These are the offenses for which the court is obliged to impose a ban (niddui): 1. For using crude speech, Heaven forbid. 2. For holding one’s reproductive organ and wasting seed. 3. For neglecting rabbinical ordinances such as the washing of the hands, the laws of muktzeh, etc. 4. For denigrating Torah scholars, whether in their presence or not in their presence. 5. For desecrating the Name of Heaven by [antagonizing a gentile into] cursing the Jewish people. 6. For refusing to obey the directives of the court, if one is powerful and stubborn, causing the plaintiff the aggravation of being unable to extract his due or of having to spend large sums to enforce the settlement. 7. For reciting the songs and praises from “Blessed is He Who spoke” until “Let His name be praised” hurriedly and without expressing the words fully and clearly. 8. For mocking an upright person. 9. For speaking excessively with a woman other than one’s wife, in order to gaze at her beauty when it is possible speak more briefly but one’s intention is to satisfy the evil inclination. 10. For affirming the deeds of an evildoer, causing his power to increase, either by supporting his faction in a quarrel or through flattery.
For these offenses the earthly court is obliged to impose a ban and if they fail to do so, one is automatically imposed from On High, requiring him to utilize the plan of rectification outlined in the previous chapter.
The most serious of all these offenses are: the use of crude speech, speaking irreverently about Torah scholars and behaving forcefully and uncooperatively in matters of litigation. But there is another form of conduct for which the Heavenly court also imposes a ban that is more serious than any of these. That is, speaking to others brazenly and without any shame at all. For this offence the ban discussed above is not sufficient, therefore his soul is reincarnated as a dog. This is the meaning of the expression, “And the brazen-souled dogs” (Yeshayahu 56:11). And if you suppose that being reincarnated as a dog is a minor punishment, consider that the same punishment is meted out to one who has relations with a married woman, Heaven spare us.
You should be aware of an incident cited in the writings of the Ari, z”l. In his day there was a certain pious man named Rabbi Avraham ibn Puah, z”l. He was very wealthy and his hand was always open to the poor and needy. Nearby there lived another Jew who was involved in commerce with Rabbi Avraham’s wife, who was a clever business woman. One day the neighbor suddenly took ill and was bedridden for many days. Eventually his flesh began to rot away, including that of his reproductive organ. He spent enormous sums on medical expenses but found no remedy for his illness, and he finally died after intense and bitter suffering. Several years later a dog appeared and began lingering around the home of Rabbi Avraham ibn Puah. It was a black and very ugly dog.. Those who saw it were very afraid, for its face was that of a malignant spirit. Again and again they chased the dog away from Rabbi Avraham’s house with sticks, but it kept coming back. Whenever he would arise to go to the synagogue he would find the black dog standing by the door waiting for him to open it, whereupon it would try to force its way inside. Rabbi Avraham would chase the dog away and then instruct that the door be latched behind him. Nevertheless, the dog would return and wait for the door to be opened once more.
One morning when Rabbi Avraham left the house he forgot to latch the doors both to the main entrance as well as to the winter quarters therein. Immediately the dog sprang forward, running from room to room until he found the chamber where Rabbi Avraham’s wife still lay asleep in bed. The dog leaped upon the bed and began biting her again and again causing many wounds and bruises. Afterwards it fled the house. The woman let out such a great cry that her voice was heard even in the house of the Ari.
Then her husband Rabbi Avraham, accompanied by other men of the community, went to the Ari to inquire about the reason for this incident. He replied that on account of our many sins this woman had committed adultery with her neighbor who had now died, and that this black dog was the reincarnation of his soul. She had seduced the man with words and with money to sleep with her, on account of which the dog had now come to take revenge.
Upon hearing this they made the woman take an oath to tell the truth and she admitted that her neighbor indeed used to sleep with her in the storehouse. It was because of this that his flesh, including that of his reproductive organ, had rotted away. Afterwards the woman sought to repent and died in the course of her penance. But the pious Rabbi Avraham sent her away from his house immediately.
So you see that the punishment for brazenness, reincarnation in the form of a dog, is the same as that of an adulterer. Therefore one must always behave with a sense of shame and let fear of Hashem be upon his face at all times. Then all will be well with him, selah.
אֵלּוּ דְּבָרִים שֶׁהַבֵּית דִּין מְחֻיָּבִים לְנַדּוֹת לְמִי שֶׁעוֹבֵר עֲלֵיהֶם: הָרִאשׁוֹן — מִי שֶׁמְּדַבֵּר נִבּוּל פֶּה, חַס וְשָׁלוֹם. הַשֵּׁנִי — מִי שֶׁאוֹחֵז בָּאַמָּה וּמוֹצִיא שְׁפִיכוּת זֶרַע לְבַטָּלָה. הַשְּׁלִישִׁי — הַמֵּקֵּל בְּמִצְווֹת דְּרַבָּנָן, כְּגוֹן הַמְזַלְזֵל בִּנְטִילַת יָדַיִם, אוֹ הַמְזַלְזֵל בְּדִינֵי מֻקְצֶה וְכַיּוֹצֵא בָּהֶם בְּאִסּוּרֵי דְּרַבָּנָן. הָרְבִיעִי — הַמְזַלְזֵל בִּכְבוֹד תַּלְמִידֵי חֲכָמִים, הֵן בְּפָנָיו וְהֵן שֶׁלֹּא בְּפָנָיו. הַחֲמִישִׁי — הַמְחַלֵּל אֶת הַשֵּׁם עַל יְדֵי שֶׁמְּדַבֵּר דִּבְרֵי גִּדּוּפִים עַל כְּלַל בְּנֵי יִשְׂרָאֵל. הַשִּׁשִּׁי — מִי שֶׁהוּא אַלָּם וְסַרְבָן, וְאֵינוֹ רוֹצֶה לְצַיֵּת דִּין, וּמְיַגֵּעַ אֶת בַּעַל דִּינוֹ, שֶׁמֻּכְרָח לִהְיוֹת בְּשֵׁב וְאַל תַּעֲשֶׂה, אוֹ שֶׁגּוֹרֵם לְהוֹצִיא לוֹ מָמוֹן רַב בְּהוֹצָאַת הַמִּשְׁפָּחָה. הַשְּׁבִיעִי — הָאוֹמֵר שִׁירוֹת וְתִשְׁבָּחוֹת בִּמְרוּצָה, וְאֵינוֹ מוֹצִיא מִפִּיו הַתֵּבוֹת בִּשְׁלֵמוּת בְּשָׂפָה בְּרוּרָה מִן "בָּרוּךְ שֶׁאָמַר" עַד תְּפִלַּת "יִשְׁתַּבַּח". הַשְּׁמִינִי — הַמַּלְעִיג עַל אָדָם כָּשֵׁר וְיָשָׁר. הַתְּשִׁיעִי — הַמְדַבֵּר הַרְבֵּה עִם אִשָּׁה שֶׁאֵין אִשְׁתּוֹ כְּדֵי לְהִסְתַּכֵּל בְּיָפְיָהּ, וְהוּא יָכוֹל לְקַצֵּר אֶת דְּבָרָיו, וּמְכַוֵּן לְמַלְּאוֹת תַּאֲוַת הַיֵּצֶר הָרָע. הָעֲשִׂירִי — הַמַּחֲזִיק בְּמַחֲלֹקֶת וּמַחֲנִיף לָרָשָׁע, וּמִתּוֹךְ חֲנִיפוּתוֹ מַחֲזִיק מַעֲשָׂיו שֶׁל הָרָשָׁע, שֶׁהוּא מִתְגַבֵּר וְהוֹלֵךְ.
These are the offenses for which the court is obliged to impose a ban (niddui): 1. For using crude speech, Heaven forbid. 2. For holding one’s reproductive organ and wasting seed. 3. For neglecting rabbinical ordinances such as the washing of the hands, the laws of muktzeh, etc. 4. For denigrating Torah scholars, whether in their presence or not in their presence. 5. For desecrating the Name of Heaven by [antagonizing a gentile into] cursing the Jewish people. 6. For refusing to obey the directives of the court, if one is powerful and stubborn, causing the plaintiff the aggravation of being unable to extract his due or of having to spend large sums to enforce the settlement. 7. For reciting the songs and praises from “Blessed is He Who spoke” until “Let His name be praised” hurriedly and without expressing the words fully and clearly. 8. For mocking an upright person. 9. For speaking excessively with a woman other than one’s wife, in order to gaze at her beauty when it is possible speak more briefly but one’s intention is to satisfy the evil inclination. 10. For affirming the deeds of an evildoer, causing his power to increase, either by supporting his faction in a quarrel or through flattery.
וְעַל אֵלּוּ הַדְּבָרִים צָרִיךְ הַבֵּית דִּין שֶׁל מַטָּה לְהַחֲרִים; וְאִם לֹא יַחֲרִימוּ אוֹתוֹ בֵּין דִּין שֶׁל מַטָּה, אֲזַי הוּא מָחֳרָם בְּבֵית דִּין שֶׁל מַעְלָה, וְצָרִיךְ לַעֲשׂוֹת תִּקּוּן, כְּמוֹ שֶׁכָּתַבְתִּי בְּפֶרֶק לג.
For these offenses the earthly court is obliged to impose a ban and if they fail to do so, one is automatically imposed from On High, requiring him to utilize the plan of rectification outlined in the previous chapter.
וַעֲבֵרָה הַחֲמוּרָה שֶׁבְּאֵלּוּ עֲשָׂרָה עֲבֵרוֹת הַנִּזְכָּרוֹת לְעֵיל, הוּא הַמְנַבֵּל פִּיו וְהַמְדַבֵּר דְּבַר אֶפִּיקוֹרְסוּת עַל תַּלְמִידֵי חֲכָמִים, וּמִי שֶׁהוּא אַלָּם וְסַרְבָן. וְעוֹד מִדָּה אַחַת חֲמוּרָה מִכָּל הַנִּזְכָּרוֹת לְעֵיל, שֶׁגַּם כֵּן בֵּית דִּין שֶׁל מַעְלָה מְנַדִּין אוֹתוֹ: הַמֵּעֵז פָּנָיו בִּפְנֵי בְּנֵי אָדָם, וְאֵין לוֹ בּשֶׁת כְּלָל. לֹא דַּי לוֹ בְּחֵרֶם וְנִדּוּי הַנִּזְכָּר לְעֵיל, עוֹנְשׁוֹ הוּא לְהִתְגַּלְגֵּל בַּכֶּלֶב. וְזֶה שֶׁאָמַר הַכָּתוּב (יְשַׁעְיָה נו, יא): "וְהַכְּלָבִים עַזֵּי נֶפֶשׁ". וְאִם תֹּאמַר: גִּלְגּוּל בַּכֶּלֶב הוּא עֹנֶשׁ קַל — בּוֹא וּרְאֵה דָּבָר אֶחָד וְהִתְבּוֹנֵן בְּעֹנֶשׁ זֶה, כְּמִי שֶׁהוּא בָּא עַל אֵשֶׁת אִישׁ, רַחֲמָנָא לִצְלַן.
The most serious of all these offenses are: the use of crude speech, speaking irreverently about Torah scholars and behaving forcefully and uncooperatively in matters of litigation. But there is another form of conduct for which the Heavenly court also imposes a ban that is more serious than any of these. That is, speaking to others brazenly and without any shame at all. For this offence the ban discussed above is not sufficient, therefore his soul is reincarnated as a dog. This is the meaning of the expression, “And the brazen-souled dogs” (Yeshayahu 56:11). And if you suppose that being reincarnated as a dog is a minor punishment, consider that the same punishment is meted out to one who has relations with a married woman, Heaven spare us.
וְדַע לְךָ, מַעֲשֶׂה אֶחָד הוּבָא בְּכִתְבֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁבְּיָמָיו הָיָה אִישׁ חָסִיד אֶחָד, וּשְׁמוֹ רַבִּי אַבְרָהָם אִבְּן פּוּאָה זִכְרוֹנוֹ לִבְרָכָה, וְהָיָה הָאִישׁ עָשִׁיר גָּדוֹל, וְיָדוֹ הָיְתָה פְּתוּחָה לַעֲנִיִּים וְאֶבְיוֹנִים. וְאֶצְלוֹ הָיָה דָּר יְהוּדִי שְׁכֵנוֹ, וְהָיָה מִתְעַסֵּק בְּמַשָּׂא וּמַתָּן עִם אֵשֶׁת רַבִּי אַבְרָהָם הַנִּזְכָּר לְעֵיל, כִּי אִשְׁתּוֹ הָיְתָה מְסֻגֶּלֶת לְמַשָּׂא וּמַתָּן. וּפִתְאֹם בָּא עַל אוֹתוֹ הַשָּׁכֵן חֹלִי וְנָפַל לְמִשְׁכָּב יָמִים רַבִּים, עַד שֶׁהִתְחִיל בְּשָׂרוֹ לִרְקַב עָלָיו. אַף עֶרְוָתוֹ נִרְקַב, וּפִזֵּר מָמוֹן רַב בְּהוֹצָאַת רוֹפְאִים, וְלֹא מָצָא עֵזֶר וּתְרוּפָה לְמַכָּתוֹ, וּמֵת הָאִישׁ הַהוּא בְּאוֹתוֹ חֹלִי בְּיִסּוּרִים קָשִׁים וּמָרִים. וְאַחַר כַּמָּה שָׁנִים בָּא כֶּלֶב אֶחָד, וְתָמִיד הָיָה מְסַבֵּב אֶת הַבַּיִת שֶׁל הֶחָסִיד רַבִּי אַבְרָהָם אִבְּן פּוּאָה הַנִּזְכָּר לְעֵיל, וְהַכֶּלֶב, הַנִּזְכָּר לְעֵיל, הָיָה כֶּלֶב שָׁחוֹר מְכֹעָר מְאֹד. כְּשֶׁרָאוּ אוֹתוֹ הָאֲנָשִׁים, הָיוּ מְפַחֲדִין מִפָּנָיו, כִּי פָּנָיו הָיָה כְּמוֹ מַזִּיק, וְהָיוּ תָּמִיד מְגָרְשִׁין אֶת הַכֶּלֶב הַהוּא מִבֵּית רַבִּי אַבְרָהָם חָסִיד הַנִּזְכָּר לְעֵיל בְּמַקְלוֹת. וְהָיָה הַכֶּלֶב חוֹזֵר וּבָא. וְתָמִיד כְּשֶׁהָיָה רַבִּי אַבְרָהָם הַנִּזְכָּר לְעֵיל מַשְׁכִּים לְבֵית הַכְּנֶסֶת, הָיָה מוֹצֵא זֶה הַכֶּלֶב שָׁחוֹר עוֹמֵד אֵצֶל הַדֶּלֶת, וְהָיָה מַמְתִּין עַד שֶׁיִּפְתְחוּ הַדֶּלֶת, וְהָיָה רוֹצֶה לְשַׁמֵּט אֶת עַצְמוֹ אֶל הַבַּיִת, וְתָמִיד הָיָה רַבִּי אַבְרָהָם חָסִיד מְגָרֵשׁ אוֹתוֹ, וְצִוָּה לִנְעֹל הַדֶּלֶת אַחֲרָיו. אַף עַל פִּי כֵן חָזַר הַכֶּלֶב וְהָיָה מַמְתִּין בַּדֶּלֶת עַד שֶׁיִּפְתַּח.
You should be aware of an incident cited in the writings of the Ari, z”l. In his day there was a certain pious man named Rabbi Avraham ibn Puah, z”l. He was very wealthy and his hand was always open to the poor and needy. Nearby there lived another Jew who was involved in commerce with Rabbi Avraham’s wife, who was a clever business woman. One day the neighbor suddenly took ill and was bedridden for many days. Eventually his flesh began to rot away, including that of his reproductive organ. He spent enormous sums on medical expenses but found no remedy for his illness, and he finally died after intense and bitter suffering. Several years later a dog appeared and began lingering around the home of Rabbi Avraham ibn Puah. It was a black and very ugly dog.. Those who saw it were very afraid, for its face was that of a malignant spirit. Again and again they chased the dog away from Rabbi Avraham’s house with sticks, but it kept coming back. Whenever he would arise to go to the synagogue he would find the black dog standing by the door waiting for him to open it, whereupon it would try to force its way inside. Rabbi Avraham would chase the dog away and then instruct that the door be latched behind him. Nevertheless, the dog would return and wait for the door to be opened once more.
וּפַעַם אַחַת אֵרַע, שֶׁיָּצָא הֶחָסִיד בְּהַשְׁכָּמָה מִפֶּתַח בֵּיתוֹ, וְשָׁכַח לִנְעֹל פֶּתַח הַדֶּלֶת שֶׁל הַבַּיִת וְשֶׁל הַחֶדֶר בֵּית הַחֹרֶף, וְתֵכֶף דִּלֵּג הַכֶּלֶב לַבַּיִת וְקָפַץ מֵחֶדֶר לְחֶדֶר, עַד שֶׁהָיָה מַגִּיעַ לָחֶדֶר שֶׁהָיְתָה שָׁם אִשְׁתּוֹ שֶׁל רַבִּי אַבְרָהָם, הַנִּזְכָּר לְעֵיל, שׁוֹכֶבֶת עֲדַיִן בַּמִּטָּה שֶׁלָּהּ, וּמְצָאָהּ יְשֵׁנָה. וְקָפַץ הַכֶּלֶב עַל הַמִּטָּה וְנָשַׁךְ בָּהּ נִשׁוּכִין בְּהַרְבֵּה פְּצָעִים וְחַבּוּרִים, וְאַחַר כָּךְ בָּרַח מֵהַבַּיִת. וְהָאִשָּׁה הַנִּזְכֶּרֶת לְעֵיל צָעֲקָה מְאֹד, עַד שֶׁקּוֹלָהּ נִשְׁמַע בְּבֵית הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה.
One morning when Rabbi Avraham left the house he forgot to latch the doors both to the main entrance as well as to the winter quarters therein. Immediately the dog sprang forward, running from room to room until he found the chamber where Rabbi Avraham’s wife still lay asleep in bed. The dog leaped upon the bed and began biting her again and again causing many wounds and bruises. Afterwards it fled the house. The woman let out such a great cry that her voice was heard even in the house of the Ari.
וּבָא בַּעֲלָהּ רַבִּי אַבְרָהָם חָסִיד וּשְׁאָר אֲנָשִׁים לְהָרַב רַבִּי יִצְחָק לוּרְיָא, וְהֵשִׁיב: הַסִּבָּה הָיָה, כִּי הָאִשָּׁה הַזֹּאת נַעֲשֵׂית בַּעֲווֹנוֹתֶיהָ הָרַבִּים אֵשֶׁת אִישׁ עִם הַשָּׁכֵן שֶׁלָּהּ, שֶׁכְּבָר מֵת, וְזֶהוּ הַכֶּלֶב שָׁחוֹר הָיָה בּוֹ נִשְׁמָתוֹ, וְהִיא הָיְתָה גּוֹרֶמֶת בְּפִתּוּי דְּבָרֶיהָ וּבִנְתִינוֹת מָעוֹת לְהַשָּׁכֵן, הַנִּזְכָּר לָעֵיל, לִשְׁכַּב אֶצְלָהּ דֶּרֶךְ אִשּׁוּת, עַל כֵּן עָשָׂה הַכֶּלֶב עַכְשָׁו נְקָמָה בָּאִשָּׁה.
Then her husband Rabbi Avraham, accompanied by other men of the community, went to the Ari to inquire about the reason for this incident. He replied that on account of our many sins this woman had committed adultery with her neighbor who had now died, and that this black dog was the reincarnation of his soul. She had seduced the man with words and with money to sleep with her, on account of which the dog had now come to take revenge.
וְאַחַר כָּךְ הִשְׁבִּיעוּ אֶת הָאִשָּׁה שֶׁתַּגִּיד הָאֱמֶת — וְהוֹדֵית, שֶׁבַּעֲווֹנוֹתֵיהֶם הָרַבִּים הָיָה שׁוֹכֵב עִמָּהּ בְּבֵית הַסְּחוֹרָה, וְעַל כֵּן נִרְקַב בְּשָׂרוֹ שֶׁל אוֹתוֹ הָאִישׁ, וְגַם עֶרְוָתוֹ הָיָה נִרְקָב. וְאַחַר כָּךְ בִּקְּשָׁה לַעֲשׂוֹת תְּשׁוּבָה, וּמֵתָה בְּתוֹךְ תְּשׁוּבָתָהּ; אֲבָל הֶחָסִיד גֵּרְשָׁה תֵּכֶף מִבֵּיתוֹ.
Upon hearing this they made the woman take an oath to tell the truth and she admitted that her neighbor indeed used to sleep with her in the storehouse. It was because of this that his flesh, including that of his reproductive organ, had rotted away. Afterwards the woman sought to repent and died in the course of her penance. But the pious Rabbi Avraham sent her away from his house immediately.
בּוֹא וּרְאֵה, שֶׁהֶעָווֹן שֶׁל עַזֵּי פָּנִים יֵשׁ לָהֶם עֹנֶשׁ גִּלְגּוּל כֶּלֶב, כְּמוֹ הֶעָווֹן אֵשֶׁת אִישׁ. עַל כֵּן צָרִיךְ הָאָדָם לְהַנְהִיג עַצְמוֹ בְּבשֶׁת פָּנִים, וְיִרְאַת ה' תִּהְיֶה עַל פָּנָיו תָּמִיד, וְאָז טוֹב לוֹ יִהְיֶה סֶלָה.
So you see that the punishment for brazenness, reincarnation in the form of a dog, is the same as that of an adulterer. Therefore one must always behave with a sense of shame and let fear of Hashem be upon his face at all times. Then all will be well with him, selah.