In the second chapter we commented on the terrible punishment awaiting the man who wastes his seed. Concerning this Dovid HaMelech wrote, “Avert my eyes from seeing vanity, cause me to live in Your ways” (Tehillim 119: 37). It seems to me that this verse was a prayer that he be saved from gazing at forbidden sights, such as women, so that he would not defile himself at night, for the word “vanity” — שו"א — has the same numerical value as the acronym for seed, שז. Dovid HaMelech pleaded that the cohorts of the demon Lilis, who are known as Keri, not appear to him, for they cause a man to waste his seed at night. Since a child can be conceived from every droplet, wasting seed is considered akin to murdering those droplets with one’s own hands. Thus, one who wastes seed is under the sway of the Sitrah deMosah, the Side of Death. This is why Dovid requested, “Cause me to live in Your ways.” That is, he prayed to be under the sway of the Sitrah DeChayei, the Side of Life, and thereby to be saved from wasting seed. It is mentioned in the Zohar (Part II, 263) that there is an angel appointed over those who waste seed. It has in its charge thousands upon thousands of accusers and demons and destructive angels, all of whom cause a person to be defiled. Then they take the droplet that the man wasted and bring it on High, causing the mark of the covenant on his body to become enslaved to the Aspect of Impurity. Woe to the man who causes holiness to become enslaved to impurity!
There is a tradition passed down by the Ari’s disciples that is important to know. The Ari z”l explained that the 613 limbs and arteries of the body are the sparks of the animal soul (nefesh). There are corresponding sparks of the spirit (ruach) and the soul (neshamah) as well, each of which is dependent upon one of the 613 commandments. The Ari z”l had the power to discern which commandment a person was lacking. He could also detect the sparks brought about by transgressions. Using this information he would then give each person a set of instructions (tikkun) for returning each spark to its proper place. He was able to discover all this from the letters impressed upon a person’s skin, which are particularly apparent in the region of the face and hair. He was also able to interpret the patterns of lines and follicles on a person’s hands and face.
One day one of the great scholars of that generation, Rabbi Chaim Vital, came before him. The Ari told him, “I see that that all twenty-two of the letters on your forehead are illuminated with the exception of the letter gimmel, which is backwards.” Upon hearing this Rabbi Chaim Vital was filled with trembling. He asked the Ari z”l to reveal to him why this was so, for it was surely not in vain! The Ari answered that Rabbi Chaim had not performed sufficient acts of kindness towards his father. “Although you do perform acts of kindness towards him they are not complete and for this reason the gimmel is backward.” The Ari revealed further that whenever a person performs one of the commandments it is recorded upon his forehead with one of the twenty-two letters of the alphabet. If he then performs the same commandment a second time the letter begins to shine. For the first time he performs it the letter remains sunken into the skin, but the second time it stands out and sparkles. This is true of all the commandments with the exception of charity, which is not sunken into his skin like the others but shines forth immediately upon his forehead as is hinted at in the verse, “And his charity enures forever” (Tehillim 111:3).
The same applies to transgressions. They, too, are indicated on a person’s forehead in black fire. However, if he regrets his deed and toils to rectify it through repentance, he can remove the darkness and the black fire that the iniquity impressed upon his forehead. And on Shabbos after midday, when a Jew receives his extra soul, the iniquity is covered over completely with the exception of the defilement caused by wasting seed. For in that case even after he has rectified the deed the mark does not disappear until he immerses in a mikveh [ritual bath].
The basic principle is that a human being is called a miniature world. Therefore, just as when anything is decreed upon the world, for good or for bad, Heaven forbid, it is manifest in the fixed stars of Heaven, so too everything pertaining to the individual appears in the lines of his forehead.
Come see what is written in the Zohar (Parashas Acharei 75b): Rabbi Aba was on his way to Cappadocia accompanied by Rabbi Yose. While they were walking they saw a man coming towards them with a mark on his face. Rabbi Aba said, “Let us turn aside from this road, for this man’s face attests that he has violated the Torah’s laws of sexual morality.” Rabbi Yose asked, “Suppose that he has had this mark since childhood, what immorality could he have been guilty of then?” Rabbi Aba insisted, “Nevertheless, I see in his face that he has violated the Torah’s laws of morality.” Rabbi Aba called to the man and asked, “Tell me something, what is this mark on your face?” The man replied, “I beg of you, do not punish this man (meaning himself) any further! For his sins caused that mark.” Rabbi Aba asked, “In what way?”
He explained, “One day my sister and I were traveling. We came to an inn and became intoxicated on wine. All night long I held onto my sister. Then when I arose in the morning I heard the innkeeper quarreling with someone. I interposed myself between them intending to make peace but they both struck me, this one from this side and the other one from the other side, and this mark entered all the way into my brain. A physician named Rabbi Simlai managed to save me.” Rabbi Aba inquired, “What was his treatment?” He answered, “It was a treatment for the soul, for from that day onward I have engaged in penance. Every day I weep over my iniquity before the Holy One Blessed is He; then I wash my face with my tears.” Rabbi Aba declared, “And your iniquity has departed and your sin will be atoned for” (Yeshayahu 6:7), whereupon the mark vanished from his face. The man said, “I vow that from this day forward I will engage in Torah study day and night.” Rabbi Aba asked, “What is your name?” “Elazar,” he replied. Rabbi Aba observed, “Surely it was your name that caused God to help you (“Elazar” means “God helped”). May he continue to help you.” Then Rabbi Aba sent him off with a blessing.
On another occasion Rabbi Aba was on his way to see Rabbi Shimon ben Yochai when he came to the town of that fellow Elazar. He found him sitting and expounding the verse, “A empty-headed man cannot know, nor does a fool cannot this” (Tehillim 92:7): “How foolish are the people of the world that neither take to heart nor know nor contemplate the ways of the Holy One Blessed is He to learn why it is that they are upon this earth! What is preventing them from discovering the ways of the Holy One Blessed is He? It is the foolishness of their hearts that prevents them from studying Torah. For if they would only study in order to learn the ways of the Holy One Blessed is He, they would know. “This is the meaning of the words, ‘A empty-headed man cannot know.’ That is, he does not know to engage in study. ‘Nor does a fool understand this.’ That is, he cannot understand the ways of the Shechinah, which is called ‘this’ (zos), as it is written, ‘With this [zos] Aharon shall enter the sacred precinct’ (Vayikra 16:3).”
It is the practice of the Shechinah to afflict the righteous in this world so that they may inherit the World to Come. Conversely, the wicked are rewarded here for their few good deeds in order to deprive them of the World to Come. The “fool” does not understand “this,” that is, the ways of the Shechinah.. Therefore expresses bewilderment and doubt, Heaven forbid. He says, “See how this righteous and upright individual suffers while we evildoers enjoy tranquility, inexplicably increasing in dominion and prospering in all that we do!” But the wise man has his eyes in his head. He realizes that the inexplicable success of the wicked is merely an instance of what is described in the verse: “When the wicked bloom like grass and the evildoers blossom” (Tehillim 92:8). The verse concludes, “It is only that they may be destroyed forever,” that is, in the World to Come, the world of eternal life. For they will become ashes beneath the feet of the righteous, as it is written, “And you shall tread upon the wicked, for they shall be ashes under the soles of your feet” (Malachi 3:21).
That same person also expounded the verse, “And my leanness (or, my treachery) will rise up against me and bear witness to my face (or, upon my face)” (Iyov 16:8). The meaning of this verse is this: If a person sins and follows his heart’s desire, ignoring the fact that he must one day die and be made to reckon before the Creator of the Universe, when he is summoned to judgment all his iniquities are engraved upon his face. Then when all the higher and lower angels see that mark upon which all his sins are recorded, they curse him, saying, “Woe! Woe! When your day comes you will fall into the hands of the cruel, who will pour out upon you harsh and bitter punishments! All of a sudden your fortunes will take a turn for the worse. No one will have mercy upon you and no defender will speak on your behalf.” Holiness will distance itself from him and his defilement will increase until it overwhelms his entire body and clings to him. As long as that the mark caused by his iniquity is still upon his forehead, any child that his wife conceives will be brazen, violent and an informer, and he will refuse to heed rebuke. The Zohar says of such children that they are the wicked of the generation whose will the Master of the World fulfills in this world in order to destroy them in the World to Come. Concerning this Iyov said, “And my treachery will rise up against me and bear witness upon my face.”
But regarding the righteous of the generation, upright in their deeds, pursuing charity and lovingkindness, strong in their faith, remorseful over their misdeeds, who prepare for judgment every day that they may come before the Throne in holiness and purity — all their good deeds are engraved upon their foreheads. When the higher and lower angels behold them, they bless them, saying, “This is a holy child of the Holy One Blessed is He. He is a beloved child who brings joy to his Heavenly Father!” The Sitrah Acharah flies away from him and holiness clings to him, increasing day by day. Fortunate is he and fortunate is his lot! The Zohar continues: The man’s listeners inquired, “Rabbi, how do you know that what you have said is true?” He replied that such a mark had been made upon his own face as the result of a sin and a certain tzaddik (Rabbi Aba) caused it to vanish. Rabbi Aba asked, “What is your name?” “Elazar,” he replied. Rabbi Aba said, “Blessed be the Merciful One who has allowed me to behold you and to see you thus! Fortunate is your lot in this world and fortunate is your lot in the World to Come!” Rabbi Aba added, “I am the one you met along the road,” whereupon the fellow prostrated himself before him. Afterwards he brought Rabbi Aba into his home and served him bread and a tender calf. When Rabbi Aba saw that the man was perfect in his learning as well as in his piety he recited upon him the verse, “Peace to you and peace to your house and peace to all that you have!” (I Shmuel 25:6) — “Peace to you in this world and peace to you in the World to Come!”
כְּבָר כָּתַבְנוּ לְעֵיל בְּפֶרֶק שֵׁנִי, מֵעֹנֶשׁ גָּדוֹל שֶׁל מוֹצִיא זֶרַע לְבַטָּלָה, אֲשֶׁר עַל זֶה אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תְּהִלִּים קיט, לז): "הַעֲבֵר עֵינַי מֵרְאוֹת שָׁוְא, בִּדְרָכֶיךָ חַיֵּינִי". וְנִרְאֶה כַּוָּנַת תְּפִלָּתוֹ לְהַעֲבִיר עֵינָיו מֵהִסְתַּכֵּל בַּמָּקוֹם הָאָסוּר, כְּגוֹן בְּנָשִׁים, וְעַל יְדֵי כֵּן יָבוֹא לִידֵי טֻמְאָה בַּלַּיְלָה. וְלָזֶה אָמַר: מֵרְאוֹת שָׁוְא כְּמִנְיַן ש"ז, שֶׁהוּא רָאשֵׁי תֵּבוֹת שִׁכְבַת זֶרַע, שֶׁלֹּא יִתְרָאוּ אֵלָיו כִּתּוֹת שֶׁל לִילִית, הַנִּקְרָאִים קֶרִי, שֶׁמֵּבִיא הַלִּילִית לְהָאָדָם לְהוֹצִיא שִׁכְבַת זֶרַע לְבַטָּלָה, וְהוּא כְּאִלּוּ מֵמִית בְּיָדוֹ לְהַטִּפָּה, כִּי מֵהַטִּפָּה יוּכַל לְהוֹלִיד וָלָד בֶּן קַיָּמָא, וְעַל כֵּן הוּא אָחוּז בְּסִטְרָא דְמוֹתָא. לָזֶה אָמַר: בִּדְרָכֶיךָ חַיֵּינִי, רָצָה לוֹמַר: שֶׁתְּפִלָּתוֹ הָיָה לֶאֱחֹז בְּסִטְרָא דְחַיֵּי, וְלֹא לְהוֹצִיא שִׁכְבַת זֶרַע לְבַטָּלָה, כִּי הַמּוֹצִיא שִׁכְבַת זֶרַע לְבַטָּלָה, יֵשׁ מְמֻנֶּה אֶחָד, דְּאִקְרֵי עשטר"א, וְהוּא מְמֻנֶּה עַל אֲלָפִים וּרְבָבוֹת שְׂטָנִים וְשֵׁדִים וּמַלְאֲכֵי חַבָּלָה, שֶׁהֵן מְטַמְּאִין אֶת הָאָדָם, וְנָטְלִין הַאי טִפָּה, שֶׁהוֹצִיא הָאָדָם לְבַטָּלָה, וְסָלְקִין לֵיהּ לְעֵילָא, וְגוֹרֵם דִּבְרִית קַדִּישָׁא יִהְיֶה מְשֻׁעְבָּד לְסִטְרָא דִּמְסָאֳבָא. אוֹי וָאוֹי שֶׁיִּגְרֹם הָאָדָם הַסִּבָּה זוֹ, שֶׁיְּשַׁעְבֵּד הַקְּדֻשָּׁה תַּחַת הַטֻּמְאָה!
In the second chapter we commented on the terrible punishment awaiting the man who wastes his seed. Concerning this Dovid HaMelech wrote, “Avert my eyes from seeing vanity, cause me to live in Your ways” (Tehillim 119: 37). It seems to me that this verse was a prayer that he be saved from gazing at forbidden sights, such as women, so that he would not defile himself at night, for the word “vanity” — שו"א — has the same numerical value as the acronym for seed, שז. Dovid HaMelech pleaded that the cohorts of the demon Lilis, who are known as Keri, not appear to him, for they cause a man to waste his seed at night. Since a child can be conceived from every droplet, wasting seed is considered akin to murdering those droplets with one’s own hands. Thus, one who wastes seed is under the sway of the Sitrah deMosah, the Side of Death. This is why Dovid requested, “Cause me to live in Your ways.” That is, he prayed to be under the sway of the Sitrah DeChayei, the Side of Life, and thereby to be saved from wasting seed. It is mentioned in the Zohar (Part II, 263) that there is an angel appointed over those who waste seed. It has in its charge thousands upon thousands of accusers and demons and destructive angels, all of whom cause a person to be defiled. Then they take the droplet that the man wasted and bring it on High, causing the mark of the covenant on his body to become enslaved to the Aspect of Impurity. Woe to the man who causes holiness to become enslaved to impurity!
וְדַע מַה שֶּׁמְּקֻבָּל מִפִּי תַּלְמִידֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁאָמַר לְתַלְמִידָיו שֶׁיֵּשׁ בְּגוּף הָאָדָם תַּרְיַ"ג אֵבָרִים וְגִידִים, וְהוּא נִיצוֹצוֹת שֶׁל הַנֶּפֶשׁ. וְכֵן יֵשׁ בָּרוּחַ וְכֵן בַּנְּשָׁמָה. וְכָל נִיצוֹץ תָּלוּי בְּמִצְוָה אַחַת שֶׁל תַּרְיַ"ג מִצְווֹת. וְהָיָה יוֹדֵעַ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, אֵיזֶה מִצְוָה הִיא חָסֵר בָּאָדָם, וְהָיָה רוֹאֶה בְּנִיצוֹץ אֶחָד, כְּשֶׁעָשָׂה אָדָם דָּבָר עֲבֵרָה, שֶׁאָז הָיָה מְסֻלָּק נִיצוֹץ אֶחָד, וְהָיָה נוֹתֵן תִּקּוּן לְכָל אֶחָד וְאֶחָד כְּדֵי לְהַחֲזִיר הַנִּיצוֹץ לִמְקוֹמוֹ. וְכָל זֶה הָיָה נִכָּר עַל פִּי הָאוֹתִיּוֹת שֶׁיֵּשׁ בְּעוֹרוֹ, וּבִפְרָט בְּפָנָיו וּבִשְׂעָרוֹ הוּא יוֹתֵר נִכָּר. וְהָיָה לוֹ סִימָן בַּשִּׂרְטוּטִין וּבַגֻּמּוֹת שֶׁעַל יָדָיו וּפָנָיו שֶׁל אָדָם.
There is a tradition passed down by the Ari’s disciples that is important to know. The Ari z”l explained that the 613 limbs and arteries of the body are the sparks of the animal soul (nefesh). There are corresponding sparks of the spirit (ruach) and the soul (neshamah) as well, each of which is dependent upon one of the 613 commandments. The Ari z”l had the power to discern which commandment a person was lacking. He could also detect the sparks brought about by transgressions. Using this information he would then give each person a set of instructions (tikkun) for returning each spark to its proper place. He was able to discover all this from the letters impressed upon a person’s skin, which are particularly apparent in the region of the face and hair. He was also able to interpret the patterns of lines and follicles on a person’s hands and face.
וּפַעַם אַחַת בָּא אֵלָיו גְּדוֹל הַדּוֹר אֶחָד, וּשְׁמוֹ רַבִּי חַיִּים וִיטַאל, וְאָמַר לוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: הִנֵּה אֲנִי רוֹאֶה, שֶׁבְּתוֹךְ עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת בְּאָלֶ"ף בֵּי"ת שֶׁבְּמִצְחֲךָ כֻּלָּן מְאִירִים, חוּץ מֵהַגִּימֶ"ל, שֶׁהוּא מְהֻפֶּכֶת. וּמִיָּד חָרַד הָרַב מוֹרֵנוּ הָרַבִּי חַיִּים וִיטַאל, זִכְרוֹנוֹ לִבְרָכָה, וּבִקֵּשׁ מֵהָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁיַּגִּיד לוֹ טַעַם הַדָּבָר, כִּי בְּוַדַּאי לֹא עַל חִנָּם הוּא. אָמַר לוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁאֵינוֹ גּוֹמֵל חֶסֶד עִם אָבִיו כָּרָאוּי. אַף עַל פִּי שֶׁאַתָּה עוֹשֶׂה חֶסֶד עִמּוֹ, אֲבָל לֹא חֶסֶד מָלֵא. וּבִשְׁבִיל כָּךְ אוֹת גִּימֶ"ל הִיא מְהֻפֶּכֶת. וְעוֹד אָמַר הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, לְתַלְמִידָיו, כִּי כָּל הָעוֹשֶׂה מִצְוָה, אָז אוֹתָהּ מִצְוָה הִיא נִרְשֶׁמֶת בְּמֵצַח הָאָדָם בְּאוֹת אַחַת מִן אָלֶ"ף בֵּי"ת שֶׁל עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת, וְהִיא מְאִירָה בְּפָנָיו כְּשֶׁעוֹשֶׂה הַמִּצְוָה פַּעַם שֵׁנִית, כִּי בְּפַעַם רִאשׁוֹן הִיא נִבְלַעַת בַּפָּנִים, וּבַפַּעַם שֵׁנִית הִיא בּוֹלֶטֶת וּמִתְנוֹצֶצֶת. וְכָל זֶה הוּא בִּשְׁאָר מִצְווֹת. מַה שֶּׁאֵין כֵּן בִּצְדָקָה, אֵינָהּ נִבְלַעַת בַּפָּנִים כְּמוֹ שְׁאָר אוֹתִיּוֹת, אֶלָּא מְאִירָה בְּמִצְחוֹ תֵּכֶף בְּסוֹד "וְצִדְקָתוֹ עוֹמֶדֶת לָעַד".
One day one of the great scholars of that generation, Rabbi Chaim Vital, came before him. The Ari told him, “I see that that all twenty-two of the letters on your forehead are illuminated with the exception of the letter gimmel, which is backwards.” Upon hearing this Rabbi Chaim Vital was filled with trembling. He asked the Ari z”l to reveal to him why this was so, for it was surely not in vain! The Ari answered that Rabbi Chaim had not performed sufficient acts of kindness towards his father. “Although you do perform acts of kindness towards him they are not complete and for this reason the gimmel is backward.” The Ari revealed further that whenever a person performs one of the commandments it is recorded upon his forehead with one of the twenty-two letters of the alphabet. If he then performs the same commandment a second time the letter begins to shine. For the first time he performs it the letter remains sunken into the skin, but the second time it stands out and sparkles. This is true of all the commandments with the exception of charity, which is not sunken into his skin like the others but shines forth immediately upon his forehead as is hinted at in the verse, “And his charity enures forever” (Tehillim 111:3).
וְכֵן כְּשֶׁאָדָם עוֹבֵר עֲבֵרָה רָמוּז גַּם כֵּן בְּמִצְחוֹ בְּאֵשׁ שְׁחוֹרָה. מִכָּל מָקוֹם אִם מִתְחָרֵט וְיִיגַע וְיַטְרִיחַ לְתַקֵּן בַּעֲשִׂיּוֹת תְּשׁוּבָה הָעִוּוּת שֶׁעָשָׂה, אָז מְסַלֵּק הַחשֶׁךְ וְאֵשׁ שְׁחוֹרָה, אֲשֶׁר הוּשַׂם בְּמִצְחוֹ מֵהֶעָווֹן. וּבְשַׁבָּת, כְּשֶׁבָּא הַנְּשָׁמָה יְתֵרָה אַחַר חֲצוֹת לְיִשְׂרָאֵל, אֲזַי יִתְכַּסֶּה אוֹתוֹ הֶעָווֹן מִכֹּל וָכֹל, זוּלַת טֻמְאַת קֶרִי. אַף שֶׁתִּקֵּן הַמַּעֲשִׂיּוֹת, אֵינוֹ נִסְתַּלֵּק בִּלְתִּי טְבִילָה.
The same applies to transgressions. They, too, are indicated on a person’s forehead in black fire. However, if he regrets his deed and toils to rectify it through repentance, he can remove the darkness and the black fire that the iniquity impressed upon his forehead. And on Shabbos after midday, when a Jew receives his extra soul, the iniquity is covered over completely with the exception of the defilement caused by wasting seed. For in that case even after he has rectified the deed the mark does not disappear until he immerses in a mikveh [ritual bath].
הַכְּלָל הָעוֹלֶה, כִּי עַל כֵּן נִקְרָא אָדָם עוֹלָם קָטָן, שֶׁכְּמוֹ שֶׁבִּהְיוֹת נִגְזָר אֵיזֶה דָּבָר לָבוֹא לָעוֹלָם, אִם לְטוֹבָה אוֹ לְרָעָה חַס וְשָׁלוֹם, מִתְרָאֶה וְנִגְלָה זֶה הַדָּבָר עַל יְדֵי כּוֹכָבִים הַקְּבוּעִים בָּרָקִיעַ, כֵּן מִתְרָאֶה הַכֹּל בָּאָדָם בַּשִּׂרְטוּטִין בַּמֶּצַח שֶׁלּוֹ.
The basic principle is that a human being is called a miniature world. Therefore, just as when anything is decreed upon the world, for good or for bad, Heaven forbid, it is manifest in the fixed stars of Heaven, so too everything pertaining to the individual appears in the lines of his forehead.
וּבוֹא וּרְאֵה מַה דְּאִיתָא בַּזֹּהַר, פָּרָשַׁת אַחֲרֵי: רַבִּי אַבָּא הֲוֵי אָזִיל לְקַפּוֹטְקְיָא, וַהֲוֵי עִמֵּיהּ רַבִּי יוֹסֵף. עַד דַהֲווּ אָזְלֵי, חֲמוּ בַּר נָשׁ, דַּהֲוֵי אָתֵי וּרְשִׁימָא חַד בְּאַנְפּוֹי. אָמַר לֵיהּ רַבִּי אַבָּא: נִסְטֵי מֵהַאי אוֹרְחָא, דְּהָא אַנְפּוֹי דְּדֵין גֶּבֶר אַסְהִידוּ עֲלוֹי, דְּאִתְקִיל בְּעֶרְיְתָא דְּאוֹרַיְתָא (רָצָה לוֹמַר, דְּהוּא נִכְשַׁל בַּעֲרָיוֹת בְּאִסּוּר כָּרֵת דְּאוֹרַיְתָא) בְּגִין דָּא אִתְרַשִּׁים בְּאַנְפּוֹי. אָמַר לֵיהּ רַבִּי יוֹסֵי: אִי הַאי רְשִׁימָא הֲוֵי לֵיהּ כַּד הֲוֵי יַנּוּקָא, מַאי עֶרְיָתָא אִשְׁתְּכַּח בֵּיהּ? אָמַר לֵיהּ: אֲנָא חֲמִינָא בְּאַנְפּוֹי, דִּבְעֶרְיָתָא דְּאוֹרַיְתָא הוּא נִכְשַׁל. קְרָב לֵיהּ רַבִּי אַבָּא. אָמַר לֵיהּ: אֵימָא מִלָּא דָּא; הַאי רְשִׁימָא דְּאַנְפָּךְ מָה הִיא? אָמַר לֵיהּ: בְּמָטוּתָא מִנַּיְכוּ, לֹא תֵּעָנְשׁוּ יַתִּיר לְהַהוּא בַּר נָשׁ, דְּהָא חוֹבֵיהּ קָא גָּרְמוּ לֵיהּ. אָמַר רַבִּי אַבָּא: מַהוּ?
Come see what is written in the Zohar (Parashas Acharei 75b): Rabbi Aba was on his way to Cappadocia accompanied by Rabbi Yose. While they were walking they saw a man coming towards them with a mark on his face. Rabbi Aba said, “Let us turn aside from this road, for this man’s face attests that he has violated the Torah’s laws of sexual morality.” Rabbi Yose asked, “Suppose that he has had this mark since childhood, what immorality could he have been guilty of then?” Rabbi Aba insisted, “Nevertheless, I see in his face that he has violated the Torah’s laws of morality.” Rabbi Aba called to the man and asked, “Tell me something, what is this mark on your face?” The man replied, “I beg of you, do not punish this man (meaning himself) any further! For his sins caused that mark.” Rabbi Aba asked, “In what way?”
אָמַר לֵיהּ: יוֹמָא חַד הֲוֵינָא אָזִיל בְּאוֹרְחָא אֲנָא וַאֲחוֹתִי, וַהֲוֵינָא בְּחַד אֻשְׁפִּיזָא וְרַוֵינָא חֻמְרָא. וְכָל הַהוּא לֵילְיָא אֲחִידְנָא בַּאֲחוֹתִי. וּבְצַפְרָא קַמְתִּי, וְאֻשְׁפִּיזְנָא הֲוֵית קָטַט בַּהֲדֵי גַּבְרָא. עַיְלִינָא בֵּינַיְהוּ לַעֲשׂוֹת שָׁלוֹם בֵּינֵיהֶם, וְחָבְלוּ אוֹתִי. דָּא מֵהַאי גִּיסָא, וְדָא מֵהַאי גִּיסָא, וּרְשִׁימָא דָּא הֲוֵי עָיֶל לְבֵי מֹחָא. וְאִשְׁתְּזִיב לִי חַד אַסְיָא, וְרַבִּי שַׂמְלָאי שְׁמֵיהּ. אָמַר לֵיהּ: מַאי הִיא אַסְוָתָא דְּיָהִיב לָךְ? אָמַר לֵיהּ: אַסְוָתָא דְּנַפְשָׁא, דְּמֵהַהִיא יוֹמָא אַהְדַּרְנָא בְּתִיּוּבְתָּא, וּבְכָל יוֹם בָּכִינָא קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא עַל הַהוּא חוֹבָה, וּמֵאִנּוּן דִּמְעִין אֲנָא רָחִיץ אַנְפָּאִי. קָרִי עֲלֵיהּ רַבִּי אַבָּא: "וְסָר עֲוֹנְךָ, וְחַטָּאתְךָ תְּכֻפַּר", וְאִתְעַבַּר הַהוּא רְשִׁימָא מֵאַנְפּוֹי. אָמַר לֵיהּ: נָדַרְנָא מֵהַאי יוֹמָא לְאִתְעַסֵּק בְּאוֹרַיְתָא יוֹמָם וָלַיְלָה. אָמַר לֵיהּ: מַה שְּׁמָךְ? אָמַר לֵיהּ: אֱלִיעֶזֶר. אָמַר לֵיהּ רַבִּי אַבָּא: וַדַּאי שְׁמָךְ גָּרִים לָךְ, וֶאֱלָהָךְ סַיְּעָךְ, וְהוּא יִהְיֶה בְּסַעֲדָךְ. שְׁדָרֵיהּ רַבִּי אַבָּא וּבָרְכֵיהּ.
He explained, “One day my sister and I were traveling. We came to an inn and became intoxicated on wine. All night long I held onto my sister. Then when I arose in the morning I heard the innkeeper quarreling with someone. I interposed myself between them intending to make peace but they both struck me, this one from this side and the other one from the other side, and this mark entered all the way into my brain. A physician named Rabbi Simlai managed to save me.” Rabbi Aba inquired, “What was his treatment?” He answered, “It was a treatment for the soul, for from that day onward I have engaged in penance. Every day I weep over my iniquity before the Holy One Blessed is He; then I wash my face with my tears.” Rabbi Aba declared, “And your iniquity has departed and your sin will be atoned for” (Yeshayahu 6:7), whereupon the mark vanished from his face. The man said, “I vow that from this day forward I will engage in Torah study day and night.” Rabbi Aba asked, “What is your name?” “Elazar,” he replied. Rabbi Aba observed, “Surely it was your name that caused God to help you (“Elazar” means “God helped”). May he continue to help you.” Then Rabbi Aba sent him off with a blessing.
זִמְנָא אָחֳרָא הֲוֵי רַבִּי אַבָּא אָזִיל לְגַבֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי. אָעִיל בְּמָאתֵיהּ דְהַהוּא גַּבְרָא אֱלִיעֶזֶר. אַשְׁכְּחֵיהּ דַּהֲוֵי יָתֵיב וְדָרַשׁ (תְּהִלִּים צב, ז): "אִישׁ בַּעַר לֹא יֵדָע וּכְסִיל לֹא יָבִין אֶת זֹאת". כַּמָּה טִפְּשִׁין אִנּוּן בְּנֵי עָלְמָא, דְּלָא מַשְׁגִּיחִין וְלֹא יָדְעִין וְלֹא מִסְתַּכְּלִין לְמִנְדַּע אוֹרְחָא דְּקֻדְשָׁא בְּרִיךְ הוּא עַל מָה קַיָּמָא עָלְמָא. מָאן מְעַכֵּב לְהוּ לְמִנְדַּע אוֹרְחָא דְּקֻדְשָׁא בְּרִיךְ הוּא? טִפְּשֵׁיהוֹן דְּלִבְּהוֹן, דְּלָא יָדְעִין לְאִשְׁתַּדְּלָא בְּאוֹרַיְתָא; דְּאִלּוּ הֲוֵי מִשְׁתַּדְּלֵי בְּאוֹרַיְתָא לְמִנְדַּע אוֹרְחָא דְּקֻדְשָׁא בְּרִיךְ הוּא — הֲוֵי יַדְעֵי. וְזֶהוּ: "אִישׁ בַּעַר לֹא יֵדַע" — לַעֲסֹק בַּתּוֹרָה; "וּכְסִיל לֹא יָבִין אֶת זֹאת" — נִימוּסִין דִּשְׁכִינָה. דְּאִתְקְרָאת זֹאת, כַּמָּה דְּאַתְּ אָמַר (וַיִּקְרָא טז, ג): "בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ".
On another occasion Rabbi Aba was on his way to see Rabbi Shimon ben Yochai when he came to the town of that fellow Elazar. He found him sitting and expounding the verse, “A empty-headed man cannot know, nor does a fool cannot this” (Tehillim 92:7): “How foolish are the people of the world that neither take to heart nor know nor contemplate the ways of the Holy One Blessed is He to learn why it is that they are upon this earth! What is preventing them from discovering the ways of the Holy One Blessed is He? It is the foolishness of their hearts that prevents them from studying Torah. For if they would only study in order to learn the ways of the Holy One Blessed is He, they would know. “This is the meaning of the words, ‘A empty-headed man cannot know.’ That is, he does not know to engage in study. ‘Nor does a fool understand this.’ That is, he cannot understand the ways of the Shechinah, which is called ‘this’ (zos), as it is written, ‘With this [zos] Aharon shall enter the sacred precinct’ (Vayikra 16:3).”
וְהוּא, כִּי נִימוּסִין דִשְׁכִינְתָּא הֲוֵי לְיַסֵּר אֶת הַצַּדִּיקִים בָּעוֹלָם הַזֶּה לְמַעַן יִירְשׁוּ הָעוֹלָם הַבָּא, וּלְהָרְשָׁעִים מְשַׁלֶּמֶת קְצָת טוֹבוֹת בָּעוֹלָם הַזֶּה עֲבוּר קְצָת מִצְווֹת שֶׁעָשׂוּ בָּעוֹלָם הַזֶּה, כְּדֵי לְטַרְדָן מִן הָעוֹלָם הַבָּא. וּמִי שֶׁהוּא כְּסִיל, לֹא יָבִין אֶת זֹאת — נִימוּסִין דְּזֹאת, וּמַתְמִיהַּ וּמְהַרְהֵר, חַס וְשָׁלוֹם, וְאוֹמֵר: רְאֵה, זֶה צַדִּיק וְיָשָׁר מְדֻכֶּה בְּיִסּוּרִין, וְאָנוּ יוֹשְׁבִין בְּשַׁלְוָה וּמִתְגַבְּרִין וְהוֹלְכִין בְּלִי סִבָּה וּמַצְלִיחִין בְּכָל עֲסָקִים. אֲבָל הֶחָכָם עֵינָיו בְּרֹאשׁוֹ, וְיוֹדֵעַ הָעִנְיָן כִּי מַה שֶּׁהָרְשָׁעִים הוֹלְכִין וּמַצְלִיחִין בִּלְתִּי טוֹבָה, וְזֶהוּ: "בִּפְרֹחַ רְשָׁעִים כְּמוֹ עֶשֶׂב, וַיָּצִיצוּ כָּל פֹּעֲלֵי אָוֶן" — הוּא כְּדֵי "לְהִשָּׁמְדָם עֲדֵי עַד" מִן הָעוֹלָם, שֶׁהוּא עוֹלָם שֶׁל חַיִּים נִצְחִיִּים עֲדֵי עַד, וְשָׁם יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵי צַדִּיקִים כַּמָּה דְּאַתְּ אָמַר (מַלְאָכִי ג, כא): "וְעַסּוֹתֶם רְשָׁעִים כִּי יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵיכֶם".
It is the practice of the Shechinah to afflict the righteous in this world so that they may inherit the World to Come. Conversely, the wicked are rewarded here for their few good deeds in order to deprive them of the World to Come. The “fool” does not understand “this,” that is, the ways of the Shechinah.. Therefore expresses bewilderment and doubt, Heaven forbid. He says, “See how this righteous and upright individual suffers while we evildoers enjoy tranquility, inexplicably increasing in dominion and prospering in all that we do!” But the wise man has his eyes in his head. He realizes that the inexplicable success of the wicked is merely an instance of what is described in the verse: “When the wicked bloom like grass and the evildoers blossom” (Tehillim 92:8). The verse concludes, “It is only that they may be destroyed forever,” that is, in the World to Come, the world of eternal life. For they will become ashes beneath the feet of the righteous, as it is written, “And you shall tread upon the wicked, for they shall be ashes under the soles of your feet” (Malachi 3:21).
פָּתַח עוֹד וְדָרַשׁ הַאי גַּבְרָא: כְּתִיב בְּסֵפֶר אִיּוֹב (אִיּוֹב טז, ח): "וַיָּקָם בִּי כַּחֲשִׁי, בְּפָנַי יַעֲנֶה". בְּמָה קָא מַיְרֵי? אָמְנָם הָעִנְיָן הוּא, כִּי מִי שֶׁהוּא חוֹטֵא וְהוֹלֵךְ אַחַר שְׁרִירוּת לִבּוֹ, וְאֵינֶנּוּ חוֹשֵׁב עַל תַּכְלִית וְסוֹף הָאָדָם אֲשֶׁר הוֹלֵךְ לָמוּת, וְאַחַר כָּךְ צָרִיךְ לִתֵּן דִּין וְחֶשְׁבּוֹן בִּפְנֵי יוֹצֵר הַכֹּל, כְּשֶׁבָּא לִפְנֵי הַדִּין, אֲזַי כָּל הָרָעוֹת וְהַפְּשָׁעִים שֶׁעָשָׂה, הֵן רְשׁוּמִים וַחֲקוּקִים בְּאַנְפּוֹי דִּילֵיהּ, וְהִנֵּה עִלָּאֵי וְתַתָּאֵי (דְּהַיְנוּ, מַלְאָכִים הָעֶלְיוֹנִים וְגַם כִּתּוֹת מַלְאָכִים, הַטָּסִים תַּחַת הָרָקִיעַ) כֻּלָּן מִסְתַּכְּלִין בְּהַאי רְשִׁימָא, שֶׁמַּרְאָה עַל חֲטָאָיו וּפְשָׁעָיו, וּמְקַלְּלִין אוֹתוֹ וְאוֹמְרִין עָלָיו: וַי כַּד יָבוֹא יוֹמָךְ, וְתִפֹּל בְּיַד אַכְזָרִים לִשְׁפֹּךְ דִּינִים קָשִׁים וּמָרִים, וּפִתְאֹם תִּתְהַפֵּךְ שְׁעָתְךָ, וְאֵין מְרַחֵם לְךָ, וְאֵין מֵלִיץ ישֶׁר מְדַבֵּר טוֹב בַּעַדְךָ, הַקְּדֻשָּׁה תִּתְרַחֵק מֵהֶן, וְהַטֻּמְאָה הוֹלֶכֶת וְגוֹבֶרֶת בְּכָל גּוּפֵיהֶם וּמִדַּבֶּקֶת בָּהֶם. וּבְאֵלּוּ הַיָּמִים, שֶׁהָרְשִׁימָה הִיא בְּמִצְחוֹ מֵחֲמַת עֲווֹנוֹ, אִם אִשְׁתּוֹ הִיא מִתְעַבֶּרֶת מִמֶּנּוּ, יִהְיֶה הַוָּלָד בֵּן עַז פָּנִים, אַלִּים בַּעַל זְרוֹעַ, מוֹסֵר מָמוֹן שֶׁל יִשְׂרָאֵל, אֵינוֹ מְקַבֵּל תּוֹכָחָה. וְעַל אִלֵּין בָּנִים קָרָא עֲלֵיהוֹן בַּזֹּהַר, דְּאִלֵּין הֵן אִנּוּן חַיָּבִין דְּדָרִין, דְּמָארֵיהוֹן שָׁרְיָן לְהוֹן (פֵּרוּשׁ: הַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ לַעֲשׂוֹת רְצוֹן חֶפְצָם בָּעוֹלָם הַזֶּה, כְּדֵי שֶׁיִּהְיוּ כָּלִין בָּעוֹלָם הַבָּא). כְּדֵי לְשֵׁיצָאָה לְהוֹן בְּעָלְמָא דְּאָתֵי. וְעַל זֶה אָמַר אִיּוֹב: "כַּחֲשִׁי בְּפָנַי יַעֲנֶה".
That same person also expounded the verse, “And my leanness (or, my treachery) will rise up against me and bear witness to my face (or, upon my face)” (Iyov 16:8). The meaning of this verse is this: If a person sins and follows his heart’s desire, ignoring the fact that he must one day die and be made to reckon before the Creator of the Universe, when he is summoned to judgment all his iniquities are engraved upon his face. Then when all the higher and lower angels see that mark upon which all his sins are recorded, they curse him, saying, “Woe! Woe! When your day comes you will fall into the hands of the cruel, who will pour out upon you harsh and bitter punishments! All of a sudden your fortunes will take a turn for the worse. No one will have mercy upon you and no defender will speak on your behalf.” Holiness will distance itself from him and his defilement will increase until it overwhelms his entire body and clings to him. As long as that the mark caused by his iniquity is still upon his forehead, any child that his wife conceives will be brazen, violent and an informer, and he will refuse to heed rebuke. The Zohar says of such children that they are the wicked of the generation whose will the Master of the World fulfills in this world in order to destroy them in the World to Come. Concerning this Iyov said, “And my treachery will rise up against me and bear witness upon my face.”
אֲבָל אִנּוּן צַדִּיקֵי הַדּוֹר הַיְשָׁרִים וְהַתְּמִימִים בְּמַעֲשֵׂיהֶם הַטּוֹבִים, רוֹדְפֵי צֶדֶק וָחֶסֶד, בַּעֲלֵי אֱמוּנָה, הַמִּתְחָרְטִים בְּמַעֲשֵׂיהֶן הָרָעִים, וּבְכָל יוֹם מְכִינִים עַצְמָן לְיוֹם הַדִּין וְיוֹם הַפְּקֻדָּה כְּדֵי לָבוֹא בִּקְדֻשָּׁה וּבְטָהֳרָה לִפְנֵי כִּסֵּא הַכָּבוֹד, אֲזַי כָּל מַעֲשֵׂיהֶם הַטּוֹבִים רְשׁוּמִים ונֶחְקָקִין בְּמִצְחָן לְטוֹבָתָן, וּבְהִסְתַּכֵּל בָּהֶן מַלְאָכִין עִלָּאִין וְתַתָּאִין, מְבָרְכִין אוֹתוֹ וְאוֹמְרִין: דֵּין בְּרָא קַדִּישָׁא לְקֻדְשָׁא בְּרִיךְ הוּא, בְּרָא חֲבִיבָא, הַמְשַׁמֵּחַ אָבִיו שֶׁבַּשָּׁמַיִם, וְהַסִּטְרָא אָחֳרָא בּוֹרַחַת מִמֶּנּוּ, וְהַקְּדֻשָּׁה מִדַּבֶּקֶת בּוֹ וּמִתְגַבֶּרֶת יוֹם יוֹם, אַשְׁרֵי לוֹ וְאַשְׁרֵי חֶלְקוֹ! וְאָמְרוּ לוֹ הַשּׁוֹמְעִים: רַבִּי, מִנָּא לָךְ הָא דְּשַׁפִּיר קָאָמַרְתְּ? אָמַר לָהֶן: כִּי נַעֲשָׂה לִי רְשִׁימָא חַד בְּאַנְפִּי עַל יְדֵי חוֹבָה, וְעַל יְדֵי זַכָּאָה אָזִיל מִנִּי רְשִׁימָא. אָמַר לֵיהּ רַבִּי אַבָּא: מַה שְּׁמָךְ? אָמַר לֵיהּ: אֱלִיעֶזֶר. אָמַר לֵיהּ: בְּרִיךְ רַחֲמָנָא, דַּחֲמֵינָא לָךְ וְזַכִּינָא לְמֵיחֲמִי לָךְ! זַכָּאָה חוּלְקָךְ בְּעָלְמָא הָדֵין, זַכָּאָה חוּלְקָךְ בְּעָלְמָא דְּאָתֵי! אָמַר לֵיהּ רַבִּי אַבָּא: אֲנָא הוּא דְּאַרְעָנָא לָךְ בְּאוֹרְחָא! אִשְׁתַּטַּח קַמֵּיהּ, עָיֵל לְהוּ לְבֵיתֵיהּ, אַתְקִין קוּרְטִיסָא דְּנַהֲמָא וְחַד עֶגְלָה תִּלְתָּא, וְרָאָה רַבִּי אַבָּא, דְּהוּא מֻשְׁלָם בְּתוֹרָה וּבַחֲסִידוּת. קָרָא עָלָיו: אַתָּה שָׁלוֹם וּבֵיתְךָ שָׁלוֹם, וְכָל אֲשֶׁר לְךָ שָׁלוֹם. שָׁלוֹם לְךָ בָּעוֹלָם הַזֶּה, שָׁלוֹם לְךָ בָּעוֹלָם הַבָּא!
But regarding the righteous of the generation, upright in their deeds, pursuing charity and lovingkindness, strong in their faith, remorseful over their misdeeds, who prepare for judgment every day that they may come before the Throne in holiness and purity — all their good deeds are engraved upon their foreheads. When the higher and lower angels behold them, they bless them, saying, “This is a holy child of the Holy One Blessed is He. He is a beloved child who brings joy to his Heavenly Father!” The Sitrah Acharah flies away from him and holiness clings to him, increasing day by day. Fortunate is he and fortunate is his lot! The Zohar continues: The man’s listeners inquired, “Rabbi, how do you know that what you have said is true?” He replied that such a mark had been made upon his own face as the result of a sin and a certain tzaddik (Rabbi Aba) caused it to vanish. Rabbi Aba asked, “What is your name?” “Elazar,” he replied. Rabbi Aba said, “Blessed be the Merciful One who has allowed me to behold you and to see you thus! Fortunate is your lot in this world and fortunate is your lot in the World to Come!” Rabbi Aba added, “I am the one you met along the road,” whereupon the fellow prostrated himself before him. Afterwards he brought Rabbi Aba into his home and served him bread and a tender calf. When Rabbi Aba saw that the man was perfect in his learning as well as in his piety he recited upon him the verse, “Peace to you and peace to your house and peace to all that you have!” (I Shmuel 25:6) — “Peace to you in this world and peace to you in the World to Come!”