“How many are Your works, Hashem, all of them You have fashioned with wisdom, etc.” (Tehillim 104:24). As we mentioned in an earlier chapter (Ch. 8), our Sages instituted that one recite Tehillim Chapter 100 (“A psalm of thanksgiving”) every day. This is because a person should really thank Hashem every day and offer up a thanksgiving sacrifice, for the beneficiary of a miracle is often not even aware of what the Holy One Blessed is He has done for him. Therefore when a person recites this psalm let him have in mind that it should be reckoned as if he offered a thanksgiving offering. For it was the custom of earlier generations that for every event that befell them they would offer praise and thanks, acknowledging immediately that the matter was from Hashem. Thus he would affix it in his heart so that he would never forget Hashem’s providence.
In this vein we find the following episode recorded in the Zohar (Parashas Emor 106b): Rabbi Shimon ben Yochai was walking along the road accompanied by Rabbi Aba and Rabbi Yose when they came upon a water channel. Rabbi Yose tripped and fell into the water channel, soiling his clothing, whereupon he said, “If only this water channel had not been created!” Rabbi Shimon said to him, “It is forbidden to speak in this manner, for it is of service to the world and it is forbidden to speak disparagingly of the servants of the Holy One Blessed is He. For it is written, ‘And God saw all that He had made and behold it was very good’ (Bereishis 1:31). This includes even snakes, scorpions and mosquitoes, all of which are called ‘servants of the King’ and ‘servants of the world,’ although human beings are unaware of it.”
While they were still walking they saw a snake dancing before them. Rabbi Shimon said, “This snake is surely going to perform some miracle. The snake ran on ahead and entangled itself with a certain viper. The nature of the viper is such that if it gazes at a human being or a human being gazes at it, the person immediately dies from the poison of its gaze, Heaven spare us. After the snake entangled itself with the viper they began striking each another until they both died. When they arrive at that spot and saw the two of them lying dead upon the road Rabbi Shimon recited the verse, “No evil shall befall you, and no plague shall come near your tent” (Tehillim 91:10). He continued, “The Holy One Blessed is He has created every creature to perform an errand. Thus we must not disparage anything that He has made, for it was created for the sake of its mission. Concerning this was it written, ‘Hashem is good to all and His mercies are upon all His works’ (Tehillim 145:9).”
It seems to me that this is also the meaning of the verse, “How many are Your works, Hashem, all of them You made them all with wisdom, the earth is filled with Your possessions” (Tehillim 104:24). And it is also written, “All Your works will thank You, Hashem” (Tehillim 145:10). Suppose, then, that Hashem in His mercy and lovingkindness has granted someone a particularly amazing deliverance — from bandits, for instance, or from fire or water or the like, or if he was severely ill and recovered. Surely he has an obligation to institute some beneficial matter that will serve manifestly in the place of a thanksgiving offering in Hashem’s honor.
Come and see what the pious rabbi, our teacher Rabbi Avraham, author of SRibbolei HaLekket testifies about himself in the introduction to his work. He writes: I will retell here the wonders that the Holy One Blessed is He performed for me when I suffered tribulations at the time of my illness. As I lay upon my sickbed, rendered desolate by the tremendous pain, may you be spared, I declared, “I am bereft of my remaining years! My sorrows have increased until my relatives avoid me, for I have become a burden to my household and before my fathers. My innards churn and my heart trembles within me as I recall the length of the journey that lies before me and the meagerness of my provisions.”
Those who stood by me to await the expiration of my soul — for they saw that my limbs and flesh had gone cold and that I was in the throes of death — those who stood by me hastened my wife and children and other family members from the room. For they saw upon me the indications of approaching death — as is usual when the soul departs from the body — and my features had already become altered. But Hashem in His mercy, although He afflicted me He did not deliver me to death. This was not in my own merit but in the merit of my holy ancestors. With my own eyes I beheld in a vision a miniature man standing before me holding in his hand a lamp that was on the verge of extinction. But then, before my eyes, it was swiftly rekindled. “Tell me, master,” I pleaded, “what are you doing before me with this lamp?” The man replied, “This lamp symbolizes your soul, for the days of your life were already completed. I hinted this to you in this way because the human soul is likened to a lamp. But just as the lamp was swiftly rekindled, so will you swiftly recover. This is what I was showing you with my hints.
“Know also,” the man went on, “that at your trial there were accusers and defenders and that your merits were weighed upon a scale. I have come to inform you that the merciful God added to your days, telling the Angel of Death, ‘Loosen your hand! For he is still capable of benefiting the multitude.’ I have decreed concerning you that on the third day you will get up from this illness.” This incident took place three days before the festival of Shavuos and just as the man had predicted, so did it fall out. On the first day of Shavuos I went to the synagogue and became literally like a new man. Immediately I girded my loins like a warrior and arose to my post and began composing a commentary upon the Torah, the Prophets and the Writings. I called my work, Shibbolei HaLekket as a remembrance.
Thus should every person do. For there is no one for whom miracles have not been performed, especially in these generations in which our troubles increase daily — horrendous wars, the sword, famine, siege, hardship and terrible illnesses. Whenever the Holy One Blessed is He shines a thread of lovingkindness upon someone and saves him from these afflictions, that individual must recall Hashem’s kindnesses forever lest he be guilty of ingratitude. Moreover, whenever the Holy One Blessed is He bestows upon someone an outpouring of blessing enabling him to sit at home in peace and tranquility enjoying a reliable income, he must give praise and thanks to the Omnipresent.
Seifer Chareidim admonishes sternly that this is included in the commandment, “And I will relate this day to Hashem your God that I have come to the goodly land, etc.” (Devarim 26:3). This, he explains, is a strong warning to anyone who has received goodness and bounty from Hashem, that he must give praise and thanks. And certainly he must not complain like the misers who cry and complain to the world all day long, no matter how much food and sustenance Hashem grants them, that they lack bread to eat, when in fact their hands are filled with all manner of goodness. Their real goal is simply to keep the poor and needy at bay. Concerning this was it written, “This poor man cried out and Hashem heard” (Tehillim 34:7). The poor man’s prayer does not move from its place until a cup of punishment is poured out upon these people and they themselves are rendered destitute. Of course, it is also praiseworthy to fulfill the Sages’ teaching (Ta’anis 10b) that one should not display one’s wealth ostentatiously before the nations of the world. Thus Yaakov said to his sons, “Why should you show yourselves?” (Bereishis 42a). This is especially important in these times when, on account of our many sins, the nations have their eyes on Jewish wealth. Therefore it is a very good idea to conceal one’s wealth from them. Nevertheless, showing a pleasant countenance and demeanor of love and good will towards the poor, the destitute and the needy brings pleasure to the Creator. This is especially so of those who bring the honorable poor and needy into their homes and grant them lodgings. Through this they merit many blessings and many a barren woman has been granted children in the merit of feeding and supporting worthy poor and needy people for the sake of Heaven.
The story is also related of a certain elderly gentleman named Rabbi Yechiel, who lived at the time of the expulsion from Spain. At the time of all the edicts and oppressions in that country many Jews fled to Italy, where Rabbi Yechiel resided in a town by the ocean, while they awaited the opportunity to move on to Turkey. The elderly Rabbi Yechiel was an upright and honest man who received everyone, poor or rich, with a pleasant countenance. He would supply them with water and food and escort them along their way. He also made sure that they also had provisions for the journey ahead, spending liberal sums upon the needs of his guests. One day there arrived at his house four elders from among the exiles, all of them great Torah scholars. When they saw Rabbi Yechiel’s wealth and splendor and his pure and generous heart and the kindnesses that he performed for the exiles, rich and poor alike, they asked, “What request would you like to make of the Creator?” He answered, “My request is that I merit sons,” for he was childless. The four elders said to him, “Rest assured that within the year you will father a son who will be a great scholar. And you shall call him “Avraham,” as a remembrance of the kindnesses you performed for the seed of Avraham.” As they promised, so was it fulfilled. The son that was born to him grew to become the illustrious Rabbi Avraham of Piza, who reached great heights in Torah and composed many works.
We hear of many similar incidents. This is to inform you that every good and proper deed is engraved and inscribed before the Holy One Blessed is He, to be accredited to the doer’s account in this world and the next, provided that he does them for the sake of Heaven. For everything that a person does, whether by deed or word, should be for the sake of Heaven and with heartfelt concentration, especially the utterance of prayers and blessings. Seifer Chassidim (46) relates the story of a man who died a number years before his time. Twelve months after he passed away he appeared to one of his relatives in a dream. The relative inquired, “How do you spend your time in the world that you are in?” He answered, “Every day I am judged for not reciting the blessings over bread and fruit and the Grace After Meals with heartfelt concentration. Meanwhile those appointed over me say to me, ‘You ate only for your own enjoyment!’ ” The relative inquired further, “Have we not been taught that the wicked are punished in Gehinnom for twelve months? More than twelve months have passed since your death, so why are they punishing you further?” The dead man replied, “They are not subjecting me to severe punishment in Gehinnom but to lesser punishment outside of Gehinnom. The appointed ones tell me that it is all for my good so that I will merit entering Gan Eden and enjoying my portion to the fullest.”
The general rule is that everything one does is recorded On High and for every deed there is either reward or punishment. Fortunate are those who are declared meritorious by the Heavenly Court!
"מָה רַבּוּ מַעֲשֶׂיךָ ה', כֻּלָּם בְּחָכְמָה עָשִׂיתָ וְגוֹ'" (תְּהִלִּים קד, כד). הִנֵּה כְּבָר כָּתַבְנוּ בַּפְּרָקִים לָעֵיל, שֶׁחֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה תִּקְּנוּ לוֹמַר בְּכָל יוֹם מִזְמוֹר ק', שֶׁהוּא "מִזְמוֹר לְתוֹדָה". וְהַכַּוָּנָה שֶׁצָּרִיךְ הָאָדָם לְהוֹדוֹת בְּכָל יוֹם וְיוֹם וּלְהָבִיא קָרְבָּן תּוֹדָה, כִּי אֵין בַּעַל הַנֵּס מַכִּיר בְּנִסָּיו, שֶׁעוֹשֶׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וּבַאֲמִירַת מִזְמוֹר זֶה תִּהְיֶה כַּוָּנָתוֹ בְּלִבּוֹ כְּאִלּוּ מֵבִיא תּוֹדָה בֵּית ה', כְּמוֹ שֶׁהָיָה מִנְהָג הַקַּדְמוֹנִים זִכְרוֹנָם לִבְרָכָה, שֶׁבְּכָל עִנְיָן וּמְאֹרָע שֶׁאֵרַע לָהֶם, הָיוּ נוֹתְנִים שֶׁבַח וְהוֹדָיָה, וְהִכִּירוּ מִיָּד שֶׁהוּא הַשְׁגָּחַת הַבּוֹרֵא יִתְבָּרַךְ, וְהָיָה קָשׁוּר תָּמִיד בְּלִבָּם לְבִלְתִּי לִשְׁכֹּחַ הַשְׁגָּחַת הַקָּדוֹשׁ בָּרוּךְ הוּא.
“How many are Your works, Hashem, all of them You have fashioned with wisdom, etc.” (Tehillim 104:24). As we mentioned in an earlier chapter (Ch. 8), our Sages instituted that one recite Tehillim Chapter 100 (“A psalm of thanksgiving”) every day. This is because a person should really thank Hashem every day and offer up a thanksgiving sacrifice, for the beneficiary of a miracle is often not even aware of what the Holy One Blessed is He has done for him. Therefore when a person recites this psalm let him have in mind that it should be reckoned as if he offered a thanksgiving offering. For it was the custom of earlier generations that for every event that befell them they would offer praise and thanks, acknowledging immediately that the matter was from Hashem. Thus he would affix it in his heart so that he would never forget Hashem’s providence.
כִּדְמָצִינוּ מַה שֶּׁכָּתוּב בַּזֹּהַר, פָּרָשַׁת אֱמֹר: רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי הֲוָה אָזִיל בְּאוֹרְחָא, וַהֲוֵי עִמֵּיהּ רַבִּי אַבָּא וְרַבִּי יוֹסֵי. מָטוּ לְחַד אַמַּת הַמַּיִם. נִתְקַל רַבִּי יוֹסֵי וְנִתַּק לְתוֹךְ אַמַּת הַמַּיִם, עַד שֶׁנִּתְלַכְלְכוּ בְּגָדָיו. אָמַר רַבִּי יוֹסֵי: הַלְוַאי שֶׁלֹּא הָיָה נִבְרָא זֶה אַמַּת הַמַּיִם! אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: אָסוּר לָן לוֹמַר כָּךְ, דִּמְשַׁמְּשָׁא דְעָלְמָא הוּא, וְאָסוּר לִנְהֹג קַלּוּת בִּמְשַׁמְּשָׁא דְּקֻדְשָׁא בְּרִיךְ הוּא, דִּכְתִיב (בְּרֵאשִׁית א, לא): "וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד". וַאֲפִלּוּ נְחָשִׁים, וְעַקְרַבִּים וְיַתּוּשִׁין, כֻּלְּהוֹן נִקְרָאִין מְשַׁמְּשָׁא דְּמַלְכָּא, מְשַׁמְּשָׁא דְּעָלְמָא, וּבְנֵי נָשָׁא לֹא יָדְעִין.
In this vein we find the following episode recorded in the Zohar (Parashas Emor 106b): Rabbi Shimon ben Yochai was walking along the road accompanied by Rabbi Aba and Rabbi Yose when they came upon a water channel. Rabbi Yose tripped and fell into the water channel, soiling his clothing, whereupon he said, “If only this water channel had not been created!” Rabbi Shimon said to him, “It is forbidden to speak in this manner, for it is of service to the world and it is forbidden to speak disparagingly of the servants of the Holy One Blessed is He. For it is written, ‘And God saw all that He had made and behold it was very good’ (Bereishis 1:31). This includes even snakes, scorpions and mosquitoes, all of which are called ‘servants of the King’ and ‘servants of the world,’ although human beings are unaware of it.”
עַד דַהֲווּ אָזְלִין, חֲמוּ חַד חִוְיָא מְרַקֵּד קַמַּיְהוּ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: וַדַּאי דָּא נָחָשׁ אָזִיל לְאִתְרַחֲשָׁא לָן נִסִּין. רָהַט הַאי חִוְיָא קַמַּיְהוּ וְקָשַׁר אֶת עַצְמוֹ בְּחַד אֶפְעֶה. וְאֶפְעֶה הוּא בְּרִיָּה, אִם הִיא מִסְתַּכֶּלֶת בְּאַנְפּוֹי דְּבַר נָשׁ אוֹ בַּר נָשׁ מִסְתַּכֵּל בְּאַנְפּוֹי דְּאֶפְעֶה, מִיָּד הוּא מֵת מֵחֲמַת הָאֶרֶס, רַחֲמָנָא לִצְלַן. וְהַאי נָחָשׁ בַּהֲדֵי דְּקָשַׁר בֵּיהּ, הִתְחִילוּ לְהַכּוֹת זֶה אֶת זֶה עַד דְּמִיתוּ שְׁנֵיהֶם. כַּד מָטוּ תַּמָּן לְהַאי אֲתָר, חֲמוּ לוּן לְתַרְוֵיהוֹן שְׁכִיבִין בְּאוֹרְחָא וּמִיתָן. קָרָא רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי הַאי פְּסוּקָא (תְּהִלִּים צא, י): "לֹא תְאֻנֶּה אֵלֶיךָ רָעָה, וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ". וְעַל דָּא בָּרָא קֻדְשָׁא בְּרִיךְ הוּא כָּל הַבְּרִיּוֹת וְכָל דָּבָר לִשְׁלִיחוּתֵיהּ דִּילֵיהּ, וְלֵית לָן לְאַנְהָגָא קְלָנָא בְּכָל מַאי דְּאִיהוּ עָבִיד, כִּי לִשְׁלִיחוּתוֹ הוּא בָּרָא יַתְהוֹן, וְעַל דָּא כְּתִיב (שָׁם קמה, ט): "טוֹב ה' לַכֹּל, וְרַחֲמָיו עַל כָּל מַעֲשָׂיו". עַד כָּאן לְשׁוֹן הַזֹּהַר.
While they were still walking they saw a snake dancing before them. Rabbi Shimon said, “This snake is surely going to perform some miracle. The snake ran on ahead and entangled itself with a certain viper. The nature of the viper is such that if it gazes at a human being or a human being gazes at it, the person immediately dies from the poison of its gaze, Heaven spare us. After the snake entangled itself with the viper they began striking each another until they both died. When they arrive at that spot and saw the two of them lying dead upon the road Rabbi Shimon recited the verse, “No evil shall befall you, and no plague shall come near your tent” (Tehillim 91:10). He continued, “The Holy One Blessed is He has created every creature to perform an errand. Thus we must not disparage anything that He has made, for it was created for the sake of its mission. Concerning this was it written, ‘Hashem is good to all and His mercies are upon all His works’ (Tehillim 145:9).”
וְנִרְאֶה לִי, דְּזֶהוּ כַּוָּנַת הַכָּתוּב (שָׁם קד, כד): "מָה רַבּוּ מַעֲשֶׂיךָ ה', כֻּלָּם בְּחָכְמָה עָשִׂיתָ, מָלְאָה הָאָרֶץ קִנְיָנֶיךָ". וּכְתִיב (שָׁם קמה, י): "יוֹדוּךָ ה' כָּל מַעֲשֶׂיךָ". וּבִהְיוֹת כֵּן, בְּוַדַּאי מִי שֶׁהִפְלִיא לוֹ ה' יִתְבָּרַךְ, בָּרוּךְ הוּא, בְּרֹב רַחֲמָיו וַחֲסָדָיו נֵס בְּאֵיזֶה הַצָּלָה מִלִּסְטִים אוֹ מֵאֵשׁ וּמִמַּיִם וְכַיּוֹצֵא בּוֹ, אוֹ שֶׁהָיָה חוֹלֶה וְנִתְרַפֵּא, אֲזַי חוֹבָה עָלָיו לְתַקֵּן אֵיזֶה דָּבָר טוֹב, שֶׁיִּהְיֶה הֶכֵּר שֶׁהוּא עוֹשֶׂה זֹאת בִּמְקוֹם קָרְבַּן תּוֹדָה, לִכְבוֹד ה' יִתְבָּרַךְ, בָּרוּךְ הוּא.
It seems to me that this is also the meaning of the verse, “How many are Your works, Hashem, all of them You made them all with wisdom, the earth is filled with Your possessions” (Tehillim 104:24). And it is also written, “All Your works will thank You, Hashem” (Tehillim 145:10). Suppose, then, that Hashem in His mercy and lovingkindness has granted someone a particularly amazing deliverance — from bandits, for instance, or from fire or water or the like, or if he was severely ill and recovered. Surely he has an obligation to institute some beneficial matter that will serve manifestly in the place of a thanksgiving offering in Hashem’s honor.
וּבוֹא וּרְאֵה מַה שֶּׁהֵעִיד לְעַצְמוֹ הָרַב הֶחָסִיד מוֹרֵנוּ הָרַב רַבִּי אַבְרָהָם, בַּעַל מְחַבֵּר "שִׁבֳּלֵי הַלֶּקֶט", בְּהַקְדָּמַת סִפְרוֹ, וְזֶה לְשׁוֹנוֹ: אָמַר הַכּוֹתֵב: אַזְכִּיר כָּאן נִפְלָאוֹת שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּדִי, בְּעֵת עָבְרוּ עָלַי תְּלָאוֹת בִּימֵי חָלְיִי. חָלִיתִי עַל עֶרֶשׂ דְּוַי, וּמֵרֹב כְּאֵבַי — לֹא עֲלֵיכֶם — שׁוֹמַמְתִּי. אָמַרְתִּי: פָּקַדְתִּי יֶתֶר שְׁנוֹתַי. רַבּוּ עָלַי מַכְאוֹבִים, עַד שֶׁרָחֲקוּ מִמֶּנִּי קְרוֹבִים, כִּי הָיִיתִי לְמַשָּׂא לִפְנֵי אֲבוֹתַי. הָמוּ מֵעַי בִּי, וְלִבִּי יָחִיל בְּקִרְבִּי בְּזָכְרִי אוֹרְחָא רְחִיקְתָּא וְקַלִּילָא זִוְדָתִי.
Come and see what the pious rabbi, our teacher Rabbi Avraham, author of SRibbolei HaLekket testifies about himself in the introduction to his work. He writes: I will retell here the wonders that the Holy One Blessed is He performed for me when I suffered tribulations at the time of my illness. As I lay upon my sickbed, rendered desolate by the tremendous pain, may you be spared, I declared, “I am bereft of my remaining years! My sorrows have increased until my relatives avoid me, for I have become a burden to my household and before my fathers. My innards churn and my heart trembles within me as I recall the length of the journey that lies before me and the meagerness of my provisions.”
וְהָעוֹמְדִים עָלַי לְשַׁמֵּר יְצִיאַת נִשְׁמָתִי, בַּאֲשֶׁר שֶׁרָאוּ בִּי שֶׁנִּתְקָרְרוּ אֵבָרַי וּבְשָׂרִי, וּבָאתִי עַד הַגְּסִיסָה וְעַד שַׁעֲרֵי הַמִּיתָה, הָעוֹמְדִים עָלַי דָּחֲקוּ חוּצָה אִשְׁתִּי וְזַרְעִי וְגַם שְׁאָר קְרוֹבִים, שֶׁרָאוּ אוֹתִי בְּסִימָנֵי מִיתָה, כְּדֶרֶךְ צֵאת הַנְּשָׁמָה מֵהַגּוּף, פָּנַי הָיָה נִשְׁתַּנָּה, וַה' בְּרַחֲמָיו יַסֹּר יִסְּרַנִי, וְלַמָּוֶת לֹא נְתָנָנִי. וְלֹא בִּזְכוּתִי, רַק בִּזְכוּת אֲבוֹתַי הַקְּדוֹשִׁים. וּבַמַּרְאֶה רָאִיתִי בְּעֵינַי אָדָם קָצָר עוֹמֵד לְפָנַי, וְנֵר דּוֹלֵק בְּיָדוֹ, וּכְהֶרֶף עַיִן הִתְחִיל לְכַבּוֹת, וְחָזַר וְדָלַק מַהֵר לְעֵינַי. וְאָמַרְתִּי בִּתְחִנָּה: הַגֵּד לִי, אֲדוֹנִי, מַה זֶּה שֶׁאַתָּה עוֹשֶׂה לְפָנַי בַּנֵּר הַזֶּה? וְהֵשִׁיב הָאִישׁ: הַנֵּר הוּא רֶמֶז נִשְׁמַת אָדָם. רָמַזְתִּי לְךָ: וְהִנֵּה כַּאֲשֶׁר מַהֵר חָזַר לְדָלְקָה, כָּךְ מְהֵרָה תִּהְיֶה לְךָ רְפוּאָה. וְזֶהוּ שֶׁהֶרְאִיתִיךָ זֶה בְּאוֹתוֹתַי.
Those who stood by me to await the expiration of my soul — for they saw that my limbs and flesh had gone cold and that I was in the throes of death — those who stood by me hastened my wife and children and other family members from the room. For they saw upon me the indications of approaching death — as is usual when the soul departs from the body — and my features had already become altered. But Hashem in His mercy, although He afflicted me He did not deliver me to death. This was not in my own merit but in the merit of my holy ancestors. With my own eyes I beheld in a vision a miniature man standing before me holding in his hand a lamp that was on the verge of extinction. But then, before my eyes, it was swiftly rekindled. “Tell me, master,” I pleaded, “what are you doing before me with this lamp?” The man replied, “This lamp symbolizes your soul, for the days of your life were already completed. I hinted this to you in this way because the human soul is likened to a lamp. But just as the lamp was swiftly rekindled, so will you swiftly recover. This is what I was showing you with my hints.
וְיָדוֹעַ תֵּדַע, שֶׁהָיוּ בַּמִּשְׁפָּט שֶׁלְּךָ מַיְמִינִים וּמַשְׂמְאִילִים, וְשָׁקְלוּ בְּמֹאזְנַיִם זְכוּת שֶׁלְּךָ, וּבָאתִי לְבַשֶּׂרְךָ, שֶׁהָאֵל הָרַחֲמָן הוֹסִיף יָמִים עַל יָמֶיךָ וְאָמַר לַמַּלְאָךְ: הֶרֶף יָדְךָ, כִּי עוֹד לְאֵל יָדוֹ לְזַכּוֹת אֶת הָרַבִּים. חֹק חָקַקְתִּי לְךָ, שֶׁבַּיּוֹם הַשְּׁלִישִׁי תַּעֲמֹד מֵחֹלִי זֶה. וְזֶה הַמַּעֲשֶׂה הָיָה שְׁלשָׁה יָמִים קֹדֶם חַג הַשָּׁבוּעוֹת, וְכַאֲשֶׁר פָּתַר לִי, כֵּן הָיָה, שֶׁבְּיוֹם רִאשׁוֹן דְּחַג הַשָּׁבוּעוֹת הָלַכְתִּי לְבֵית הַכְּנֶסֶת, וּמַמָּשׁ נַעֲשֵׂיתִי בְּרִיָּה חֲדָשָׁה, וּמִיָּד אָזַרְתִּי כְּגִבּוֹר חֲלָצַי וְקַמְתִּי עַל מִשְׁמֶרֶת הַקֹּדֶשׁ לְחַבֵּר פֵּרוּשׁ עַל הַתּוֹרָה וּנְבִיאִים וּכְתוּבִים, וְקָרָאתִי לְהַחִבּוּר "שִׁבֳּלֵי הַלֶּקֶט" לְזִכָּרוֹן. עַד כָּאן לְשׁוֹנוֹ.
“Know also,” the man went on, “that at your trial there were accusers and defenders and that your merits were weighed upon a scale. I have come to inform you that the merciful God added to your days, telling the Angel of Death, ‘Loosen your hand! For he is still capable of benefiting the multitude.’ I have decreed concerning you that on the third day you will get up from this illness.” This incident took place three days before the festival of Shavuos and just as the man had predicted, so did it fall out. On the first day of Shavuos I went to the synagogue and became literally like a new man. Immediately I girded my loins like a warrior and arose to my post and began composing a commentary upon the Torah, the Prophets and the Writings. I called my work, Shibbolei HaLekket as a remembrance.
וְכֹה יַעֲשֶׂה הָאָדָם, כִּי אֵין לְךָ אָדָם, שֶׁלֹּא נַעֲשָׂה לוֹ נֵס, בִּפְרָט בַּזְּמַנִּים אֲשֶׁר הַצָּרוֹת מִתְגַּבְּרִים, וַתִּקְרֶאנָה מִלְחָמוֹת עֲצוּמוֹת, חֶרֶב וְרָעָב, מָצוֹר וּמָצוֹק, חֳלָאִים רַבִּים, וּמִי אֲשֶׁר הֵאִיר עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא חוּט שֶׁל חֶסֶד, וְהִצִּילוֹ מִכָּל הַפְּגָעִים הַנִּזְכָּרִים לְעֵיל, יִהְיֶה לוֹ לְזִכָּרוֹן תָּמִיד חַסְדֵי ה', וְלֹא לִהְיוֹת מִכְּפוּיֵי טוֹבָה. וְלֹא זוֹ בִּלְבַד, אֶלָּא כָּל מִי אֲשֶׁר מַשְׁפִּיעַ עָלָיו שֶׁפַע שֶׁל בְּרָכָה, שֶׁזָּכָה לֵישֵׁב בְּבֵיתוֹ בְּהַשְׁקֵט וּבְבֶטַח, וּפַרְנָסָתוֹ הִיא סְדוּרָה, שֶׁצָרִיךְ לִתֵּן שֶׁבַח וְהוֹדָיָה לַמָּקוֹם עַל זֹאת.
Thus should every person do. For there is no one for whom miracles have not been performed, especially in these generations in which our troubles increase daily — horrendous wars, the sword, famine, siege, hardship and terrible illnesses. Whenever the Holy One Blessed is He shines a thread of lovingkindness upon someone and saves him from these afflictions, that individual must recall Hashem’s kindnesses forever lest he be guilty of ingratitude. Moreover, whenever the Holy One Blessed is He bestows upon someone an outpouring of blessing enabling him to sit at home in peace and tranquility enjoying a reliable income, he must give praise and thanks to the Omnipresent.
וּמַה מְּאֹד מַזְהִיר בְּ"סֵפֶר חֲרֵדִים", שֶׁזֶּהוּ מִכְּלַל מִצְוַת עֲשֵׂה שֶׁל (דְּבָרִים כו, ג): "הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךָ, כִּי בָּאתִי אֶל הָאָרֶץ וְגוֹ'". מִכָּאן אַזְהָרָה גְּדוֹלָה עַל בְּנֵי אָדָם, הַמְקַבְּלִים טוֹבָה וְהַשְׁפָּעָה מֵה' יִתְבָּרַךְ, לִתֵּן שֶׁבַח וְהוֹדָיָה, וְלֹא לִקְרוֹת קוֹל קוֹבְלָנִי כְּדֶרֶךְ צָרֵי הָעַיִן, אֲשֶׁר יוֹתֵר מֵהַצֹּרֶךְ נוֹתֵן לָהֶם ה' מָזוֹן וּמִחְיָה, וְכָל יְמֵיהֶם הֵם בּוֹכִים וְקוֹבְלִים נֶגֶד הָעוֹלָם, כְּאִלּוּ אֵין לָהֶם פַּת וְלֶחֶם לֶאֱכֹל, וְכָל טוּב הֵן בְּיָדָם, וְכָל כַּוָּנָתָן הוּא לִמְנֹעַ הָעֲנִיִּים וְאֶבְיוֹנִים מִפֶּתַח בֵּיתָם. וְעַל זֶה נֶאֱמַר (תְּהִלִּים לד, ז): "זֶה עָנִי קָרָא וַה' שָׁמֵעַ". וְאֵין הַתְּפִלָּה שֶׁל עָנִי זָז, עַד שֶׁיַּעֲבֹר עֲלֵיהֶם כּוֹס שֶׁל פֻּרְעָנֻיּוֹת, שֶׁבָּאִין הֵמָּה לִכְלַל הַדַּלּוּת. הֲגַם אֲשֶׁר בְּוַדַּאי הוּא טוֹב לְקַיֵּם אַזְהָרַת חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, לְבִלְתִּי לְהִתְרָאוֹת בְּפִרְסוּם בַּעֲשִׁירוּת, כְּמוֹ שֶׁהִזְהִיר אָבִינוּ הַזָּקֵן, יַעֲקֹב אָבִינוּ, לְבָנָיו: לָמָּה תִּתְרָאוּ? וּבִפְרַט שֶׁבָּעִתִּים הַלָּלוּ בַּעֲווֹנוֹתֵינוּ הָרַבִּים, הָאֻמּוֹת הֵן נוֹתְנֵין עַיִן בְּמָמוֹן שֶׁל יִשְׂרָאֵל, וְטוֹב מְאד לְכַסּוֹת וּלְהַעֲלִים הָעשֶׁר בִּפְנֵיהֶם. אָכֵן טוֹב לְהַרְאוֹת פָּנִים שֶׁל מַסְבִּירוֹת פָּנִים, שֶׁל אַהֲבָה וְרָצוֹן, לִפְנֵי עֲנִיִּים וְדַלִּים וְאֶבְיוֹנִים, וְזֶה הוּא רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ. וּבִפְרָט הַמְאַכְסֵן בְּבֵיתוֹ עֲנִיִּים וְדַלִּים הֲגוּנִים, זוֹכֶה שֶׁהַרְבֵּה נָשִׁים עֲקָרוֹת נִפְקָדוֹת בִּזְכוּת שֶׁמְּפַרְנְסִים וּמְכַלְכְּלִים עֲנִיִּים וְאֶבְיוֹנִים לְשֵׁם שָׁמַיִם.
Seifer Chareidim admonishes sternly that this is included in the commandment, “And I will relate this day to Hashem your God that I have come to the goodly land, etc.” (Devarim 26:3). This, he explains, is a strong warning to anyone who has received goodness and bounty from Hashem, that he must give praise and thanks. And certainly he must not complain like the misers who cry and complain to the world all day long, no matter how much food and sustenance Hashem grants them, that they lack bread to eat, when in fact their hands are filled with all manner of goodness. Their real goal is simply to keep the poor and needy at bay. Concerning this was it written, “This poor man cried out and Hashem heard” (Tehillim 34:7). The poor man’s prayer does not move from its place until a cup of punishment is poured out upon these people and they themselves are rendered destitute. Of course, it is also praiseworthy to fulfill the Sages’ teaching (Ta’anis 10b) that one should not display one’s wealth ostentatiously before the nations of the world. Thus Yaakov said to his sons, “Why should you show yourselves?” (Bereishis 42a). This is especially important in these times when, on account of our many sins, the nations have their eyes on Jewish wealth. Therefore it is a very good idea to conceal one’s wealth from them. Nevertheless, showing a pleasant countenance and demeanor of love and good will towards the poor, the destitute and the needy brings pleasure to the Creator. This is especially so of those who bring the honorable poor and needy into their homes and grant them lodgings. Through this they merit many blessings and many a barren woman has been granted children in the merit of feeding and supporting worthy poor and needy people for the sake of Heaven.
וּמָצִינוּ נָמֵי בְּאִישׁ זָקֵן אֶחָד, שֶׁהָיָה בִּזְמַן גְּזֵרוֹת סְפָרַד וּשְׂפַּנְיָא, וּשְׁמוֹ רַבִּי יְחִיאֵל, וְהָיָה דָּר בְּעִיר אַחַת עַל חוֹף הַיָּם הַגָּדוֹל. וּבִהְיוֹת גְּזֵרוֹת בַּמְּדִינוֹת הַנִּזְכָּרוֹת לְעֵיל, בָּרְחוּ מֵאוֹתָהּ הַמְּדִינָה הַרְבֵּה יְהוּדִים אֶל אֶרֶץ תּוֹגְרָמָא. וְרַבִּי יְחִיאֵל הָיָה זָקֵן, וְהָיָה דָּר בְּעִיר אֲשֶׁר עַל חוֹף הַיָּם, וְהוּא אִישׁ תָּם וְיָשָׁר, וְהָיָה מְקַבֵּל כָּל הָעֲנִיִּים וְהָעֲשִׁירִים בְּסֵבֶר פָּנִים יָפוֹת, וְהָיָה מַסְפִּיק לָהֶם לֶחֶם, מַיִם וּמָזוֹן, וּמַלְוֶה אוֹתָן, וְנָתַן לָהֶם צֵדָה לַדֶּרֶךְ, וּפִזֵּר וּבִזְבֵּז מָמוֹן רַב לְהוֹצָאַת הָאוֹרְחִים. וַיְהִי הַיּוֹם, הִגִּיעַ עֵת וּזְמַן שֶׁהָיוּ בְּבֵיתוֹ אַרְבָּעָה זְקֵנִים הַבָּאִים מֵהַגּוֹלָה, חֲכָמִים גְּדוֹלִים, וּבִרְאוֹתָם אֶת כְּבוֹד עָשְׁרוֹ וּגְדֻלָּתוֹ וְתִפְאַרְתּוֹ, שֶׁהָיָה נְדִיב לֵב, שֶׁגָּמַל חֶסֶד עִם עֲשִׁירִים וַעֲנִיִּים לְכָל בְּנֵי הַגּוֹלָה, שָׁאֲלוּ הָאַרְבָּעָה זְקֵנִים מִמֶּנּוּ: מַה בַּקָּשָׁתְךָ מֵהַבּוֹרֵא יִתְבָּרַךְ? וְהֵשִׁיב: בַּקָּשָׁתִי הוּא, שֶׁאֶזְכֶּה לְבָנִים, כִּי לֹא הָיָה לוֹ זֶרַע. וְיֹאמְרוּ אֵלָיו הָאַרְבָּעָה זְקֵנִים הַנִּזְכָּרִים לְעֵיל: תִּהְיֶה אַתָּה בָּטוּחַ, שֶׁבְּתוֹךְ שָׁנָה זוֹ יוֹצֵא מֵחֲלָצֶיךָ בֵּן גָּדוֹל בַּתּוֹרָה, וְתִקְרָא אֶת שְׁמוֹ אַבְרָהָם, לְסִימָן שֶׁעָשִׂיתָ חֶסֶד עִם זֶרַע אַבְרָהָם. וְכַאֲשֶׁר הִבְטִיחוּ לוֹ, כֵּן הָיָה, שֶׁיָּצָא מִמֶּנּוּ בְּנוֹ, הַגָּאוֹן הַגָּדוֹל, רַבֵּנוּ אַבְרָהָם מִפִּיסָא, וְהִגְדִּיל בַּתּוֹרָה מְאֹד וְחִבֵּר חִבּוּרִים הַרְבֵּה. עַד כָּאן.
The story is also related of a certain elderly gentleman named Rabbi Yechiel, who lived at the time of the expulsion from Spain. At the time of all the edicts and oppressions in that country many Jews fled to Italy, where Rabbi Yechiel resided in a town by the ocean, while they awaited the opportunity to move on to Turkey. The elderly Rabbi Yechiel was an upright and honest man who received everyone, poor or rich, with a pleasant countenance. He would supply them with water and food and escort them along their way. He also made sure that they also had provisions for the journey ahead, spending liberal sums upon the needs of his guests. One day there arrived at his house four elders from among the exiles, all of them great Torah scholars. When they saw Rabbi Yechiel’s wealth and splendor and his pure and generous heart and the kindnesses that he performed for the exiles, rich and poor alike, they asked, “What request would you like to make of the Creator?” He answered, “My request is that I merit sons,” for he was childless. The four elders said to him, “Rest assured that within the year you will father a son who will be a great scholar. And you shall call him “Avraham,” as a remembrance of the kindnesses you performed for the seed of Avraham.” As they promised, so was it fulfilled. The son that was born to him grew to become the illustrious Rabbi Avraham of Piza, who reached great heights in Torah and composed many works.
וְכַיּוֹצֵא בָּזֶה מָצִינוּ הַרְבֵּה לֵידַע וּלְהוֹדִיעַ, כִּי כָּל מַעֲשֶׂה טוֹב וְכִשְׁרוֹן חָקוּק וְרָשׁוּם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, לַחֲשֹׁב לְעוֹשֶׂיהָ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, בְּאֹפֶן שֶׁתְּהֵא כַּוָּנַת הָעוֹשֶׂה לְשֵׁם שָׁמַיִם, כִּי כֵּן צָרִיךְ כָּל עִנְיַן בְּנֵי אָדָם, הֵן הַמַּעֲשֶׂה הֵן הַדִּבּוּר, יִהְיֶה הַכֹּל לְשֵׁם שָׁמַיִם וּבְכַוָּנַת הַלֵּב, וּבִפְרָט בְּעִנְיָנֵי תְּפִלּוֹת וּבְרָכוֹת, כִּדְאִיתָא בְּ"סֵפֶר חֲסִידִים": מַעֲשֶׂה בְּאֶחָד שֶׁמֵּת לִפְנֵי זְמַנּוֹ כַּמָּה שָׁנִים, וּלְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ נִתְגַּלָּה לְאֶחָד מִן קְרוֹבָיו בַּחֲלוֹם וְשָׁאַל לוֹ: הֵיאַךְ אַתָּה נוֹהֵג בָּעוֹלָם שֶׁאַתָּה שָׁם? אָמַר לוֹ: בְּכָל יוֹם וָיוֹם דָּנִין אוֹתִי עַל שֶׁלֹּא הָיִיתִי מְדַקְדֵּק לְבָרֵךְ בִּרְכַּת הַמּוֹצִיא וּבִרְכַּת הַפֵּרוֹת וּבִרְכַּת הַמָּזוֹן בְּכַוָּנַת הַלֵּב. וְהַמְמֻנִּים, שֶׁדָּנִין אוֹתִי, אוֹמְרִים לִי: לַהֲנָאָתְךָ אָכַלְתָּ. וְשָׁאַלְתִּי לוֹ: הֲלֹא אַמְרִינָן: מִשְׁפַּט רְשָׁעִים בַּגֵּיהִנָּם הוּא רַק שְׁנֵים עָשָׂר חֹדֶשׁ בִּלְבַד, וּכְבָר עָבְרוּ שְׁנֵים עָשָׂר חֹדֶשׁ וְיוֹתֵר מִיּוֹם מִיתָתְךָ, וְלָמָּה דָּנִין אוֹתְךָ אַחַר שְׁנֵים עָשָׂר חֹדֶשׁ? אָמַר לִי: אֵין דָּנִין אוֹתִי בַּגֵּיהִנָּם דִּינִים חֲמוּרִים, אֶלָּא דָּנִים אוֹתִי חוּץ לַגֵּיהִנָּם בְּדִינִים קַלִּים, וְאוֹמְרִים הַמְמֻנִּים, שֶׁזֶּהוּ הַכֹּל לְטוֹבָתִי, כְּדֵי שֶׁאֶזְכֶּה לְחֵלֶק גַּן עֵדֶן לִכָּנֵס שָׁם וְלִטֹּל חֶלְקִי בִּמְלוֹאוֹ.
We hear of many similar incidents. This is to inform you that every good and proper deed is engraved and inscribed before the Holy One Blessed is He, to be accredited to the doer’s account in this world and the next, provided that he does them for the sake of Heaven. For everything that a person does, whether by deed or word, should be for the sake of Heaven and with heartfelt concentration, especially the utterance of prayers and blessings. Seifer Chassidim (46) relates the story of a man who died a number years before his time. Twelve months after he passed away he appeared to one of his relatives in a dream. The relative inquired, “How do you spend your time in the world that you are in?” He answered, “Every day I am judged for not reciting the blessings over bread and fruit and the Grace After Meals with heartfelt concentration. Meanwhile those appointed over me say to me, ‘You ate only for your own enjoyment!’ ” The relative inquired further, “Have we not been taught that the wicked are punished in Gehinnom for twelve months? More than twelve months have passed since your death, so why are they punishing you further?” The dead man replied, “They are not subjecting me to severe punishment in Gehinnom but to lesser punishment outside of Gehinnom. The appointed ones tell me that it is all for my good so that I will merit entering Gan Eden and enjoying my portion to the fullest.”
וְהַכְּלָל, כִּי כָל דָּבָר שֶׁהָאָדָם עוֹשֶׂה, הוּא נִרְשָׁם לְמַעְלָה, וְעַל כָּל דָּבָר — שָׂכָר וָעֹנֶשׁ, וְאַשְׁרֵי לְהַיּוֹצֵא זַכַּאי מִבֵּית דִּין שֶׁל מַעְלָה, אָמֵן.
The general rule is that everything one does is recorded On High and for every deed there is either reward or punishment. Fortunate are those who are declared meritorious by the Heavenly Court!