ גָּדוֹל כִּי אֵין אֶחָד מֵהֶם יָכוֹל לְהִגָּמֵר מִבִּלְתִּי הַקַּבָּלָה כִּי הַמֻּשְׂכָּל אִם לֹא תִּגְדֹּר לָנוּ הַקַּבָּלָה כַּמּוּתוֹ וְאֵיכוּתוֹ וּזְמַנּוֹ וּמְקוֹמוֹ וּשְׁאָר עִנְיָנָיו לֹא יִתָּכֵן לָנוּ מִצַּד שִׂכְלֵנוּ בִּלְבַד וְכֵן הַכָּתוּב אִם לֹא יְפֹרַשׁ לָנוּ אֶלָּא מִן הַסֵּפֶר בִּלְבַד כְּמוֹ שֶׁאָמְרוּ בּוֹ רז״ל בִּשְׁלֹשׁ עֶשְׂרֵה מִדּוֹת הַתּוֹרָה נִדְרֶשֶׁת וְאָמְרוּ מָסֹרֶת סְיָג לַתּוֹרָה.
But if you examine with your understanding, you will see that the rational laws as well as the scriptural laws are both greatly in need of the tradition. Because not one of them can be fulfilled completely without the tradition. For rational laws: without the boundaries and explanations of the oral torah regarding amount, kind, time, place, and other circumstances, it is impossible to derive the laws from logic alone. Similarly for scriptural laws, without an explanation from the oral torah on how to read it properly, the meaning of the words, its explanation and that of its derivatives, it will not be completely understandable from the verses alone. Therefore our Sages taught "with 13 attributes the torah is expounded.." (Beraita of Rabbi Yishmael) and "the tradition is a boundary to the torah" (Avot 3:13).
וְעוֹד כִּי הַתּוֹרָה הֵשִׁיבָה אוֹתָנוּ בְּכָל תּוֹלְדוֹתֶיהָ אֶל הַקַּבָּלָה כמ״ש (דברים יז) כִּי יִפָּלֵא מִמְּךָ דָבָר לַמִּשְׁפָּט וְגוֹ׳ וְאָמַר (שם) וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט וְאָמַר (שם) וְהָאִישׁ אֲשֶׁר יַעֲשֶׂה בְזָדוֹן וְגוֹ׳.
Furthermore, the torah itself, refers us to the tradition for its details as written "If a matter eludes you in judgment,..then you shall rise and go up to the place the L-rd, your G-d, has chosen; And you shall come to the Kohanim, to the judge who will be in those days, and you shall inquire, and they will tell you the words of judgment." (Devarim 17:8-9), and "And the man who acts intentionally, not obeying the priest who stands there to minister the L-rd, your G-d, or to the judge that man shall die" (Devarim 17:12).
וְכַאֲשֶׁר תַּעֲמֹד עַל כָּל זֶה יָסוּר הַסָּפֵק וְתִתְבָּרֵר לְךָ הַיְּדִיעָה הַמֻּשְׂכֶּלֶת וְהַכְּתוּבָה וְהַמְּקֻבֶּלֶת:
When you understand all of this, the doubts will leave, and it will be clear to you that [in addition to] the knowledge derived from reason and the scriptures, the oral tradition [is also indispensable].
וְכַאֲשֶׁר יִתְיָאֵשׁ לְפַתּוֹתְךָ מִן הַפָּנִים הָאֵלֶּה יִשְׁתַּדֵּל בְּזֶה מִצַּד הַגְּמוּל וְהָעֹנֶשׁ וְיֹאמַר כִּי אֵינָם הוֹלְכִים בָּעוֹלָם עַל דֶּרֶךְ הַצֶּדֶק וְאִלּוּ הָיוּ הוֹלְכִין עַל דֶּרֶךְ הַצֶּדֶק לֹא הָיוּ מְטִיבִין לָרָשָׁע וּמְרִיעִין לַצַּדִּיק כְּמוֹ שֶׁאָמַר מִי שֶׁהִקְדַּמְנוּ לְזָכְרוֹ בַּשַּׁעַר הָרְבִיעִי מִן הַסֵּפֶר הַזֶּה.
7 - NO REWARD AND PUNISHMENT IN THIS WORLD
When he gives up trying to entice you in these ways, he will try from the aspect of reward and punishment. He will claim that the course of events in the world does not follow the lines of justice because if there were justice in this world, the wicked would not prosper, and the righteous would not suffer, as one whom we mentioned in gate 4 (end of ch.3) of this book said.
וְכַאֲשֶׁר יְגַלֶּה לְךָ הַשֵּׂכֶל אָפְנֵי הַצֶּדֶק בִּשְׁנֵי הָעִנְיָנִים אֲשֶׁר קָדַם זָכְרֵנוּ אוֹתָם בְּשַׁעַר הַבִּטָּחוֹן, יָסוּר הַסָּפֵק הַזֶּה וְיָנוּחַ לִבֵּנוּ מִשִּׁבּוּשׁוֹ:
But when the understanding will show to you the justice [of divine wisdom] in both of these ways as we introduced in the Gate of Trust, these doubts will vanish, and your heart will be at peace from this confusion.
וְכַאֲשֶׁר יִתְיָאֵשׁ הַיֵּצֶר מִגְּבֹר עָלֵינוּ מִן הַפָּנִים הָאֵלֶּה יְסַפֵּק עָלֵינוּ גְּמוּל העוה״ב וְעָנְשׁוֹ וְיִשְׁתַּדֵּל לְעַרְבֵּב וּלְשַׁבֵּשׁ עָלֵינוּ מִצַּד מִעוּט מְצִיאוּתוֹ מְבֹאָר בְּסֵפֶר תּוֹרָתֵנוּ וּמִעוּט הֵרָאוֹת עִנְיָנוֹ בּוֹ.
8 - NO REWARD AND PUNISHMENT IN THE AFTERLIFE
When the yetzer abandons the hope of overcoming us in these topics, he will try to cast doubt on us regarding the reward and punishment in the afterlife. He will try to confuse and distort this on us, due to the little mention of it in the torah and the little apparentness in it.
וְכַאֲשֶׁר נִסְתַּכֵּל בְּמָה שֶׁיֵּשׁ בְּסִפְרֵי שְׁאָר הַנְּבִיאִים מִן הָעִנְיָן הַזֶּה כְּמוֹ (קהלת י״ב:ז׳) וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. (זכריה ג) וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה. (תהלים לא) מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ. (ישעיהו ס״ד:ג׳) עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ. (שם נח) וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ וְגוֹ׳. וְהַרְבֵּה כָּאֵלֶּה עִם מָה שֶׁיּוֹרוּ עָלָיו דִּבְרֵי חֲזַ״ל וּמָה שֶׁיֻּשַּׂג מִמֶּנּוּ בְּדֶרֶךְ הַשֵּׂכֶל תָּנוּחַ נַפְשֵׁנוּ וְתִבְטַח בְּבֵרוּר חִיּוּב הַגְּמוּל וְהָעֹנֶשׁ בעוה״ב:
But if we examine what there is in the books of the other prophets (besides Moshe Rabeinu) on this matter [which is mentioned explicitly], for example "[And the dust returns to the earth as it was,] and the spirit returns to G-d, Who gave it" (Koheles 12:7), and "I will give you a place among these who stand here" (Zecharia 3:7), and "How great is Your goodness that You have laid away for those who fear You" (Tehilim 31:20), and "no eye has seen O G-d besides you, who prepares for those who wait for Him" (Yeshaya 64:3), "your righteousness shall go before you; the glory of the L-rd shall gather you in" (Yeshaya 58:8). When we study these and many more other similar verses in addition to what our Sages taught us in this, and with what our reason tells us, our souls will be at peace, and will be assured of the inevitability of reward and punishment in the afterlife.
וְכַאֲשֶׁר יִתְיָאֵשׁ הַיֵּצֶר מִסַּפֵּק אוֹתָנוּ בְּכָל מָה שֶׁקָּדַם זִכְרוֹ יִשְׁתַּדֵּל לְעַצֵּל אוֹתָנוּ בְּמַעֲשֵׂה הָעֲבוֹדָה וְיַטְרִידֵנוּ בְּעִנְיְנֵי עוֹלָמֵנוּ מִמַּאֲכָל וּמִשְׁתֶּה וּמַלְבּוּשׁ וּמֶרְכָּב וְלֵהָנוֹת בְּמִינֵי הַהֲנָאוֹת הַגּוּפִיּוֹת.
9 - PREOCCUPY IN SECULAR INTERESTS
When the yetzer abandons hope of trying to make us doubt in all the previous matters mentioned, he will try to make us lazy in the service of G-d, and will try to preoccupy us in our secular interests - eating, drinking, dressing, riding, and to derive enjoyment from other physical pleasures.
וְכַאֲשֶׁר נִשָּׁמַע אֵלָיו בַּמָּזוֹן אֲשֶׁר לֹא יִתָּכֵן לַעֲמֹד בִּלְתּוֹ יְיַפֶּה לָנוּ הַמּוֹתָרִים שֶׁהֵם טְפֵלָה לַמְּזוֹנוֹת וִיחַבֵּב לָנוּ הַשִּׂמְחָה וְהַתַּעֲנוּג וּלְקַנֵּא בַּשָּׂרִים וּבְאַנְשֵׁי עֲבוֹדָתָם לְהִדָּמוֹת אֲלֵיהֶם וְלִנְהֹג מִנְהָגָם וְלָלֶכֶת בְּחֻקֵּיהֶם בְּבַקָּשַׁת הַתַּעֲנוּגִים.
And when we listen to him regarding eating, which we cannot exist without, he will make superfluous things that are secondary to food appear so embellished, and rejoicing and pleasure so charming that we will envy kings and their ministers, strive to live like them, adopt their practices, and go in their statutes, in pursuit of physical enjoyments.
וְכַאֲשֶׁר יִרְאֶה חֶפְצֵנוּ וּרְצוֹנֵנוּ בָּזֶה יֹאמַר:
When the yetzer observes our desire and willingness in this, he will say:
שַׁנֵּס מָתְנֶיךָ חֲשֹׂף זְרוֹעֲךָ הָאִישׁ הַנִּפְתֶּה וְהִשְׁתַּדֵּל בְּכֹחֲךָ הַגֶּבֶר הַמּוּסָת וַעֲבֹד הָעוֹלָם וַעֲבֹד אֲנָשָׁיו אוּלַי תַּגִּיעַ לִקְצָת מֵחֶפְצְךָ בּוֹ, וְאַל תִּתְעַסֵּק בְּמַעֲשֵׂה מִמַּעֲשֵׂי הָעוֹלָם אֶלָּא מָה שֶׁיִּהְיֶה לְךָ בּוֹ עֵזֶר עַל הָעוֹלָם הַזֶּה וְתִהְיֶה מְרֻצֶּה בּוֹ לַאֲנָשָׁיו וּמַנְהִיגָיו מִן הַמּוֹשְׁלִים אֶל שְׁאָר הָעָם,
"Girdle your loins, bare your arms, O enticed man, exert with all your strength, O seduced man, to serve this world, and to serve its people, and you may attain some of your desire in it. Do not toil in matters of the next world. Rather, only in things which will help you in this world, to find favor among the people and the leaders, from kings to the rest of the people."
וְאַל תַּטְרִיד לִבְּךָ בְּדָבָר מִן הַחָכְמוֹת אֶלָּא מָה שֶׁתִּתְכַּבֵּד בּוֹ אֵצֶל אַנְשֵׁי דּוֹרְךָ וְתִתְרַצֶּה בּוֹ אֶל גְּדוֹלֵי בְּנֵי זְמַנְּךָ מִשַּׁר וְשׁוֹטֵר וְקָצִין וּבַעַל מַעֲלָה בְּחָכְמַת הַלָּשׁוֹן וְתֹכֶן הַמִּשְׁקָל וְשָׁרְשֵׁי הַדִּקְדּוּק וְהַשִּׁיר וְהַחִידוֹת הַחֲמוּדוֹת וְהַמְּשָׁלִים הַמֻּפְלָאִים וְהַמְּלִיצוֹת הַנָּכְרִיּוֹת וְתַתְמִיד לָשֶׁבֶת עִם אַנְשֵׁי הַצַּחוֹת וּלְמַד לְדַבֵּר עִם כָּל כַּת מִכִּתּוֹת בְּנֵי אָדָם וְאַל תִּשְׁתֹּק שֶׁלֹּא תֵּחָשֵׁב אֱוִיל וּכְסִיל וְהַנַּח שְׁאָר הַחָכְמוֹת כִּי יְגִיעָתָם רַבָּה וְתוֹעַלְתָּם מְעוּטָה,
"Don't exert your mind in any field of wisdom except those which will bring you honor from the public and favor in the eyes of the great men of your generation, the leaders, rulers, or anyone who occupies a high position. This includes the knowledge of languages, the essentials of prose, fundamentals of grammar, music, charming riddles, amazing parables and unusual sayings. Try to frequently meet with charismatic people, and be knowledgeable of cultures to be able to converse with all types of people and won't sit silent and be considered a fool and a simpleton. Leave the other wisdoms because their work demand is high but their practical benefit is low."
וְאִם לֹא נִפְתַּח פֶּתַח לַתַּאֲווֹת בַּתְּחִלָּה לְמַלֵּא מִשְׁאֲלוֹתָם לְהִתְנַהֵג בַּמּוֹתָרִים וְלִרְדֹּף אַחֲרֵיהֶם וּנְשִׁיבֵהוּ כִּי הַמּוֹתָרִים אֵין צֹרֶךְ אֲלֵיהֶם וּבְמָה שֶׁאָנוּ מְעַיְּנִים בּוֹ מֵעִנְיְנֵי מְזוֹנוֹתֵינוּ מִטִּרְדַּת נַפְשׁוֹתֵינוּ בָּהֶם דַּי, וְאִם יִתֵּן לָנוּ הָאֱלֹהִים הַמּוֹתָרִים מִבְּלִי טִרְדַּת לִבֵּנוּ בָּהֶם וִיגִיעַת מַחְשְׁבוֹתֵינוּ עֲלֵיהֶם נוֹצִיאֵם בְּמָה שֶׁרָאוּי לְהוֹצִיא וּבְמָה שֶׁהַדִּין נוֹתֵן, וְאִם לֹא נִסְתַּפֵּק בַּמָּזוֹן וְלֹא נִצְטָרֵךְ אֶל זוּלָתוֹ אָז יִשָּׁבֵר הַיֵּצֶר וְיִנָּגֵף.
But if from the beginning we did not open a door to the desires and satisfy their wants, nor accustom ourselves to indulge in superfluous things and chase after them, but instead we reply to the yetzer that we have no need for the superfluous things and that we already have enough mental anxiety in working to obtain what we need. If G-d sends us extra income without our having to trouble our heart or straining our mind for it, we will spend them in the right and proper manner as duty dictates. And if this does not happen, we will be satisfied with the basic necessities, and won't require more than this, then the [power of the] yetzer will be broken and smitten.
וְאִם נִשְׁמַע אֵלָיו בָּהֶם נֵצֵא מִמַּדְרֵגָה אֶל מָה שֶׁאַחֲרֶיהָ עַד שֶׁיְּבִיאֵנוּ לַאֲבַדּוֹן בעוה״ז ובעוה״ב.
But if we listen to the yetzer in these things, we will descend step by step until he has brought us to hopeless destruction in this world and in the next.
וְזֶה הַדִּמְיוֹן בַּחֵלֶק הָרִאשׁוֹן אֲשֶׁר יְסַפֵּק בּוֹ הַיֵּצֶר אֶת הָאָדָם כְּשֶׁיִּהְיֶה חַלָּשׁ בְּחָכְמָה וּבְדַעַת הָאֱלֹהִים וְתוֹרָתוֹ.
All these example illustrations were on the first kind of enticements, which the yetzer uses to cast doubt on a man who is weak in wisdom and in the knowledge of G-d and of His torah.
אֲבָל אִם יִהְיֶה הָאָדָם חָכָם בְּדַעַת הָאֱלֹהִים וְתוֹרָתוֹ יִשְׁתַּדֵּל הַיֵּצֶר לְהַכְנִיס הַהֶפְסֵד עָלָיו וְהַשִּׁבּוּשׁ בְּחָכְמָתוֹ וּבְמַעֲשֵׂהוּ מִדֶּרֶךְ הַטַּעֲנָה וְהָרְאָיָה מֵאֵיזֶה צַד שֶׁיּוּכַל מִן הַמֻּשְׂכָּל וְהַכָּתוּב וְהַמְּקֻבָּל וְיָבִיא מוֹפֵת עַל מָה שֶׁיּוֹרֵהוּ עָלָיו מִן הַמּוֹפְתִים הַמַּבְהִילִים אֲשֶׁר אֵין הַקְדָמוֹתָם אֲמִתִּיּוֹת וְלֹא תּוֹלְדוֹתֵיהֶם מְחֻיָּבוֹת.
SECOND KIND OF TEMPTATION OF THE YETZER
10 - TOPPLING THE WISE PERSON
But if a man is wise in understanding of G-d and His torah, the yetzer will strive to damage and confuse his wisdom and actions by objections and arguments from whichever side he can - from reason, scripture, and tradition. He will bring spurious proofs whose premises are not true and whose conclusions do not necessarily follow.
וְאִם יִהְיֶה שִׂכְלְךָ זָךְ וְחָכְמָתְךָ חֲזָקָה בְּדֶרֶךְ הַמּוֹפֵת וְאָפְנֵי הַהַזְהָרָה בּוֹ בְּעֵת הַדְּבָרִים וְהַמַּחְלֹקֶת תִּרְאֶה אָפְנֵי טָעוּת יִצְרְךָ בִּרְאָיָתוֹ וּמוֹפְתוֹ וְיִתְבָּרֵר לְךָ הָאֱמֶת וְתֵרָאֶה לְךָ הַנְּכוֹנָה וְתִמָּלֵט חָכְמָתְךָ מִן הַסָּפֵק וּמַעֲשֶׂיךָ מִן הָעִרְבּוּב,
If your intellect is sharp and your wisdom is strong in analyzing and defending and debating a position, you will see the various fallacies in the proofs of your yetzer, and the truth will become clear to you. The correct view will be apparent to you, your knowledge will be freed from doubts and your actions, from confusion.
וְאִם תִּקְצַר דַּעְתְּךָ מִזֶּה יִהְיֶה פִּתּוּיוֹ לְךָ יוֹתֵר חָזָק וְגָבְרוֹ עָלֶיךָ יוֹתֵר מִזְדַּמֵּן וּמָשְׁלוֹ בְּךָ וְהַקִּיפוֹ אוֹתְךָ בְּנִרְאֲךָ וּבְנִסְתָּרְךָ יוֹתֵר נָחוּץ מִפְּנֵי שֶׁהוּא בָּא עִמְּךָ מִצַּד הַחָכְמָה וּמַנְהִיג אוֹתְךָ בְּדֶרֶךְ הַמּוֹפֵת אֲשֶׁר תָּנוּחַ דַּעְתְּךָ עָלָיו. וְכַאֲשֶׁר יִפְתֶּה שִׂכְלְךָ יִטֶּה מֵעָלֶיךָ וְיֵעָזֵר בּוֹ עָלֶיךָ מִפְּנֵי שֶׁאַתָּה סוֹמֵךְ עָלָיו בְּמָה שֶׁמִּסְתַּפֵּק לְךָ וּבוֹטֵחַ בּוֹ בְּמָה שֶׁלֹּא תָּבִין עִנְיָנוֹ.
But if your knowledge and ability in this is deficient, his enticements on you will be (increasingly - PL) stronger. He will overcome you more frequently. His ruling over you and surrounding you in your outer and inner life will become more imperative because he comes to you with wisdom, and leads you using proofs which your mind relies on. If your understanding has become seduced by him, he will let up from you, and it will help him work against you, because you rely on your mind when you have doubts, and trust its reasoning when some matter is not understood by you.
וְכַאֲשֶׁר יִגְבַּר עָלֶיךָ וְיִמְשֹׁל בְּךָ בְּעֵזֶר הַשֵּׂכֶל לוֹ וְסִיּוּעוֹ אוֹתוֹ בְּמָה שֶׁמַּטְעֵהוּ בּוֹ וּמְרַמֵּהוּ בְּעֵינָיו מִן הַשֶּׁקֶר בְּצוּרַת הַמּוֹפֵת, יַעְתִּיק אוֹתְךָ מִן הַמַּדְרֵגָה הַהִיא שֶׁהָיְתָה קְרוֹבָה אֶל הָאֱמֶת וְנִסְתָּרִים בָּהּ פְּנֵי הַשֶּׁקֶר.
And when the yetzer has overcome you, and rules you with the aid and support of your understanding, now, by deceiving you and representing in your eyes falsehood in the form of something demonstrated [as true], he will transfer you from this level, which was near to truth, and where falsehood was still concealed, and descend you to a lower level, where there is less truth and more falsehood.
אֶל מָה שֶׁאַחֲרֶיהָ עַד שֶׁיְּבִיאֲךָ אֶל מַדְרֵגָה שֶׁנִּסְתָּרִים בָּהּ פְּנֵי הָאֱמֶת וְהוּא הַשֶּׁקֶר הַגָּמוּר וִישָׁרֵשׁ אוֹתְךָ [מֵהָעוֹלָם הַזֶּה] וְיַפִּילְךָ מִמַּדְרֵגוֹת הַגְּמוּל בָּעוֹלָם הַבָּא וְתִהְיֶה חָכְמָתְךָ לְרָעָה לְךָ וְשִׂכְלְךָ סִבָּה לְאָבְדְךָ כְּמוֹ שֶׁאָמַר הַכָּתוּב (ישעיה ה) הוֹי חֲכָמִים בְּעֵינֵיהֶם וְנֶגֶד פְּנֵיהֶם נְבֹנִים וְאָמַר (ירמיה ח) הִנֵּה בִדְבַר ה׳ מָאָסוּ וְחָכְמַת מֶה לָהֶם וְאָמַר (הושע ד) כִּי יְשָׁרִים דַּרְכֵי ה׳ וְגוֹ׳:
And thus, he will not cease to lower you from one level to the next, until he will bring you to the level where the truth is completely concealed, and there is complete falsehood. And he will uproot you from this world, and topple you from the levels of reward in the next world. And your wisdom will become an evil for you, and your intellect, the cause of your destruction, as written "Hoy! They are wise in their eyes, and think they are understanding" (Yeshaya 5:21), and "they have rejected the word of the L-ord; and what wisdom is in them?" (Yirmiyahu 8:9), and "For the ways of the L-ord are just, and the righteous do walk in them; but transgressors do stumble therein" (Hoshea 14:10).
וְנֶאֱמַר כִּי הַחָכְמָה כְּשֶׁמַּנְהִיגִים אוֹתָהּ עַל דַּרְכָּהּ תִּהְיֶה רְפוּאָה לְכָל מַדְוֶה וּכְשֶׁנּוֹטִים בָּהּ מִנְּתִיבָתָהּ תִּהְיֶה מַדְוֶה כּוֹלֵל שֶׁאֵין לוֹ רְפוּאָה וְלֹא אֲרוּכָה.
It has been said that when wisdom is used in the proper way, it is a cure for all illnesses, but if one sways from its proper path, then it becomes an all-encompassing disease without cure and without medication.
וְעַל כֵּן נִמְשְׁלָה הַתּוֹרָה בָּאֵשׁ כמ״ש (ירמיה כג) הֲלֹא כֹה דְבָרִי כָּאֵשׁ וְגוֹ׳ מִפְּנֵי שֶׁמְּאִירָה הָעֵינַיִם בְּאוֹרָהּ כְּמוֹ שֶׁאָמַר (תהלים י״ט:ט׳) מִצְוַת ה׳ בָּרָה מְאִירַת עֵינָיִם. וְאָמַר (שם קיט) נֵר לְרַגְלִי דְבָרֶךָ וְגוֹ׳ וְשׂוֹרֶפֶת בִּיקוֹדָהּ מִי שֶׁנּוֹטֶה מִנְּתִיבָתָהּ כְּמוֹ שֶׁנֶּאֱמַר (ישעיה סו) כִּי בָאֵשׁ ה׳ נִשְׁפָּט וְאָמַר (תהלים י״א:ו׳) יַמְטֵר עַל רְשָׁעִים פַּחִים וְאָמַר (ירמיה כ) וְאָמַרְתִּי לֹא אֶזְכְּרֶנּוּ וְלֹא אֲדַבֵּר עוֹד בִּשְׁמוֹ וְהָיָה בְלִבִּי כְּאֵשׁ בֹּעֶרֶת וְגוֹ׳.
On this, the torah is compared to fire as written "Is not My word like fire?" (Yirmiyahu 23:29), because it enlightens the eyes, as written "the commandments of the L-ord are pure, enlightening the eyes" (Tehilim19:9) and "Your word is like a candle to my feet, and a light to my path" (Tehilim 119:105). But anyone who turns away from its proper path, it burns up with its fire, as written "by fire G-d will exact judgment" (Isaiah 66:16), and "on the wicked He will rain fiery coals" (Tehilim 11:6), and "Should I say; I will not mention Him, and I will no longer speak in His Name, but this was in my heart like a burning fire" (Yirmiyahu 20:9).
עַל כֵּן הִזָּהֵר שֶׁלֹּא תִּטֶּה אֲשׁוּרְךָ מִדֶּרֶךְ הָאָבוֹת וּנְתִיב הָרִאשׁוֹנִים אֶל הַבְּדִיאוֹת וְתִסְמֹךְ עַל שִׂכְלְךָ וְתִתְיַחֵד בַּעֲצָתְךָ וְתִתְבּוֹדֵד בִּסְבָרָתְךָ, וְאַל תַּחְשֹׁד אֲבוֹתֶיךָ בְּמָה שֶׁמָּסְרוּ לְךָ מֵאוֹפְנֵי טוֹבוֹתֶיךָ, וְאַל תִּסְתֹּר עֲצָתָם בְּמָה שֶׁהוֹרוּ אוֹתְךָ כִּי אֵין עֵצָה שֶׁתַּעֲלֶה בְּדַעְתְּךָ שֶׁלֹּא קְדָמוּךְ לְדַעְתָּהּ וְעָמְדוּ עַל כָּל מָה שֶׁמְּבִיאָה אֵלָיו מִטּוֹב וָרָע.
Therefore, be careful that your steps not stray from the path of the forefathers and the path of the early ones towards a new path you have devised, and be careful to not rely on your intellect nor to take counsel only with yourself. Do not reason on your own. Do not distrust your forefathers in the tradition they bequeathed to you as to what is good for you. Do not reject their advice in what they taught you because none of the plans you can think of were not previously known and their good and evil consequences were already weighed.
וְאֶפְשָׁר שֶׁקָּדַם לְדַעְתְּךָ אֹפֶן יֹשֶׁר הַמַּחְשָׁבָה הַהִיא בִּתְחִלָּתָהּ וְנֶעְלַם מִמְּךָ אֹפֶן הַהֶפְסֵד אֲשֶׁר יִהְיֶה מִמֶּנָּה בְּאַחֲרִיתָהּ וְאַתָּה בְּמִעוּט יִשּׁוּבְךָ תִּרְאֶה יָשְׁרָהּ וְלֹא תִּרְאֶה טָעוּתָהּ וְאָפְנֵי הֶפְסֵדָהּ וְאָמַר הֶחָכָם (משלי כב) אַל תַּסֵּג גְּבוּל עוֹלָם וְאָמַר (שם יא) שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאָמַר בְּמִי שֶׁמַּאֲשִׁים אֲבוֹתָיו (שם ל) דּוֹר טָהוֹר בְּעֵינָיו וּמִצֹּאָתוֹ לֹא רֻחָץ דּוֹר אָבִיו יְקַלֵּל וְאָמַר (שם) עַיִן תִּלְעַג לְאָב.
According to your reasoning, you may be impressed by the advantages which your plan brings at the beginning, but the long term negative consequences which the plan will bring are hidden to you. In your short sightedness, you will see its initial benefits but not its error and eventual damage. And the wise man said "do not remove an ancient boundary stone set up by your forefathers" (Mishlei 22:28), and "listen my son to your father's instructions" (ibid 1:8), and it is said of one who condemns the ways of his forefathers "a generation clean in its own eyes, and yet are not cleansed of their excrement" (ibid 30:12), and "there is a generation that curses its fathers" (ibid 30:11), and "the eye that mocks a father, [that scorns obedience to a mother will be pecked by the ravens of the valley, will be eaten by the vultures]" (ibid 30:17).
אַךְ אִם תִּרְאֶה לְקַבֵּל עַל עַצְמְךָ מִתּוֹסֶפֶת הָרְשׁוּת בַּמִּצְווֹת מָה שֶׁתּוּכַל עָלָיו אַחַר שֶׁתְּמַלֵּא חוֹבוֹתֶיךָ מִן הַמִּצְוֹת לְאַהֲבַת חֶסֶד אַחַר שֶׁיִּהְיֶה מַסְכִּים בָּם שִׂכְלְךָ וְרָחוֹק מִתַּאֲוָתְךָ, יִהְיֶה טוֹב.
However, if you see fit to take on yourself additional duties, what you can, beyond what is required, then, provided you are fulfilling those that are obligatory and that your motive is love of piety, and after your understanding has [examined it and] agreed, and that it is far from lusts - then the resolution is good.
וְאַתָּה מְקַבֵּל עָלָיו שָׂכָר וְאֵינְךָ יוֹצֵא בוֹ מִדַּעַת הָרִאשׁוֹנִים כִּי כְּבָר אָמְרוּ וַעֲשׂוּ סְיָג לַתּוֹרָה. וְאָמְרוּ מִפְּנֵי מָה חָרְבָה יְרוּשָׁלַיִם מִפְּנֵי שֶׁהֶעֱמִידוּ דִּבְרֵיהֶם עַל דִּין תּוֹרָה וְלָא עָשׂוּ לִפְנִים מִשּׁוּרַת הַדִּין, וְאָמְרוּ אָמַר רַב הוּנָא כָּל הָעוֹסֵק בַּתּוֹרָה בִּלְבַד דּוֹמֶה כְּמִי שֶׁאֵין לוֹ אֱלוֹהַּ שֶׁנֶּאֱמַר (ד״ה ב טו) וְיָמִים רַבִּים לְיִשְׂרָאֵל לְלֹא אֱלֹהֵי אֱמֶת אֶלָּא בַּתּוֹרָה וּבִגְמִילוּת חֲסָדִים.
You will receive reward for this and are not deviating from the way of the forefathers. Because they already said "make a fence for the torah" (Avot 1:1), and "why was Jerusalem destroyed? Because they pursued the letter of the law, and did not go above and beyond the letter of the law" (Bava Metzia 30b), and "says Rav Huna - he who only occupied himself is as if he had no G-d, for it is said: 'Now for long seasons Israel was without the true God' - What is meant by 'without the true G-d'? - It means that he who only occupies himself with the study of the Torah, it is as if he has no G-d" (Avodah Zara 17b).
וְאָמַר אֶחָד מִן הַחֲסִידִים מִי שֶׁאֵין לוֹ תּוֹסֶפֶת אֵין לוֹ חוֹבָה וְאֵין הַתּוֹסֶפֶת מִתְקַבֶּלֶת עַד שֶׁתִּפָּרַע הַחוֹבָה,
And one of the pious would say "he who does no more than his duty is not doing his duty". But these "extra" acts are not accepted until one first fulfills the obligatory duties.
וּכְבָר הִתִּירוּ לָנוּ וְחִיְּבוּ אוֹתָנוּ לְהִתְנַהֵג בְּתוֹסֶפֶת הַמִּצְוֹת כְּמוֹ שֶׁאָמְרוּ מוֹסִיפִין מֵחֹל עַל הַקֹּדֶשׁ וְהַתּוֹסֶפֶת בְּצוֹם וּבִתְפִלָּה וּבִצְדָקָה וַעֲזֹב הָרִבּוּי מִמּוֹתַר הַמָּזוֹן הַמֻּתָּרִים לָנוּ. וְהִזְהִירוּ עַל הַשְּׁבוּעָה בַּשֵּׁם אֲפִלּוּ עַל הָאֱמֶת וּמֵהַרְבּוֹת הַדְּבָרִים אֲפִלּוּ אִם יִהְיוּ נִמְלָטִים מִן הַכָּזָב וּמִזִּכְרוֹן עִנְיְנֵי בְּנֵי אָדָם אֲפִלּוּ אִם הֵם נִמְלָטִים מִן הַגְּנוּת וּמֵהַפְלִיג בְּשֶׁבַח אָדָם וְאִם הוּא רָאוּי לְכָךְ וְשֶׁלֹּא יְסַפֵּר בִּגְנוּת הַמְּקַצְּרִים וְיִמְאָסֵם וְאִם הֵם רְאוּיִים לְכָךְ וְהַרְבֵּה מִן הַדּוֹמֶה לָזֶה:
Our Sages already permitted us, and even [sometimes] obligated us to add on to the commandments, as they said (regarding friday evening) "one must add from profane to holy" (Yoma 81:2). Other examples are additions to fasts, prayer, charity, and refraining from the unnecessary permitted foods. They also warned us against taking an oath in G-d's Name, even for the truth, and from talking excessively even if the words are free of falsehood, and from discussing the affairs of other people, even if the words are not derogatory. Likewise, to refrain from lavishly praising someone even if it fitting, and to not speak bad or be disgusted by those who are falling short in fulfillment of their duties even if they deserve it, and many more things like this.
וְרָאוּי שֶׁנְּבָאֵר עַתָּה מִן הַחֵלֶק הַשֵּׁנִי הַזֶּה דִּמְיוֹנִים שֶׁיִּלְמְדוּ מֵהֶם שְׁאָר הָעִנְיָנִים וְיִזָּהֵר הָאָדָם מֵהֶם בע״ה כְּשֶׁיֵּדַע אוֹתָם כִּי אֵין עִנְיָן מֵעִנְיְנֵי הַטּוֹבָה אֶלָּא אִם יֵשׁ לוֹ פֶּגַע שֶׁיַּפְסִיד אוֹתוֹ, וּמִי שֶׁעָמַד עַל אָפְנֵי הַפְּגָעִים הַמַּפְסִידִים אֶת הַמַּעֲשִׂים יוּכַל לָדַעַת לְהִזָּהֵר מֵהֶם, וּמִי שֶׁלֹּא יָדַע כִּי אִם הַטּוֹב לְבַדּוֹ לֹא יִמָּלֵט לוֹ מִמֶּנּוּ דָּבָר לְרֹב הַפְּגָעִים הַמַּשִּׂיגִים אוֹתוֹ.
It is proper for us to now bring some examples of the second type of enticements of the yetzer which one can learn to apply to other matters and to guard oneself from them with G-d's help when he understands them. Because necessarily, every good thing has corresponding bad things which can spoil it. Therefore, one who understands the things that damage good deeds will be capable of guarding himself from them. But one who knows only the good deeds, and does not know the things which can damage them will end up with nothing due to the abundance of damaging things which will beset him.
וְהָיָה אֶחָד מִן הַחֲסִידִים מְצַוֶּה לְתַלְמִידָיו לִמְדוּ הָרַע תְּחִלָּה לְהִבָּדֵל מִמֶּנּוּ וְאַחַר כָּךְ לִמְדוּ הַטּוֹב וַעֲשׂוּהוּ כְּמוֹ שֶׁאָמַר הַכָּתוּב (ירמיה ד) נִירוּ לָכֶם נִיר וְאַל תִּזְרְעוּ אֶל קוֹצִים.
One of the pious would instruct his disciples: "learn the bad things first to avoid them, and afterwards learn the good things and do them, as written 'Plow for yourself a furrow and do not sow upon thorns'" (Yirmiyahu 4:3).
וְאָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי לְעִנְיַן הוֹנָאַת הַמִּדּוֹת וְהַמִּשְׁקָלִים אוֹי לִי אִם אוֹמַר אוֹי לִי אִם לֹא אֹמַר, אִם אוֹמַר שֶׁמָּא יִלְמְדוּ הָרַמָּאִים, אִם לֹא אוֹמַר שֶׁמָּא יֹאמְרוּ הָרַמָּאִים אֵין תַּלְמִידֵי חֲכָמִים בְּקִיאִים בְּמַעֲשֵׂי יָדֵינוּ וְאָמְרוּ אַחַר כָּךְ אֲמָרָן אוֹ לֹא אֲמָרָן, וְאָמְרוּ אֲמָרָן, וּמֵהַאי קְרָא אֲמָרָן (הושע יד) כִּי יְשָׁרִים דַּרְכֵי ה׳ וְצַדִּקִים יֵלְכוּ בָם וּפֹשְׁעִים יִכָּשְׁלוּ בָם.
Rabbi Yochanan ben Zakai would say regarding the falsification of weights and measures (Bava Basra 89b) "woe to me if I say, woe to me if I don't say; if I say - perhaps the swindlers will learn from my words, if I don't say - perhaps the swindlers will say that the Sages are ignorant of our tricks.", the question was raised: "did he speak of them or not?", and concludes "he did speak of them", relying on the verse "for the ways of the L-rd are right, and the righteous shall walk in them, while the wicked shall stumble on them" (Hoshea 14:10).
וְאוֹמַר כִּי כָּל מַה שֶׁהִקְדַּמְנוּ זִכְרוֹ בַּשַּׁעַר הַזֶּה מִמָּה שֶׁמְּסַפֵּק אוֹתוֹ הַיֵּצֶר עַל הָאָדָם אִם לֹא יוּכַל לְסַפֵּק אוֹתוֹ בָּהֶם יְדַבֵּר עִמּוֹ עֲלֵיהֶם מִדֶּרֶךְ הַטַּעֲנָה וְהַמּוֹפֵת לְבַטֵּל עָלָיו אֲמִתּוֹתָיו וּכְשֶׁתַּעֲמֹד עַל בִּטּוּלוֹ (ס״א בהולו) וַחֲלִישׁוּת רְאָיוֹתָיו וְלֹא יוּכַל לַעֲמֹד כְּנֶגְדְּךָ וְלֹא לְבַטֵּל מָה שֶׁיָּדַעְתָּ אֲמִתָּתוֹ וּבֵרוּרוֹ בְּמָה שֶׁקָּדַם לָנוּ בַּשַּׁעַר הַזֶּה יָשׁוּב לְפַתּוֹתְךָ וּלְהַטְעוֹתְךָ בְּנַפְשְׁךָ וְיֹאמַר לְךָ, כַּמָּה אֲנִי שָׂמֵחַ בְּעִנְיָנֶיךָ עַל אֱמוּנָתְךָ הַטּוֹבָה וְלִבְּךָ הַשָּׁלֵם לֵאלֹהִים וּכְבָר הִגַּעְתָּ מִמַּעֲלוֹת הַחֶסֶד מָה שֶׁלֹּא הִגִּיעַ אֵלָיו זוּלָתְךָ בְּדוֹרְךָ וְיֵשׁ בּוֹ יוֹתֵר מִדַּאי מֵהוֹדָאָתְךָ לַבּוֹרֵא עַל טוֹבָתוֹ וְחַסְדּוֹ וְרָאוּי לְךָ לְהַנְהִיג עַצְמְךָ גַּם כֵּן לִפְרֹעַ קְצָת חוֹבוֹת בְּנֵי אָדָם, כִּי כְּבָר יָדַעְתָּ כִּי הֵם סִבּוֹת תּוֹעַלְתְּךָ וְהַזָּקָתְךָ, וּכְבָר נִתְבָּרֵר לָנוּ כִּי בִּרְצוֹתָם אוֹתְךָ תִּהְיֶה תִּפְאַרְתְּךָ וּבְהִתְקַצְּפָם עָלֶיךָ יִהְיֶה חֶסְרוֹנְךָ עַל כֵּן הִשְׁתַּדֵּל בְּמָה שֶׁיָּפִיק רְצוֹנָם וְתִמְצָא חֵן בְּעֵינֵיהֶם כְּמוֹ שֶׁאָמְרוּ חֲזַ״ל כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ.
EXAMPLES OF THE SECOND KIND OF TEMPTATION OF THE YETZER
11 - STRIVE TO FIND FAVOR WITH HUMAN BEINGS
We have already mentioned in this gate regarding the ways in which the yetzer tries to cast doubts in a man's mind. If he is not successful in raising such doubts, he will attempt the method of arguments and proofs in order to revoke the truths of his faith. When you stand up to his superficiality and the weakness of his proofs and he is not capable of standing up to you, nor of annulling what you know to be clear and true of the matters previously mentioned in this gate, he will return to flatter you and mislead you in regard to yourself. He will say to you: "How I rejoice for you on your good faith and devoted heart to G-d. You have already reached a degree of piety which others in your generation have not been able to reach, and you have already thanked G-d sufficiently for His goodness and kindness to you. Now it is proper for you to also work to pay your debts of gratitude to your fellow men. Because you already know that they are means to your benefit and harm, and it is clear also that when they like you, you will be honorable in their eyes. But if they are angry with you, you will incur losses. Therefore, endeavor in things that will please them and that will find favor in their eyes, as our Sages said: "One who is pleasing to his fellow men, is pleasing to G-d. [But one who is not pleasing to his fellow men, is not pleasing to G-d]" (Avos 3:10).
הָשֵׁב עָלָיו:
Answer the yetzer:
וּמָה יוֹעִיל לִי בְּהִתְרַצּוּת אֶל חַלָּשׁ כָּמוֹנִי אֲשֶׁר אֵין בִּיכָלְתּוֹ לְהוֹעִיל לִי וְלֹא לְהַזִּיק וְאָמַר הַכָּתוּב (ישעיה ב) חִדְלוּ לָכֶם מִן הָאָדָם וְגוֹ׳ וַאֲפִלּוּ אִם הָיָה חוֹבָה אֵיךְ אוּכַל לְרַצּוֹת כָּל בְּנֵי דּוֹרִי וְאֵין בִּיכָלְתִּי לְרַצּוֹת בְּנֵי בֵּיתִי כָּל שֶׁכֵּן זוּלָתָם.
"What will I benefit from finding favor with someone who is weak like me, who does not have the ability to help me or harm me (see gate of trust), and the verse says: 'Withdraw yourselves from man whose [life] breath is in his nostrils, for by what should he be esteemed?' (Yeshaya 2:22). And even if it were my duty, how could I possibly find favor with all my contemporaries when I don't even have the ability to find favor with the members of my own household?!"
וּמָה שֶׁזָּכַרְתָּ מִדִּבְרֵי רַבּוֹתֵינוּ זַ״ל בָּעִנְיָן הַזֶּה אֵינוֹ מְחַיֵּב לְהִשְׁתַּדֵּל בִּמְשִׁיכַת רְצוֹן כָּל הַבְּרִיּוֹת כְּמוֹ שֶׁכָּתוּב (משלי טז) בִּרְצוֹת ה׳ דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִם אִתּוֹ,
"And the proofs which you brought from the words of our Sages does not imply that one needs to try to find favor in the eyes of everyone. Rather this is like the case of the wise man that left in his will a command to his son: 'My son, to find favor with the public is not in your ability. Instead try to find favor with the Creator and He will grant you favor with the public, as written "When G-d finds favor in a person's ways, He will cause even his enemies to make peace with him" (Mishlei 16:7).
וְכֵן מִי שֶׁכָּל הַבְּרִיּוֹת מִקְּטַנָּם גְּדוֹלָם מוֹדִים וּמְשַׁבְּחִים אוֹתוֹ וְרוֹצִים אֶת מַעֲשָׂיו רְאָיָה הִיא כִּי הָאֵל יִתְבָּרַךְ זָרַע לוֹ אַהֲבָה בְּלִבּוֹת בְּנֵי אָדָם וְשָׂם לוֹ שֵׁם טוֹב עַל לְשׁוֹנָם וְזֶה אֵין הַבּוֹרֵא עוֹשֶׂה אוֹתוֹ לְשׂוֹנְאָיו וְהוּא לִרְאָיָה בְּרוּרָה וּגְדוֹלָה עַל רְצוֹת הַבּוֹרֵא אוֹתוֹ, אֲבָל שֶׁיִּהְיֶה הָאָדָם הֶחָסִיד מִשְׁתַּדֵּל וְטוֹרֵחַ בְּמָה שֶׁיְּשַׁבְּחוּהוּ בְּנֵי אָדָם עַל עֲבוֹדָתוֹ לֵאלֹהִים אֵין זֶה מִמִּנְהֲגֵי הַחֲסִידִים,
And likewise, when you see a man whom everyone, young or old, praises him and finds favor in his deeds, it is a proof that G-d has implanted love of him in their hearts, and established a good name for him on their tongues. The Creator does not do this for those He hates. And this is a clear and powerful proof that the Creator is pleased with him. But that a pious person should exert himself and strive so that others will praise him due to his service of G-d - this is not the way of the pious.
עַל כֵּן הִזָּהֵר מִזֶּה וְהַדּוֹמֶה לוֹ מִפִּתּוּיֵי הַיֵּצֶר לְךָ כִּי הוּא מִשְׁתַּדֵּל לְהַדְרִיכְךָ בָּזֶה עַד שֶׁיַּפִּילְךָ בִּמְצוּדַת הַחֹנֶף.
Therefore, be careful of this or similar things among the enticements of the yetzer toward you. Because he will try to lead you in this until he topples you in the trap of (the trait of - PL) flattery.
וְהָשֵׁב עָלָיו בְּשַׁבְּחוֹ אוֹתְךָ וּמָה הוּא שֶׁתְּאַשֵּׁר אוֹתִי עָלָיו מִדַּעְתִּי חוֹבוֹת הָאֱלֹהִים עָלַי וְכִי הוּא כִּי אִם לְטַעֲנָה עָלַי לֵאלֹהִים מִפְּנֵי שֶׁאֵינִי סוֹבֵל לַעֲשׂוֹת כְּפִי דַּעְתִּי.
And on his praising you, answer him: "what is this that you are congratulating me on? Is it because I know my duties to G-d? Just the opposite - because I know my duties to G-d, there is grounds for a claim against me, namely, that I am not acting in accordance with my knowledge.
וַאֲפִלּוּ אִם הָיִיתִי עוֹשֶׂה כְּפִי דַּעְתִּי הֲיַסְפִּיק הַכֹּל לְהוֹדָאַת הַבּוֹרֵא יִתְעַלֶּה עַל הַקְּטַנָּה שֶׁבְּטוֹבוֹתָיו עָלַי וּמָה הִיא מִדַּת יָמַי בְּמִדַּת יְמֵי הָעוֹלָם וְכֻלָּם לֹא יַסְפִּיקוּ לְסַפֵּר טוֹבוֹת הַבּוֹרֵא עָלַי וְאֵיךְ אוּכַל לְשַׁלֵּם מַה שֶׁאֲנִי חַיָּב עֲלֵיהֶם לֵאלֹהִים וּכְבָר אָמַר הַכָּתוּב (ישעיהו מ׳:ו׳) כָּל הַבָּשָׂר חָצִיר וְכָל חַסְדּוֹ כְּצִיץ הַשָּׂדֶה וְאָמְרוּ חֲכָמֵינוּ זַ״ל אִם אֵין אֲנִי לִי מִי לִי וּכְשֶׁאֲנִי לְעַצְמִי מָה אֲנִי וְאִם לֹא עַכְשָׁו אֵימָתַי:
And even if I were doing enough according to my knowledge of my duties to G-d, would this be enough of an expression of gratitude to the blessed Creator for even the smallest benefits He bestows on me? And what is the measure of my days relative to the measure of the days of the universe? Even if it were equal to the age of the universe, it would not be enough time for me to recount all the favors G-d has bestowed upon me. How much less then is it possible for me to repay my debts of gratitude to G-d for them? And scripture has already said: "All flesh is like grass, and all its kindness is like the flower of the field" (Yeshaya 40:6), and our Sages said "If I am not for myself, who is for me? And if I am only for myself, what am I? And if not now, when?" (Avos 1:14).
וְכַאֲשֶׁר יִתְיָאֵשׁ הַיֵּצֶר מִפַּתּוֹתְךָ בַּפָּנִים הָאֵלֶּה יִשְׁתַּדֵּל לְפַתּוֹתְךָ מִצַּד אַהֲבַת הַשֶּׁבַח וְהַשֵּׁם טוֹב בעוה״ז וְיֹאמַר לְךָ,
12 - TO LOVE BEING PRAISED AND ACQUIRING A GOOD NAME
When the yetzer gives up trying to entice you in this way, he will try to entice from the angle of love of praise and of acquiring a good name in this world. He will say to you:
שָׂמֵחַ אֲנִי עַל עֲבוֹדָתְךָ לֵאלֹהִים עִם בִּטְחוֹנְךָ הַטּוֹב עָלָיו וַהֲשָׁבָתְךָ כָּל עִנְיָנֶיךָ אֵלָיו וְשֶׁפִּנִּיתָ לִבְּךָ מִתּוֹעֶלֶת הַבְּרוּאִים מִבַּלְעֲדֵי הַבּוֹרֵא וְאַתָּה הוּא הַבּוֹטֵחַ בֵּאלֹהִים בֶּאֱמֶת וּבְלֵב שָׁלֵם וְאֵין רָאוּי שֶׁתַּסְתִּיר מִבְּנֵי אָדָם מָה שֶׁאַתָּה עָלָיו מִן הַחֲסִידוּת, אֲבָל הַנָּכוֹן לְךָ כֵּיוָן שֶׁמָּשַׁלְתָּ בְּעַצְמְךָ וְגָבַרְתָּ עַל תַּאֲוָתְךָ שֶׁתַּרְאֶה מַעֲשֶׂיךָ לִבְנֵי אָדָם וּתְגַלֶּה לָהֶם לִבְּךָ וְיִהְיֶה לְךָ בָּזֶה בָּעוֹלָם הַזֶּה כָּבוֹד מֵהֶם וְזֵכֶר טוֹב וְשֵׁם טוֹב בְּתוֹכָם כְּמוֹ שֶׁאָמַר הַכָּתוּב (שם נו) וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת וְאָמַר (שמואל ב ז) וְעָשִׂתִי לְךָ שֵׁם גָּדוֹל כְּשֵׁם הַגְּדֹלִים אֲשֶׁר בָּאָרֶץ וְעוֹד שֶׁיִּלְמְדוּ מִמַּעֲשֶׂיךָ וְתִהְיֶה נִשְׂכָּר עֲלֵיהֶם, ע״כ אַל תַּסְתִּיר מִמַּעֲשֶׂיךָ אֶלָּא מָה שֶׁאִי אֶפְשָׁר לְגַלּוֹתוֹ וּלְהַרְאוֹתוֹ לִבְנֵי אָדָם וְיִהְיֶה לְךָ בָּזֶה כָּבוֹד וְשֵׁם טוֹב בעוה״ז וְהַגְּמוּל הַטּוֹב לעוה״ב.
"I rejoice at your service of G-d with good trust, in that you have placed all your matters to Him, and have freed your heart from [the thought] that any created being can possibly benefit you without G-d. Now you are truly trusting in G-d wholeheartedly. It is not proper for you to conceal from people the high degree of piety you have attained. Rather it is proper now that you have ruled over your inclination and overcome your base desires to show your piety to others, and to reveal your heart to them. In this way you will be honored by them in this world, and will have good name and a good remembrance among them, as the verse says: "I will give them in My house and in My walls a memorial and a name, better than sons and daughters" (Yeshaya 56:5). It also says: "I will make for you a great name, like the name of the great ones of the land" (II Shmuel 7:9). Additionally, so that they will learn from your deeds, and you will receive reward for them. Hence, don't hide your deeds from them except those things that cannot be shown to people. Therefore, you will receive honor and a good name in this world and good reward in the next".
הָשֵׁב עָלָיו וּמָה יוֹעִילֵנִי שֶׁבַח ב״א וְהַשֵּׁם הַטּוֹב שֶׁיִּהְיֶה לִי בְּתוֹכָם עִם יְדִיעָתִי בְּקִצּוּרִי בְּמָה שֶׁאֲנִי חַיָּב לַבּוֹרֵא יִתְעַלֶּה וּמָה הֲנָאָתִי בִּכְבוֹדָם וְהִדּוּרָם וְאֵין לָהֶם יְכֹלֶת לְהוֹעִילֵנִי וְלֹא לִדְחוֹת הַנֶּזֶק מֵעָלַי וַהֲלֹא הֵם בָּזֶה כְּמוֹ הַצֶּמַח וּבַעֲלֵי חַיִּים שֶׁאֵינָם מְדַבְּרִים וְאוּלַי כְּשֶׁאֶתְכַּוֵּן לָזֶה בְּמַעֲשַׂי לֹא יִתָּכֵן לִי מֵהֶם הָרָצוֹן הַמְכֻוָּן אֵלָיו וְיַעֲלֶה בְּדַעְתָּם כִּי אֲנִי חָנֵף בְּמַעֲשֵׂי וְלֹא אֶהְיֶה רָאוּי אֶצְלָם אֶלָּא לְמֵאוּס וְלִגְנוּת וְאָז אֶהְיֶה מַפְסִיד מַעֲשַׂי בְּכַוָּנָתִי בָּהֶם בִּלְתִּי הָאֱלֹהִים וְלֹא יַעֲלֶה בְּיָדִי מָה שֶׁקִּוִּיתִי מִבְּנֵי אָדָם בעוה״ז.
Answer him: "what will I benefit from praises of people, and from a good name among them, when I know that I am lacking in my obligations to the Creator? What benefit can I have from their honor and esteem, when they are incapable of helping me or shielding me from harm? In this regard, aren't they like plants and animals. And maybe if I have these intents in my deeds, I will not find favor in their eyes. Rather, they will see me as a flatterer and I will become an object of disgust and contempt, and the result will be that I will lose my good deeds in that I did not have intent to G-d and will also fail in what I had hoped to attain from people in this world.
וְנֶאֱמַר לְמֶלֶךְ אֶחָד וְהֵיאַךְ לֹא עָרְבָה לְךָ קְרִיאַת פְּלוֹנִי וְהָיָה קוֹלוֹ עָרֵב וּבָקִי בַּטְּעָמִים שֶׁל קְרִיאָה אָמַר לָהֶם וְהֵיאַךְ תֶּעֱרַב לִי קְרִיאָתוֹ וְהוּא אֵינוֹ קוֹרֵא אוֹתָהּ אֶלָּא כְּדֵי שֶׁתֶּעֱרַב לִי וְיִמְצָא חֵן בְּעֵינַי בַּעֲבוּרָהּ אֲבָל אִם הָיְתָה כַּוָּנָתוֹ בָּהּ לִרְצוֹן הַבּוֹרֵא בִּלְבַד הָיְתָה עֲרֵבָה לִי.
It is said of one of the kings of Israel who was asked: "how did you like the (torah) reading of the Chazan? His voice was pleasing and he was an expert in the chanting of the cantillation notes." The king answered them: "How could I like his reading. He was reading it only so that it would be pleasing to me, and to find favor in my eyes. But if he had intent for pleasing the Creator alone - then it would have been pleasing to me".
וְכֵן נֹאמַר בְּכָל מִי שֶׁמְּכַוֵּן בִּתְפִלָּתוֹ מֵהַמִּתְפַּלְּלִים בְּצִבּוּר וּבַעֲלֵי הַחִזּוּן בַּפִּיּוּטִים הַחֲדָשִׁים לִמְצֹא חֵן בְּעֵינֵי בְּנֵי אָדָם מִבַּלְעֲדֵי הָאֵל יִתְבָּרַךְ שֶׁאֵינָהּ מְקֻבֶּלֶת אֵצֶל הַבּוֹרֵא.
We can likewise say about all those leading the congregation in prayers, and the chazanim who compose new piyutim (liturgical prayers), whose intent is to find favor in the eyes of men and not of G-d - that their prayers are not acceptable to the Creator.
וְתֹאמַר לוֹ עוֹד שֶׁמָּא אִם יִהְיֶה לִי הַכָּבוֹד בָּעוֹלָם הַזֶּה עַל מַעֲשַׂי לֹא יִשָּׁאֵר לִי לָעוֹלָם הַבָּא מִן הַגְּמוּל עָלָיו כְּלוּם מִפְּנֵי שֶׁקִּבַּלְתִּיו מְהֵרָה בְּעוֹלָם הַזֶּה,
Answer him further: "Maybe, if I receive honor in this world for my deeds, nothing of my reward will be left in the next world, because I received it already in this world".
וְאָמְרוּ עַל אֶחָד מִן הַחֲסִידִים שֶׁנִּכְנַס לַשּׁוּק לִקְנוֹת חֵפֶץ וּבָא לַחֲנוּת אֶחָד מִן הַסּוֹחֲרִים לִקְנוֹתוֹ מִמֶּנּוּ וְאָמַר לוֹ שְׁכֵנוֹ וַתֵּר לוֹ וַעֲשֵׂה כִּרְצוֹנוֹ כִּי הוּא מֵאַנְשֵׁי הַיִּרְאָה וְהַתּוֹרָה, אָמַר לוֹ הֶחָסִיד אֵינִי צָרִיךְ לְוִתּוּרְךָ כִּי לֹא בָּאתִי לִקְנוֹת כִּי אִם בְּמָמוֹנִי לֹא בְּתוֹרָתִי וּמֵאֵן לִקְנוֹת מִמֶּנּוּ הַחֵפֶץ וּבִקְשׁוֹ אֵצֶל זוּלָתוֹ שֶׁלֹּא הָיָה יוֹדֵעַ עִנְיָנוֹ,
It is said of one of the pious who entered a market to buy something. He came to one of the shops to buy it and the shopkeeper's neighbor told the shopkeeper: "give in to him, and do his will since he is a pious scholar". The pious man answered him: "Thank you but I don't need special treatment. I came to buy with my money, not with my torah knowledge". He refused to buy from that shop, and instead went to another shop where he was not recognized.
וּמָה שֶׁזָּכַרְתָּ מֵעִנְיַן וְעָשִׂיתִי לְךָ שֵׁם הוּא כִּשְׁאָר מַאֲוַיֵּי בְּנֵי אָדָם בָּעוֹלָם הַזֶּה מֵעֹשֶׁר וְכָבוֹד אֲשֶׁר הַבּוֹרֵא מֵטִיב בָּהֶם לַעֲבָדָיו כְּשֶׁחָכְמָתוֹ מְחַיֶּבֶת לָהֶם זֶה כְּמוֹ שֶׁכָּתוּב (מלכים א ג׳:י״ג) וְגַם אֲשֶׁר לֹא שָׁאַלְתָּ נָתַתִּי לָךְ גַּם עֹשֶׁר גַּם כָּבוֹד וּכְתִיב (משלי ג) אֹרֶךְ יָמִים בִּימִינָהּ בִּשְׂמֹאלָהּ עֹשֶׁר וְכָבוֹד. אֲבָל הַחֲסִידִים אֵין כַּוָּנָתָם בְּמַעֲשֵׂיהֶם לְדָבָר מֵהֶם אֶלָּא לְשֵׁם הַבּוֹרֵא יִתְעַלֶּה שֶׁהוּא מֵטִיב בָּהֶם לְמִי שֶׁיִּרְצֶה מֵאַנְשֵׁי עֲבוֹדָתוֹ וְזוּלָתָם מַאֲמִינִים וְכוֹפְרִים, כְּפִי שֶׁמְּחַיֶּבֶת חָכְמָתוֹ יִתְבָּרַךְ כְּמוֹ שֶׁנֶּאֱמַר (ד״ה א כט) וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ.
(Answer the yetzer also:) "And that which you brought from the verse: 'I will make for you a great name..', this is just like the other things people aspire to in this world, such as wealth, honor, which the Creator bestows on His servants when His wisdom deems this proper, as written "And I have also given you that which you have not asked for, both riches and honor" (Melachim 3:13), and also "long life is in its right, to its left, wealth and honor" (Mishlei 3:16). But the pious do not intend for any of these things in their service, rather their sole intent is for the Creator who bestows good to who He wishes, among his servants or others, believers or non-believers, as His wisdom dictates, as written "wealth and honor is Yours" (Divrei HaYamim 29:12).
וּמָה הוּא העוה״ז אֲפִלּוּ אִם יִפְשֹׁט זִכְרִי בְּכֻלּוֹ וּמָה מִדַּת יָמַי וְאִם יֵצֵא בּוֹ שְׁמִי כ״ש שֶׁזִּכְרִי לֹא יַעֲבֹר בּוֹ חֵלֶק קָטָן מֵחֶלְקֵי הַיִּשּׁוּב כְּשֶׁיִּגְדַּל וְיִפְשֹׁט וְלֹא יַתְמִיד כִּי אִם זְמַן מוּעָט וְיִשָּׁכַח כְּאִלּוּ לֹא הָיָה. וְאָמַר הַכָּתוּב (תהלים סב) אַךְ הֶבֶל בְּנֵי אָדָם כָּזָב בְּנֵי אִישׁ וְגוֹ׳ וְאָמַר (שם קמו) תֵּצֵא רוּחוֹ יָשֻׁב לְאַדְמָתוֹ וְאָמַר (קהלת א׳:י״א) אֵין זִכְרוֹן לָרִאשׁוֹנִים,
(Answer further:) "And what is this world? Even if my name becomes known to the whole world, what is the measure of my days? Even if my name does go out to part of the world, certainly my memory will reach an even smaller part, and even then it will fade away after a short time and be forgotten as if it had never existed. And scripture says: 'The sons of men are but vanity, and men of distinction are a falsehood; were they to be put on a scale, together they would equal vanity' (Tehilim 62:10), and 'his breath leaves, he returns to his dust' (Tehilim 146:4), and 'there is no memory of the early ones' (Koheles 1:11)."
אִם כֵּן טֵרוּד נַפְשִׁי בּוֹ וְכַוָּנָתִי אֵלָיו פְּחִיתוּת נִרְאֶה וְטָעוּת מְגֻנֶּה מִמֶּנִּי, וּכְבָר אָמְרוּ עַל אֶחָד מִן הַחֲסִידִים שֶׁאָמַר לַחֲבֵרוֹ הֲנִשְׁתַּוֵּיתָ אָמַר לוֹ בְּאֵיזֶה עִנְיָן אָמַר לוֹ נִשְׁתַּוָּה בְּעֵינֶיךָ הַשֶּׁבַח וְהַגְּנוּת א״ל לֹא א״ל א״כ עֲדַיִן לֹא הִגַּעְתָּ, הִשְׁתַּדֵּל אוּלַי תַּגִּיעַ אֶל הַמַּדְרֵגָה הַזֹּאת כִּי הִיא הָעֶלְיוֹנָה שֶׁבְּמַדְרֵגוֹת הַחֲסִידִים וְתַכְלִית הַחֲמוּדוֹת:
"Therefore, for me to trouble myself for this world, and put my thoughts in it, is clear pettiness and a disgraceful mistake on my part. It is told of one of the pious that asked his friend: 'have you achieved equality?, he answered 'on what?', he replied 'is it equal in your eyes whether you are honored or insulted?'. He answered: 'No'. He said: 'if so, you have not yet arrived. Keep trying, maybe you will reach this level, because it is the highest of the levels of the pious, and the most desirable of qualities.'"
וְכַ אֲשֶׁר יִתְיָאֵשׁ הַיֵּצֶר מִפַּתּוֹתְךָ בַּפָּנִים הָאֵלֶּה יִשְׁתַּדֵּל לְחַבֵּל אֶת מַעֲשֶׂיךָ בְּטֵרוּד לִבְּךָ בָּעוֹלָם הַזֶּה וּבַאֲנָשָׁיו וּבְאֹרֶךְ מַאֲוַיֶּיךָ וְשִׁכְחַת קִצְּךָ.
13 - ENDLESS WORRIES AND DISTRACTIONS OF THIS WORLD
When the yetzer gives up trying to entice you in these ways, he will try to ruin your [religious] deeds by distracting your mind with this world and its people and with your extensive desires so that you forget your final end.
וְכַאֲשֶׁר יִרְאֶה כִּי אַתָּה רוֹצֶה לְפַנּוֹת אֶת לִבְּךָ לְעוֹלָמְךָ הַבָּא בִּתְפִלַּת חוֹבָה אוֹ רְשׁוּת אוֹ בְּעֵת שֶׁאַתָּה קוֹרֵא בַּתּוֹרָה אוֹ לוֹמֵד שׁוּם חָכְמָה מֵחָכְמוֹת הָאֱמוּנָה וְהַמּוּסָר מְבַלְבֵּל אוֹתְךָ וּמַטְרִיד לִבְּךָ בְּדִבְרֵי הָעוֹלָם בִּסְחוֹרוֹת וּמִקָּח וּמִמְכָּר וְרֶוַח וְהֶפְסֵד, וְיֹאמַר לְךָ אח״כ יֵשׁ לְךָ לְקַבֵּל עֵת הַפְּנַאי הַזֶּה בְּשִׂמְחָה וּשְׁעַת הַבַּטָּלָה הַזֹּאת אֲשֶׁר לֹא תּוּכַל עָלֶיהָ בְּעֵת אַחֶרֶת מִפְּנֵי רְבוֹת הָעֲסָקִים עָלֶיךָ, וַחֲשֹׁב עַתָּה עִם שֻׁתָּפְךָ וּבָרֵר מָה שֶׁיֵּשׁ לְךָ וּמָה שֶׁעָלֶיךָ וּמָה שֶׁקִּבַּלְתָּ מֵחוֹבוֹתֶיךָ וּמָה שֶׁנִּשְׁאַר לְךָ וּמָה שֶׁרָאוּי לְךָ לְהִתְעַסֵּק בּוֹ מִסִּבּוֹת הַטְּרָפִים וּמָה שֶׁאֵינוֹ רָאוּי לְךָ וּמָה שֶׁקָּדַם מִמַּעֲשֶׂיךָ שֶׁשָּׂמַחְתָּ אוֹ שֶׁנִּתְחָרַטְתָּ עָלָיו, וְאִם יֵשׁ לְךָ דִּין עִם אָדָם הַעֲבֵר עַל לִבְּךָ כָּל טַעֲנוֹתָיו וְטַעֲנוֹתֶיךָ, וְכָל מָה שֶׁתּוּכַל לְהִתְחַכֵּם לוֹ בּוֹ בְּעֵת דִּינְךָ עִמּוֹ וּתְנַצְּחֵהוּ,
When he sees that you wish to turn your attention to matters of the next world, such as during prayer, whether obligatory or voluntary, or when you study the torah or some other wisdom related to emuna (faith) or mussar (ethics), he will confuse you and distract your thoughts with secular matters, such as thoughts of merchandise, buying and selling, profit and loss. He will say to you: "you should be happy that now you have some free time, an opportunity which will not return due to your many business dealings. Now, think about your business partner, and make an accounting of what he owes you and what you owe him, and how much you have collected of your debts, and how much is due to you. Consider which financial means of gaining livelihood are suitable to you and which are not. Reflect on which matters brought you satisfaction and which made you regret, and if you have a court case against someone, review in your mind all of your claims and all of his claims against you, and all the ways you can outsmart him when the case is brought to court."
וְכֵן אִם יִהְיֶה לְךָ מָמוֹן אוֹ צֹאן וּבָקָר אוֹ אֲדָמָה לִזְרֹעַ אוֹ עֲבוֹדַת שָׂרִים אוֹ עַם הָאָרֶץ אוֹ חֶשְׁבּוֹן עִם הַשַּׂר אוֹ עִם עַם הָאָרֶץ אוֹ אִם יֵשׁ עָלֶיךָ חוֹבוֹת וְאֵינְךָ יָכוֹל לְפָרְעָם אוֹ אִם יֵשׁ לְךָ חֲבֵרִים שֶׁאַתָּה צָרִיךְ לְהַרְגִּישׁ עַל עִנְיָנָם וְלַחְשֹׁב עִם נַפְשְׁךָ עֲלֵיהֶם יַעֲבִיר עַל לִבְּךָ בְּעֵת שֶׁתִּפְנֶה לַעֲבוֹדַת שָׁמַיִם אֵיזֶה מִין שֶׁיִּהְיֶה מִן הַמִּינִים הָאֵלֶּה לְהַטְרִידְךָ בּוֹ וּלְהַפְסִיד בּוֹ מַעֲשֶׂיךָ מִפְּנֵי שֶׁאַתָּה בְּעֵת עֲשׂוֹתוֹ מְזֻמָּן בְּגוּפְךָ וְאֵינְךָ מְזֻמָּן בְּלִבְּךָ וּמַצְפּוּנְךָ,
So too, if you have money [to invest], or sheep and cattle, or land for sowing, or you have a job to do for the nobleman or a commoner, or you need to make an accounting with either, or if you owe debts which you are unable to repay, or you have friends which you must watch over and think about, he will bring one of these to your mind when you turn to devote some time to matters of service of G-d. This is to distract you and ruin your deeds. Because when you do them, you are ready in body but distracted in mind and spirit.
וְאִם לֹא יַטְרִידְךָ בְּמָה שֶׁזָּכַרְנוּ יַעֲבִיר עַל לִבְּךָ חִידוֹת וּדְבָרִים אֲרֻכִּים. וְאִם יִהְיֶה הָאָדָם מִן הַמְּשַׂחֲקִים בַּקּוּבְיָא אוֹ בִּפְסִיפָסִים וְהַדּוֹמֶה לָהֶם מַרְאֶה לוֹ כְּאִלּוּ הוּא לְפָנָיו וְחוֹשֵׁב בְּמָה שֶׁצָּרִיךְ לוֹ לְהַקְדִּים וּלְאַחֵר בּוֹ וְאָפְנֵי הַתַּחְבּוּלָה לְנַצֵּחַ.
If he does not distract you with one of the things mentioned previously, he will remind you of riddles, or other subjects which require much thought. If a man is among those who play dice or chess, or the like, he will bring him to picture as if the game is arranged before him and he needs to think about which moves to make, and which strategies to use to win the game.
וְאִם יִמָּלֵט מִכָּל מָה שֶׁזָּכַרְנוּ וְיִהְיֶה מֵאַנְשֵׁי הַחָכְמָה וְהַבִּינָה יַעֲבִיר עַל לִבּוֹ עִנְיָן קָשֶׁה מֵעִנְיְנֵי הַחָכְמָה וְיַטְרִיד אוֹתוֹ בִּשְׁאֵלָה וּתְשׁוּבָה וּבְקֻשְׁיָא וּבְפֵרוּק וּמָה שֶׁנִּתְעַלֵּם מִמֶּנּוּ בְּעִיּוּן מָה שֶׁהָיָה צָרִיךְ לְעַיֵּן בּוֹ וּמָה שֶׁנִּשְׁאַר לוֹ לִלְמֹד מִן הַחָכְמָה, וְיַחְשֹׁב עִם נַפְשׁוֹ לַעֲסֹק בּוֹ וְיַטְרִידֵהוּ בָּזֶה בְּכָל מַעֲשֵׂי הָעֲבוֹדָה וְיַפְסִיד עָלָיו כִּפְלַיִם מָה שֶׁמְּתַקֵּן עָלָיו,
14 - DISTRACTING WITH GOOD DEEDS
If a man will escape from all that we mentioned previously, and belongs to the men of wisdom and understanding (becomes a talmid chacham), the yetzer will bring to his attention a difficult matter of wisdom, and he will distract him with questions and answers, with difficulties and solutions, and he will show him which matters he missed and which he should have investigated more. He will also show him how much he still has to learn in this wisdom so that he makes a personal accounting and resolves to learn it. This way, the yetzer will distract him in all his acts of service of G-d, and will cause him much more damage than gain.
וְאֶפְשָׁר שֶׁיִּכָּנֵס בְּמַעֲשֵׂה הָעֲבוֹדָה וְיֵצֵא מִמֶּנּוּ וְיִהְיֶה תָּמִיד בְּטִרְדַּת לִבּוֹ בְּזוּלָתוֹ מֵעִנְיְנֵי הָעוֹלָם, וְאֶפְשָׁר שֶׁיְּבַקֵּשׁ כַּפָּרַת הַמָּקוֹם בִּלְשׁוֹנוֹ וְהוּא רָץ בְּמַחְשַׁבְתּוֹ וּבְמַצְפּוּנוֹ לְהַמְרוֹתוֹ.
(Due to all of these distractions) it is possible that he will do the service of G-d but be outside of it, and that his thoughts are always distracted in some other secular interest. It may even be that he will seek forgiveness from G-d with his tongue, all the while eagerly rushing in his mind and spirit to rebel against Him.
וּמִתְחַנֵּן אֵלָיו בְּאֵבָרָיו וּפוֹנֶה מֵעָלָיו בְּלִבּוֹ וּבְחֻבּוֹ דּוֹמֶה לְמָה שֶׁאָמַר הַכָּתוּב (ישעיהו כ״ט:י״ג) בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וְאָמַר (תהלים עח) וַיְפַתּוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ וְלִבָּם לֹא נָכוֹן עִמּוֹ.
On this one of the pious said: "this kind of seeking forgiveness requires seeking forgiveness". And he pleas to G-d with his limbs, but turns from Him in his heart and thoughts, similar to the verse: "These people come near to Me with their mouth and honor Me with their lips, but their hearts are far from Me. Their worship of Me is nothing but acts of rote" (Yeshaya 29:13), and "But then they would flatter Him with their mouths, lying to Him with their tongues; Their heart was not sincere with Him" (Tehilim 78:36).
וְאִם יִיקַץ בָּעֵת הַהִיא וְיַחְשֹׁב עִם נַפְשׁוֹ וְיֹאמַר לָהּ: אֵיךְ אֶתְנַהֵג עִם הַבּוֹרֵא בְּמָה שֶׁאֵינוֹ נָכוֹן לִי לְהִתְנַהֵג בּוֹ עִם הַבְּרוּאִים בְּעֵת שֶׁאֲנִי צָרִיךְ אֲלֵיהֶם אוֹ בְּעֵת שֶׁהֵם צְרִיכִים לִי?
If you will wake up then and make an accounting with your soul and say to yourself: "How could I conduct myself towards the Creator in a way that would be improper for me to conduct myself with His creations when I need something from them, or likewise, for them to act towards me when they need something from me?
כִּי מִי שֶׁאֵלֵךְ אֵלָיו לְבַקֵּשׁ מִמֶּנּוּ חֵפֶץ וְאֶשְׁאַל אוֹתוֹ מִמֶּנּוּ בִּלְשׁוֹנִי וְלִבִּי פּוֹנֶה מִמֶּנּוּ אִלּוּ הָיָה מַכִּיר זֶה מִמֶּנִּי הָיָה מוֹאֵס וְגוֹעֵל אוֹתִי כ״ש שֶׁיִּמְנַע מִמֶּנִּי חֶפְצִי קַל וָחֹמֶר אִם הָיָה יוֹדֵעַ בִּי שֶׁאֲנִי מַטְרִיד לִבִּי בְּמָה שֶׁאֵינוֹ מֵפִיק רְצוֹנוֹ אַךְ בְּמָה שֶׁמַּקְצִיפוֹ עָלַי שֶׁתִּהְיֶה שִׂנְאָתוֹ אוֹתִי יוֹתֵר גְּדוֹלָה וּמְנִיעָתוֹ מִמֶּנִּי יוֹתֵר רְאוּיָה, וְכֵן מִבְּלִי סָפֵק הָיִיתִי עוֹשֶׂה לְמִי שֶׁהָיָה שׁוֹאֵל מִמֶּנִּי שׁוּם חֵפֶץ וְהָיִיתִי יוֹדֵעַ מִלִּבּוֹ מָה שֶׁיָּדַע בּוֹרְאִי מִלִּבִּי.
Because, if I went to borrow something from someone, and I asked him for the thing with my lips but my heart was against him, if he noticed this, he would be disgusted and repulsed by me. All the more so, that he would not grant me my request. And certainly, even more so, if he knew that I were planning in my thoughts not only things which would not find favor with him but rather even things which would make him angry with me. Surely, his hatred for me would be greater and his refusal more appropriate. And certainly, I would act in this same way towards someone who asked me to borrow something and if I knew his thoughts, just like the Creator knows what is in my heart.
וְאֵיךְ לֹא אֵבוֹשׁ מִבּוֹרְאִי שֶׁאֶרְצֶה לוֹ מִנַּפְשִׁי בְּמָה שֶׁלֹּא הָיִיתִי רוֹצֶה לָהּ מֵחַלָּשׁ כָּמוֹנִי וְלֹא הָיָה רוֹצֶה בּוֹ מִמֶּנִּי נִבְרָא [נִצְרָךְ וְחַלָּשׁ כָּמוֹנִי] וכמ״ש הַכָּתוּב (ירמיה ח) גַּם בּוֹשׁ לֹא יֵבֹשׁוּ וְהִכָּלֵם לֹא יָדָעוּ, אָז יִנָּגֵף הַיֵּצֶר:
Therefore, how then while [standing] before my Creator could I not feel ashamed? How can I expect to please Him with my conduct when I would not want a weak, created being like myself to conduct himself thus towards me, and which a fellow weak, created, and dependent creature like myself would likewise not be pleased to find in me, as it is written "Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush:[therefore shall they fall among them that fall: in the time of their punishment they shall be cast down, says the L-ord]" (Yirmiyahu 8:12)." Then the yetzer will be smitten.
וְכַאֲשֶׁר יִתְיָאֵשׁ הַיֵּצֶר מִפַּתּוֹתְךָ מִן הַפָּנִים הָאֵלֶּה יִשְׁתַּדֵּל לְפַתּוֹתְךָ בְּהַנָּחַת הַחֹנֶף וְיֹאמַר לְךָ לֹא יִתָּכֵן שֶׁתִּהְיֶה עֲבוֹדָתְךָ לָאֵל בְּלֵב שָׁלֵם גְּמוּרָה עַד שֶׁתַּרְחִיק הַחֹנֶף מִמְּךָ מִעוּטוֹ וְרֻבּוֹ. וְהַרְחָקַת הַחֹנֶף לִבְנֵי אָדָם מֵעָלֶיךָ לֹא יִתָּכֵן אֶלָּא בְּכַסּוֹת כָּל מַעֲשֶׂיךָ מֵהֶם וּבְהַרְאוֹת הֵפֶךְ מָה שֶׁיֵּשׁ בְּלִבְּךָ לָהֶם.
15 - CONCEAL YOUR RELIGIOUS DEEDS COMPLETELY
When the yetzer gives up trying to entice you in this way, he will try to entice you from the angle of distancing from flattery, and he will say to you: "you cannot possibly serve G-d with a perfect heart until you distance yourself completely from flattery whether it is a little or a lot. And to distance yourself from flattery towards other people requires completely hiding all of your deeds from them, and showing them the opposite of what is in your heart.
וְכַאֲשֶׁר תִּתְפַּלֵּל קַצֵּר וְאַל יֵרָאֶה מִמְּךָ בָּהּ רָצוֹן וְלֹא הִשְׁתַּדְּלוּת. וּכְשֶׁתִּרְצֶה לִלְמֹד שׁוּם חָכְמָה הִתְיַחֵד לְבַדְּךָ וְאַל יֵדַע בָּזֶה זוּלָתִי הַבּוֹרֵא וְאַל תֵּרָאֶה בָּךְ שׁוּם מִדָּה טוֹבָה וְהַרְאֵה הָעַצְלָה וְהַכְּבֵדוּת בְּמַעֲשֵׂה הָעֲבוֹדָה כְּדֵי שֶׁלֹּא יֵצֵא לְךָ בָּהּ שֵׁם וְתַפְסִיד שְׂכָרְךָ וְלֹא תְּצַוֶּה עַל הַטּוֹב וְתַזְהִיר מִן הָרַע, וְאַל תּוֹדִיעַ חָכְמָתְךָ וְאַל תְּלַמְּדָהּ לְזוּלָתְךָ וְאַל יֵרָאֶה עָלֶיךָ סִימָן יִרְאַת שָׁמַיִם וְלֹא אוֹת מֵאוֹתוֹת הָעֲבוֹדָה שֶׁלֹּא יְכַבְּדוּךְ ב״א בַּעֲבוּרָם וּמֵהַשְׁלָמַת אָפְנֵי זְרִיזוּתְךָ (ס״א זהירותך) שֶׁתִּתְרַע לְכָל כִּתּוֹת ב״א וְתִתְנַהֵג בְּמִנְהֲגֵיהֶם וְתֵלֵךְ בְּדַרְכֵיהֶם וּבִנְתִיבוֹתָם בְּעִנְיָן דִּבְרֵי הָאֱמֶת וְהַשְּׂחוֹק,
Therefore, when you pray, be brief, and let there be no appearance of desire or striving in them. When you learn wisdom, do so in seclusion so that none but the Creator knows. Let no good trait in you become apparent. Show others laziness and heaviness in the service of G-d so that your name will not go out and you will lose your reward. Do not instruct others to do good nor rebuke them against evil. Do not show your wisdom nor teach others, and let there be no sign of fear of Heaven on you, and no sign of being a servant of G-d so that others will not honor you on account of this. In order that your zeal in hiding your deeds to people is complete, mix with and befriend all the different classes of people. Adopt their customs and walk in their ways regarding laughter and laxness in words of truth.
וְאַל תִּשָּׁמֵר כָּל כָּךְ מִן הַכָּזָב וְהַשְּׁבוּעָה וְהִתְחַבֵּר עִמָּהֶם בְּמַאֲכָל וּבְמִשְׁתֶּה וּבְחִידוֹת וּבְמוֹתְרֵי הַדְּבָרִים וְרֹב הַשְּׂחוֹק וּלְדַבֵּר בָּהֶם לִזְכֹּר גְּנוּתָם וְכָל אֲשֶׁר יַרְחִיק מִמְּךָ שֵׁם הַפְּרִישׁוּת בעוה״ז אֵצֶל אֲנָשָׁיו,
Do not guard so much from lies and oaths. Join them in their feasts and drinking parties, in their riddles, in their excessive indulgences and abundant laughter. Speak of people, and speak of their faults. To summarize, avoid all things that will bring you a reputation for asceticism."
וְאִם תִּשְׁמַע לוֹ בָּזֶה יִשְׁלֹל מִמְּךָ אֱמוּנָתְךָ וְלֹא תַּרְגִּישׁ, וְאִם תָּשִׁיב עָלָיו וְתֹאמַר לוֹ כְּבָר עָזַרְתָּ לְאוֹיְבַי בְּהִלָּחֶמְךָ בִּי וְהִתְחַכֶּמְךָ לִי לַהֲרֹס כֹּחִי וּלְמַהֵר מַפַּלְתִּי וְאֵיךְ אֶבְרַח מִן הָאֵשׁ הַקְּטַנָּה אֶל הָאֵשׁ הַגְּדוֹלָה וַאֲנִי לֹא בָּרַחְתִּי מֵאַהֲבַת הַשֵּׁם וְהַכָּבוֹד אֶלָּא שֶׁלֹּא לְהִזְדַּיֵּן לִבְנֵי אָדָם וְאַתָּה מְצַוֶּה אוֹתִי לְהִזְדַּיֵּן לָהֶם בְּהַנָּחַת עֲבוֹדַת הָאֱלֹהִים.
If you listen to him in this, slowly without noticing, you will wind up losing even your faith. But if you answer him: "you have already helped my enemies by waging war with me, by your cunning planning to destroy my strength and promote my downfall. How could I flee from a small fire towards a big fire? I have tried to flee from love of recognition and honor in order to not embellish myself towards people, and you are instructing me to embellish myself to them by leaving the service of G-d!"
אַךְ מַה שֶׁרָאוּי לְהַסְתִּירוֹ מִמַּעֲשַׂי הוּא כָּל מָה שֶׁיֻּשְׁלַם וְיֻגְמַר מִבְּלִי דַּעַת בְּנֵי אָדָם בּוֹ, אֲבָל לְהִתְפַּלֵּל בְּצִבּוּר וּלְצַוּוֹת בַּטּוֹב וּלְהַזְהִיר מִן הָרַע וְלִמּוּד הַחָכְמוֹת וַעֲשׂוֹת חֶסֶד וְהַדּוֹמֶה לָזֶה אֵין מִן הַזְּרִיזוּת (ס״א הזהירות) לְהַנִּיחַ אוֹתוֹ וּלְעָזְבוֹ בַּעֲבוּר עִלַּת הַחֹנֶף אַךְ אֲנִי חַיָּב לַעֲשׂוֹתוֹ לש״ש וְאִם יְשַׁבְּחוּנִי ב״א עָלָיו אוֹ יְכַבְּדוּנִי בַּעֲבוּרוֹ לֹא יַזִּיק בִּשְׂכָרִי מְאוּמָה מִפְּנֵי שֶׁלֹּא הָיְתָה כַּוָּנָתִי לוֹ בְּעֵת הַמַּעֲשֶׂה,
"Rather, the religious deeds which it is proper for me to conceal are those which can be done from beginning to end without knowledge of people. But to pray with the congregation, to instruct others to do good, to rebuke others from evil, the study of wisdom, doing acts of kindliness, or the like - it is not right to neglect and abandon them due to concern for flattery. It is my duty to do them with intent to G-d. If people praise me or honor me for this, my reward will not be diminished in the least because while doing them, this was not my goal."
וּכְבָר נֶאֱמַר כְּשֶׁתַּעֲשֶׂה מַעֲשֶׂה שֶׁיּוֹדְעִים בּוֹ בְּנֵי אָדָם וְתִרְצֶה לַעֲמֹד עַל בֵּרוּר כַּוָּנָתְךָ בְּחַן נַפְשְׁךָ בּוֹ בִּשְׁנֵי פָּנִים.
It was already said: when you do a good deed that others know about, and you want to know if your motives (are proper), test yourself in two ways.
אֶחָד מֵהֶם שֶׁתֵּדַע מָה אַתָּה מְקַוֶּה בַּמַּעֲשֶׂה הַהוּא מִן הַגְּמוּל וּמִמִּי אַתָּה מְקַוֶּה אוֹתוֹ אִם מִן הָאֱלֹהִים הוּא שָׁלֵם וְאִם מִזּוּלָתוֹ אֵינֶנּוּ שָׁלֵם.
(1) Examine what reward you hoped to receive, and from whom you intended to receive it. If from G-d, this is good. If from anyone else, it is not good.
וְהַשֵּׁנִי שֶׁתֵּדַע מִנַּפְשְׁךָ שֶׁאִם הָיִיתָ מִתְיַחֵד הֶהָיִיתָ עוֹשֶׂה הַמַּעֲשֶׂה הַהוּא עַל הָעִנְיָן הַהוּא וְאִם יִתְבָּרֵר לְךָ זֶה מַעַשְׂךָ שָׁלֵם לֵאלֹהִים הַרְבֵּה מִמֶּנּוּ וְאִם יִהְיֶה פָּחוֹת מִזֶּה הַנִּיחֵהוּ עַד שֶׁיִּזְדַּכֵּךְ לִבְּךָ לַשָּׁמַיִם אָז יִנָּגֵף הַיֵּצֶר.
(2) To consider, if you were alone, would you still do this deed in the way you did it? If the answer is yes, your deed is wholly devoted to G-d. Continue doing more like these. But if it would be less than this, stop doing it until your heart has become more purely devoted to G-d. Then the yetzer will be smitten.
וְאִם לֹא יִמְצָא הַיֵּצֶר דֶּרֶךְ לְפַתּוֹתְךָ מֵהַפָּנִים הָאֵלֶּה יִתְחַכֵּם לְךָ בְּמָה שֶׁהוּא יוֹתֵר דַּק מִזֶּה וְהוּא דֶּרֶךְ הַגְּמוּל וְהָעֹנֶשׁ בעוה״ז ובעוה״ב וְיֹאמַר לְךָ הִנֵּה אַתָּה מֵחֲסִידֵי הַבּוֹרֵא וּמִסְּגֻלָּתוֹ וְכָמוֹךָ הוּא רָאוּי לִגְמוּל הָעוֹלָם הַזֶּה וְהַבָּא וְצָרִיךְ שֶׁתִּשְׁתַּדֵּל כְּפִי יְכָלְתְּךָ אוּלַי תַּגִּיעַ לָזֶה בְּמַעֲשֶׂיךָ וּבְהִמָּשֶׁכְךָ אַחֲרֵי עֲבוֹדַת הָאֱלֹהִים בְּלֵב טוֹב וּבְשִׂמְחָה רַבָּה כְּמוֹ שֶׁאָמַר דָּוִד (תהלים לז) אוֹר זָרֻעַ לַצַּדִּיק וּלְיִשְׁרֵי לֵב שִׂמְחָה.
16 - WORSHIP YOURSELF
If the yetzer will not find a way to entice you in these ways, he will try to outsmart you with a subtler approach, namely, through the ways of reward and punishment in this world and the next. He will say to you: "behold, you are among the pious of the Creator, and His treasured ones. A person like you is surely worthy of reward in this world and in the next. You must exert yourself according to your abilities, maybe you will earn the reward through your good deeds and your zealous pursuing of the service of G-d with a good heart and with great joy. Set the reward before your eyes, and work your hardest to reach it, because this is the greatest success and joy, as king David said: "A light is sown for the righteous, and for the upright of heart, joy" (Tehilim 97:11).
וְאִם תִּשְׁמַע אֵלָיו וְתִסְמֹךְ עַל דְּבָרָיו יַפִּילְךָ בְּמִין מִמִּינֵי הַשִּׁתּוּף הַנִּסְתָּר וְהוּא שֶׁשַּׂמְתָּ נֶעֱבָדְךָ לְנַפְשְׁךָ מִמָּה שֶׁאַתָּה מִשְׁתַּדֵּל בְּמָה שֶׁתִּמָּשֵׁךְ בּוֹ הֲנָאַת עַצְמְךָ וְשִׂמְחָתְךָ וְתִדְחֶה בּוֹ מֵעָלֶיהָ הַדְּאָגוֹת וְהַיְּגוֹנוֹת וְלוּלֵא תִּקְוָתְךָ לָזֶה הָיִיתָ כּוֹפֵר בְּטוֹבוֹת הָאֱלֹהִים הַמַּתְמִידוֹת עָלֶיךָ וְלֹא הָיִיתָ מְחַיֵּב אֶת עַצְמְךָ עֲבוֹדָה עֲלֵיהֶם עִם שֶׁאֵינְךָ רוֹאֶה שֶׁהָעֲבוֹדָה תֵּאוֹת לוֹ לִגְדֻלָּתוֹ וְעֹצֶם יְכָלְתּוֹ וְאוֹתוֹת חָכְמָתוֹ וּבָזֶה אָמְרוּ רז״ל אַל תִּהְיוּ כַּעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס אֶלָּא הֱווּ כַּעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס:
If you listen to him and you rely on his words, he will topple you by making you worship hidden association, namely, self-worship, in that you exert yourself in things that will bring you selfish pleasure and joy, and that will repel from you worries and despairs. If it were not for your hopes for these, you would deny the constant favors G-d bestows on you and not obligate yourself to serve Him on account of them. And furthermore, you don't see that it is befitting to serve G-d (even without these benefits) due to His greatness, infinite power, and the manifestations of His wisdom. On this the Sages said: "do not be like servants who serve their master in order to receive reward, but like servants who serve their master without [the condition of] receiving reward" (Avos 1:3).
וְכַאֲשֶׁר יִתְיָאֵשׁ מִמְּךָ מִן הַפָּנִים הָאֵלֶּה אֲשֶׁר זָכַרְנוּ יַשְׁלִיכְךָ בְּיַם הַסְּפֵקוֹת מֵעִנְיְנֵי *הַהֶכְרֵחַ וְהַצֶּדֶק.
17 - G-D's DECREE VS. FREE WILL
When the yetzer gives up trying to entice you in the ways mentioned, he will hurl you in a sea of doubts regarding necessity and righteousness (predestination and free will).
וְכַאֲשֶׁר יִרְאֶה אוֹתְךָ מִתְעַלֵּם בְּמַעֲשֵׂי הָעֲבוֹדָה וְנוֹטֶה אֶל דֶּרֶךְ הָעֲבֵרוֹת יִשְׁתַּדֵּל לְבָרֵר אֶצְלֵךְ עִנְיַן הַהֶכְרֵחַ בִּטְעָנוֹת חֲזָקוֹת מִן הַכָּתוּב וּמִן הַקַּבָּלָה כְּדֵי לְהַרְחִיב הָאֲמַתְלָאוֹת עָלֶיךָ וְיֹאמַר לְךָ:
When he sees you lax in the service [of G-d], and turning towards the path of sin, he will try to convince you of the matter of necessity with powerful arguments drawn from Scripture and Tradition, in order to give you excuses, and he will say to you:
אִלּוּ הָיָה רוֹצֶה הַבּוֹרֵא שֶׁתַּעַבְדֵהוּ הָיָה מַכְרִיחֲךָ בָּזֶה וּמְזָרֵז אוֹתְךָ עָלָיו וְלֹא הָיָה אֶלָּא מָה שֶׁהוּא גּוֹזֵר וְכִי תּוּכַל לַעֲמֹד כְּנֶגֶד גְּזֵרוֹתָיו וּלְנַצֵּחַ דִּינָיו אֵין לְךָ לַעֲשׂוֹת אֶלָּא מָה שֶׁנִּגְזַר לְךָ לַעֲשׂוֹתוֹ כִּי מֶמְשֶׁלֶת כָּל הַדְּבָרִים בְּיַד הַבּוֹרֵא יִתְעַלֶּה כמ״ש (ישעיהו מ״ד:כ״ד) אָנֹכִי ה׳ עֹשֶׂה כֹּל.
"If the Creator wanted you to serve Him, He would force you and make you zealous in this, for only what He decrees can occur. How can you stand up against His decrees or defeat His judgments? You can only do what He decreed on you to do, because all things occur through the Creator's decrees as written 'I am G-d who does everything' (Yeshaya 44:24)."
וְאִם יִרְאֶה אוֹתְךָ מִתְעַסֵּק בְּמַעֲשֶׂה מֵעִנְיְנֵי העוה״ז וַעֲסָקָיו יֹאמַר לְךָ הִזָּהֵר מִן הָעַצְלָה וְהָרִפְיוֹן וְאַל תִּסְמֹךְ עַל זוּלָתְךָ כִּי הַטּוֹב וְהָרַע בִּיכָלְתְּךָ וְהַמַּעֲשֶׂה וְהַהֲנָחָה בְּכֹחֲךָ הִשְׁתַּדֵּל בְּכֹחֲךָ וּטְרַח בְּכָל יְכָלְתְּךָ תַּגִּיעַ אֶל מָה שֶׁתִּתְאַוֶּה מִתַּעֲנוּגֵי העוה״ז וְהִזָּהֵר מִסִּבַּת הַפְּגָעִים הָרָעִים בְּכָל כֹּחֲךָ תִּמָּלֵט מֵהֶם כְּמוֹ שֶׁאָמַר הֶחָכָם (משלי כב) צִנִּים פַּחִים בְּדֶרֶךְ עִקֵּשׁ שׁוֹמֵר נַפְשׁוֹ יִרְחַק מֵהֶם וְאָמַר (שם יט) אִוֶּלֶת אָדָם תְּסַלֵּף דַּרְכּוֹ וְגוֹ׳ וְאָמַר מַלְאָכִי (א׳:ט׳) מִיֶּדְכֶם הָיְתָה זֹּאת. וְהוּא מְהַפֵּךְ הַטְּעָנוֹת פַּעַם בַּהֶכְרֵחַ וּבַגְּזֵרָה וּפַעַם בַּצֶּדֶק וּבַבְּחִירָה כְּפִי מַה שֶׁיֵּאוֹת לוֹ לְפַתּוֹתְךָ וּלְרַפּוֹת יָדֶיךָ.
But if he sees you engaged in secular matters and occupations, he will tell you (the opposite): "be careful of laziness and sluggishness. Don't rely on anyone but yourself, because good and evil are in your hands and success and failure in accomplishment depends on you. Therefore, exert yourself with all your strength and work with all your ability and you will succeed in obtaining your desires of this world. Guard from damaging things with all your strength and you will be saved from them, as the wise man said "Thorns and snares are in the way of the crooked; whoever guards his soul will keep far from them" (Mishlei 22:5), and "A man's folly perverts his way" (Mishlei 19:3), and "from your own hands this came" (Melachim 1:9). And so the yetzer turns around the argument, sometimes he comes with necessity and divine decree and sometimes with justice and free will according to what he deems fitting for him to entice you and weaken you.
וְאִם תִּיקַץ וְתִתֵּן אֶל לִבְּךָ מָה שֶׁאָמְרוּ רז״ל הַכֹּל בִּידֵי שָׁמַיִם חוּץ מִיִּרְאַת שָׁמַיִם תִּשְׁתַּדֵּל בְּעִנְיְנֵי הַתּוֹרָה הִשְׁתַּדְּלוּת מִי שֶׁנִּתְבָּרֵר לוֹ כִּי בְּמַעֲשָׂיו יִהְיֶה לוֹ גְּמוּל וְעֹנֶשׁ כמ״ש (איוב לד) כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ. וְתִתְנַהֵג בְּעִנְיְנֵי הָעוֹלָם מִנְהָג מִי שֶׁנִּתְבָּרֵר לוֹ כִּי קֶשֶׁר כָּל תְּנוּעוֹתָיו וְהִתְהַפְּכוּת עִנְיָנָיו בִּגְזֵרַת הַבּוֹרֵא יִתְעַלֶּה וְהוּא בּוֹטֵחַ עָלָיו בְּכֻלָּם [וּמַשְׁלִיךְ יְהָבוֹ עַל ה׳, כְּמוֹ שֶׁאָמַר (תהלים נה): הַשְׁלֵךְ עַל ה׳ יְהָבְךָ. וְכַאֲשֶׁר יִתְיָאֵשׁ מִפַּתּוֹתְךָ מֵהַפָּנִים הָאֵלֶּה אֲשֶׁר זָכַרְנוּ, יִשְׁתַּדֵּל בָּזֶה מִצַּד אַחֵר וְיֹאמַר לְךָ: אָמְנָם מָה שֶׁאַתָּה חָפֵץ לְמַלֵּא מֵעֲבוֹדַת הַבּוֹרֵא וְיִחוּדָהּ לִשְׁמוֹ תּוּכַל עַל זֶה לְאַחַר זְמַן בֶּעָתִיד. גַּם אִם יִשָּׁאֵר לְךָ יוֹם אֶחָד מֵחַיֶּיךָ, וְאַתָּה תַּשְׁלִים עֲבוֹדַת הַבּוֹרֵא כְּמוֹ שֶׁרָאוּי יוֹם אֶחָד לִפְנֵי מִיתָתְךָ, כְּבָר זָכִיתָ אֶצְלוֹ לִגְמוּל מַתְמִיד וּלְהַצָּלָה מֵעֹנֶשׁ, וְאַתָּה הֲלֹא יָדַעְתָּ אָפְנֵי הַתְּשׁוּבָה וְשֶׁהַבּוֹרֵא יְקַבְּלָהּ מִמְּךָ, אִם אַךְ תַּעַבְדֶנּוּ בְּלֵב שָׁלֵם, כְּמוֹ שֶׁרָאוּי וְדָרוּשׁ. אֲבָל אַתָּה שׁוּב אֶל טַעֲנָתְךָ הַנְּכוֹנָה, וְהָשֵׁב עָלָיו בָּזֶה וְתֹאמַר לוֹ: וְאֵיךְ אַמְתִּין עַד יוֹם אֶחָד לִפְנֵי מוֹתִי, וַאֲנִי לֹא אֵדַע יוֹם מוֹתִי? הֲלֹא אֶהְיֶה כְּאוֹתוֹ הָעֶבֶד, שֶׁהֶאֱמִין בְּמַלְכּוֹ, שֶׁלֹּא יְסִירֵהוּ מִלְּפָנָיו כָּל יְמֵי חַיָּיו, וַיָּתָר לִבּוֹ לִרְדֹּף אַחֲרֵי תַּעֲנוּגוֹת הָעוֹלָם וַיִּשְׁתַּדֵּל לְהַגִּיעַ אֲלֵיהֶם עַד שֶׁעֲבוֹדָתוֹ לְמַלְכּוֹ נֶעֶשְׂתָה עָלָיו לְטֹרַח. וְהִנֵּה נִקְרָא פִּתְאוֹם לִפְנֵי הַמֶּלֶךְ לָתֵת לוֹ דִּין וְחֶשְׁבּוֹן עַל עֲבוֹדָתוֹ, וְלֹא הָיוּ לוֹ תְּשׁוּבוֹת וַאֲמַתְלָאוֹת, וְנִתְחַיֵּב גֵּרוּשׁ מֵעֲבוֹדַת הַמֶּלֶךְ וּמִכָּל עָרֵי מַלְכוּתוֹ, וַיֵּצֵא מִלְּפָנָיו עָנִי וְנַפְשׁוֹ אֲבֵלָה, שֶׁלֹּא רָכַשׁ לוֹ שׁוּם דָּבָר בְּכָל זְמַן עֲבוֹדָתוֹ לְמַלְכּוֹ, בִּזְמַן שֶׁהָיָה יָכוֹל לַעֲשׂוֹת זֹאת. וְכָךְ נִשְׁאַר כָּל יְמֵי חַיָּיו עָנִי וְאֶבְיוֹן, נֶאֱנָח וְדָווּי, מִתְאַבֵּל וְנִתְעָב עַד יוֹם מוֹתוֹ].
But if you wake up and put to heart what our Sages said "everything is in the hands of Heaven except the fear of Heaven" (Berachos 33b), you will exert yourself in religious matters in the way of someone who understands that according to his own actions in them will be his reward and punishment, as written "He repays a man for what he has done; he brings upon him according to his ways" (Iyov 34:11). And in secular matters, you will conduct yourself with the conviction that all of your movements and the course of your matters are bound to the decree of the Creator, and you place your trust on G-d on all of them, as written "Cast your cares on the L-rd and he will sustain you" (Tehilim 55:23).
וְכַאֲשֶׁר יִתְיָאֵשׁ הַיֵּצֶר מִפַּתּוֹתְךָ מֵהַפָּנִים הָאֵלֶּה אֲשֶׁר זָכַרְנוּ מִשְׁתַּדֵּל בָּזֶה מִצַּד הַגֵּאוּת וְהַגָּאוֹן וּמִעוּט הָעֲנָוָה.
19 - INSTILLING ARROGANCE IN YOU
When the yetzer gives up trying to entice you in the ways we mentioned, he will try to do so by inducing in you haughtiness and pride and diminishing your humility.
וְיֹאמַר כְּבָר הִגַּעְתָּ אֶל הַמַּעֲלוֹת הַגְּדוֹלוֹת שֶׁהִגִּיעוּ אֲלֵיהֶן הַחֲסִידִים וְהַצַּדִּיקִים בֶּאֱמוּנַת לְבָבְךָ וּבְמַעֲשֶׂיךָ הַשְּׁלֵמִים בַּעֲבוֹדַת הָאֱלֹהִים וְאַתָּה יָחִיד בְּדוֹרְךָ וְאֶחָד בְּאַנְשֵׁי זְמַנְּךָ וְרָאוּי לְךָ לְהַרְאוֹת יִתְרוֹנְךָ עֲלֵיהֶם בִּמְאוֹס אוֹתָם וּבְהַפְחִיתָם וְתִזְכֹּר רָעוֹתֵיהֶם וּתְפַרְסֵם רֹעַ לְבָבָם וְתַכְלִימֵם וְתוֹכִיחֵם עַל זֶה עַד שֶׁיִּכָּלְמוּ וְיָשׁוּבוּ אֶל הָאֱלֹהִים וְיִתְחָרְטוּ עַל מָה שֶׁקָּדַם לָהֶם וְתִתְנַהֵג בָּזֶה מִנְהַג הַנְּבִיאִים כְּמוֹ שֶׁכָּתוּב (יחזקאל מג) אַתָּה בֶן אָדָם הַגֵּד אֶת בֵּית יִשְׂרָאֵל אֶת הַבַּיִת וְיִכָּלְמוּ מֵעֲוֹנוֹתֵיהֶם.
He will say to you: "you have reached the exalted levels, which the pious and righteous reached through your faithful heart and perfect deeds in the service of G-d. You are unequaled in your generation and singular among your contemporaries. It is proper for you to show your superiority over them, by being disgusted by them and despising them. Recall their faults, publicize the wickedness in their hearts, shame them and rebuke them for it, until they are humiliated and repent to G-d, and feel regret for their past. Thereby, you will follow the conduct of the prophets, as written "Son of man, describe the temple to the people of Israel, that they may be ashamed of their sins." (Yechezkel 43:10).
וְאִם תָּשִׁיב עָלָיו בָּזֶה וְתֹאמַר לוֹ אֵיךְ אֶמְאַס וְאַכְלִים מִי שֶׁאֵינֶנִּי יוֹדֵעַ עִנְיְנֵי לְבָבוֹ וּמַצְפּוּנוֹ לֵאלֹהִים וְאִם הוּא בַּנִּרְאֶה מִמֶּנּוּ נִמְאָס אֶפְשָׁר שֶׁאֵין מַצְפּוּנוֹ כְּנִרְאֵהוּ. וְאִם הַנְּבִיאִים הִכְלִימוּ וְהוֹכִיחוּ בְּנֵי דּוֹרָם עָשׂוּ בִּרְשׁוּת הַבּוֹרֵא שֶׁהָיָה מַשְׁקִיף עַל לְבָבָם וְרֹעַ מַצְפּוּנָם אֲבָל אֵין בְּכֹחַ חָכְמָתִי וְדַעְתִּי לָדַעַת מָה שֶׁיֵּשׁ בִּלְבָבוֹת וּמַצְפּוּנִים וְשֶׁמָּא מַצְפּוּן הַנִּמְאָס בְּעֵינַי טוֹב מִגְּלוּיוֹ הַרְבֵּה וְאֵינֶנִּי יוֹדֵעַ בּוֹ וְאוּלַי מַצְפּוּנוֹ טוֹב מִשֶּׁלִּי אֵצֶל הַבּוֹרֵא.
If you answer him: "how could I be disgusted and shame someone whose matters towards G-d in heart and mind I do not know? If externally he appears reprehensible, perhaps his inner being is not like his outward appearance. If the prophets shamed and rebuked their generation, they did this with the permission of the Creator who looked into their hearts and corrupt interior. But it is beyond my powers of wisdom and understanding to know what is in the hearts and the minds. Perhaps their inner heart which is disgusting in my eyes is much better than their outer appearance, and I don't even know it. Perhaps, their inner heart is better than mine in the eyes of the Creator.
וְאִם הוּא בְּנִרְאֵהוּ רָע אֶפְשָׁר שֶׁגָּרַם לוֹ זֶה סִכְלוּתוֹ בְּמָה שֶׁהוּא חַיָּב לַבּוֹרֵא וְיֵשׁ לוֹ טַעֲנָה יוֹתֵר מִמֶּנִּי מִפְּנֵי יִתְרוֹן חָכְמָתִי עַל חָכְמָתוֹ עָלָיו כִּי הַבּוֹרֵא אֵינֶנּוּ תּוֹבֵעַ הָאָדָם אֶלָּא כְּפִי חָכְמָתוֹ וַאֲנִי יוֹתֵר רָאוּי שֶׁאֶהְיֶה נִמְאָס מִמֶּנּוּ מִפְּנֵי יִתְרוֹן קִצּוּרִי בְּמָה שֶׁאֲנִי חַיָּב בּוֹ מֵעֲבוֹדַת הַבּוֹרֵא עִם דַּעְתִּי אוֹתוֹ עַל קִצּוּרוֹ עִם סִכְלוּתוֹ בּוֹ וְהוּא מַמְרֶה אֶת הָאֱלֹהִים בְּסִכְלוּת וּבִשְׁגָגָה וַאֲנִי מַמְרֶה אוֹתוֹ בְּדַעַת וּבְזָדוֹן,
And even if his appearance is bad, it is possible that the reason is because he is ignorant of his obligations to the Creator. Therefore he is more pardonable than me, because my knowledge is greater than his. For the Creator claims from a man only according to the extent of his wisdom. Therefore, I am more deserving to be considered reprehensible for my shortcomings in the Creator's service, despite my knowledge, compared to this man whose shortcoming is due to his ignorance. He rebels against G-d due to ignorance and error, while I rebel against Him knowingly and deliberately.
וְאֶפְשָׁר שֶׁרָעָתוֹ נִרְאֶה וְנִגְלֶה וְטוֹבָתוֹ צְפוּנָה נִסְתֶּרֶת וַאֲנִי בְּהֵפֶךְ זֶה וְהוּא רָאוּי לְרַחֲמֵי הָאֵל וְכַפָּרָתוֹ יוֹתֵר מִמֶּנִּי וּזְכוּת אַחַת מִמֶּנּוּ שׁוֹקֶלֶת זְכוּיוֹת רַבּוֹת מִשֶּׁלִּי מִפְּנֵי שֶׁאֵין מַשְׁקִיף עָלֶיהָ זוּלָתִי הַבּוֹרֵא וְאֵין מְשַׁבְּחִים אוֹתוֹ עָלֶיהָ וְלֹא יְכֻבַּד בַּעֲבוּרָהּ וַאֲנִי בְּהֵפֶךְ זֶה מִפְּנֵי שֶׁהַנִּרְאֶה שֶׁלִּי הוּא טוֹב מֵהַנִּרְאֶה שֶׁלּוֹ,
It is possible, that the bad in him is revealed and visible while the good is hidden and concealed. For me it is the opposite. Therefore, he is more worthy of G-d's mercy and forgiveness than me. One merit of him outweighs many merits of mine, because no one observes it except G-d and no one praises him for it nor gives him any honor. But for me, it is the opposite. For my external appearance appears better than his.
וְכֵן בְּשַׁעַר הָעֲבֵרוֹת כִּי הָעֲבֵרָה הָאַחַת מִמֶּנִּי שׁוֹקֶלֶת עֲבֵרוֹת רַבּוֹת מִשֶּׁלּוֹ מִפְּנֵי שֶׁעֲבֵרָתִי מְכֻסָּה וּצְפוּנָה וַעֲבֵרָתוֹ נִרְאֵית וּמְפֻרְסֶמֶת וּבְגַנּוֹת בְּנֵי אָדָם אוֹתוֹ עָלֶיהָ מְנַכִּין לוֹ מֵעָנְשׁוֹ וְיֶחְסַר שְׂכַר מַעֲשַׂי בָּעוֹלָם הַזֶּה מִפְּנֵי פִּרְסוּמָם וְיִשָּׁאֵר לוֹ שְׂכַר מַעֲשָׂיו בעוה״ב וְיֶחְסַר עָנְשׁוֹ עַל הָעֲבֵרָה בָּעוֹלָם הַזֶּה מִפְּנֵי שֶׁמְּגַנִּין אוֹתוֹ בְּנֵי אָדָם עֲלֵיהֶם וְיִשָּׁאֵר עָלַי עֹנֶשׁ עֲבֵרוֹתַי לָעוֹלָם הַבָּא.
Similarly, regarding sins, because one sin by me is equal to many sins by him since my sin is concealed and hidden, while his is visible and public. And due to other people shaming him for it, his punishment will be reduced, while for me, my reward is diminished due to my good deeds being known. He will be left with the full reward of his deeds in the next world, and will reduce his punishment for sin in this world due other's belittling him over his sins. As for me, I will be left with the full measure of my punishments in the next world.
וְעוֹד כְּשֶׁאַטְרִיד לִבִּי לִפְקֹד מוּמֵי בְּנֵי אָדָם וּלְעַיֵּן בְּמִדּוֹתָם הָרָעוֹת יִמְנָעֵנִי זֶה מֵעַיֵּן בְּחֶסְרוֹנִי וּמֵעֲמֹד עַל מוּמֵי עַצְמִי שֶׁהוּא יוֹתֵר צָרִיךְ לִי וַאֲנִי חַיָּב בּוֹ יוֹתֵר כְּמוֹ הַחוֹלֶה אֲשֶׁר יַטְרִידֵהוּ מַדְוֵהוּ מִפְּקוֹד מַדְוֶה בְּנֵי אָדָם וּרְפוּאַת עַצְמוֹ מֵרְפוּאַת זוּלָתוֹ, אָז יִשָּׁבֵר הַיֵּצֶר וְיִנָּגֵף לְפָנֶיךָ:
Furthermore, if I exert my mind to search for the flaws of others and examine their bad traits, this will prevent me from examining my own flaws and lackings, which is something more useful for me, and for which I am more responsible for. My condition is like that of a sick man whose illness distracts him from the illnesses of others, and the healing of himself from the healing of others. Thus the yetzer will be smitten and broken before you.
וְאִם לֹא יַגִּיעֲךָ חִצָּיו בְּמָה שֶׁזָּכַרְנוּ יֶאֱרֹב אוֹתְךָ בְּעִתּוֹת הַצְלָחָתְךָ וּבַצַּר לְךָ.
20 - INCITEMENT DURING PROSPERITY OR DIFFICULTY
If the yetzer's arrows do not hit you in what we mentioned, he will wait in ambush for you during your times of prosperity or times of difficulty.
וְכַאֲשֶׁר יִהְיוּ עִנְיָנֶיךָ הוֹלְכִים כִּרְצוֹנְךָ יֹאמַר לְךָ זֶה פְּרִי הִשְׁתַּדְּלוּתְךָ וְתַחְבּוּלָתְךָ וְחָכְמָתְךָ עַל כֵּן הִשְׁתַּדֵּל בְּעִנְיְנֵי עוֹלָמְךָ וּטְרַח בָּהֶם יַתְמִיד לְךָ הָעִנְיָן הַזֶּה וְתַעֲלֶה לְמַעְלָה מִמֶּנּוּ וְקַבֵּל הַיָּמִים הָאֵלֶּה בְּשִׂמְחָה וְהִתְנַעֵם בָּהֶם כִּי עוֹד מְעַט מִזְעָר וְיִקָּרֵא בְּשִׁמְךָ וְתַעֲנֶה אֶל מַחְשַׁכֵּי הַקֶּבֶר מָקוֹם שֶׁאֵין חָכְמָה וְלֹא תְּנוּעָה וְלֹא הֲנָאָה וְלֹא צַעַר, וְיָשִׂים רְאָיָתוֹ עַל זֶה מָה שֶׁאָמַר הֶחָכָם (קהלת ט) כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ עֲשֵׂה כִּי אֵין מַעֲשֶׂה וְחֶשְׁבּוֹן וְדַעַת וְחָכְמָה בִּשְׁאוֹל אֲשֶׁר אַתָּה הֹלֵךְ שָׁמָּה.
When things are going according to your wish, he will say to you: "this is the fruit of your efforts, strategies, and wisdom. Therefore exert yourself more on your secular matters so that your success will perpetuate and you will reach a higher level. Receive these days with joy and enjoy them because soon you will be called by name (to die), and you will be forced to answer and will go to the darkness of the grave, a place where there is no wisdom, no movement, no pleasure, and no pain." He will even bring proofs of this from what the wise man said: "Whatever your hand finds to do, do it with your might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, where you are going" (Koheles 9:10).
וּבַצַּר לְךָ יַעֲבִיר עַל לִבְּךָ טוֹבַת הָרְשָׁעִים וְהַצְלָחַת הַכּוֹפְרִים כמ״ש (איוב יב) יִשְׁלָיוּ אֹהָלִים לְשֹׁדְדִים וּבַטֻּחוֹת לְמַרְגִּיזֵי אֵל וְיֹאמַר לְךָ לֹא נִכְנַס עָלֶיךָ הַהֶפְסֵד הַזֶּה אֶלָּא מִפְּנֵי שֶׁדָּבַקְתָּ בַּעֲבוֹדַת הָאֱלֹהִים וּבְמִצְוֹתָיו וְאֵין בִּיכָלְתְּךָ לַעֲמֹד בָּזֶה מִפְּנֵי כֹּבֶד מַשָּׂאוֹ וְדֹחַק (נ״א ורוחק) תַּכְלִיתוֹ וְאִלּוּ הָיִיתָ מֵסִיר הָעִנְיָן הַזֶּה מִלִּבְּךָ וְתָנוּחַ לוֹ מִמֶּנּוּ הָיִיתָ שָׂמֵחַ בְּעִנְיָנְךָ כְּמוֹ שֶׁאַתָּה רוֹאֶה עָלָיו הָרְשָׁעִים, הֲלֹא תִּרְאֶה מ״ש הַכָּתוּב (ויקרא י) בִּקְרֹבַי אֶקָּדֵשׁ וְאָמַר (עמוס ג) רַק אֶתְכֶם יָדַעְתִּי וְגוֹ׳ עַל כֵּן אֶפְקוֹד וְגוֹ׳ וְהַדּוֹמֶה לָזֶה,
In your times of difficulty, he will bring to your mind the good life of the wicked, and the success of the nonbelievers, as written "The tents of bandits prosper, and those who provoke G-d are secure" (Iyov 12:6). He will say to you: "the difficulties you are going through are due to your having clinged to the service of G-d and His commandments. You are not capable of handling this due to the unbearable load and remote goal. If you had unloaded this from your heart and rested from it, you would have had joy from your situation as you see by the wicked. You can see from what scripture says: "with those near Me, I will be sanctified" (Vayikra 10:3), and "Only you did I love above all the families of the earth; therefore, I will visit upon you all your iniquities" (Amos 3:2), and many more like this.
וּכְשֶׁהוּא רוֹאֶה שֶׁאַתָּה מַסְכִּים לַעֲשׂוֹת מְאוּמָה מִמַּעֲשֵׂה הָעֲבוֹדָה יַגְדִּיל עָלֶיךָ עִנְיָנוֹ וְיַפְחִידְךָ מִמֶּנּוּ,
21 - DIFFICULTY IN DOING GOOD AND PLEASURE IN DOING BAD
When he sees that you have taken on yourself to do something of the service of G-d, he will exaggerate its demands and attempt to scare you in order that you abandon it.
וְאִם יִהְיֶה מֵעִנְיַן הַצּוֹם יֹאמַר לְךָ הִזָּהֵר כִּי יַחְלִישׁ אוֹתְךָ וְיַחֲלִיאֲךָ וְיִמְנָעֲךָ מֵעִנְיְנֵי עוֹלָמְךָ וְאַחֲרִיתְךָ.
If you intend to fast, he will say to you: "be careful, this will weaken you and make you sick and prevent you from doing your secular and religious matters".
וְאִם יִהְיֶה מֵעִנְיַן תּוֹסֶפֶת תְּפִלָּה בַּלַּיְלָה יַעֲלֶה עַל לִבְּךָ כִּי הַשֵּׁנָה טוֹבָה לְךָ מִן הַמָּזוֹן וְשׁוֹמֶרֶת בְּרִיאוּתְךָ וּמְחַזֶּקֶת גּוּפְךָ יוֹתֵר מִן הַמַּאֲכָל וְהַמִּשְׁתֶּה,
If this is regarding a voluntary prayer at night, he will attempt to convince you that sleep is more healthy than eating, and it guards and strengthens your health more than food and drink.
וְאִם יִהְיֶה מֵעִנְיְנֵי הַצְּדָקוֹת יְדַמֶּה בְּעֵינֶיךָ אֲבֵדַת מָמוֹנְךָ וְיָשִׂים הָרִישׁ לְנֶגֶד עֵינֶיךָ וְיַזְכִּירְךָ דַּלּוּת הַמִּסְכֵּנוּת וְהַחֶסְרוֹן. וְכֵן בְּכָל מִין מִמִּינֵי הַמִּצְוֹת וְהַחֲסָדִים יִשְׁתַּדֵּל לְהַפְחִידְךָ וּלְהַגְדִּיל הָעִנְיָן בְּלִבְּךָ כְּדֵי שֶׁתַּרְפֶּה מִמֶּנּוּ.
If this is regarding giving charity, he will picture in your mind financial destitution and put poverty before your eyes, and remind you of the suffering of poverty and lacking. Similarly with all the types of mitzvot and acts of kindliness, he will try to scare you and exaggerate the matter in your heart, in order to weaken your resolve.
וְכַאֲשֶׁר תַּחְשֹׁב לַעֲשׂוֹת עֲבֵרָה יְחַבֵּב לְךָ הֲנָאָתָהּ וְיַשְׁכִּיחֲךָ עָנְשָׁהּ וִיזָרֵז אוֹתְךָ לַעֲשׂוֹתָהּ וְלִנְטוֹת אֵלֶיהָ.
But if the thought of sin enters your mind, he will inflate (in your imagination) the pleasure it will bring and will try to make you forget its punishment and encourage you to do it and tend towards it.
וְאִם תַּרְגִּישׁ לָזֶה וְלַדּוֹמֶה לוֹ מִמֶּנּוּ הָשֵׁב עָלָיו כִּי כָל צַעַר שֶׁעָבַר עָלֶיךָ בְּמָה שֶׁקָּדַם מִיָּמֶיךָ לֹא נִשְׁאַר מִמֶּנּוּ בְּךָ אוֹת אַךְ חָלַף מְהֵרָה וְעָבַר וּשְׂכָרוֹ עוֹמֵד לְךָ לְעוֹלָם לֹא יִתַּם וְלֹא יִכְלֶה וְהַמִּתְעַנֶּה כְּשֶׁיָּצוּם בַּיּוֹם וְיֹאכַל בַּלַּיְלָה כְּאִלּוּ לֹא הִתְעַנָּה וְיָשׁוּב אֵלָיו כֹּחוֹ וְיִשָּׁאֵר לוֹ שְׂכָרוֹ שָׁמוּר וְכֵן הַנֵּעוֹר בִּקְצָת הַלַּיְלָה כַּאֲשֶׁר יִישַׁן יָשׁוּב לְקַלּוּת גּוּפוֹ וּכְאִלּוּ לֹא נֵעוֹר וְיִשָּׁאֵר לוֹ גְּמוּל עָמְדוֹ וּשְׂכַר תְּפִלָּתוֹ לְעוֹלָם. אֲבָל עִנְיַן הַצְּדָקָה כְּבָר בֵּאַרְתִּיו בְּשַׁעַר הַבִּטָּחוֹן בַּאֵר הֵיטֵב.
Whenever you sense this, or similar to it, reply to him: Of all the suffering that came to me in the past, there is no trace of it left. It quickly passed and vanished, and the reward is mine forever. It will never fade nor end. One who fasts during the day and eats at night, is the same as if he didn't fast. His strength will return and his reward is reserved for him. And similarly one who rises for part of the night, and then sleeps, his alertness will return as if he never rose early, and the reward for his rising early and prayer will remain forever. And for the matter of charity, I have already explained this amply in the gate of trust.
אַךְ עִנְיַן הָעֲבֵרוֹת צָרִיךְ שֶׁתָּשִׁיב אֶל לִבְּךָ וְתַעֲבִיר עַל מַחְשַׁבְתְּךָ חֲלִיפוֹת הֲנָאוֹתֶיךָ מְהֵרָה הַמֻּתָּר וְהָאָסוּר שֶׁבָּהֶם וְתִשָּׁאֵר חֶרְפַּת הַמְגֻנֶּה מֵהֶם עָלֶיךָ וְעָנְשָׁהּ בָּעוֹלָם הַזֶּה ובעוה״ב אָז יִהְיֶה הַיֵּצֶר נִגָּף לְפָנֶיךָ וְתֶחֱרָץ לַמַּעֲשֶׂה הַטּוֹב וְתַרְפֶּה מִכָּל מַעֲשֶׂה מְגֻנֶּה:
For the matter of sins, you must put to your heart and contemplate in your mind how swiftly the worldly pleasures fade away afterwards, whether they are permitted or forbidden, and then you will remain with the disgrace and punishment due to them in this world and in the next. Thus the yetzer will be smitten before you and you will be zealous in doing good and sluggish towards all disgraceful acts.
וְכַאֲשֶׁר יֹאבַד סִבְרוֹ מִמְּךָ בַּפָּנִים הָאֵלֶּה וְעָשִׂיתָ מָה שֶׁהִסְכַּמְתָּ עָלָיו מִמַּעֲשֵׂי הָעֲבוֹדָה יִשְׁתַּדֵּל לְהַכְנִיס הַדְּאָגוֹת בְּלִבְּךָ וּלְהַתְמִיד עָלֶיךָ הַיְּגוֹנִים כְּדֵי שֶׁתִּתְחָרֵט עַל מָה שֶׁקָּדַם לְךָ מִן הַמַּעֲשֶׂה הַטּוֹב וְיִמְנָעֲךָ מִן הַגְּמוּל עָלָיו וְשֶׁיְּקַבְּלֵהוּ הַבּוֹרֵא מִמְּךָ.
22 - SADNESS IN DOING GOOD AND PLEASURE IN DOING BAD
When he will lose hope in enticing you in these ways, and you succeed in doing the religious activities which you undertook to do, he will strive to put worry in your heart, and perpetuate in you a state of sadness. This is in order that you regret the good acts you did in the past, so that you will lose your reward and so that the Creator will not accept them.
וְאִם תַּעֲשֶׂה דְּבַר עֲבֵרָה מִשְׁתַּדֵּל לְהַכְנִיס הַשִּׂמְחָה בְּלִבְּךָ וְהַשָּׂשׂוֹן בְּמָה שֶׁקָּדַם לְךָ כְּדֵי שֶׁתִּתְחַזֵּק בַּדָּבָר וְתֶחֱרָץ עָלָיו.
But if you did a bad deed, he will strive to put joy and delight in your heart so that you will strengthen in this and be eager to do it again.
וְאִם תַּרְגִּישׁ לְתַרְמִיּוֹתָיו וְתָשִׂים לִבְּךָ לְמִינֵי מְצוּדוֹתָיו תִּהְיֶה נִזְהָר בָּהֶם וְתֵעָזֵר בֵּאלֹהִים לְהִנָּצֵל מֵהֶם וְאִם לֹא תַּרְגִּישׁ לָהֶם יַפִּילְךָ פִּתְאוֹם וְיָרִיק חִצָּיו בְּךָ בְּפֶתַע כְּמוֹ שֶׁאָמַר (משלי ז) עַד יְפַלַּח חֵץ כְּבֵדוֹ.
If you sense his deception, and stay alert for his many traps, you will guard from them and be helped from G-d to be saved from them. But if you do not sense his deception, he will knock you down and empty his arrows on you suddenly, as written "until an arrow pierces his liver" (Mishlei 7:23).
וְאִם תַּעֲמֹד כְּנֶגְדּוֹ בְּכָל זֶה וְלֹא יוּכַל לְפַתּוֹתְךָ בְּמָה שֶׁזָּכַרְנוּ יִשְׁתַּדֵּל לְךָ מִצַּד חָכְמָתְךָ וְאִם יִרְאֶה מִמְּךָ חֲרִיצוּת לִלְמֹד הַחָכְמָה יֹאמַר לְךָ, הֲלֹא יַסְפִּיק לְךָ מָה שֶׁמַּסְפִּיק לִגְדוֹלֵי דּוֹרְךָ וּזְקֵנֶיךָ לָדַעַת תּוֹרָתְךָ הַנֶּאֱמָנָה הֲלֹא יָדַעְתָּ כִּי הַחָכְמָה אֵין לָהּ קֵץ וְלֹא תַּכְלִית שִׂים מְגַמָּתְךָ אֶל עִקַּר הָאֱמוּנָה וְשֹׁרֶשׁ הַתּוֹרָה ואח״כ לְמֹד מָה שֶׁתִּזְדַּיֵּן בּוֹ אֵצֶל בְּנֵי אָדָם מֵעִנְיַן הַשִּׁיר וְהַמִּקְצָב וּצְפוּנֵי הַדִּקְדּוּק וְהַחִידוֹת הַנָּכְרִיּוֹת וְהַמְּשָׁלִים הַנּוֹהֲגִים וְהַנַּח לְךָ דִּבְרֵי הַדִּינִים וּמַחְלֹקֶת הַחֲכָמִים בָּהֶם, וְאַל תַּכְנִיס עַצְמְךָ בְּחָכְמַת שָׁרְשֵׁי הַמּוֹפֵת וְאֵיכוּת הַדִּבּוּר וּמִינֵי הַהַקָּשׁוֹת וְאָפְנֵי הָרְאָיוֹת וְאֵיכוּת הִלּוּךְ הָעִלָּה עִם הַמְּעוֹלָל וְהִתְחַבְּרוּת הַחָכְמָה הַנִּרְאֵית עִם הַחָכְמָה הַנִּסְתֶּרֶת מִפְּנֵי עָמְקָם וְדַקּוּת עִנְיָנָם וּסְמֹךְ עַל אַנְשֵׁי הַקַּבָּלָה בְּמָה שֶׁתּוּכַל לַעֲמֹד עַל בֵּרוּרוֹ כַּאֲשֶׁר תִּסְמֹךְ עֲלֵיהֶם בְּמָה שֶׁהוּא נִמְנָע מִמְּךָ,
23 - WEAKEN TORAH STUDY
If you stand up to him despite all of this, and he will not be able to entice you in what we mentioned, he will try to remove you from the study of wisdom (torah). If he sees in you a zeal to study wisdom, he will say to you: "isn't it enough for you to know the torah as much as the great men of your generation? Don't you know that the torah is endless and has no final objective? Put your aspiration in knowing the elementals of faith and the foundations of the torah, and then learn what will make you esteemed with people, such as music and poetry, the depths of grammar, proverbs and famous sayings. Leave over the study of Jewish laws and the disputes of the sages in them. Do not enter into the study of the fundamentals of logical demonstration, comparisons, proofs, examining cause and effect, the connection between concealed wisdom and revealed wisdom, and other ways of reasoning because these subjects are deep and subtle. Rely on those who know the explanations of the tradition, even in matters which you can attain clarity through your own efforts, just like you rely on them for those matters which you cannot do so.
וְאִם לֹא תִּשְׁמַע לוֹ וְתִשְׁתַּדֵּל וְתִתְחַזֵּק יוֹרֶה אוֹתְךָ בְּחִצֵּי הַקִּנְאָה בַּחֲבֵרֶיךָ וְאִם יַגִּיעוּ לַחָכְמָה מִבִּלְעָדֶיךָ תִּטֹּר אוֹתָם וְתִשְׁתַּדֵּל לִתְלוֹת בָּהֶם מוּמִים וּלְהַפְחִיתָם וּלְדַבֵּר בִּגְנוּתָם כְּאִלּוּ הֵם שְׁלָלוּךָ בִּינָתְךָ וּגְזָלוּךָ חָכְמָתְךָ.
24 - JEALOUSY AND ARROGANCE
If you don't listen to him, and you exert yourself and strengthen yourself, he will shoot you with arrows of jealousy towards your friends. If they have acquired wisdom which you do not possess, you will begrudge them and look for faults in them. You will denigrate them and speak badly of them, as if they plundered your understanding and stole your wisdom.
וְאִם תֶּחְכַּם מִבִּלְעֲדֵיהֶם יִפְחֲתוּ בְּעֵינֶיךָ לְיִתְרוֹן בִּינָתְךָ וְתִשְׂנָאֵם לְסִכְלוּתָם וְתַרְאֶה זֶה לְעַמֵּי הָאָרֶץ וְתִתְגָּאֶה לְנַפְשְׁךָ וְתִתְהַלֵּל בְּחָכְמָתְךָ עַד שֶׁתִּטְעֹן שֶׁאַתָּה יוֹדֵעַ מָה שֶׁאֵינְךָ יוֹדְעוֹ וְיִגְבַּהּ רוּחֲךָ מִלְּמֹד וְיָרוּם לְבָבְךָ עֵת שֶׁתְּלַמֵּד וְתָקֹץ עֵת שֶׁיַּקְשׁוּ עָלֶיךָ וְתַרְבֶּה לְהַחֲזִיק עַצְמְךָ כְּחָכָם וְתִתְכַּבֵּד בִּסְכֹל חֲבֵרֶיךָ וְתִזְדַּיֵּן בְּהַכְלִים בְּנֵי גִּילְךָ וְתִהְיֶה שׁוֹלָל מִמּוּסְרֵי הַחֲכָמִים בֵּאלֹהִים וּבְתוֹרָתוֹ:
If your wisdom is greater than theirs, he will try to make you look down on them on account of your superior understanding, and hate them due to their ignorance, and that you show this feeling to the common people. You will become haughty, and praise yourself for your wisdom until you claim that you know more than you do. In your inflated spirit, you will think you know everything and don't need to learn more. [When teaching,] you will be annoyed when others raise a question on your words. You will increasingly consider yourself a wise man. You will seek to honor yourself by exposing the ignorance of others, and glee in embarrassing your peers. Eventually, you will be divested of all the ethical teachings from the torah Sages regarding G-d and His torah.
וְאִם לֹא יִשְׁלַם לוֹ מָה שֶׁכִּוֵּן לְפַתּוֹתְךָ בּוֹ בְּשַׁעַר דַּעַת הָאֱלֹהִים וְתוֹרָתוֹ יִשְׁתַּדֵּל לְפַתּוֹתְךָ בְּשַׁעַר מַעֲשֵׂי הָעֲבוֹדָה וּכְשֶׁתַּעֲשֶׂה לֵאלֹהִים מַעֲשֶׂה יַגְדִּילֵהוּ וִינַשְּׂאֵהוּ בְּעֵינֶיךָ וִישִׂימְךָ לְהִתְגָּאוֹת בּוֹ וְיַקְלֶה אַנְשֵׁי דּוֹרְךָ אֶצְלְךָ וְיָקֵל עָלֶיךָ לְמָאֳסָם וּלְהַכְלִימָם וּלְבַיְּשָׁם וְאֶפְשָׁר שֶׁהֵם טוֹבִים מִמְּךָ לִפְנֵי הָאֱלֹהִים,
If the yetzer's intentions to entice you in this angle of torah wisdom do not succeed, he will attempt to entice you from the angle of torah commandments. When you do a commandment of G-d, he will aggrandize and inflate it in your eyes, and make you haughty over it, and make the people of your generation appear contemptible in your eyes, so that it will be easier to be disgusted by them, and to humiliate and shame them, while really it is possible that in the eyes of G-d they are better than you.
וְאִם יִהְיֶה בַּחֲבֵרֶיךָ מִי שֶׁיֵּשׁ לוֹ יִתְרוֹן עָלֶיךָ בַּעֲבוֹדַת הָאֵל וּמַעֲשֵׂהוּ טוֹב מִמַּעֲשֶׂיךָ וְהוּא מִשְׁתַּדֵּל לְהִתְקָרֵב אֵלָיו יוֹתֵר מִמְּךָ יְסִיתְךָ הַיֵּצֶר בּוֹ וְיֹאמַר לְךָ, כָּל אֲשֶׁר יֵרָאֶה מֵהִשְׁתַּדְּלוּת זוּלָתְךָ בָּעֲבוֹדָה הוּא חֶסְרוֹן נִרְאֶה מִמְּךָ וְלוּלֵא הוּא הָיִיתָ נִרְאֶה בְּעֵינֵי בְּנֵי אָדָם צַדִּיק מִכָּל בְּנֵי דּוֹרֵךְ הַשֵּׁא עָלָיו וְקַנֵּא בּוֹ וּשְׂטֹם אוֹתוֹ וַחֲקֹר עַל מוּמָיו וּגְנוּתוֹ וֶאֱרֹב לְמִכְשׁוֹלָיו וְאִם תּוּכַל לְהוֹצִיא עָלָיו דִּבַּת שֶׁקֶר כְּדֵי לְהַפְחִית שְׁמוֹ אֵצֶל בְּנֵי אָדָם עֲשֵׂה,
If one of your peers is greater than you in some aspect of the service of G-d, and his acts are greater than yours, and he tries harder than you to come close to G-d. The yetzer will incite you against him and say: "any zeal by your peers in the service of G-d highlights your own deficiencies. Because, if it were not for this man, you would be in the eyes of men and G-d the most righteous of your generation. Denigrate him, envy him, hate him, seek out his faults, wait for his transgressions, watch for his mistakes and publicize them as much as you can, and belittle him for them. If you can spread false rumors about him to lower his esteem in the eyes of the public, do so."
אָז תָּשִׁיב עָלָיו וְאֵיךְ אֶמְאַס מִי שֶׁאֲהָבוֹ הָאֱלֹהִים וַאֲגַנֶּה מִי שֶׁשִּׁבְּחוֹ הַבּוֹרֵא וְלֹא דַּי לִי עַצְלוּתִי לְקַיֵּם עֲבוֹדָתוֹ כָּמוֹהוּ עַד שֶׁאֶשְׂטֹם מִי שֶׁיַּעַבְדֵהוּ וְאֵין זֶה גְּמוּל מָה שֶׁאֲנִי חַיָּב לַבּוֹרֵא יִתְבָּרַךְ אֲבָל חַיָּב אֲנִי לֶאֱהֹב אֶת אוֹהֲבָיו לְאַהֲבָתוֹ וּלְכַבֵּד מְכַבְּדָיו לִכְבוֹדוֹ כְּמוֹ שֶׁכָּתוּב (תהלים טו) וְאֶת יִרְאֵי ה׳ יְכַבֵּד, וּכְבָר יָדַעְתָּ מָה שֶׁאֵרַע אֶת מִרְיָם בְּעִנְיַן (במדבר יב) וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה וּמָה שֶׁהָיָה מֵעִנְיַן קֹרַח וַעֲדָתוֹ בְּקַנְּאָם בְּמֹשֶׁה וְאַהֲרֹן בְּקִרְבָתָם אֶל ה׳:
Then answer him: "How could I be repulsed by someone who G-d loves, and denigrate one who the Creator deems praiseworthy. Is it not enough that I am lazy in not doing the service of G-d as zealously as him, that I must also hate one who serves G-d? This is certainly no way to repay the Creator for what I owe Him. Rather, it is my duty, out of love of G-d, to love those who love Him, and out of honor of G-d, to honor those who honor Him, as written and he honors those who honor G-d" (Tehilim 15:4). And you already know what happened to Miriam, as written: "Miriam and Aaron spoke against Moshe.." (Bamidbar 12:1), and what happened to Korach and his followers in envying Moshe and Aharon due to their closeness to G-d.