It is related in Berachos (26b) that the Patriarchs established the three fixed prayers. The Sages elaborate: Avraham established the morning prayer, and corresponding to this Men of the Great Assembly instituted the blessing MagenAvraham, “shield of Avraham.” Yitzchak established the afternoon prayer and corresponding to this the blessing MechayehHaMeisim, “Who revives the dead” was instituted. Yaakov established the evening prayer and corresponding to this the blessing HaE-l HaKadosh, “the holy God” was instituted. Thus all the blessings were called after the names of the Patriarchs since they established them. It follows that every person should be careful to pray at least the Shemoneh Esrei with concentration. Yet on account of the burden of the exile and the pressure that our brothers find themselves in not everyone is learned in the deeper meanings of the prayers. Nevertheless, a person should at least enwrap himself in trembling and awe when he says the words, “God of Avraham, God of Yitzchak and God of Yaakov,” for the merit of the Patriarchs is very great. It is their prayers that continue to sustain us in this bitter exile.
It is related in the Zohar (Parashas Vayechi 225b): Rabbi Yehudah said: How thickheaded are the people of the world, for they do not understand matters of the world. For instance, the Holy One Blessed is He stands over them every day at all times yet no one notices! Three times a day a wind enters the Cave of Machpeilah (the Tomb of the Patriarchs) and blows upon the graves of the Patriarchs, compelling their bones to arise … Then the dew falls and the Patriarchs awaken. It was taught: That wind descends via specific levels, one after the other, until it arrives at the lower Gan Eden. Wafting with the spices of Gan Eden it enters the mouth of the cave, whereupon the Patriarchs and Matriarchs awaken and pray for their children. It is the prophet Eliyahu who washes their hands before they pray. Three times every day they pray for Israel and before each prayer Eliyahu washes their hands.
From this one can see the holiness of the hand-washing before prayer, for it is the task of the prophet Eliyahu to wash the hands of the Patriarchs. Likewise every individual should see that his hands are washed by upright Jew and not by an evildoer, before he goes to pray.
Now let us return to the topic with which we began, which was the merit of the Patriarchs in his prayers with concentration — his prayers will be cherished by the Holy One Blessed is He. In times of trouble, he should proclaim with heartfelt intent, “Master of the Universe! Remember the covenant of the Patriarchs and Matriarchs and the Tribes!” This presumes, of course, that he himself has not abrogated the covenant of the Patriarchs who walked wholeheartedly before the Holy One Blessed is He. This prayer is very effective when recited by the righteous and wholehearted, but not by a person who has taken the twisted path and did not conduct himself as our holy Patriarchs; but rather conducts himself with arrogance, and jealousy, while seeking ill-gotten gains and immoral pleasures, Heaven forbid! Such a person is worthy of suffering shame and disgrace upon the expiration of his soul.
Our forebears used to pray: “May it be the will of Hashem our God and God of our fathers that we be prevented from sinning so that we will neither be ashamed nor disgraced before our ancestors.” Such shame makes it impossible for a person to enter the King’s presence, for his soul is naked without any raiment. Thus the Zohar relates (ibid. 226b): Come and see. Woe to those who see but do not understand, nor do they realize upon what the world stands … For out of every commandment that a person fulfills, a garment of honor is fashioned for him to wear in the World to Come and he will be in need of them all. Furthermore, each day that he performed good deeds, garments are also fashioned. Rabbi Yehudah the Elder became anxious one day (regarding his portion in the World to Come). He was shown in a dream a vision of his radiance, which shone to the four directions. “What is this?” he inquired. “This is the garment you will wear when you come to reside in this world,” came the reply. From that day on he was joyful. Rabbi Yehudah said: Every day the spirits of the righteous sit by rows in Gan Eden dressed in their garments, praising the Holy One Blessed is He with highest honor. This is the meaning of the verse, “Surely the righteous will give thanks to Your Name; the upright will dwell in Your Presence” (Tehillim 140:14). This is the way of the righteous — to live in constant trembling and fear lest they be disgraced in the World to Come on account of their deeds in this world. All the good deeds that they do are in their eyes like a drop in the ocean against their wicked deeds.
It is also the way of the righteous to be zealous for Hashem whenever they see a desecration of His Name or the evil deeds of the wicked. And although it may cause them to face persecution and even death, they refuse to show the wicked a smiling countenance but only one of displeasure, so that they will understand on their own that their actions find no favor in their eyes. It pains them that the wicked incite Hashem’s anger. In their hearts they pray that the hearts of the wicked will be transformed and inclined towards the way of awe. Thus it is the duty of all who are faithful in their service of Hashem to admonish the wicked and to be pained whenever they witness or hear of the deeds of the wicked. This is explained in the Zohar (ibid. 238b-240b): Rabbi Yehudah and Rabbi Yitzchak were traveling together along the road. Rabbi Yehudah said: “It is written, ‘She will not be afraid for her household on account of the snow, for her entire household is dressed in crimson’ (Mishlei 31:21). Our colleague Rabbi Chizkyahu has explained this as follows: The punishment of the wicked in Gehinnom lasts for twelve months. During half of them he is punished with heat, while during the other half he is punished with snow. When they enter the fire they say, “This is surely Gehinnom!” But when they enter the snow they say, “This is the cool of winter!” And they rejoice, saying, “We are content, for after the judgment in fire we have come to cool off in a cold place.” What they do not realize is that the snow is a continuation of their judgment. There they suffer terrible and bitter punishments. But lest it should occur to someone that Israel will also endure punishment in the snow, for this reason it is written, “She will not be afraid for her household on account of the snow, for her entire household is dressed in crimson.” Do not read, “dressed in crimson (shanim)” but in “two” (shnayim; that is, they perform the commandments in pairs) — circumcision and pri’ah (the tearing of the membrane underlying the foreskin), tzitzis and tefillin, mezuzah and the Chanukah lamp … .
While they were still walking they encountered a child guiding a donkey upon which an elderly man was riding. The old man said, “My child, cite me your verse.” The child responded, “One verse? I do not have only one verse! Either you should alight or you should let me ride with you and I will tell you.” “I do not wish to equate myself with you,” the old man said, “for I am an elder and you are but a child.” The child said, “If so, why did you ask me to cite you a verse?” “In order that we may travel together,” he answered. “May this old man be filled with despair!” said the child. “He rides although he knows nothing and then he says that he does not wish to equate himself with me!” So he parted company with the old man and set out alone.
When Rabbi Yehudah and Rabbi Yitzchak arrived he approached them and related to them what had happened. Rabbi Yehudah told him, “You did the right thing. Come with us and we will sit and listen to what you have to say.” The child said, “I am tired, for I have not eaten anything today.” They took out some food and gave it to him. A miracle occurred for them and they found a spring under a tree and drank from it. Then the child began, “It is written, ‘For Dovid, do not grieve over the [success of] evildoers; do not be jealous of the iniquitous’ (Tehillim 37:1). That is, do not turn to observe the deeds of the wicked, for perhaps you will not be jealous on behalf of Hashem of Hosts and you will be punished on this account. For whoever sees the deeds of the wicked and is not jealous for the honor of the Holy One Blessed is He transgresses three injunctions: 1. ‘Do not have any other gods before me’ (Shemos 20:3). 2. ‘Do not make for yourself an image nor shall you bow to them’ (ibid. 4-5). 3. ‘Do not serve them’ (ibid. 5). “Therefore a person must separate from them and direct his path away from them. For this reason I separated from the old man and directed my path away from him. And now that I have found you I will explain another verse.” So he began, “And He called (ויקרא) to Moshe” (Vayikra 1:1) — “The alef (at the of the word vayikra) is written small because this ‘calling’ was not complete. Why not? Because it took place outside the land of Israel. For completion exists only within the land.”
He then proceeded to reveal to them additional insights of great depth, whereupon Rabbi Yehudah and Rabbi Yitzchak came and kissed him on the head and said, “Blessed is the Merciful One who allowed us to hear these things. And blessed is the Merciful One for not allowing these things to be wasted on that old man.” Then they arose and began walking. They spied a grapevine growing in a certain garden and the child began, “He will bind his donkey-foal to the vine and the son of the donkey-mare to the vine-branch” (Bereishis 49:11) — “The idea is this: The ‘foal’ and the ‘mare’ are two potent shells of impurity. In order to weaken their power so that they will not confuse the world the Holy One Blessed is He formed the world with the name Ya-h, as it is written, ‘For with Ya-h Hashem formed the worlds’ (Yeshayahu 26:4). “This is what is hinted at here, that the Holy One Blessed is He took the name Ya-h (י-ה) and included it within the word for ‘his foal.’ For the verse should have said simply ‘foal’ (עיר), but it said ‘his foal’ (עירה) instead, to include the letter heh of the name Y-h within it. “Similarly, the word ‘branch’ should have been written soreik (שׂורק) but instead it is written with an extra heh at the end, soreikah (שׂורקה), while the word ‘son’ is written with an extra yud — b’ni (בני) instead of ben (בן).” The child then went on to reveal to them other esoteric insights.
Rabbi Yehudah said, “If we had traveled this way for nothing other than to hear these things it would have been sufficient for us.” Rabbi Yehudah then said, “It would have been better for the child if he did not know so much, for I am afraid that he will not be allowed to remain in the world on this account.” Rabbi Yitchak asked, “Why not?” “Because he may glimpse at what is not permitted,” he replied. “I am afraid on his behalf that before he grows up and reaches maturity he will contemplate and glimpse at what he should not and be punished.” The child overheard him and said, “I am not afraid of punishment at all, for when my father departed this world he blessed me and prayed for me. And I know that my father’s merit will protect me.” “Who was your father?” they asked. “I am the son of Rav Hamnuna the Elder,” he answered, whereupon they took him and carried him upon their shoulders for three miles. After this they continued walking together for a time and then blessed him and went on their way. When they came to Rabbi Shimon ben Yochai they related what had transpired. Rabbi Shimon said to them, “Surely the Torah comes to him by inheritance!”
From this passage we can see that one should join up with Torah scholars along the road and avoid the company of the ignorant, just as the child did. Secondly, from this incident we learn of the great humility of Rabbi Yehudah and Rabbi Yitzchak. For they were leaders of the generation, yet when they heard that the child was the son of Rav Hamnuna the Elder they carried him upon their shoulders in order to listen to his Torah. Nor were they too proud to hear Torah even from the mouth of a child. For a man who renders himself like the dust upon which all trample is called, “Beloved above and valued below.” Moreover, he is called one of the “lovers of Hashem,” concerning whom it is written, “And the lovers of His Name will dwell in it [in Tzion]” (Tehillim 69:37).
אִיתָא בַּגְּמָרָא דִּבְרָכוֹת: תְּפִלּוֹת — אָבוֹת תִּקְּנוּם. וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אַבְרָהָם תִּקֵּן תְּפִלַּת שַׁחֲרִית, כְּנֶגֶד זֶה תִּקְּנוּ "מָגֵן אַבְרָהָם". יִצְחָק תִּקֵּן תְּפִלַּת מִנְחָה, כְּנֶגֶד זֶה תִּקְּנוּ לוֹמַר "מְחַיֵּה מֵתִים". יַעֲקֹב תִּקֵּן תְּפִלַּת עַרְבִית, כְּנֶגֶד זֶה תִּקְּנוּ "הָאֵל הַקָּדוֹשׁ". וְלָכֵן כָּל הַבְּרָכוֹת עַל שֵׁם שָׁלשׁ בְּרָכוֹת הָרִאשׁוֹנוֹת נִקְרְאוּ, וְאָבוֹת תִּקְּנוּ אוֹתָן. וְלָכֵן צָרִיךְ כָּל אָדָם לְהִזָּהֵר לְהִתְפַּלֵּל עַל כָּל פָּנִים תְּפִלַּת שְׁמוֹנֶה עֶשְׂרֵה בְּכַוָּנָה. אָמְנָם בַּעֲבוּר טֹרַח שֶׁל אַחֵינוּ בֵּית יִשְׂרָאֵל לָאו כֻּלֵּי עָלְמָא גְּמִירֵי בְּכַוָּנַת הָעֹמֶק לְהִתְפַּלֵּל. וְעַל כָּל פָּנִים יִלְבַּשׁ הָאָדָם חֲרָדָה וְיִרְאָה גְּדוֹלָה בְּאָמְרוֹ: "אֱלֹהֵי אַבְרָהָם, אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב", כִּי גָּדוֹל זְכוּתָן מְאֹד, וּתְפִלָּתָם מְקַיְּמִים אוֹתָנוּ בַּגָּלוּת הַמַּר הַזֶּה.
It is related in Berachos (26b) that the Patriarchs established the three fixed prayers. The Sages elaborate: Avraham established the morning prayer, and corresponding to this Men of the Great Assembly instituted the blessing Magen Avraham, “shield of Avraham.” Yitzchak established the afternoon prayer and corresponding to this the blessing Mechayeh HaMeisim, “Who revives the dead” was instituted. Yaakov established the evening prayer and corresponding to this the blessing HaE-l HaKadosh, “the holy God” was instituted. Thus all the blessings were called after the names of the Patriarchs since they established them. It follows that every person should be careful to pray at least the Shemoneh Esrei with concentration. Yet on account of the burden of the exile and the pressure that our brothers find themselves in not everyone is learned in the deeper meanings of the prayers. Nevertheless, a person should at least enwrap himself in trembling and awe when he says the words, “God of Avraham, God of Yitzchak and God of Yaakov,” for the merit of the Patriarchs is very great. It is their prayers that continue to sustain us in this bitter exile.
וְאִיתָא בַּזֹּהַר, פָּרָשַׁת וַיְחִי: אָמַר רַבִּי יְהוּדָה: כַּמָּה אֲטִימִין בְּנֵי עָלְמָא, דְּלָא יָדְעִין בְּמִלֵּי דְּעָלְמָא, וְהֵיאַךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אִשְׁתַּכַּח עֲלַיְהוּ בְּכָל יוֹמִין וְעִדָּן, וְלֵית מָאן דְּיַשְׁגַּח. תְּלַת זִמְנִין בְּיוֹמָא עָאל רוּחָא חֳדָא בִּמְעַרְתָּא דְּכַפִּילְתָא וְנָשִׁיב בְּקִבְרֵי דְאַבְהָתָנָא וְאִתְחַיָּן גַּרְמַיְהוּ וְקַיָּמִין בְּקִיּוּמָא. וְהַהוּא רוּחָא וְכוּ', וְטַלָּא נָחִית, וּמִתְעָרַן אֲבָהָן. תָּאנָא: הַהוּא רוּחָא נָחִית בְּדַרְגִּין יְדִיעַן, דַּרְגָּא בָּתַר דַּרְגָּא, וּמָטוּ לְגַן עֵדֶן הַתַּחְתּוֹן וּבְבֻסְמִין דְּגַן עֵדֶן שָׁאט הַאי רוּחָא וְעַיֵּל בְּפִתְחָא דִּמְעַרְתָּא. כְּדֵין מִתְעָרִין הָאָבוֹת וְאִמָּהוֹת וּמְצַלְיָן עַל בָּנַיְהוּ, וְאֵלִיָּהוּ הַנָּבִיא נוֹתֵן מַיִם עַל יְדֵיהֶן קֹדֶם תְּפִלָּתָן, וְשָׁלשׁ פְּעָמִים הֵן מִתְפַּלְּלִין בְּכָל יוֹם עַל יִשְׂרָאֵל, וּבְכָל פַּעַם נוֹתֵן אֵלִיָּהוּ זָכוּר לַטּוֹב מַיִם עַל יְדֵיהֶם וְכוּ'. עַד כָּאן.
It is related in the Zohar (Parashas Vayechi 225b): Rabbi Yehudah said: How thickheaded are the people of the world, for they do not understand matters of the world. For instance, the Holy One Blessed is He stands over them every day at all times yet no one notices! Three times a day a wind enters the Cave of Machpeilah (the Tomb of the Patriarchs) and blows upon the graves of the Patriarchs, compelling their bones to arise … Then the dew falls and the Patriarchs awaken. It was taught: That wind descends via specific levels, one after the other, until it arrives at the lower Gan Eden. Wafting with the spices of Gan Eden it enters the mouth of the cave, whereupon the Patriarchs and Matriarchs awaken and pray for their children. It is the prophet Eliyahu who washes their hands before they pray. Three times every day they pray for Israel and before each prayer Eliyahu washes their hands.
מִזֶּה תִּרְאֶה כֹּחַ קְדֻשַּׁת הַנְּטִילָה שֶׁקֹּדֶם הַתְּפִלָּה, שֶׁהוּא אֻמָּנוּתוֹ שֶׁל אֵלִיָּהוּ הַנָּבִיא לִתֵּן וְלִצֹּק מַיִם עַל יְדֵי הָאָבוֹת. עַל כֵּן צָרִיךְ הָעוֹלָם לְהִזָּהֵר, שֶׁיִּתֵּן אָדָם כָּשֵׁר מַיִם עַל יְדֵי מִי שֶׁצָּרִיךְ לְהִתְפַּלֵּל, וְלֹא עַל יְדֵי רָשָׁע, כְּשֶׁנּוֹטְלִין לַתְּפִלָּה.
From this one can see the holiness of the hand-washing before prayer, for it is the task of the prophet Eliyahu to wash the hands of the Patriarchs. Likewise every individual should see that his hands are washed by upright Jew and not by an evildoer, before he goes to pray.
וְנַחֲזֹר לָעִנְיָן שֶׁהִתְחַלְנוּ לְדַבֵּר בִּזְכוּת הָאָבוֹת, שֶׁהוּא גָּדוֹל בְּעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. כָּל מִי שֶׁזּוֹכֵר הָאָבוֹת בִּתְפִלָּתוֹ בְּכַוָּנָה הוּא עִנְיָן חָבִיב מְאֹד, וּמְסֻגָּל בְּכָל עֵת צָרָה שֶׁיַּגִּיעַ, חַס וְשָׁלוֹם, לְאֵיזֶה אָדָם; כֵּיוָן שֶׁתְּפִלָּתוֹ הִיא בְּכַוָּנָה וּמִתּוֹךְ עֹמֶק הַלֵּב, וְאוֹמֵר: רִבּוֹנוֹ דְּעָלְמָא, זְכֹר בְּרִית אָבוֹת וְאִמָּהוֹת וְהַשְּׁבָטִים; בְּאֹפֶן וּבִתְנַאי שֶׁלֹּא יָפֵר בְּרִית אֲבוֹתֵינוּ, אֲשֶׁר הִתְהַלְּכוּ בְּתָמִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמְסֻגָּל תְּפִלָּה זוֹ מְאֹד לַאֲנָשִׁים צַדִּיקִים וּתְמִימִים. מַה שֶּׁאֵין כֵּן אִם הָאָדָם מְסַלֵּף דַּרְכּוֹ, וְלֹא נָהַג עַצְמוֹ כְּמוֹ הָאָבוֹת הַקְּדוֹשִׁים, וּמִתְנַהֵג עַצְמוֹ בְּגַאֲוָה וְאוֹחֵז מִדַּת הַקִּנְאָה וְחוֹמֵד מָמוֹן שֶׁאֵינוֹ שֶׁל ישֶׁר וְהוֹלֵךְ בְּדַרְכֵי זִמָּה, חַס וְשָׁלוֹם, כְּדַאי הוּא שֶׁיֵּבוֹשׁ וְיִכָּלֵם אַחַר צֵאת נִשְׁמָתוֹ.
Now let us return to the topic with which we began, which was the merit of the Patriarchs in his prayers with concentration — his prayers will be cherished by the Holy One Blessed is He. In times of trouble, he should proclaim with heartfelt intent, “Master of the Universe! Remember the covenant of the Patriarchs and Matriarchs and the Tribes!” This presumes, of course, that he himself has not abrogated the covenant of the Patriarchs who walked wholeheartedly before the Holy One Blessed is He. This prayer is very effective when recited by the righteous and wholehearted, but not by a person who has taken the twisted path and did not conduct himself as our holy Patriarchs; but rather conducts himself with arrogance, and jealousy, while seeking ill-gotten gains and immoral pleasures, Heaven forbid! Such a person is worthy of suffering shame and disgrace upon the expiration of his soul.
עַל זֶה הִתְפַּלְּלוּ הַקַּדְמוֹנִים זִכְרוֹנָם לִבְרָכָה: יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁלֹּא נֶחֱטָא וְלֹא נֵבוֹשׁ וְלֹא נִכָּלֵם מֵאֲבוֹתֵינוּ. וּבִשְׁבִיל הַבּוּשָׁה לֹא יוּכַל לָבוֹא לִפְנֵי הַמֶּלֶךְ מַלְכֵי הַמְּלָכִים, כִּי נִשְׁמָתוֹ הִיא עַרְטִילָאִי, בְּלֹא לְבוּשׁ, כִּדְאִיתָא בַּזֹּהַר שָׁם: תָּא חָזִי: וַי לוֹן לִבְנֵי נָשָׁא, דְּמִסְתַּכְּלִין וְלָא יָדְעִין וְלָא אִשְׁתְּמוֹדָעָן עַל מַה קַּיָּמָא עָלְמָא וְכוּ', דְּמִכָּל פִּקּוּדָא דְּאוֹרַיְתָא עָבְדִין לֵיהּ לְבוּשׁ יָקָר לְהַאי עָלְמָא, וְכֻלְּהוּ אִצְטָרְכִין לֵיהּ לְבַר נָשׁ, וּמִן כָּל יוֹמָא דְּעָבַד עוֹבְדִין טָבִין נַעֲשִׂין הַלְּבוּשִׁים. וְאִיתָא שָׁם: רַבִּי יְהוּדָה סָבָא אִתְרַגִּישׁ בְּדַעְתָּא. יוֹמָא חַד אַחֲזֵי לֵיהּ בְּחֶלְמִין דְּיוּקְנָא מִנְּהוֹרָא דִּילֵיהּ, דַּהֲוֵי נָהִיר לְאַרְבָּעָה סִטְרִי. אָמַר לְהוּ: מַאי הַאי? אַמְרִי לֵיהּ: דָּא הוּא לְבוּשֵׁי דִּילָךְ הוּא לְדִיּוּרָא הָכָא, וּמֵהַאי יוֹמָא הֲוֵי חֲדֵי. אָמַר רַבִּי יְהוּדָה: כָּל יוֹמָא וְיוֹמָא רוּחִין דְּצַדִּיקַיָּא יַתְבִין בִּלְבוּשֵׁיהוֹן דָּרִין דָּרִין בְּגַן עֵדֶן וּמְשַׁבְּחִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא בִּיקָרָא עִלָּאָה, הֲדָא הוּא דִּכְתִיב (תְּהִלִּים קמ, יד): "אַךְ צַדִּיקִים יוֹדוּ לִשְׁמֶךָ, יֵשְׁבוּ יְשָׁרִים אֶת פָּנֶיךָ". וְזֶהוּ מִדַּת הַצַּדִּיקִים, אֲשֶׁר הֵן תָּמִיד חֲרֵדִים וִירֵאִים וּמִתְיָרְאִים שֶׁלֹּא לְקַבֵּל בִּזָּיוֹן בָּעוֹלָם הַבָּא מִמַּעֲשֵׂיהֶם, שֶׁהָיוּ עוֹשִׂין בָּעוֹלָם הַזֶּה, וְכָל מַעֲשֵׂיהֶם הַטּוֹבִים יֵחָשְׁבוּ בְּעֵינֵיהֶם כְּטִפָּה מִן הַיָּם נֶגֶד רֹעַ מַעַלְלֵיהֶם.
Our forebears used to pray: “May it be the will of Hashem our God and God of our fathers that we be prevented from sinning so that we will neither be ashamed nor disgraced before our ancestors.” Such shame makes it impossible for a person to enter the King’s presence, for his soul is naked without any raiment. Thus the Zohar relates (ibid. 226b): Come and see. Woe to those who see but do not understand, nor do they realize upon what the world stands … For out of every commandment that a person fulfills, a garment of honor is fashioned for him to wear in the World to Come and he will be in need of them all. Furthermore, each day that he performed good deeds, garments are also fashioned. Rabbi Yehudah the Elder became anxious one day (regarding his portion in the World to Come). He was shown in a dream a vision of his radiance, which shone to the four directions. “What is this?” he inquired. “This is the garment you will wear when you come to reside in this world,” came the reply. From that day on he was joyful. Rabbi Yehudah said: Every day the spirits of the righteous sit by rows in Gan Eden dressed in their garments, praising the Holy One Blessed is He with highest honor. This is the meaning of the verse, “Surely the righteous will give thanks to Your Name; the upright will dwell in Your Presence” (Tehillim 140:14). This is the way of the righteous — to live in constant trembling and fear lest they be disgraced in the World to Come on account of their deeds in this world. All the good deeds that they do are in their eyes like a drop in the ocean against their wicked deeds.
גַּם מִדַּת הַצַּדִּיקִים לְהוֹכִיחַ אֶת הָרְשָׁעִים, בִּרְאוֹתָם אֵיזֶה חִלּוּל ה', אוֹ מַעֲשֵׂיהֶם הָרָעִים אֲשֶׁר הֵם מַרְעִישִׁים לִבְנֵי אָדָם, אַף שֶׁיֵּשׁ לָחוּשׁ פֶּן יִרְדְּפוּ אַחַר הַמּוֹכִיחַ בִּרְדִיפָה מְסֻכֶּנֶת, אַף עַל פִּי כֵן לֹא יַרְאֶה לוֹ פָּנִים שׂוֹחֲקוֹת, כִּי אִם פָּנִים זוֹעֲפוֹת, שֶׁמֵּבִין בְּעַצְמוֹ, שֶׁמַּעֲשָׂיו אֵינָם יְשָׁרִים בְּעֵינָיו, וְיִצְטַעֵר בְּלִבּוֹ עַל מַה שֶּׁזֶּה הָרָשָׁע מַכְעִיס אֶת בּוֹרְאוֹ, וּבִלְבָבוֹ יְבַקֵּשׁ, שֶׁיַּהֲפֹךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָבוֹ וְיַטֵּהוּ לְדֶרֶךְ הַיִּרְאָה. וְזֶהוּ חִיּוּב לְעַבְדֵי ה' הַנֶּאֱמָנִים, לְהוֹכִיחַ אֶת הָרְשָׁעִים וּלְהִצְטַעֵר בְּרוֹאָם אוֹ בְּשָׁמְעָם רֹעַ מַעַלְלֵיהֶם שֶׁל הָרְשָׁעִים. וְעִנְיַן זֶה הוּא מְבֹאָר בַּזֹּהַר שָׁם, וְזֶה לְשׁוֹנוֹ: רַבִּי יְהוּדָה וְרַבִּי יִצְחָק אָזְלֵי כַּחֲדָא בְּאוֹרְחָא. אָמַר רַבִּי יְהוּדָה: כְּתִיב (מִשְׁלֵי לא, כא): "לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג, כִּי כָל בֵּיתָהּ לָבוּשׁ שָׁנִים". הַאי קְרָא רַבִּי חִזְקִיָּה חֲבֵרֵנוּ אוֹקִים בֵּיהּ. דְּאָמַר: דִּינָא דְחַיְּבָא הוּא תְּרֵיסַר יַרְחִין. פַּלְגָּא מִנַּיְהוּ אִיתְדִין בְּחַמִּין, וּפַלְגָּא מִנַּיְהוּ בְּתַלְגָּא. בְּשַׁעְתָּא דְּעָאלִין לְנוּרָא, אָמְרוּ: דָּא הִיא גֵּיהִנָּם וַדַּאי! עָאלִין לְתַלְגָּא, אַמְרֵי: דָּא חֵרוּפָא דְסִתְוָא (פֵּרוּשׁ: קְרִירוּת הַחֹרֶף). וְהָרְשָׁעִים שְׂמֵחִין וְאוֹמְרִין: יֵשׁ לָנוּ נַחַת רוּחַ, שֶׁבָּאנוּ אַחַר דִּין הָאֵשׁ לְמָקוֹם קַר, אֲבָל הֵן אֵינָן יוֹדְעִין, שֶׁבַּתַּלְגָא, שֶׁהוּא הַשֶּׁלֶג, נִגְמַר דִּינָם, וְסוֹבְלִין שָׁם עֳנָשִׁים קָשִׁים וּמָרִים. יָכוֹל אַף לְצַדִּיקִים כֵּן, שֶׁיִּהְיוּ נִדּוֹנִין בְּשֶׁלֶג? תַּלְמוּד לוֹמַר: לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג. כִּי כָל בֵּיתָהּ לָבוּשׁ שָׁנִים — אַל תִּקְרֵי לָבוּשׁ שָׁנִים, בְּקָמָץ, אֶלָּא שְׁנַיִם — מִילָה וּפְרִיעָה, צִיצִית וּתְפִלִּין, מְזוּזָה נֵר חֲנֻכָּה וְכוּ'.
It is also the way of the righteous to be zealous for Hashem whenever they see a desecration of His Name or the evil deeds of the wicked. And although it may cause them to face persecution and even death, they refuse to show the wicked a smiling countenance but only one of displeasure, so that they will understand on their own that their actions find no favor in their eyes. It pains them that the wicked incite Hashem’s anger. In their hearts they pray that the hearts of the wicked will be transformed and inclined towards the way of awe. Thus it is the duty of all who are faithful in their service of Hashem to admonish the wicked and to be pained whenever they witness or hear of the deeds of the wicked. This is explained in the Zohar (ibid. 238b-240b): Rabbi Yehudah and Rabbi Yitzchak were traveling together along the road. Rabbi Yehudah said: “It is written, ‘She will not be afraid for her household on account of the snow, for her entire household is dressed in crimson’ (Mishlei 31:21). Our colleague Rabbi Chizkyahu has explained this as follows: The punishment of the wicked in Gehinnom lasts for twelve months. During half of them he is punished with heat, while during the other half he is punished with snow. When they enter the fire they say, “This is surely Gehinnom!” But when they enter the snow they say, “This is the cool of winter!” And they rejoice, saying, “We are content, for after the judgment in fire we have come to cool off in a cold place.” What they do not realize is that the snow is a continuation of their judgment. There they suffer terrible and bitter punishments. But lest it should occur to someone that Israel will also endure punishment in the snow, for this reason it is written, “She will not be afraid for her household on account of the snow, for her entire household is dressed in crimson.” Do not read, “dressed in crimson (shanim)” but in “two” (shnayim; that is, they perform the commandments in pairs) — circumcision and pri’ah (the tearing of the membrane underlying the foreskin), tzitzis and tefillin, mezuzah and the Chanukah lamp … .
עַד דַּהֲוֵי אָזְלֵי, פָּגְעוּ בְּהַאי יַנּוּקָא, דַּהֲוֵי אָזִיל בְּקִסְטְרָא דְּחַמְרָא, וְחַד סָבָא רָכִיב (פֵּרוּשׁ: הַתִּינוֹק הָיָה מַנְהִיג אֶת הַחֲמוֹר, וְהַזָּקֵן הָיָה יוֹשֵׁב וְרוֹכֵב עַל הַחֲמוֹר). אָמַר הַאי סָבָא לְהַאי יַנּוּקָא: בְּרִי, אָמַר לִי קְרָא! אָמַר לֵיהּ: קְרָא — לָאו חֲדָא הוּא, אֶלָּא תִּיב לְתַתָּא אוֹ אַרְכִּיב לְקַמָּךְ — וְאֵימָא לָךְ. אָמַר: לָא בָּעֵינָא, דַּאֲנָא סָבָא, וְאַנְתְּ טַלְיָא, דְּאִתְּקֵיל גַּרְמִי בַּהֲדָךְ. אָמַר לֵיהּ: אִי הָכֵי, אַמַּאי שְׁאִילַת קְרָא? אָמַר: בְּגִין דְּנֵיזִיל אוֹרְחָא. אָמַר: תִּפַּח רוּחָא דְּהַהוּא סָבָא! הוּא רָכִיב, וְלֹא יָדַע מִלָּה, וְאָמַר דְּלָא יִתְקַל בַּהֲדֵי. אִתְפָּרִישׁ מֵהַאי סָבָא וְאָזִיל לֵיהּ לְאוֹרְחָא.
While they were still walking they encountered a child guiding a donkey upon which an elderly man was riding. The old man said, “My child, cite me your verse.” The child responded, “One verse? I do not have only one verse! Either you should alight or you should let me ride with you and I will tell you.” “I do not wish to equate myself with you,” the old man said, “for I am an elder and you are but a child.” The child said, “If so, why did you ask me to cite you a verse?” “In order that we may travel together,” he answered. “May this old man be filled with despair!” said the child. “He rides although he knows nothing and then he says that he does not wish to equate himself with me!” So he parted company with the old man and set out alone.
כַּד מָטוּ רַבִּי יְהוּדָה וְרַבִּי יִצְחָק, קָרִיב לְגַבַּיְהוּ. וּשְׁאִילוּ לֵיהּ, וְסָח לְהוּ עֻבְדָּא. אָמַר רַבִּי יְהוּדָה: שַׁפִיר עֲבָדִית! זִיל בַּהֲדַן וְנִתּוּב הָכָא וְנִשְׁמַע מִלָּה מִפּוּמָךְ. אָמַר יַנּוּקָא: לָאֵי אֲנָא, דְּלָא אֲכִילְנָא יוֹמָא דֵּין. אַפִּיקוּ נַהֲמָא וִיהֲבוּ לֵיהּ. אִתְרַחִישׁ נִיסָא וְאַשְׁכָּחוּ חַד מַעְיָנָא דְּמַיָּא תְּחוֹת אִילָנָא, וְשָׁתוּ מִנַּיְהוּ. פָּתַח הַאי יַנּוּקָא וְאָמַר: כְּתִיב (תְּהִלִּים לד, א): "לְדָוִד, אַל תִּתְחַר בִּמְרֵעִים, אַל תְּקַנֵּא בְּעֹשֵׂי עַוְלָה" — אַל תִּפְנֶה לְהִסְתַּכֵּל בְּמַעֲשֵׂה הָרְשָׁעִים, כִּי שֶׁמָּא לֹא תְּקַנֵּא קִנְאַת ה' צְבָאוֹת, וְתֵעָנֵשׁ בִּשְׁבִיל כֵּן, כִּי כָּל מָאן דַּחֲמֵי עוֹבְדַיְהוּן דִּרְשִׁיעֵי וְלֹא מוֹכִיחָן עוֹבֵר עַל תְּלָת לָאוִין: א) עַל לָאו "לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנַי". ב) עַל לָאו דְּ"לֹא תַעֲשֶׂה לְךָ פֶסֶל וְלֹא תִשְׁתַּחֲוֶה לָהֶם וְגוֹ'". ג) עַל לָאו "לֹא תָעָבְדֵם". בְּגִין כָּךְ בָּעֵי לֵיהּ לְבַר נָשׁ לְאִתְפָּרְשָׁא מִנַּיְהוּ וּלְמִסְטֵי אוֹרְחָא מִנַּיְהוּ, עַל כֵּן אִתְפָּרַשְׁנָא וְסָטִינָא אוֹרְחָא. מִכָּאן וּלְהָלְאָה דְּאִשְׁכַּחְנָא לְכוּ, הַאי קְרָא אֵימָא קַמַּיְכוּ. פָּתַח וְאָמַר: וַיִּקְרָא אֶל משֶׁה, בְּאָלֶ"ף זְעֵירָא; בְּגִין דְּהַאי קְרִיאָה לָא הֲוַי בִּשְׁלִימוּ. מַאי טַעֲמָא? דְּלָא הֲוֵי אֶלָּא בְּאַרְעָא דְּחוּצָה לָאֶרֶץ, בְּגִין דִּשְׁלִימוּ לָא אִשְׁתְּכַּח אֶלָּא בְּאַרְעָא קַדִּישָׁא.
When Rabbi Yehudah and Rabbi Yitzchak arrived he approached them and related to them what had happened. Rabbi Yehudah told him, “You did the right thing. Come with us and we will sit and listen to what you have to say.” The child said, “I am tired, for I have not eaten anything today.” They took out some food and gave it to him. A miracle occurred for them and they found a spring under a tree and drank from it. Then the child began, “It is written, ‘For Dovid, do not grieve over the [success of] evildoers; do not be jealous of the iniquitous’ (Tehillim 37:1). That is, do not turn to observe the deeds of the wicked, for perhaps you will not be jealous on behalf of Hashem of Hosts and you will be punished on this account. For whoever sees the deeds of the wicked and is not jealous for the honor of the Holy One Blessed is He transgresses three injunctions: 1. ‘Do not have any other gods before me’ (Shemos 20:3). 2. ‘Do not make for yourself an image nor shall you bow to them’ (ibid. 4-5). 3. ‘Do not serve them’ (ibid. 5). “Therefore a person must separate from them and direct his path away from them. For this reason I separated from the old man and directed my path away from him. And now that I have found you I will explain another verse.” So he began, “And He called (ויקרא) to Moshe” (Vayikra 1:1) — “The alef (at the of the word vayikra) is written small because this ‘calling’ was not complete. Why not? Because it took place outside the land of Israel. For completion exists only within the land.”
וְהִגִּיד לָהֶם עוֹד סוֹדוֹת גְּדוֹלוֹת. אָתוּ רַבִּי יְהוּדָה וְרַבִּי יִצְחָק וְנָשְׁקוּ עַל רֹאשׁוֹ וְאָמְרוּ: בְּרִיךְ רַחֲמָנָא, דְּזַכִּינָא לְמִשְׁמַע דָּא; וּבְרִיךְ רַחֲמָנָא, דְּלָא אִתְאָבִידוּ בְּיָדוֹ מִלִּין אִלֵּין בְּהַהוּא סָבָא. קָמוּ וְאָזְלוּ. עַד דַּהֲוֵי אָזְלוּ, חֲמוּ חַד גֶּפֶן נָטוּעַ בְּחַד גִּנָּא. פָּתַח הַאי יַנּוּקָא וְאָמַר (בְּרֵאשִׁית מט, יא): "אֹסְרִי לַגֶּפֶן עִירֹה, וְלַשֹּׂרֵקָה בְּנִי אֲתוֹנוֹ". וְהָעִנְיָן, כִּי עַיִר וְאָתוֹן הֵן שְׁנֵי קְלִפּוֹת תַּקִּיפוֹת, וּכְדֵי לְהַחֲלִישׁ כֹּחָן שֶׁלֹּא יְטַשְׁטְשׁוּ אֶת הָעוֹלָם, צָר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם בְּשֵׁם שֶׁל יָהּ, שֶׁנֶּאֱמַר (יְשַׁעְיָה כו, ד): "כִּי בְּיָהּ ה' צוּר עוֹלָמִים". וְזֶהוּ הָרֶמֶז בְּכָאן, דְּנָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא שֵׁם שֶׁל יָהּ וְאַכְלִיל בְּהַהִיא עִירֹה. עַיִר הֲוֵי לֵיהּ לְמֵימַר, אֶלָּא כְּדֵי שֶׁיִּהְיֶה אוֹת ה' מִשֵּׁם שֶׁל יָהּ בְּתוֹכוֹ. וְכֵן "לַשֹּׂרֵקָה", לַשּׂוֹרֵק הֲוָה לֵיהּ לְמֵימַר, וְכֵן "בְּנִי אֲתוֹנוֹ", בֶּן אָתוֹן הָיָה לוֹ לוֹמַר. וְעוֹד גִּלָּה סוֹדוֹת וְעִנְיָנִים גְּדוֹלִים.
He then proceeded to reveal to them additional insights of great depth, whereupon Rabbi Yehudah and Rabbi Yitzchak came and kissed him on the head and said, “Blessed is the Merciful One who allowed us to hear these things. And blessed is the Merciful One for not allowing these things to be wasted on that old man.” Then they arose and began walking. They spied a grapevine growing in a certain garden and the child began, “He will bind his donkey-foal to the vine and the son of the donkey-mare to the vine-branch” (Bereishis 49:11) — “The idea is this: The ‘foal’ and the ‘mare’ are two potent shells of impurity. In order to weaken their power so that they will not confuse the world the Holy One Blessed is He formed the world with the name Ya-h, as it is written, ‘For with Ya-h Hashem formed the worlds’ (Yeshayahu 26:4). “This is what is hinted at here, that the Holy One Blessed is He took the name Ya-h (י-ה) and included it within the word for ‘his foal.’ For the verse should have said simply ‘foal’ (עיר), but it said ‘his foal’ (עירה) instead, to include the letter heh of the name Y-h within it. “Similarly, the word ‘branch’ should have been written soreik (שׂורק) but instead it is written with an extra heh at the end, soreikah (שׂורקה), while the word ‘son’ is written with an extra yud — b’ni (בני) instead of ben (בן).” The child then went on to reveal to them other esoteric insights.
אָמַר רַבִּי יְהוּדָה: אִלְמָלֵי לָא אִזְדַּמִּינָן הָכֵי בְּאוֹרְחָא דָּא אֶלָּא לְמִשְׁמָע מִלִּין אִלִּין — דַּי לָן. אָמַר רַבִּי יְהוּדָה: יֵאוֹת הֲוֵי לְהַאי יַנּוּקָא, וְלָא לְמִנְדַּע כֻּלֵּי הַאי, וַאֲנָא מִסְתָּפִינָא עִלּוּי אִי יִתְקַיַּם בְּעָלְמָא בְּגִינֵיהּ. אָמַר לֵיהּ רַבִּי יִצְחָק: וְלָמָּה? אָמַר לֵיהּ: דְהָא יָכִיל לְאִסְתַּכָּלָא בַּאֲתָר דְּלֵית לֵיהּ רְשׁוּת וּמִסְתָּפִינָא עָלָיו דְּעַד לֹא יִמְטֵי לְפִרְקוֹי יַשְׁגַּח וְיִסְתַּכֵּל וְיֵעָנְשׁוּן לֵיהּ. שָׁמַע הַאי יַנּוּקָא. אָמַר לְהוּ: לָא מִסְתְּפֵינָא מֵעוֹנְשִׁין לְעָלְמִין, דְּהָא בְּשַׁעְתָּא דְּאִסְתַּלִּיק אַבָּא מֵעָלְמָא, בְּרִיךְ לִי וְאָמַר בִּצְלוֹתָא וּבָעֵי עָלַי, וִידַעְנָא דְּזְכוּתָא דְאַבָּא יָגֵן עָלַי, אָמְרוּ: מָאן אָבוּךְ? אָמַר לֵיהּ: אֲנָא בְּרֵיהּ דְרַב הַמְנוּנָא סָבָא. נָטְלוּ לֵיהּ וְאַרְכְּבוֹהִי עַל כִּתְפֵיהֶם תְּלַת מִילִין וְאָזְלוּ כַּחֲדָא וּבֵרְכוּהוּ וְאָזְלוּ. כַּדְאָתוּ לְגַבֵּיהּ רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, סִדְרוּ מִלִּין קַמֵּיהּ. אָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי: וַדַּאי אוֹרַיְתָא אַחְסִין לֵיהּ. עַד כָּאן לְשׁוֹנוֹ.
Rabbi Yehudah said, “If we had traveled this way for nothing other than to hear these things it would have been sufficient for us.” Rabbi Yehudah then said, “It would have been better for the child if he did not know so much, for I am afraid that he will not be allowed to remain in the world on this account.” Rabbi Yitchak asked, “Why not?” “Because he may glimpse at what is not permitted,” he replied. “I am afraid on his behalf that before he grows up and reaches maturity he will contemplate and glimpse at what he should not and be punished.” The child overheard him and said, “I am not afraid of punishment at all, for when my father departed this world he blessed me and prayed for me. And I know that my father’s merit will protect me.” “Who was your father?” they asked. “I am the son of Rav Hamnuna the Elder,” he answered, whereupon they took him and carried him upon their shoulders for three miles. After this they continued walking together for a time and then blessed him and went on their way. When they came to Rabbi Shimon ben Yochai they related what had transpired. Rabbi Shimon said to them, “Surely the Torah comes to him by inheritance!”
וְנִלְמָד מִזֶּה הַמַּאֲמָר, שֶׁיֵּשׁ לְהִתְחַבֵּר בַּדֶּרֶךְ עִם בַּעֲלֵי תּוֹרָה וּלְהִתְרַחֵק מִן עַמֵּי הָאֲרָצִים, כְּמוֹ שֶׁעָשָׂה הַאי יַנּוּקָא. וְשֵׁנִית נִלְמָד מִזֶּה הַמַּעֲשֶׂה גֹּדֶל עַנְוְתָנוּתָן שֶׁל רַבִּי יְהוּדָה וְרַבִּי יִצְחָק, שֶׁהָיוּ גְּדוֹלֵי יִשְׂרָאֵל, כְּשֶׁשָּׁמְעוּ דְּהַאי יַנּוּקָא הוּא בֶּן רַב הַמְנוּנָא סָבָא, הָיוּ מַרְכִּיבִין הַאי יַנּוּקָא עַל כִּתְפֵיהֶם לִשְׁמֹעַ דִּבְרֵי תּוֹרָה מִפִּיו, וְלֹא הָיוּ מִתְגָּאִים לִשְׁמֹעַ דִּבְרֵי תּוֹרָה אֲפִלּוּ מִפִּי קָטָן, כִּי הָאָדָם, שֶׁמֵּשִׂים עַצְמוֹ כְּעָפָר, שֶׁהַכֹּל דָּשִׁין בּוֹ, הוּא נִקְרָא אָהוּב לְמַעְלָה וְנֶחְמָד לְמַטָּה, וְנִקְרָאִין אוֹהֲבֵי ה', שֶׁעֲלֵיהֶם נֶאֱמַר (תְּהִלִּים סט, לז): "וְאוֹהֲבֵי שְׁמוֹ יִשְׁכְּנוּ בָהּ".
From this passage we can see that one should join up with Torah scholars along the road and avoid the company of the ignorant, just as the child did. Secondly, from this incident we learn of the great humility of Rabbi Yehudah and Rabbi Yitzchak. For they were leaders of the generation, yet when they heard that the child was the son of Rav Hamnuna the Elder they carried him upon their shoulders in order to listen to his Torah. Nor were they too proud to hear Torah even from the mouth of a child. For a man who renders himself like the dust upon which all trample is called, “Beloved above and valued below.” Moreover, he is called one of the “lovers of Hashem,” concerning whom it is written, “And the lovers of His Name will dwell in it [in Tzion]” (Tehillim 69:37).