The custom of fasting on the anniversary of the death of a parent — known as the yarhtzeit — has spread throughout the Jewish world for reasons that are well known. Thus the author of Nishmas Chaim (Essay II, Ch. 28) explains that is because the son’s own fortune (mazzal) is weak on that day. Alternatively it is because the parent undergoes some aspect of judgment every year on this date and the reciting of Kaddish and fasting by his offspring give him some protection from this judgment. However, these actions are still not enough. Therefore the son should also engage in good deeds on this day, and if he is a scholar he should try to propound novel Torah insights, for this is of great benefit to the parent. At other times of the year, too, whenever the son propounds new insights for pure motives he brings gratification to his parents and they are adorned with many crowns. And if the deceased merited marrying off his daughter to a scholar, whenever his son-in-law propounds a true insight the father and mother-in-law are also adorned with crowns.
This concept is already mentioned in the Zohar (Parashas Naso 144a). Thus it is recorded that Rabbi Shimon ben Yochai selected a certain holy place where he sat with his disciples, propounding novel insights and revealing secrets of the Torah. Then they heard a Heavenly voice saying, “Fortunate are you, Rabbi Shimon ben Yochai and your disciples, for what has been revealed to has not been revealed to all the hosts of Heaven; these insights that have never been revealed since the time that Moshe Rabbeinu stood upon Mount Sinai!” Then several groups of ministering angels gathered round to hear those Torah secrets and that day became known On High as the “Rejoicing (Hilula) of Rabbi Shimon ben Yochai.”
Rabbi Shimon ben Yochai said, “I am surprised at that one who is girded at the waist (i.e., Eliyahu the prophet). Why was he not here in our threshing floor when these holy matters were being revealed?” While he was speaking, Eliyahu arrived with sparks of light upon his face. Rabbi Shimon said to him, “Why was the master not present for numerous delicacies that we arranged before the Holy One Blessed is He on the Day of Rejoicing?” Eliyahu responded, “By your life, Rabbi, I wished to be present but was unable, because on that day the Holy One Blessed is He sent me to perform miracles on behalf of Rav Hamnuna the Elder and his companions who had been delivered to the king’s palace. So I uprooted the palace and overturned it, and a miracle occurred in which two hundred and forty-five of nobles who had leveled accusations against Rav Hamnuna were all killed.
“I extricated Rav Hamnuna and his companions and stood them up at a distance in the Valley of Ono and they were spared. Then I prepared sustenance for them there — bread and water — for they had not eaten for three days. I did not part from them that entire day. “When I returned, I heard the sound of voices and rejoicing On High. ‘What is the cause of this rejoicing?’ I inquired. And they informed me, ‘This is the Day of Rejoicing of Rabbi Shimon ben Yochai!’ Fortunate are you Rabbi Shimon ben Yochai. Fortunate is your lot and fortunate are your companions sitting before you! How many paths have been prepared to bring you illumination from the rivers of pure balsam? Come and see that on this day fifty crowns were bestowed upon your father-in-law Rabbi Pinchas ben Yair…”
It is clear from this passage how valued are Torah insights that are propounded for pure motives. Similarly all good deeds bring pleasure to Hashem when they are done for pure motives. But the opposite is also true, Heaven forbid, when these deeds are done for ulterior motives, as we find in another passage from the Zohar (1:190a): When Rabbi Chiyya emigrated to the Land of Israel he read from the Torah until his face shone like the sun. Then when those engaged in Torah study stood before him he was able to say, “This one studied for pure motives and this one for ulterior motives.” He would pray on behalf of those who study for ulterior motives that they learn to study for pure motives so that they may earn [a portion in] the World to Come.
One day a certain student was engaged in study when his face blanched. Rabbi Chiyya observed, “Surely he was contemplating a sin!” So he took hold of him and led him into a difficult Torah discussion until his spirit settled. From that day forward he resolved never again to pursue wicked thoughts but to engage in study for pure motives.
The general rule is that whenever a person has the opportunity to do perform deed he must reflect well whether or not it will bring pleasure to our Heavenly Father. And if it involves any trace of transgression, Heaven forbid, he can be certain that it will not find favor before the Holy One Blessed is He. The Zohar continues: A person must examine his iniquities every day, for when he arises from his bed, two witnesses stand before him to accompany him throughout the day. When he wishes to rise, the two witnesses say to him as he opens his eyes, “Let your eyes look straight ahead” (Mishlei 4:25) …When he stands up and prepares to walk they say, “Make straight the path of your foot” (ibid. 26)… Therefore as a man goes about he must guard himself against iniquity the entire day. And every day when evening comes he must reflect and examine everything he did that day in order to repent of whatever was improper. He must contemplate them continually in order that he will repent.
But suppose that he does not take to heart the obligation to reflect and examine his deeds to see of what they consisted, what they were like and whether or not they were upright. Suppose that instead he simply goes out and acts, engaging in numerous deeds and treading many paths without making any reckoning of whether his deeds are bad or good. Through this he joins the company of those who walk in darkness and never see the light. Heaven will bestow upon him no benevolence and nor will the Heavenly court bless him with peace. Our pious predecessors were careful not greet a person with “peace” in this world either until they examined his deeds well. Thus it is related in the Zohar (Parashas Mikeitz 204b): Rabbi Chiyya and Rabbi Yose were walking along the way. Meanwhile they saw someone coming towards them wrapped in tzitzis and with his weapons tied beneath his clothes.
Rabbi Chiyya observed, “One of two possibilities is true regarding this fellow. Either he is totally righteous or else he is intent on deceiving the world.” Rabbi Yose said to him, “Did not our lofty pious predecessors say that we should judge every person favorably? We have learned that when one sets out on a trip, one should have three strategies in mind: gifts, war and prayer. These are derived from the way Yaakov acted [when confronted with Eisov]. “Now since this fellow is traveling along the road, he has wrapped himself in preparation for prayer, while simultaneously bearing a weapon in case of war. And since it is evident that he has prepared two of the three strategies, we do not need to pursue the third.” As he approached them, they greeted him with, “Peace!” but he did not respond. Rabbi Chiyya remarked, “The one strategy we did not see in him, he lacks. It seems that he has prepared no gifts for offering a greeting of ‘peace’ is included in the category of gifts.” Rabbi Yose replied, “Perhaps he is immersed in prayer or perhaps he is reviewing his studies so that he will not forget them.” The three of them continued walking together but the man still would not speak with them. After a time Rabbi Chiyya and Rabbi Yose slipped away in order to engage in study. Then the man approached them and greeted them with, “Peace,” inquiring, “My teachers, what did you suspect about me when you greeted me with ‘peace’ but I did not respond to you?” They said, “Perhaps you were saying prayers or reviewing your studies.” He said to them, “Because you judged me favorably, may the Omnipresent judge you favorably. But I will tell you the truth. One day I was walking along the road when I encountered a man and greeted him with ‘peace.’ That man turned out to be a bandit, and he then attacked me, causing me anguish. And if I had not succeeded in overpowering him I would have been sorry.
“From that day forward I vowed that I would never offer a greeting of ‘peace’ to anyone until I examined whether or not he is righteous. For it is forbidden to offer ‘peace’ to an evildoer, as it is written, ‘There is no peace, said Hashem, for the wicked’ (Yeshayahu 48:22). “When I first saw you and you greeted me with ‘peace’ and I did not respond I was suspicious of you because I did not see any upon you any visible sign of a mitzvah. This is one reason. Another reason is that I was indeed reviewing my studies at that moment and did not wish to interrupt the words of Torah.” It is clear from here that it is forbidden to greet an evildoer. It is even more certain that they do not wish “peace” upon an evildoer in On High, for in Heaven there is no flattery of the wicked as there is in this world. That world is the World of Truth in which there is no flattery or showing of favor. Everything is judged there according to measures, scales and line- measures that are precise.
The fact that nowadays we greet everyone with the word “peace” is also explained in the Zohar (2:23b). There it is related that if the evildoer may otherwise cause him harm he is allowed to extend him a greeting of “peace” in order to escape. Perhaps this is also the reason that Rabbi Yochanan used to be the first to offer “peace” to everyone he met, even to a gentile in the market (Berachos 17a). My meaning should be clear. Therefore a human being, sated with anxiety and carved out of clay, should contemplate that it is not fitting for him to be arrogant or avaricious. Rather let him speak gently; let all his deeds be thought out and measured; and let him make a reckoning every day before Hashem. Then through his own introspection he will refrain from sinning and then he will succeed in all that he does. Amein.
כְּבָר נִתְפַּשֵּׁט הַמִּנְהָג בְּרֹב תְּפוּצוֹת יִשְׂרָאֵל, לְהִתְעַנּוֹת בַּיּוֹם שֶׁמֵּת בּוֹ אָבִיו אוֹ אִמּוֹ מִידֵי שָׁנָה, שֶׁקּוֹרִין 'יָאר־צַייט' מִטְּעָמִים יְדוּעִים. עַיֵּן בְּסֵפֶר נִשְׁמַת חַיִּים, מִשּׁוּם דְּרִיעַ מַזְלָא שֶׁל אוֹתוֹ יוֹם. אִי נַמֵּי דְּיֵשׁ קְצָת דִּין לְאָבִיו אוֹ לְאִמּוֹ בְּאוֹתוֹ יוֹם תָּמִיד, וַאֲמִירַת הַקַּדִּישׁ וְהַתַּעֲנִית מוֹעִיל לְהִנָּצֵל מִמִּקְצָת הַדִּין הַזֶּה. אָמְנָם לֹא דַּי בְּזֶה לְבַד, אֶלָּא יִרְאֶה לִמְצֹא לַעֲשׂוֹת טוֹב בַּיּוֹם הַנִּזְכָּר לָעֵיל: אִם הוּא בַּעַל תּוֹרָה, יִרְאֶה לְחַדֵּשׁ בּוֹ אֵיזֶה דָּבָר בַּתּוֹרָה, אָז יֵשׁ תּוֹעֶלֶת גָּדוֹל לְאָבִיו וּלְאִמּוֹ; וְאַף בִּשְׁאָר יְמוֹת הַשָּׁנָה, כְּשֶׁהַבֵּן מְחַדֵּשׁ אֵיזֶה חִדּוּשׁ תּוֹרָה לִשְׁמָהּ, אָז הַבֵּן מְשַׁמֵּחַ אָבִיו וְאִמּוֹ, וּמְעַטְּרִין לְאָבִיו וְאִמּוֹ בְּכַמָּה עִטּוּרִין. וּמִי שֶׁזּוֹכֶה, שֶׁנָּתַן בִּתּוֹ לְתַלְמִיד חָכָם, וּכְשֶׁחֲתָנוֹ הוּא מְחַדֵּשׁ אֵיזֶה דִּבְרֵי תּוֹרָה לַאֲמִתּוֹ, אֲזַי מִתְעַטְּרִין לְחָמִיו וַחֲמוֹתוֹ גַּם כֵּן בְּכַמָּה עִטּוּרִין.
The custom of fasting on the anniversary of the death of a parent — known as the yarhtzeit — has spread throughout the Jewish world for reasons that are well known. Thus the author of Nishmas Chaim (Essay II, Ch. 28) explains that is because the son’s own fortune (mazzal) is weak on that day. Alternatively it is because the parent undergoes some aspect of judgment every year on this date and the reciting of Kaddish and fasting by his offspring give him some protection from this judgment. However, these actions are still not enough. Therefore the son should also engage in good deeds on this day, and if he is a scholar he should try to propound novel Torah insights, for this is of great benefit to the parent. At other times of the year, too, whenever the son propounds new insights for pure motives he brings gratification to his parents and they are adorned with many crowns. And if the deceased merited marrying off his daughter to a scholar, whenever his son-in-law propounds a true insight the father and mother-in-law are also adorned with crowns.
וּכְבָר מָצִינוּ בַּזֹּהַר, פָּרָשַׁת נָשֹׂא, גַּבֵּי רַבִּי שִׁמְעוֹן בַּר יוֹחַאי, שֶׁבָּחַר לוֹ מָקוֹם אֶחָד קָדוֹשׁ עִם תַּלְמִידָיו לְחַדֵּשׁ שָׁם חִדּוּשֵׁי תּוֹרָה וְרָזִין דְּאוֹרַיְתָא. הָיוּ שׁוֹמְעִין בַּת קוֹל: אַשְׁרֶיךָ, רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, עִם תַּלְמִידֶיךָ, דְּהָא אִתְגַלּוּ לְכוֹן מַה דְּלָא אִתְגַּלֵּי לְכָל צְבָא מַעְלָה. וְחִדּוּשִׁים אֵלּוּ לֹא נִתְגַּלּוּ מִיּוֹמָא דְּקָאִים משֶׁה רַבֵּנוּ, עָלָיו הַשָּׁלוֹם, עַל טוּרָא דְּסִינַי! וְכַמָּה כִּתּוֹת שֶׁל מַלְאֲכֵי הַשָּׁרֵת מִתְקַבְּצִין שָׁם לִשְׁמֹעַ רָזִין דְּאוֹרַיְתָא, וְהַאי יוֹמָא אִקְרִי לְמַעְלָה 'הִלּוּלָא דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי'.
This concept is already mentioned in the Zohar (Parashas Naso 144a). Thus it is recorded that Rabbi Shimon ben Yochai selected a certain holy place where he sat with his disciples, propounding novel insights and revealing secrets of the Torah. Then they heard a Heavenly voice saying, “Fortunate are you, Rabbi Shimon ben Yochai and your disciples, for what has been revealed to has not been revealed to all the hosts of Heaven; these insights that have never been revealed since the time that Moshe Rabbeinu stood upon Mount Sinai!” Then several groups of ministering angels gathered round to hear those Torah secrets and that day became known On High as the “Rejoicing (Hilula) of Rabbi Shimon ben Yochai.”
אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: תָּוַהְנָא עַל הַהוּא חֲגִיר חַרְצִין (פֵּרוּשׁ: חֲגוּר מָתְנַיִם) הוּא אֵלִיָּהוּ הַנָּבִיא, דִּכְתִיב בֵּיהּ: וַיַּחְגֹּר אֶת מָתְנָיו. אַמַּאי לָא אִשְׁתְּכַּח בְּגוֹ אִידְרָא דִּילָן (רָצָה לוֹמַר: אִידְרָא הוּא הַמָּקוֹם, שֶׁהָיוּ יוֹשְׁבִין תַּמָּן, נִקְרָא כָּךְ). בְּזִמְנָא דְּאִתְגַּלֵּיהּ מִלִּין אִלֵּין קַדִּישִׁין. אַדְהָכֵי אָתֵי אֵלִיָּהוּ, קַפְטוֹרֵי נְהִירִין. רָצָה לוֹמַר: נִיצוֹצִין בְּאַנְפּוֹי. אָמַר לֵיהּ רַבִּי שִׁמְעוֹן: מַאי טַעֲמָא לֹא שְׁכִיחַ מַר בְּקַרְדּוֹטָא גְּלִיפָא דְּמָארֵיהּ (רָצָה לוֹמַר: בְּמִינֵי מַטְעַמִּים) שֶׁעָשִׂינוּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּחִדּוּשֵׁי דְּאוֹרַיְתָא בְּיוֹמָא דְּהִלּוּלָא? אָמַר לֵיהּ אֵלִיָּהוּ: חַיֶּיךָ רַבִּי, דְּבָעִינָא לְאִשְׁתַּכְּחָא עִמְּכוֹן, וְלָא יָכִילְנָא, דְהַהוּא יוֹמָא שַׁדְרַנִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֶעְבַּד נִסִּין לְרַב הַמְנוּנָא סָבָא וְחַבְרוֹהִי, דְּאִמְסְרָא בְּאַרְמוֹנָא דְּמַלְכָּא, וְעָקַרְתִּי הֵיכָלִין דְּמַלְכָּא, וְהָפַכְתִּי הַהֵיכָל, וְאַרְחִישְׁנָא נִסָּא, דְּמֵתוּ מָאתָן וְאַרְבָּעִים וַחֲמִשָּׁה פּוּדְשְׁכִי, שֶׁהָיוּ מְקַטְרְגִים עַל רַב הַמְנוּנָא סָבָא.
Rabbi Shimon ben Yochai said, “I am surprised at that one who is girded at the waist (i.e., Eliyahu the prophet). Why was he not here in our threshing floor when these holy matters were being revealed?” While he was speaking, Eliyahu arrived with sparks of light upon his face. Rabbi Shimon said to him, “Why was the master not present for numerous delicacies that we arranged before the Holy One Blessed is He on the Day of Rejoicing?” Eliyahu responded, “By your life, Rabbi, I wished to be present but was unable, because on that day the Holy One Blessed is He sent me to perform miracles on behalf of Rav Hamnuna the Elder and his companions who had been delivered to the king’s palace. So I uprooted the palace and overturned it, and a miracle occurred in which two hundred and forty-five of nobles who had leveled accusations against Rav Hamnuna were all killed.
וְאָפִיקְנָא לְרַב הַמְנוּנָא וְחַבְרוֹי וְהֶעֱמַדְתִּי אוֹתָן מֵרָחוֹק לְבִקְעַת אוֹנוֹ — וְאִשְׁתְּזִיבוּ. וְהֵכַנְתִּי תַּמָּן מָזוֹן — לֶחֶם וּמַיִם, כִּי תְּלָתָא יוֹמִין לָא אָכְלֵי, וְכָל הַאי יוֹמָא לָא בָּדִלְינָא מִנַּיְהוּ. כַּד תַּבְנָא שְׁמַעְנָא קָלִין וְחֶדְוָה רַבָּה לְמַעְלָה. וּשְׁאִילְנָא: מַהוּ דָּא חֶדְוָתָא? וְאָמְרוּ לוֹן: דָּא הוּא יוֹמָא דְּהִלּוּלָא דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, זַכָּאָה אַנְתְּ, רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, וְזַכָּאָה חֻלְקָךְ, וְזַכָּאָה חֻלְקֵי דְּחַבְרַיָּא דְּיָתְבִין קַמָּךְ! כַּמָּה דְּרָכִין אִתְתַּקְּנוּ לְנַהֲרָא לְכוֹ מִן נַהֲרֵי אֲפַרְסְמוֹן דַּכְיָא, וְתָא חָזִי: יוֹמָא דֵּין בְּגִינָךְ אִתְעַטָּרוּ חַמְשִׁין כִּתְרִין לְרַבִּי פִּנְחָס בֶּן יָאִיר חוֹתֶנְךָ וְכוּ'.
“I extricated Rav Hamnuna and his companions and stood them up at a distance in the Valley of Ono and they were spared. Then I prepared sustenance for them there — bread and water — for they had not eaten for three days. I did not part from them that entire day. “When I returned, I heard the sound of voices and rejoicing On High. ‘What is the cause of this rejoicing?’ I inquired. And they informed me, ‘This is the Day of Rejoicing of Rabbi Shimon ben Yochai!’ Fortunate are you Rabbi Shimon ben Yochai. Fortunate is your lot and fortunate are your companions sitting before you! How many paths have been prepared to bring you illumination from the rivers of pure balsam? Come and see that on this day fifty crowns were bestowed upon your father-in-law Rabbi Pinchas ben Yair…”
הֲרֵי מְבֹאָר מַעֲלַת לִמּוּד הַתּוֹרָה לִשְׁמָהּ, וְכֵן כָּל מַעֲשִׂים טוֹבִים שֶׁעוֹשֶׂה הָאָדָם רֵיחַ נִיחוֹחַ לַה' בְּאִם שֶׁעָשָׂה לִשְׁמָהּ. וְכֵן הוּא, חַס וְשָׁלוֹם, לְהִפּוּךְ כְּשֶׁעוֹשֶׂה שֶׁלֹּא לִשְׁמָהּ. וְכֵן מָצִינוּ שָׁם בַּזֹּהַר: כַּד סְלִיק רַבִּי חִיָּא לְאֶרֶץ יִשְׂרָאֵל, קְרָא בַּתּוֹרָה עַד דַּהֲוֵי אַנְפּוֹי נְהִירִין כַּשֶּׁמֶשׁ. וְכַד הֲוֵי קַיָּמִין לְפָנָיו כָּל אִנּוּן דַּהֲווּ לָעִין בְּאוֹרַיְתָא, הֲוֵי אָמַר: דֵּין אִשְׁתַּדֵּל בְּאוֹרַיְתָא לִשְׁמָהּ, וְדֵין שֶׁלֹּא לִשְׁמָהּ, וַהֲוֵי צַלִּי עַל הַאי דַּהֲוֵי עָסִיק שֶׁלֹּא לִשְׁמָהּ דְּיִתְעַסֵּק בּוֹ לִשְׁמָהּ, וְעַל יְדֵי זֶה יִזְכֶּה לְעוֹלָם הַבָּא.
It is clear from this passage how valued are Torah insights that are propounded for pure motives. Similarly all good deeds bring pleasure to Hashem when they are done for pure motives. But the opposite is also true, Heaven forbid, when these deeds are done for ulterior motives, as we find in another passage from the Zohar (1:190a): When Rabbi Chiyya emigrated to the Land of Israel he read from the Torah until his face shone like the sun. Then when those engaged in Torah study stood before him he was able to say, “This one studied for pure motives and this one for ulterior motives.” He would pray on behalf of those who study for ulterior motives that they learn to study for pure motives so that they may earn [a portion in] the World to Come.
יוֹמָא חַד הֲוָה תַּלְמִידָא, דַּהֲוֵי לָעֵי בְּאוֹרַיְתָא, וְאַנְפּוֹי יַרְקִין. אָמַר: וַדַּאי מְהַרְהֵר בְּחַטָּאָה אִיהוּ. אָחִיד לֵיהּ וְאַמְשִׁיךְ לֵיהּ בְּמִלִּין סְתִימִין דְּאוֹרַיְתָא, עַד דְּאִתְיַשֵּׁב רוּחֵיהּ בְּגַוֵּיהּ. מִן הַהוּא יוֹמָא וּלְהָלְאָה שַׁוִּי עַל עַצְמוֹ, דְּלָא יִרְדֹּף בָּתַר הַנֵּי הִרְהוּרִין בִּישִׁין, וְיִשְׁתַּדֵּל בְּאוֹרַיְתָא לִשְׁמָהּ.
One day a certain student was engaged in study when his face blanched. Rabbi Chiyya observed, “Surely he was contemplating a sin!” So he took hold of him and led him into a difficult Torah discussion until his spirit settled. From that day forward he resolved never again to pursue wicked thoughts but to engage in study for pure motives.
הַכְּלָל הָעוֹלֶה: בְּכָל עִנְיָן שֶׁיָּבוֹא לְיָדְךָ — תִּתְבּוֹנֵן בּוֹ הֵיטֵב, אִם יֵשׁ בּוֹ נַחַת רוּחַ לְאָבִינוּ שֶׁבַּשָּׁמַיִם. וְאִם יֵשׁ בּוֹ נִדְנוּד עֲבֵרָה, חַס וְשָׁלוֹם, אֲזַי לֹא יַעֲלֶה לְרָצוֹן לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְזֶה לְשׁוֹן הַזֹּהַר (שָׁם): בָּעֵי לֵיהּ לְבַר נָשׁ לְמִבְדָּק בְּחוֹבוֹי כָּל יוֹמָא וְיוֹמָא, דְהָא כַּד בַּר נָשׁ קָאִים מֵעַרְסֵיהּ, תְּרֵין סַהֲדִין קְיָמִין קַמֵּיהּ בַּהֲדֵיהּ כָּל יוֹמָא. בָּעֵי בַּר נָשׁ לְמֵיקַם — אִנּוּן סַהֲדֵי אַמְרִי לֵיהּ בְּשַׁעְתָּא דְּאִפְתַּח עֵינוֹי: עֵינֶיךָ לְנֹכַח יַבִּיטוּ וְגוֹ'. קָם וְאַתְקִין רַגְלוֹהִי לְמֵיהַךְ — אִנּוּן סַהֲדֵי אַמְרִי לֵיהּ: פַּלֵס מַעְגַּל רַגְלֶיךָ וְגו'. וְעַל דָּא כַּד אָזִיל בַּר נָשׁ בְּכָל יוֹמָא בָּעֵי לֵיהּ לְאִסְתַּמְרָא מֵחוֹבוֹי, וּבְכָל יוֹמָא וְיוֹמָא כַּד אַתְיָא לַיְלָה, בָּעֵי לְאִסְתַּכָּלָא וּלְמִבְדָּק בְּכָל מַאי דְּעָבִיד כָּל הַהוּא יוֹמָא בְּגִין דְּיָתוֹב מִנַּיְהוּ (פֵּרוּשׁ: אִם יִרְאֶה, שֶׁעָשָׂה בְּזֶה הַיּוֹם דָּבָר שֶׁאֵינוֹ הָגוּן — יָשׁוּב מִמֶּנָּה לְבִלְתִּי לַעֲשׂוֹת עוֹד כָּזֶה פַּעַם שֵׁנִית). וְיִסְתַּכֵּל בְּהוּ תָּדִיר בְּגִין דְּיָתוּב.
The general rule is that whenever a person has the opportunity to do perform deed he must reflect well whether or not it will bring pleasure to our Heavenly Father. And if it involves any trace of transgression, Heaven forbid, he can be certain that it will not find favor before the Holy One Blessed is He. The Zohar continues: A person must examine his iniquities every day, for when he arises from his bed, two witnesses stand before him to accompany him throughout the day. When he wishes to rise, the two witnesses say to him as he opens his eyes, “Let your eyes look straight ahead” (Mishlei 4:25) …When he stands up and prepares to walk they say, “Make straight the path of your foot” (ibid. 26)… Therefore as a man goes about he must guard himself against iniquity the entire day. And every day when evening comes he must reflect and examine everything he did that day in order to repent of whatever was improper. He must contemplate them continually in order that he will repent.
מַה שֶּׁאֵין כֵּן בִּהְיוֹתוֹ אֵינוֹ נוֹתֵן אֶל לִבּוֹ לְהִסְתַּכֵּל וּלְעַיֵּן בְּמַעֲשָׂיו אֵיךְ וּמַה הֵמָּה: אִם מְיֻשָּׁרִים אוֹ לָאו, וְהוּא הוֹלֵךְ וְעוֹשֶׂה וּפוֹעֵל וּמַרְבֶּה דְּרָכָיו כֻּלָּם בִּלְתִּי חֶשְׁבּוֹן רַע אוֹ טוֹב, הֲרֵי בְּכָל אֵלּוּ הַהוֹלְכִים בַּחשֶׁךְ, וְלֹא רָאוּ אוֹר, וְאֵינוֹ נִפְקָד בַּמָּרוֹם לְטוֹבָה, וְאֵינוֹ דּוֹבֵר שָׁלוֹם אֵלָיו בְּבֵית דִּין שֶׁל מַעְלָה. וּבִימֵי חֲסִידִים הַקַּדְמוֹנִים הָיוּ מְדַקְדְּקִין שֶׁלֹּא לִתֵּן שָׁלוֹם, אִם לֹא בָּדְקוּ אוֹתוֹ הֵיטֵב בְּמַעֲשָׂיו, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת מִקֵּץ: רַבִּי חִיָּא וְרַבִּי יוֹסֵי הֲוֵי אָזְלֵי בְּאוֹרְחָא. אַדְהָכֵי חֲמֵי חַד בַּר נָשׁ, דַּהֲוֵי אָתֵי בְּעִטּוּפָא דְּצִיצִית וּכְלֵי זֵינִין קְשׁוּרִים תְּחוֹת בְּגָדָיו.
But suppose that he does not take to heart the obligation to reflect and examine his deeds to see of what they consisted, what they were like and whether or not they were upright. Suppose that instead he simply goes out and acts, engaging in numerous deeds and treading many paths without making any reckoning of whether his deeds are bad or good. Through this he joins the company of those who walk in darkness and never see the light. Heaven will bestow upon him no benevolence and nor will the Heavenly court bless him with peace. Our pious predecessors were careful not greet a person with “peace” in this world either until they examined his deeds well. Thus it is related in the Zohar (Parashas Mikeitz 204b): Rabbi Chiyya and Rabbi Yose were walking along the way. Meanwhile they saw someone coming towards them wrapped in tzitzis and with his weapons tied beneath his clothes.
אָמַר רַבִּי חַיָּא: בַּר נָשׁ דָּא חַד מִתְּרֵין אִית בֵּיהּ: אוֹ זַכָּאָה שְׁלִים אִיהוּ אוֹ רַמָּאוּתָהּ יַת בְּנֵי עָלְמָא אִיהוּ. אָמַר לֵיהּ רַבִּי יוֹסֵי: הָא חֲסִידֵי עִלָּאִין אַמְרִי: הֲוֵי דָּן לְכָל בַּר נָשׁ לְזַכּוֹ: הָא תָּנִינָן: בַּר נָשׁ, דְּנָפִיק לְאוֹרְחָא, יִתְכַּוֵּן לִתְלַת מִלִּין: לְדוֹרוֹן, לִקְרָבָא, לִצְלוֹתָא; וְיַלְפִינָן מִיַּעֲקֹב וְכוּ'. וְהַאי בַּר נָשׁ אָזִיל בְּאוֹרְחָא אִיהוּ עֲטוּפָא לִצְלוֹתָא וְהָא בֵּיהּ כְּלֵי זַיִן לִקְרָבָא. כֵּיוָן דִּתְרֵין מִלִּין אִית בֵּיהּ, תְּלִתָּאִי לָא לְמִרְדַּף אֲבַתְרֵיהּ. כַּד קָרִיב לְגַבַּיְהוּ. יָהֲבוּ לֵיהּ שָׁלוֹם. וְלֹא אָתֵיב לְהוֹן. אָמַר רַבִּי חִיָּא: הָא חַד מֵאִנּוּן תְּרֵין דְּאִתְחַזְיָן לְמֶהֱוֵי בֵּיהּ לֵית בֵּיהּ, דְּהָא לֹא אַתְקִין גַּרְמֵיהּ לְדוֹרוֹן, דִּבְדוֹרוֹן שַׁלְמָא אִתְכַּלִּיל. אָמַר רַבִּי יוֹסֵי: דִּלְמָא אִיהוּ מִשְׁתַּדֵּל בִּצְלוֹתֵיהּ אוֹ מַרְחִישׁ תַּלְמוּדֵיהּ בְּגִין דְּלָא יֵעָקֵר לֵיהּ. אָזְלוּ כַּחֲדָא, וְלֹא מָלִיל הַהוּא בַּר נָשׁ בַּהֲדַיְהוּ. לְבָתַר אִשְׁתְּמִיטוּ רַבִּי חִיָּא וְרַבִּי יוֹסֵי וְאִשְׁתַּדְּלוּ בְּאוֹרַיְתָא. קָרִיב לְגַבַּיְהוּ וְיָהִיב שָׁלוֹם לְהוֹן. אָמַר לְהוּ: רַבּוֹתַי, בְּמַאי חֲשַׁדְתּוּן לִי, כַּד יַהֲבִיתוּ לִי שָׁלוֹם, וְלָא אַתְיַהַבְתְּ לְכוֹן? אָמְרוּ לֵיהּ: דִּלְמָא צְלוֹתָא הֲוֵית אָמַרְתְּ אוֹ מַרְחִישׁ תָּלְמוּדָא. אָמַר לְהוֹ: אַתּוּן הֱיִיתֶם דָּנִין אוֹתִי לְכַף זְכוּת — הַמָּקוֹם יָדִין אֶתְכֶם לְכַף זְכוּת, אֲבָל אֵימָא לְכוֹן: יוֹמָא חֲדָא הֲוֵי הֲוֵינָא אָזִיל בְּאוֹרְחָא. אַשְׁכַּחְנָא בַּר נָשׁ, וְאַקְדִימָנָא לֵיהּ שָׁלוֹם. וְהַאי גַּבְרָא לִיסְטַאי הֲוֵי, וְקָם עָלַי וְצִעֵר נַפְשִׁי; וְאִלְמָלֵא דְּאִתְתָּקַפְנָא בֵּיהּ, אִצְטָעַרְנָא.
Rabbi Chiyya observed, “One of two possibilities is true regarding this fellow. Either he is totally righteous or else he is intent on deceiving the world.” Rabbi Yose said to him, “Did not our lofty pious predecessors say that we should judge every person favorably? We have learned that when one sets out on a trip, one should have three strategies in mind: gifts, war and prayer. These are derived from the way Yaakov acted [when confronted with Eisov]. “Now since this fellow is traveling along the road, he has wrapped himself in preparation for prayer, while simultaneously bearing a weapon in case of war. And since it is evident that he has prepared two of the three strategies, we do not need to pursue the third.” As he approached them, they greeted him with, “Peace!” but he did not respond. Rabbi Chiyya remarked, “The one strategy we did not see in him, he lacks. It seems that he has prepared no gifts for offering a greeting of ‘peace’ is included in the category of gifts.” Rabbi Yose replied, “Perhaps he is immersed in prayer or perhaps he is reviewing his studies so that he will not forget them.” The three of them continued walking together but the man still would not speak with them. After a time Rabbi Chiyya and Rabbi Yose slipped away in order to engage in study. Then the man approached them and greeted them with, “Peace,” inquiring, “My teachers, what did you suspect about me when you greeted me with ‘peace’ but I did not respond to you?” They said, “Perhaps you were saying prayers or reviewing your studies.” He said to them, “Because you judged me favorably, may the Omnipresent judge you favorably. But I will tell you the truth. One day I was walking along the road when I encountered a man and greeted him with ‘peace.’ That man turned out to be a bandit, and he then attacked me, causing me anguish. And if I had not succeeded in overpowering him I would have been sorry.
וּמֵהַאי יוֹמָא נַדְרָנָא, דְּלָא אַקְדַּמְּנָא שְׁלָמָא עַד דְּאִבְדַּק בֵּיהּ, דְּהוּא גְּבַר זַכָּאָה, בְּגִין דְּאָסוּר לְהַקְדִּים שָׁלוֹם לְבַר נָשׁ חַיָּבָא, דִּכְתִּיב: אֵין שָׁלוֹם אָמַר ה' לָרְשָׁעִים. וְהַהוּא שַׁעְתָּא דַּחֲמִינָא לְכוּ, וִיהָבִיתוּ לִי שָׁלוֹם, וְלָא אָתִיבְנָא לְכוֹ חֲשִׁידְנָא לְכוֹ בְּגִין דְּלָא חֲמִינָא בְּכוֹ מִצְוָה דְּאִתְחַזְיָא לְבַר נָשׁ. דָּא הוּא חֲדָא. וְעוֹד טַעַם אָחֳרִינָא: דַּהֲוֵינָא מַרְחִישׁ בְּתַלְמוּדָאִי בְּאוֹתוֹ שָׁעָה, וְלֹא הָיִיתִי רוֹצֶה לְהַפְסִיק מִמִּלִּין דְּאוֹרַיְתָא בְּאוֹתוֹ שָׁעָה. הֲרֵי מְבֹאָר, דְּאָסוּר לְהַקְדִּים שָׁלוֹם, אִם אֵינוֹ בַּר נָשׁ זַכָּאָה, וּמִכָּל שֶׁכֵּן שֶׁנּוֹהֲגִים כֵּן לְמַעְלָה, שֶׁאֵין נוֹתְנִים שָׁלוֹם לְאָדָם רָשָׁע, כִּי שָׁם אֵין מַחֲנִיפִין לָרְשָׁעִים כְּמוֹ בָּעוֹלָם הַזֶּה, כִּי שָׁם הוּא עָלְמָא דִּקְשׁוֹט, וְאֵין בָּהּ חֲנֻפָּה, וְאֵין בָּהּ נְשִׁיאוּת פָּנִים, וְהַכֹּל נִדּוֹן שָׁם בַּמִּדָּה וּבְמִשְׁקָל וּבְקַו הַדִּקְדוּק.
“From that day forward I vowed that I would never offer a greeting of ‘peace’ to anyone until I examined whether or not he is righteous. For it is forbidden to offer ‘peace’ to an evildoer, as it is written, ‘There is no peace, said Hashem, for the wicked’ (Yeshayahu 48:22). “When I first saw you and you greeted me with ‘peace’ and I did not respond I was suspicious of you because I did not see any upon you any visible sign of a mitzvah. This is one reason. Another reason is that I was indeed reviewing my studies at that moment and did not wish to interrupt the words of Torah.” It is clear from here that it is forbidden to greet an evildoer. It is even more certain that they do not wish “peace” upon an evildoer in On High, for in Heaven there is no flattery of the wicked as there is in this world. That world is the World of Truth in which there is no flattery or showing of favor. Everything is judged there according to measures, scales and line- measures that are precise.
(הג"ה) וְהָא דְּבַזְּמַן הַזֶּה אָנוּ מַקְדִּימִין שָׁלוֹם לְכָל אָדָם, מְבֹאָר בְּסֵפֶר הַזֹּהַר: בְּאִם שֶׁהוּא רוֹאֶה, שֶׁיּוּכַל הָרָשָׁע לְהִתְחַזֵּק עָלָיו — מֻתָּר לְהַקְדִּים לָרָשָׁע שָׁלוֹם, כְּדֵי שֶׁיּוּכַל לְהִנָּצֵל מִמֶּנּוּ. וְאֶפְשָׁר שֶׁזֶּהוּ הַטַּעַם דְּרַבִּי יוֹחָנָן, דְּהִקְדִּים שָׁלוֹם אֲפִלּוּ לְנָכְרִי בַּשּׁוּק, וְקַל לְהָבִין. עַל כֵּן יִתְבּוֹנֵן הָאָדָם עַל זֶה שֶׁהוּא מָלֵא שֹׂבַע רֹגֶז, קָרוּץ מֵחֹמֶר, שֶׁלֹּא יִהְיֶה גַּסּוּת רוּחַ וְחוֹמֵד מָמוֹן, רַק יִהְיֶה בְּנַחַת, וְכָל מַעֲשָׂיו יִהְיֶה בְּהַשְׂכֵּל וּבְמִשְׁקָל לַחֲשֹׁב חֶשְׁבּוֹנוֹתָיו בְּכָל יוֹם נֶגֶד ה', אָז יִתְבּוֹנֵן מֵעַצְמוֹ לְבִלְתִּי יֶחֱטָא, וְאָז יַצְלִיחַ בְּכָל מַעֲשֵׂה יָדָיו, אָמֵן.
The fact that nowadays we greet everyone with the word “peace” is also explained in the Zohar (2:23b). There it is related that if the evildoer may otherwise cause him harm he is allowed to extend him a greeting of “peace” in order to escape. Perhaps this is also the reason that Rabbi Yochanan used to be the first to offer “peace” to everyone he met, even to a gentile in the market (Berachos 17a). My meaning should be clear. Therefore a human being, sated with anxiety and carved out of clay, should contemplate that it is not fitting for him to be arrogant or avaricious. Rather let him speak gently; let all his deeds be thought out and measured; and let him make a reckoning every day before Hashem. Then through his own introspection he will refrain from sinning and then he will succeed in all that he does. Amein.