It is well known to anyone who has studied our holy Torah that there are two pillars that support the world and that sustain us in our exile. These are: the merit of the Torah and the merit of the Patriarchs. In the merit of these twin pillars, the pillar of Torah and the merit of the Patriarchs, Divine favor and mercy shine every morning upon the children of Israel. For they have been banished from their land to live among seventy nations, who hiss between their teeth to do them only evil, but the Holy One Blessed is He foils their schemes. And since He desires Israel’s prayers it is proper for them to pray every morning that the merit of our holy Torah and the merit of the Patriarchs, Avraham, Yitzchak and Yaakov, should continue to stand by us.
The first blessing we recite in the morning is the blessing over the washing of the hands: “Blessed are You, Hashem our God, King of the Universe, who has sanctified us with His commandments and commanded us concerning the washing of the hands.” This blessing begins with the letter beis (Baruch) and ends with the letter mem (yadayim). The numerical value of these two letters is 42, which is twice 21. This is an allusion to the two pillars mentioned above, the merit of the Torah and the Patriarchs. For the Torah’s five books begin, respectively, with the letters: beis (Bereishis), vav (Ve’eileh shemos), vav (Vayikra), vav (Vaydaber … bemidbar), and alef (Eileh hadevarim). The sum of these five letters (beis, vav, vav, vav, alef) equals 21, corresponding to the Divine name E-h-ye-h (“I will be”), the numerical value of which is also 21.
Similarly, the initial letters of the names of the Patriarchs also total 21: alef (Avraham), yud (Yitchak) and yud (Yaakov). For this reason, the zealous have a custom of reciting immediately after the blessing over the washing of the hands the following prayer: “God, the God of all spirits, may it be Your will, Hashem my God and God of my fathers, that the merit of Avraham, Yitzchak and Yaakov will stand by us, saving us and our offspring from all transgression and iniquity, that we may fulfill the commandments of Your holy Torah without any alien thought. And purify our hearts to serve You in truth and innocence, Amein.”
Let this not seem a trivial matter in your eyes, for I have found this text written in a work dating from the time of Rashi, z”l. The scholars of those days possessed an oral tradition stating that from the time the Temple was destroyed and the sacrifices discontinued, prayer took the place of sacrifices as the means for arousing Heaven’s mercy.
This is especially noteworthy in our time when we are so much in need of mercy on account of this bitter exile. Yet our minds are not clear enough to pray properly because of the burden of earning a living, for we literally earn our bread with our lives. Sometimes, one’s craving for money causes him to commit deeds bordering upon fraud and theft, merely to sustain his life.
For this reason our rabbis composed this prayer asking the Creator to save us from iniquity, transgression and sin. And since no other time of the day is as auspicious for prayer as the early morning, which is a time of Divine favor and mercy, it is praiseworthy to recite it immediately after the blessing for the washing of the hands. This is especially appropriate in light of the hint it contains to the merit of the Torah and Patriarchs as explained above.
But if a person shirks his prayers he may very well be stricken by the attribute of strict judgement before he has a chance to pray. Then Hashem’s wrath will be poured out upon him suddenly at a moment of strict judgment. For the attribute of judgment is always prepared to strike.
O mortal man! If you will heed my advice you will arouse and gird yourself to seek the Creator’s favor. For He is a great, mighty and awesome God. He simultaneously: slays and resuscitates, wounds and heals, impoverishes and enriches, humbles and exalts, starves and satiates, lowers into She’ol [the grave] and raises up again, drowns in mighty and deep waters and brings back up to the surface.
He responds to a man in his time of trouble and to a woman when she sits upon the birthing stool. He saves from the Sea of Reeds and travelers in the desert from wild beasts and venomous snakes. He heals the sick, hears the cry of the poor and needy and rescues the oppressed from his oppressor.
Sometimes, when Israel fails to repent, He elevates over them a man like Haman, whom He allows to promulgate evil decrees against them on the basis of libelous pretexts, placing Israel in great distress. At such times they lift their eyes to the Heavens in weeping, enduring great and numerous sorrows until salvation arrives in the blink of an eye.
But this occurs only in the merit of repentance, for their souls weep in their innermost chambers as they confess their sins and transgressions. They also recall the misdeeds of their youth and the harm that they caused when they refused to follow Hashem’s ways, choosing instead to go after their heart’s desire and to ignore their end.
But then they turn back, experiencing a change of heart and abandoning their evil path. Again and again they tearfully confess, resolving to repent completely. In light of this the Creator heeds their cries and sends them deliverance in His mercy. Therefore let a man not be remiss in his prayers to Hashem. Moreover, let him not rely upon his wisdom, saying, “Fear of Heaven is already so ingrained in me that my enemy (the evil inclination) cannot possibly induce me to veer from the straight path.”
Come and see what is related in the Jerusalem Talmud (Shabbos 1:3). There the Sages tell us of a pious old man who used to say, “Do not trust yourself until you reach old age.” (That is, he believed that having attained old age sin could no longer tempt him, in contradiction to the Sages’ teaching that a person must not trust himself until the day of his death.) One day the Satan appeared to him in the guise of a beautiful woman, drawing closer and closer to him until he was overwhelmed with thoughts of sin. At that point the pious man actually began flirting with the Satan! Instantly he caught himself, however, and was filled with remorse, saying, “What have I done?” He then arose, crying, “Woe to me! To whom have I approached?” He was brimming with sorrow for the words that had escaped his mouth and that might very well have led to sin.
When the Satan saw how pained he was he said to him, “Rabbi, do not be distraught, for you did not speak with a woman but only with the Satan in the form of a woman. I have only come to admonish you not to tamper with the words of the Sages, who said, “Do not trust yourself until the day of your death,” not “until old age.” The pious old man resolved that from then on he would recite the Sages’ dictum in its original form, in keeping with the Satan’s admonishment.
We spoke earlier of the need to prayer with a broken heart. Now let us discuss another matter that is of benefit in causing one’s prayers to be accepted. That is, cleanliness. A person’s body must be free of stains and filth.
Consider the words of Ma’aseih Merkavah that were mentioned in the first chapter. According to this beraisa certain angels are sent into this world to make known that which has been decreed upon the world. After these angels have flown in the world they are not permitted to sing songs of praise On High until they immerse themselves 365 times in the River of Fire and another seven times in “white fire.”
All these immersions are required simply because they entered into the proximity of human beings. If these supernal beings must purify and sanctify themselves before they may sing songs of praise before the Holy One Blessed is He, it is certain that human beings must do likewise before they pray.
The primary form of purification that is required of a person is the washing of his hands immediately upon leaving the bathroom. But hand-washing is also required upon exiting the bathhouse, letting blood, cutting one’s nails, taking a haircut or touching any part of the body that is normally covered, as explained in the works of the halachic authorities. Whoever is careful about washing his hands under all these circumstances will not swiftly come to sin.
But someone who is not careful about washing his hands will inevitably commit grievous sins. This is because one who is lenient in this matter becomes enveloped in the shells of impurity that linger in unclean places. Washing the hands compels these shells to distance themselves from him.
Whoever enters a bathroom must not read from the Torah until he has washed his hands. Woe to those who pay no heed and know nothing of the honor due their Master and who do not they realize upon what the world stands. For there is a certain spirit dwelling in the outhouse that immediately settles upon the fingers of a man’s hand.
This is a support for those who ensure that there should be a vessel near the bathroom with which to wash hands immediately upon exiting. I have also seen some people who wash their hands into a basin immediately upon awakening in the morning. Others keep a vessel of water nearby while they are studying in case they happen to touch a part of the body that is normally covered. This is also very appropriate.
But one must be especially careful about washing one’s hands before prayer, as it is written, “I will wash my hands in cleanliness, etc.” (Tehillim 26:6). And it is also written (Tehillim 103:1): “My soul shall bless Hashem and all my inwards His Holy Name” (that is, one must be sure that one’s intestines are clean as well).
Another practice that allows one’s prayers to be more readily accepted is to avoid sitting beside evildoers, as I have already mentioned in Chapter Three. This is because the Side of Evil lurks in the vicinity of an evildoer. Moreover, the area of the sinner is prone to mishap, Heaven forbid.
The Sages warn that from every sin that a person commits — and does not erase through repentance, weeping and confession — a destroying angel is formed. This angel clothes itself in a piece of wood or a stone and then on some later occasion causes the sinner to trip and come to harm. The sinner believes that it is the wood or the stone that has injured him but this is an error. He does not realize that it is his own iniquity that has tripped him us and caused him harm. This is the meaning of the verse, “Return, O Israel, until Hashem your God, for you have stumbled over your iniquity!” (Hoshea 14:2).
I have heard a similar idea in the name of the saintly Rabbi Yehudah of Shidlovche, z”l. He spoke of those who betray their wives by traveling to distant lands where they hire themselves out as pedagogues. After a time they begin engaging in business, amassing their fortunes little by little.
Inevitably, while they are abroad they are guilty of wasting seed. Then as they make their way home they are set upon by pirates and highwaymen who deprive them of everything they have accumulated. What they fail to realize is that from every droplet of seed a destructive angel is created, Heaven spare us, and it is these destructive agents in the guise of men who attack them, plundering their wealth.
The authors of Keli Chemdah and Megaleh Amukos write in a similar vein, that when a man chooses to sin with a certain object the angel appointed over it shouts, “Let not the foot of egoism overtake me, nor the hand of the wicked move me away!” (Tehillim 36:12). In short, the power of a transgression is that it summons the Sitrah Acharah and from that moment onward the scene of the crime becomes a place of danger.
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וּבוֹא וּרְאֵה מַה שֶּׁכָּתוּב בְּזֹהַר שְׁמוֹת:
Come and see what the Zohar relates in Shemos (49a):
Rabbi Chiya and Rabbi Yose were traveling along the road through the desert, engaging in study when they spied a certain man coming towards them bearing a burden. Rabbi Chiya said, “Let us not join up with him lest he turn out to be an idolater with whom it is forbidden to associate, or an ignoramus with whom it is inappropriate to associate.”
Meanwhile, the man caught up with them. As he passed by he said, “Your company would be agreeable to me and I would like to join you. Indeed, I know of another road, different from the one you intend on taking, for although you are unaware of it, that one is very dangerous. Heaven forbid that I should withhold this information from you and thereby become accountable for your lives!”
The man added, “Listen, we must still travel some way along the dangerous road. Let us say nothing and walk swiftly until we have passed the place of danger.”
After they set out he said to them, “Blessed is the Omnipresent who has enabled us to leave this place of danger!” He then explained, “One time a certain scholarly Kohein was traveling in the company of an ignoramus. Along the way the ignoramus overpowered the Kohein and killed him. From that day forward whoever passes along the road that you wished to take, as soon as he comes to that spot he is injured. This is because from then on the site became a place of peril, where murderous bandits lie in wait. No one who passes there is spared from the bandits because the Holy One Blessed is He demands the blood of that scholarly Kohein, etc. It is worthwhile examining the rest of what is written there.
As is clear from this incident, sin causes the vicinity in which it was committed to become a place of danger. Therefore a person should be particular about sitting beside a good neighbor in the synagogue rather than an evildoer. Then his prayers will surely be accepted and the Holy One Blessed is He will put it into his mind to purify his body and soul in this world through complete repentance, so that his soul will be received with joy before Hashem’s Throne of Glory.
יָדוּעַ וּמְפֻרְסָם לְכָל יוֹדְעֵי דַּת וְדִין תּוֹרָתֵנוּ הַקְּדוֹשָׁה: תְּרֵין סַמְכִין הֵן, שֶׁהֵן עַמּוּדֵי הָעוֹלָם וְעַמּוּדֵי הַגּוֹלָה, וְאֵלּוּ הֵן: זְכוּת הַתּוֹרָה וּזְכוּת הָאָבוֹת; וְלָכֵן הַשַּׁחַר מֵאִיר בְּכָל יוֹם בְּגִלּוּי רָצוֹן וְרַחֲמִים — זְכוּת תְּרֵין עַמּוּדֵי הַנִּזְכָּרִים: עַמּוּד הַתּוֹרָה וּזְכוּת אָבוֹת, שֶׁהֵן רַחֲמִים וְרָצוֹן לְיִשְׂרָאֵל הַנִּדָּחִים בְּאֶרֶץ לֹא לָהֶם בֵּין שִׁבְעִים אֻמּוֹת הַחוֹרְקִים שֵׁן לְהָרַע וְלֹא לְהֵטִיב, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מֵפִיר עֲצָתָם. וּבִהְיוֹת כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל יְרֵאָיו, עַל כֵּן נָכוֹן הוּא לְהִתְפַּלֵּל עַל זֶה בְּכָל בֹּקֶר, שֶׁתַּעֲמֹד לָנוּ זְכוּת תּוֹרָתֵנוּ הַקְּדוֹשָׁה וּזְכוּת אָבוֹת, שֶׁהֵן אַבְרָהָם, יִצְחָק וְיַעֲקֹב.
It is well known to anyone who has studied our holy Torah that there are two pillars that support the world and that sustain us in our exile. These are: the merit of the Torah and the merit of the Patriarchs. In the merit of these twin pillars, the pillar of Torah and the merit of the Patriarchs, Divine favor and mercy shine every morning upon the children of Israel. For they have been banished from their land to live among seventy nations, who hiss between their teeth to do them only evil, but the Holy One Blessed is He foils their schemes. And since He desires Israel’s prayers it is proper for them to pray every morning that the merit of our holy Torah and the merit of the Patriarchs, Avraham, Yitzchak and Yaakov, should continue to stand by us.
וּבִהְיוֹת כִּי הַבְּרָכָה רִאשׁוֹנָה הוּא עַל נְטִילַת יָדַיִם כָּזֶה: "בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל נְטִילַת יָדָיִם", הַבְּרָכָה זוֹ מַתְחִיל בְּאוֹת בֵּי"ת וּמְסַיֵּם בְּאוֹת מֵ"ם, שֶׁהוּא מ"ב — שְׁתֵּי פְּעָמִים עֶשְׂרִים וְאַחַת. הוּא מְרַמֵּז עַל שְׁנֵי עַמּוּדִים: עַמּוּד הַתּוֹרָה וְעַמּוּד זְכוּת אָבוֹת, כִּי חֲמֵשֶׁת חֻמְּשֵׁי תּוֹרָה מַתְחִילִים בְּאוֹת בֵּי"ת דִּבְרֵאשִׁית; וָ"ו מִסֵּפֶר וְאֵלֶּה שְׁמוֹת; וָ"ו מִסֵּפֶר וַיִּקְרָא, וָ"ו מִסֵּפֶר בַּמִּדְבָּר (וַיְדַבֵּר), אָלֶ"ף מִסֵּפֶר אֵלֶּה הַדְּבָרִים — רָאשֵׁי תֵּבוֹת שֶׁלָּהֶן גִּימַטְרִיָּא עֶשְׂרִים וְאַחַת, כְּנֶגֶד הַשֵּׁם אֶהְיֶה.
The first blessing we recite in the morning is the blessing over the washing of the hands: “Blessed are You, Hashem our God, King of the Universe, who has sanctified us with His commandments and commanded us concerning the washing of the hands.” This blessing begins with the letter beis (Baruch) and ends with the letter mem (yadayim). The numerical value of these two letters is 42, which is twice 21. This is an allusion to the two pillars mentioned above, the merit of the Torah and the Patriarchs. For the Torah’s five books begin, respectively, with the letters: beis (Bereishis), vav (Ve’eileh shemos), vav (Vayikra), vav (Vaydaber … bemidbar), and alef (Eileh hadevarim). The sum of these five letters (beis, vav, vav, vav, alef) equals 21, corresponding to the Divine name E-h-ye-h (“I will be”), the numerical value of which is also 21.
וְאָבוֹת, רָאשֵׁי תֵּבוֹת שֶׁלָּהֶן הוּא גִּימַטְרִיָּא עֶשְׂרִים וְאַחַת, כְּנֶגֶד הַשֵּׁם אֶהְיֶה, כָּזֶה: אַבְרָהָם, יִצְחָק, יַעֲקֹב, — גִּימַטְרִיָּא עֶשְׂרִים וְאַחַת. לָכֵן אַנְשֵׁי מַעֲשֶׂה נוֹהֲגִים לְהִתְפַּלֵּל תֵּכֶף אַחַר בִּרְכַּת נְטִילַת יָדַיִם וְאוֹמְרִים תְּפִלָּה כָּזֶה: אֵל אֱלֹהֵי הָרוּחוֹת, יְהִי רָצוֹן מִלְּפָנֶיךָ, ה' אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי, שֶׁתַּעֲמֹד לָנוּ זְכוּת אַבְרָהָם, יִצְחָק וְיַעֲקֹב, לְהַצִּיל אוֹתָנוּ וְאֶת זַרְעֵנוּ מִכָּל פֶּשַׁע וְעָווֹן, כְּדֵי לְקַיֵּם מִצְווֹת תּוֹרָתְךָ הַקְּדוֹשָׁה בְּלִי שׁוּם מַחְשָׁבָה זָרָה, וְטַהֵר לִבֵּנוּ לְעָבְדְּךָ בֶּאֱמֶת וּבְתָמִים; אָמֵן.
Similarly, the initial letters of the names of the Patriarchs also total 21: alef (Avraham), yud (Yitchak) and yud (Yaakov). For this reason, the zealous have a custom of reciting immediately after the blessing over the washing of the hands the following prayer: “God, the God of all spirits, may it be Your will, Hashem my God and God of my fathers, that the merit of Avraham, Yitzchak and Yaakov will stand by us, saving us and our offspring from all transgression and iniquity, that we may fulfill the commandments of Your holy Torah without any alien thought. And purify our hearts to serve You in truth and innocence, Amein.”
אַל תְּהִי מִצְוַת בְּרָכָה זוֹ קַלָּה בְּעֵינֶיךָ, כִּי מָצָאתִי תְּפִלָּה זוֹ בְּחִבּוּר הָרִאשׁוֹנִים בִּימֵי רַשִּׁ"י, זִכְרוֹנוֹ לִבְרָכָה, אֲשֶׁר קַבָּלָה הִיא בְּיָדָם, כִּי מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ וּבִטְּלוּ הַקָּרְבָּנוֹת, נִכְנְסוּ הַתְּפִלּוֹת בִּמְקוֹם הַקָּרְבָּן לְעוֹרֵר רַחֲמִים עָלֵינוּ.
Let this not seem a trivial matter in your eyes, for I have found this text written in a work dating from the time of Rashi, z”l. The scholars of those days possessed an oral tradition stating that from the time the Temple was destroyed and the sacrifices discontinued, prayer took the place of sacrifices as the means for arousing Heaven’s mercy.
וּבִפְרָט שֶׁאָנוּ בַּזְּמַן הַזֶּה צְרִיכִין לְרַחֲמִים גְּדוֹלִים, וְאֵין דַּעְתֵּנוּ צְלוּלָה לְהִתְפַּלֵּל מֵחֲמַת עֹל הַפַּרְנָסָה, אֲשֶׁר מַמָּשׁ בְּנַפְשׁוֹ יָבִיא לַחְמוֹ, וְלִפְעָמִים בַּאֲשֶׁר שֶׁהוּא לָהוּט אַחַר הַמָּמוֹן, מַכְנִיס אֶת עַצְמוֹ בְּדִבְרֵי אִסּוּר, הַקְּרוֹבִים לְאוֹנָאָה וְגֶזֶל, כְּדֵי לְהַחֲיוֹת נַפְשׁוֹ.
This is especially noteworthy in our time when we are so much in need of mercy on account of this bitter exile. Yet our minds are not clear enough to pray properly because of the burden of earning a living, for we literally earn our bread with our lives. Sometimes, one’s craving for money causes him to commit deeds bordering upon fraud and theft, merely to sustain his life.
עַל כֵּן תִּקְּנוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה זוֹ הַתְּפִלָּה לְהִתְפַּלֵּל לְהַבּוֹרֵא יִתְבָּרַךְ בָּרוּךְ הוּא, לְהַצִּיל אוֹתָנוּ מִכָּל עָווֹן וָפֶשַׁע וַחֲטָאָה. וְלֹא כָּל הָעִתִּים שָׁוִים לַתְּפִלָּה, כְּמוֹ תְּפִלָּה שֶׁל שַׁחֲרִית, שֶׁהוּא עֵת רָצוֹן וְעֵת רַחֲמִים. עַל כֵּן טוֹב לוֹמַר תְּפִלָּה זוֹ תֵּכֶף אַחַר בִּרְכַּת נְטִילַת יָדַיִם, כֵּיוָן שֶׁמְּרֻמָּז בָּהּ זְכוּת הַתּוֹרָה וּזְכוּת הָאָבוֹת, וּכְמוֹ שֶׁכָּתַבְתִּי לָעֵיל.
For this reason our rabbis composed this prayer asking the Creator to save us from iniquity, transgression and sin. And since no other time of the day is as auspicious for prayer as the early morning, which is a time of Divine favor and mercy, it is praiseworthy to recite it immediately after the blessing for the washing of the hands. This is especially appropriate in light of the hint it contains to the merit of the Torah and Patriarchs as explained above.
וְאִם תִּפְרֹק עֻלְּךָ מִלְּהִתְפַּלֵּל, פֶּן יִפְגַּע מִדַּת הַדִּין קֹדֶם הַתְּפִלָּה לִשְׁפֹּךְ חֵמָה שְׁפוּכָה בְּפֶתַע פִּתְאֹם בְּעֵת הַדִּין, אֲשֶׁר מִדַּת הַדִּין כְּבָר מוּכָן הוּא.
But if a person shirks his prayers he may very well be stricken by the attribute of strict judgement before he has a chance to pray. Then Hashem’s wrath will be poured out upon him suddenly at a moment of strict judgment. For the attribute of judgment is always prepared to strike.
בֶּן אָדָם, בֶּן אָדָם! אִם תְּצַיֵּת לַעֲצָתִי — קוּם וְהִתְחַזֵּק לְרַצּוֹת אֶת בּוֹרַאֲךָ, כִּי הוּא אֵל גָּדוֹל, גִּבּוֹר וְנוֹרָא, עוֹשֶׂה הַכֹּל בְּבַת אַחַת, מֵמִית וּמֵחַיֶּה, מוֹחֵץ וְרוֹפֵא, מוֹרִישׁ וּמַעֲשִׁיר, מַשְׁפִּיל וּמְרוֹמֵם, מַרְעִיב וּמַשְׂבִּיעַ וּמוֹרִיד שְׁאוֹל וַיַעַל, מַטְבִּיעַ בְּמַיִם אַדִּירִים וַעֲמֻקִּים וּמַעֲלֶה.
O mortal man! If you will heed my advice you will arouse and gird yourself to seek the Creator’s favor. For He is a great, mighty and awesome God. He simultaneously: slays and resuscitates, wounds and heals, impoverishes and enriches, humbles and exalts, starves and satiates, lowers into She’ol [the grave] and raises up again, drowns in mighty and deep waters and brings back up to the surface.
עוֹנֶה לְאָדָם בְּעֵת צָרָה וְעוֹנֶה לְאִשָּׁה בְּעֵת שֶׁיּוֹשֶׁבֶת עַל הַמַּשְׁבֵּר, מַצִּיל אֶת הָאֲנָשִׁים מִיַּם סוּף, וְהוֹלְכֵי מִדְבָּרוֹת מֵחַיּוֹת רָעוֹת וְנָחָשׁ שָׂרָף, רוֹפֵא חוֹלִים, שׁוֹמֵעַ לְזַעֲקַת אֶבְיוֹנִים וַעֲנִיִּים, מַצִּיל הֶעָשׁוּק מִיַּד עוֹשְׁקוֹ.
He responds to a man in his time of trouble and to a woman when she sits upon the birthing stool. He saves from the Sea of Reeds and travelers in the desert from wild beasts and venomous snakes. He heals the sick, hears the cry of the poor and needy and rescues the oppressed from his oppressor.
וְלִפְעָמִים כְּשֶׁיִּשְׂרָאֵל אֵינָם רוֹצִים בִּתְשׁוּבָה, מֵבִיא עֲלֵיהֶם צָרָה — אָז לַמָּרוֹם נוֹשְׂאִים עֵינֵיהֶם בִּבְכִיָּה, עַד כִּי בּוֹא יָבוֹא יְשׁוּעָה כְּהֶרֶף עַיִן.
Sometimes, when Israel fails to repent, He elevates over them a man like Haman, whom He allows to promulgate evil decrees against them on the basis of libelous pretexts, placing Israel in great distress. At such times they lift their eyes to the Heavens in weeping, enduring great and numerous sorrows until salvation arrives in the blink of an eye.
וְכָל זֶה בַּעֲבוּר הַתְּשׁוּבָה שֶׁעוֹשִׂין, בְּמִסְתָּרִים תִּבְכֶּה נַפְשָׁם וּמִתְוַדִּים עַל חַטָּאתָם וּפִשְׁעָם, וּמַעֲלִים עַל לִבְבֵיהֶם חַטַּאת נְעוּרֵיהֶם, מַה שֶּׁקִּלְקְלוּ וּפָגְמוּ, וְלֹא אָבוּ לָלֶכֶת בְּדַרְכֵי ה', כִּי אִם בִּשְׁרִירוּת לִבָּם, וְלֹא זָכְרוּ יוֹם אַחֲרִיתָם.
But this occurs only in the merit of repentance, for their souls weep in their innermost chambers as they confess their sins and transgressions. They also recall the misdeeds of their youth and the harm that they caused when they refused to follow Hashem’s ways, choosing instead to go after their heart’s desire and to ignore their end.
וְאַחֲרֵי שׁוּבָם נִחֲמוּ לַעֲזֹב דֶּרֶךְ הָרֶשַׁע, וְתָמִיד הֵן מִתְוַדִּים בְּבֶכִי וּלְקַבֵּל תְּשׁוּבָה שְׁלֵמָה. עַל כָּל אֵלֶּה שׁוֹמֵעַ וּמַאֲזִין הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ אֶת זַעֲקָתָם לִשְׁלֹחַ לָהֶם יְשׁוּעָה וְרַחֲמִים. עַל כֵּן אַל יִתְרַשֵּׁל הָאָדָם מִלְּהִתְפַּלֵּל לַה' יִתְבָּרַךְ, בָּרוּךְ הוּא, וְאַל יִסְמֹךְ הָאָדָם עַל חָכְמָתוֹ לֵאמֹר: כְּבָר מְסֻגָּל אֲנִי בְּיִרְאַת ה', וְלֹא יָרִיעַ אוֹיְבִי לִי לְהַטּוֹתִי מִדֶּרֶךְ הַיָּשָׁר וְהַטּוֹב.
But then they turn back, experiencing a change of heart and abandoning their evil path. Again and again they tearfully confess, resolving to repent completely. In light of this the Creator heeds their cries and sends them deliverance in His mercy. Therefore let a man not be remiss in his prayers to Hashem. Moreover, let him not rely upon his wisdom, saying, “Fear of Heaven is already so ingrained in me that my enemy (the evil inclination) cannot possibly induce me to veer from the straight path.”
וְבוֹא וּרְאֵה מַה דְּאִיתָא בִּירוּשַׁלְמִי: מַעֲשֶׂה בְּחָסִיד אֶחָד, שֶׁהָיָה מֻפְלָג בְּזִקְנָה וְאָמַר: אַל תַּאֲמִין בְּעַצְמְךָ עַד יְמֵי זִקְנָתְךָ (כִּי הוּא סָבַר, כְּשֶׁבָּא הָאָדָם לִימֵי הַזִּקְנָה, שׁוּב לֹא יֶחֱטָא בְּוַדַּאי, וְלֹא הִסְכִּים לְמַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ). וְהִנֵּה פַּעַם אַחַת בָּא הַשָּׂטָן אֵלָיו וְנִדְמֶה עַצְמוֹ כְּאִשָּׁה יְפַת תֹּאַר מְאֹד, וְהִתְקָרֵב אֵלָיו, עַד שֶׁהֵבִיאוֹ לְהִרְהוּר עֲבֵרָה. וְהִתְחִיל הֶחָסִיד לְדַבֵּר אֶל הַשָּׂטָן דְּבָרִים הַמַּרְגִּילִין לַעֲבֵרָה. וּבְתוֹךְ כְּדֵי הַדִּבּוּר שָׂם הֶחָסִיד אֶל לִבּוֹ וְהִתְחָרֵט וְאָמַר: מַה זֶּה מַעֲשֶׂה אֲשֶׁר עָשִׂיתִי?! וְתֵכֶף קָם וְאָמַר: אוֹי לִי! לְמִי אֲנִי מִתְקָרֵב?! וְהִתְחִיל לְהִצְטַעֵר מְאֹד בְּבֶכִי גָּדוֹל עַל הַדְּבָרִים שֶׁיָּצְאוּ מִפִּיו, הַקְּרוֹבִים לְהָבִיא אֶת הָאָדָם לַעֲבֵרָה.
Come and see what is related in the Jerusalem Talmud (Shabbos 1:3). There the Sages tell us of a pious old man who used to say, “Do not trust yourself until you reach old age.” (That is, he believed that having attained old age sin could no longer tempt him, in contradiction to the Sages’ teaching that a person must not trust himself until the day of his death.) One day the Satan appeared to him in the guise of a beautiful woman, drawing closer and closer to him until he was overwhelmed with thoughts of sin. At that point the pious man actually began flirting with the Satan! Instantly he caught himself, however, and was filled with remorse, saying, “What have I done?” He then arose, crying, “Woe to me! To whom have I approached?” He was brimming with sorrow for the words that had escaped his mouth and that might very well have led to sin.
כְּשֶׁרָאָה הַשָּׂטָן, שֶׁהֶחָסִיד הוּא בְּצַעַר, אָמַר לוֹ: רַבִּי, אַל תִּצְטַעֵר, כִּי אַתָּה לֹא דִּבַּרְתָּ עִם אִשָּׁה, רַק עִם הַשָּׂטָן, שֶׁנִּדְמֶה כְּאִשָּׁה. וְלֹא בָּאתִי אֶלָּא לְהַזְהִיר אוֹתְךָ לְבִלְתִּי לְשַׁנּוֹת מַטְבֵּעַ וּדְבָרִים שֶׁל חֲכָמִים, שֶׁאָמְרוּ: אַל תַּאֲמִין בְּעַצְמְךָ עַד יוֹם מוֹתְךָ, וְלֹא עַד זִקְנָתְךָ, וְקִבֵּל הֶחָסִיד לְדַבֵּר כָּךְ, כְּמוֹ שֶׁהִזְהִיר אוֹתוֹ הַשָּׂטָן. עַד כָּאן לְשׁוֹנוֹ.
When the Satan saw how pained he was he said to him, “Rabbi, do not be distraught, for you did not speak with a woman but only with the Satan in the form of a woman. I have only come to admonish you not to tamper with the words of the Sages, who said, “Do not trust yourself until the day of your death,” not “until old age.” The pious old man resolved that from then on he would recite the Sages’ dictum in its original form, in keeping with the Satan’s admonishment.
וְהִנֵּה אַחֲרֵי אֲשֶׁר דִּבַּרְנוּ קְצָת לְעֵיל, שֶׁצָּרִיךְ הָאָדָם לְהִתְפַּלֵּל בְּלֵב נִשְׁבָּר, נַזְכִּיר אַגַּב גַּם הַתּוֹעֶלֶת הַגְּדוֹלָה לְקַבָּלַת הַתְּפִלָּה, שֶׁהוּא עִנְיַן הַנְּקִיּוּת, שֶׁיִּהְיֶה גּוּפוֹ נָקִי מִכִּתְמֵי לִכְלוּכֵי הַזֻּהֲמָה.
We spoke earlier of the need to prayer with a broken heart. Now let us discuss another matter that is of benefit in causing one’s prayers to be accepted. That is, cleanliness. A person’s body must be free of stains and filth.
וְיִתְבּוֹנֵן הָאָדָם מִמַּה שֶּׁהוּבָא בִּבְרַיְתָא דְּמַעֲשֵׂה מֶרְכָּבָה, וְנִזְכַּר לְעֵיל גַּם כֵּן בְּפֶרֶק רִאשׁוֹן, שֶׁאוֹתָן הַמַּלְאָכִים הַנִּשְׁלָחִים בָּעוֹלָם הַזֶּה לְהַכְרִיז מַה שֶּׁנִּגְזָר עַל הָעוֹלָם, כְּשֶׁטָּסִין בָּעוֹלָם בָּאֲוִירָא אֵינָם יְכוֹלִין לוֹמַר שִׁירָה אַחַר כָּךְ כְּשֶׁעוֹלִין, עַד שֶׁיִּטְבְּלוּ בִּנְהַר דִּינוּר שְׁלשׁ מֵאוֹת שִׁשִּׁים וְחָמֵשׁ טְבִילוֹת, וְאַחַר כָּךְ טוֹבְלִין עוֹד שֶׁבַע פְּעָמִים בְּאֵשׁ לְבָנָה.
Consider the words of Ma’aseih Merkavah that were mentioned in the first chapter. According to this beraisa certain angels are sent into this world to make known that which has been decreed upon the world. After these angels have flown in the world they are not permitted to sing songs of praise On High until they immerse themselves 365 times in the River of Fire and another seven times in “white fire.”
וְכָל זֶה צְרִיכִין לִטְבֹּל בַּאֲשֶׁר שֶׁהָיוּ בִּשְׁכוּנָתָן שֶׁל בְּנֵי אָדָם. וְאִם כֵּן, אִם הָעֶלְיוֹנִים צְרִיכִין טָהֳרָה לְהִתְקַדֵּשׁ לוֹמַר שִׁירָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, מִכָּל שֶׁכֵּן שֶׁצָּרִיךְ הָאָדָם טָהֳרָה לִהְיוֹתוֹ מִתְקַדֵּשׁ עַצְמוֹ לַתְּפִלָּה.
All these immersions are required simply because they entered into the proximity of human beings. If these supernal beings must purify and sanctify themselves before they may sing songs of praise before the Holy One Blessed is He, it is certain that human beings must do likewise before they pray.
וְעִקַּר הַטָּהֳרָה הוּא שֶׁצָּרִיךְ הָאָדָם לְהִזָּהֵר בָּהֵן, שֶׁצָּרִיךְ לִטֹּל יָדָיו תֵּכֶף אַחַר יְצִיאַת בֵּית הַכִּסֵּא, וְגַם שֶׁצָּרִיךְ לִטֹּל יָדָיו אַחַר יְצִיאַת הַמֶּרְחָץ, וְאַחַר הַקָּזָה שֶׁל דָּם, וְאַחַר נְטִילַת הַצִּפָּרְנַיִם, וְאַחַר תִּסְפֹּרֶת, וְאַחַר שֶׁנָּגַע בְּגוּפוֹ בִּמְקוֹמוֹת הַמְכֻסִּים בִּבְשָׂרוֹ, כַּמְבֹאָר בַּפּוֹסְקִים. וְכָל מִי שֶׁנִּזְהָר בַּנְּטִילוֹת הַנִּזְכָּרוֹת לְעֵיל, לֹא בִּמְהֵרָה יָבוֹא לִידֵי חֵטְא.
The primary form of purification that is required of a person is the washing of his hands immediately upon leaving the bathroom. But hand-washing is also required upon exiting the bathhouse, letting blood, cutting one’s nails, taking a haircut or touching any part of the body that is normally covered, as explained in the works of the halachic authorities. Whoever is careful about washing his hands under all these circumstances will not swiftly come to sin.
וְכָל מִי שֶׁאֵינוֹ נִזְהָר בָּהֶן, בְּוַדַּאי יָבוֹא לִידֵי חֲטָאִים גְּדוֹלִים, כִּי מִי שֶׁמֵּקֵּל בָּזֶה, יְסוֹבְבוּ אוֹתוֹ הַקְּלִפּוֹת, שֶׁשּׁוֹלְטִין בִּמְקוֹמוֹת הַזֻּהֲמָה. אֲבָל עַל יְדֵי הַנְּטִילַת מַיִם מֻכְרָחִים הַקְּלִפּוֹת לְהַרְחִיק מִן הָאָדָם.
But someone who is not careful about washing his hands will inevitably commit grievous sins. This is because one who is lenient in this matter becomes enveloped in the shells of impurity that linger in unclean places. Washing the hands compels these shells to distance themselves from him.
וְבוֹא וּרְאֵה מַאי דְּאִיתָא בְּזֹהַר בְּרֵאשִׁית, וְזֶה לְשׁוֹנוֹ:
Come and see what is written in the Zohar (Introduction to Bereishis 10b):
מָאן דְּעָיֵל לְבֵית הַכִּסֵּא, לֹא יִקְרָא בַּתּוֹרָה עַד דְּיַסְחֵי יְדוֹי, אֶלָּא וַי לִבְנֵי עַלְמָא, דְּלָא מַשְׁגִּיחִין וְלֹא יָדְעִין בִּיקָרָא דְּמָארֵיהוֹן, וְלֹא יָדְעוּ עַל מָה קָאֵי עַלְמָא. רוּחָא חֲדָא אִית בְּכָל בֵּית הַכִּסֵּא, דְּשָׁרֵי תַּמָּן, וּמִיָּד שָׁארֵי עַל אִנּוּן אֶצְבָּעִין דִּידוֹי דְּבַר־נָשׁ. עַד כָּאן לְשׁוֹנוֹ.
Whoever enters a bathroom must not read from the Torah until he has washed his hands. Woe to those who pay no heed and know nothing of the honor due their Master and who do not they realize upon what the world stands. For there is a certain spirit dwelling in the outhouse that immediately settles upon the fingers of a man’s hand.
וּמִכָּאן רְאָיָה לְהַמְדַקְדְּקִים בְּמִצְווֹת, לִהְיוֹת מָצוּי אֵצֶל בֵּית הַכִּסֵּא כְּלִי אֶחָד לְנַקּוֹת אֶת הַיָּדַיִם תֵּכֶף בְּצֵאתוֹ מִבֵּית הַכִּסֵּא. וְכֵן רָאִיתִי שֶׁנּוֹהֲגִים קְצָת אֲנָשִׁים לִרְחֹץ תֵּכֶף בְּשַׁחֲרִית בְּתוֹךְ כְּלִי בְּעָמְדָם מִשְּׁנָתָם. וְכֵן רָאִיתִי נוֹהֲגִים שֶׁיִּהְיֶה כְּלִי מַיִם מוּכָן בִּשְׁעַת לִמּוּדוֹ, שֶׁמָּא יִהְיֶה נוֹגֵעַ בְּאֶחָד מִן הַמְּקוֹמוֹת הַמְכֻסִּים, וְהוּא נָכוֹן מְאֹד.
This is a support for those who ensure that there should be a vessel near the bathroom with which to wash hands immediately upon exiting. I have also seen some people who wash their hands into a basin immediately upon awakening in the morning. Others keep a vessel of water nearby while they are studying in case they happen to touch a part of the body that is normally covered. This is also very appropriate.
וּבִפְרָט יִרְאֶה לִרְחֹץ יָדָיו קֹדֶם הַתְּפִלָּה, דִּכְתִיב (תְּהִלִּים כו, ו): "אֶרְחַץ בְּנִקָּיוֹן כַּפָּי וְכוּ'". וּכְתִיב (שָׁם קג, א): "בָּרְכִי נַפְשִׁי אֶת ה', וְכָל קְרָבַי אֶת שֵׁם קָדְשׁוֹ".
But one must be especially careful about washing one’s hands before prayer, as it is written, “I will wash my hands in cleanliness, etc.” (Tehillim 26:6). And it is also written (Tehillim 103:1): “My soul shall bless Hashem and all my inwards His Holy Name” (that is, one must be sure that one’s intestines are clean as well).
וְעוֹד דָּבָר אֶחָד מוֹעִיל לַתְּפִלָּה, שֶׁלֹּא יֵשֵׁב בְּבֵית הַכְּנֶסֶת סָמוּךְ לְאָדָם רָשָׁע, כְּמוֹ שֶׁכָּתַבְתִּי לְעֵיל פֶּרֶק ג'. כִּי בִּמְקוֹם הָרָשָׁע, שָׁם חֲנָיַת הַסִּטְרָא אָחֳרָא, וּמְקוֹם סַכָּנָה לְהִנָּזֵק בּוֹ, חַס וְשָׁלוֹם.
Another practice that allows one’s prayers to be more readily accepted is to avoid sitting beside evildoers, as I have already mentioned in Chapter Three. This is because the Side of Evil lurks in the vicinity of an evildoer. Moreover, the area of the sinner is prone to mishap, Heaven forbid.
וְכֵן מָצִינוּ בְּדִבְרֵי רַבֵּנוּ, זִכְרוֹנוֹ לִבְרָכָה: מִכָּל עֲבֵרָה שֶׁאָדָם עוֹשֶׂה, וְאֵינוֹ מַעֲבִיר הַעֲבֵרָה בִּתְשׁוּבָה וּבְכִי וּבְוִדּוּיִים, אֲזַי מֵאוֹתָהּ עֲבֵרָה מִתְהַוֶּה וְנִבְרָא מַשְׁחִית אֶחָד וּמִתְלַבֵּשׁ בְּתוֹךְ הָעֵץ אוֹ אֶבֶן, וְאַחַר זְמַן רַב נִכְשָׁל זֶה הָאָדָם שֶׁעָבַר עֲבֵרָה, בְּאוֹתוֹ הָעֵץ אוֹ הָאֶבֶן וְנִזּוֹק בּוֹ, וְהוּא סָבוּר, שֶׁהָעֵץ אוֹ הָאֶבֶן מַזִּיקוֹ. וְטָעוּת הוּא בְּמַחֲשַׁבְתּוֹ, שֶׁאֵינוֹ יוֹדֵעַ כִּי בְּעָווֹן עַצְמוֹ הוּא נִכְשָׁל, וְהֶעָווֹן הוּא הַמַּזִּיק. וְזֶה שֶׁאָמַר הַכָּתוּב (הוֹשֵׁעַ יד, ב): "שׁוּבָה יִשְׂרָאֵל, עַד ה' אֱלֹהֶיךָ, כִּי כָשַׁלְתָּ בַּעֲווֹנֶךָ", דַּיְקָא.
The Sages warn that from every sin that a person commits — and does not erase through repentance, weeping and confession — a destroying angel is formed. This angel clothes itself in a piece of wood or a stone and then on some later occasion causes the sinner to trip and come to harm. The sinner believes that it is the wood or the stone that has injured him but this is an error. He does not realize that it is his own iniquity that has tripped him us and caused him harm. This is the meaning of the verse, “Return, O Israel, until Hashem your God, for you have stumbled over your iniquity!” (Hoshea 14:2).
וְכֵן שָׁמַעְתִּי אוֹמְרִים בְּשֵׁם הֶחָסִיד רַבִּי יְהוּדָה מִשִּׁידְלָאוְצִ'י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁאָמַר כֵּן עַל אוֹתָן אֲנָשִׁים אֲשֶׁר בּוֹגְדִים בִּנְשׁוֹתֵיהֶם וְהוֹלְכִים לִמְדִינוֹת מֶרְחַקִּים לִהְיוֹת שָׁמָּה מְלַמְּדֵי תִּינוֹקוֹת, וְאַחַר כָּךְ הֵמָּה עוֹסְקִים בְּאֵיזֶה מַשָּׂא וּמַתָּן וְקוֹבְצִים עַל יַד עַל יַד לְהַרְבּוֹת מָעוֹת וּמָמוֹן רַב.
I have heard a similar idea in the name of the saintly Rabbi Yehudah of Shidlovche, z”l. He spoke of those who betray their wives by traveling to distant lands where they hire themselves out as pedagogues. After a time they begin engaging in business, amassing their fortunes little by little.
וּבְלִי סָפֵק שֶׁהֵן נִכְשָׁלִים בַּעֲווֹן רְאִיַּת קֶרִי. וְאַחַר כָּךְ כְּשֶׁרוֹצִים לֵילֵךְ וְלַחֲזֹר לְבָתֵּיהֶם, אֲזַי בָּאִים עֲלֵיהֶם שׁוֹדְדִים וְגַזְלָנִים וְלוֹקְחִים כָּל אֲשֶׁר לָהֶם. וְאוֹתָן אֲנָשִׁים לֹא יֵדְעוּ כִּי מִכָּל טִפַּת קֶרִי נִבְרָא מַזִּיק אֶחָד, רַחֲמָנָא לִצְלַן, וְאוֹתָן הַמַּזִּיקִין נִדְמִין כַּאֲנָשִׁים וְלוֹקְחִין מִמֶּנּוּ כָּל הַמָּעוֹת שֶׁלּוֹ. עַד כָּאן לְשׁוֹנוֹ.
Inevitably, while they are abroad they are guilty of wasting seed. Then as they make their way home they are set upon by pirates and highwaymen who deprive them of everything they have accumulated. What they fail to realize is that from every droplet of seed a destructive angel is created, Heaven spare us, and it is these destructive agents in the guise of men who attack them, plundering their wealth.
וּכְמוֹ שֶׁהֶאֱרִיךְ גַּם כֵּן הָרַב בַּעַל "כְּלִי חֶמְדָה" וְגַם הָרַב בַּעַל "מְגַלֵּה עֲמֻקּוֹת", כְּשֶׁרוֹצֶה הָאָדָם לַעֲשׂוֹת אֵיזֶה דְּבַר עֲבֵרָה, אֲזַי מַלְאָךְ הַמְמֻנֶּה עַל זֶה, צוֹעֵק וְאוֹמֵר: אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה, וְיַד רְשָׁעִים אַל תְּנִדֵּנִי. וְכִדְאִיתָא בַּזֹּהַר, פָּרָשַׁת בְּרֵאשִׁית, עַיֵּן שָׁם. וְהַכְּלָל, כִּי כֹּחַ הַעֲבֵרָה, שֶׁמֵּבִיא הַסִּטְרָא אָחֳרָא, גַּם הַמָּקוֹם שֶׁנַּעֲשָׂה בּוֹ הַעֲבֵרָה, הוּא מְסֻכָּן.
The authors of Keli Chemdah and Megaleh Amukos write in a similar vein, that when a man chooses to sin with a certain object the angel appointed over it shouts, “Let not the foot of egoism overtake me, nor the hand of the wicked move me away!” (Tehillim 36:12). In short, the power of a transgression is that it summons the Sitrah Acharah and from that moment onward the scene of the crime becomes a place of danger.
וּבוֹא וּרְאֵה מַה שֶּׁכָּתוּב בְּזֹהַר שְׁמוֹת:
Come and see what the Zohar relates in Shemos (49a):
רַבִּי חִיָּא וְרַבִּי יוֹסֵי הֲווּ אָזְלֵי בְּאוֹרְחָא בְּמַדְבְּרָא, וַהֲווּ עָסְקֵי בְּאוֹרַיְתָא. אַדְהָכֵי חֲמוּ חַד בַּר נָשׁ דְּטָעִין מַשּׂאוֹי. אָמַר רַבִּי חִיָּא: לֹא נִשְׁתַּתֵּף בַּהֲדֵיהּ, דִּילְמָא עוֹבֵד כּוֹכָבִים הוּא, וְאָסוּר לְהִשְׁתַּתֵּף עִמֵּיהּ, אוֹ שֶׁמָּא עַם הָאָרֶץ הוּא, וְאֵין לְהִתְלַוּוֹת עִמֵּיהּ.
Rabbi Chiya and Rabbi Yose were traveling along the road through the desert, engaging in study when they spied a certain man coming towards them bearing a burden. Rabbi Chiya said, “Let us not join up with him lest he turn out to be an idolater with whom it is forbidden to associate, or an ignoramus with whom it is inappropriate to associate.”
אָמַר רַבִּי יוֹסֵי: נְעַיֵּן עָלָיו, דִּילְמָא תַּלְמִיד חָכָם אוֹ בַּר אוֹרְיָן הוּא.
Rabbi Yose replied, “Let us test him. Perhaps he is a Torah scholar or even a halachic authority.”
אַדְהָכֵי הִגִּיעַ אֲלֵיהֶם וְעָבַר לִפְנֵיהֶם וְאָמַר לְהוֹן: צַוְתָּא דִּילְכוֹן בְּסִימָא אֵלַי, וּמִתְאַוֶּה אֲנִי לְהִשְׁתַּתֵּף בַּהֲדַיְכוּ. אָכֵן אָנָּא יְדַעְנָא אוֹרְחָא חַד, וְלֹא בְּאוֹתָהּ אוֹרְחָא שֶׁאַתֶּם רוֹצִים לֵילֵךְ בּוֹ, כִּי הוּא מְקוֹם סַכָּנָה מְאֹד, וְאַתֶּם אֵינְכֶם יוֹדְעִים מִזֶּה, וְחָלִילָה לִי שֶׁלֹּא לְגַלּוֹת לָכֶם, וְאֶתְחַיֵּב בְּנַפְשַׁיְכוּ.
Meanwhile, the man caught up with them. As he passed by he said, “Your company would be agreeable to me and I would like to join you. Indeed, I know of another road, different from the one you intend on taking, for although you are unaware of it, that one is very dangerous. Heaven forbid that I should withhold this information from you and thereby become accountable for your lives!”
אָמַר רַבִּי יוֹסֵי: בְּרִיךְ רַחֲמָנָא, שֶׁהָיִינוּ מַמְתִּינִים בְּכָאן, וְאִתְחַבְּרוּ בַּהֲדֵיהּ.
Rabbi Yose said, “Blessed be the Merciful One who encouraged us to wait here and join up with this man.”
אָמַר לְהוּ: הִנֵּה עֲדַיִן צְרִיכִין אָנוּ לֵילֵךְ קְצָת בְּאוֹתוֹ הַדֶּרֶךְ שֶׁל סַכָּנָה, וְלָא נִשְׁתָּעֵי מִידִי וְנֵיזוֹל בִּמְהִירוּת, עַד שֶׁנַּעֲבֹר אוֹתוֹ מְקוֹם סַכָּנָה.
The man added, “Listen, we must still travel some way along the dangerous road. Let us say nothing and walk swiftly until we have passed the place of danger.”
בָּתַר דְּנָפַק, אָמַר לְהוּ: בָּרוּךְ הַמָּקוֹם, שֶׁעֲזָרָנוּ לָצֵאת מִן הַמָּקוֹם הַזֶּה! וְאָמַר לָהֶם: חַד זְמַן הָלַךְ כֹּהֵן תַּלְמִיד חָכָם אֶחָד עִם עַם הָאָרֶץ, וְעָמַד עַם הָאָרֶץ עַל הַכֹּהֵן תַּלְמִיד חָכָם וְהָרַג אוֹתוֹ; וּמֵהַהוּא יוֹמָא כָּל מָאן דְּעָבַר בְּהַהוּא אוֹרְחָא, שֶׁאַתֶּם רוֹצִים לְהַלֵּךְ שָׁמָּה וּפוֹגֵעַ בְּאוֹתוֹ הַמָּקוֹם — נִזּוֹק, כִּי מֵאוֹתָהּ שָׁעָה נַעֲשָׂה אוֹתוֹ הַמָּקוֹם מְקוֹם סַכָּנָה, וּמִתְחַבְּאִין תַּמָּן גַזְלָנִים רַצְחָנִים. וְכָל מִי שֶׁעוֹבֵר שָׁמָּה, אֵינוֹ נִצּוֹל מִיַּד הַגַּזְלָנִים, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹבֵעַ דָּמוֹ שֶׁל הַאי כֹּהֵן תַּלְמִיד חָכָם וְכוּ'. עַיֵּן שָׁם בַּאֲרִיכוּת.
After they set out he said to them, “Blessed is the Omnipresent who has enabled us to leave this place of danger!” He then explained, “One time a certain scholarly Kohein was traveling in the company of an ignoramus. Along the way the ignoramus overpowered the Kohein and killed him. From that day forward whoever passes along the road that you wished to take, as soon as he comes to that spot he is injured. This is because from then on the site became a place of peril, where murderous bandits lie in wait. No one who passes there is spared from the bandits because the Holy One Blessed is He demands the blood of that scholarly Kohein, etc. It is worthwhile examining the rest of what is written there.
הֲרֵי לְךָ בְּהֶדְיָא גְּרַם הַחֵטְא, שֶׁגּוֹרֵם לְאוֹתוֹ הַמָּקוֹם לַעֲשׂוֹת מְקוֹם סַכָּנָה. עַל כֵּן צָרִיךְ הָאָדָם לְהִזָּהֵר, שֶׁיֵּשֵׁב בְּבֵית הַכְּנֶסֶת אֵצֶל שָׁכֵן טוֹב, וְלֹא אֵצֶל אָדָם רָשָׁע, וְאָז בְּוַדַּאי יְקַבֵּל תְּפִלָּתוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יִתֵּן בְּלִבּוֹ לְטַהֵר גּוּפוֹ וְנִשְׁמָתוֹ בָּעוֹלָם הַזֶּה עַל יְדֵי תְּשׁוּבָה שְׁלֵמָה לִהְיוֹת נִשְׁמָתוֹ מִתְקַבֶּלֶת בְּחֶדְוָה לִפְנֵי כִּסֵּא כְּבוֹדוֹ יִתְבָּרַךְ.
As is clear from this incident, sin causes the vicinity in which it was committed to become a place of danger. Therefore a person should be particular about sitting beside a good neighbor in the synagogue rather than an evildoer. Then his prayers will surely be accepted and the Holy One Blessed is He will put it into his mind to purify his body and soul in this world through complete repentance, so that his soul will be received with joy before Hashem’s Throne of Glory.