It states, “Do not eat upon the blood [i.e., before you have prayed on behalf of your blood — Berachos 10b)], do not divine and do not augur” (Vayikra 19:26). The connection between these laws is explained in the Zohar in Parashas Vayakhel (215b), based on the teaching in Berachos (57b) that sleep is one sixtieth of death. When a person sleeps his Divine soul [neshamah] exits his body leaving behind only the animal soul [nefesh], which is sustained by the small measure of blood contained in the heart. Therefore while a person sleeps the Sitra Achara is able to spread throughout his entire body, particularly at night when the malignant spirits [chitzonim] reign. And even if he rises at night to toil in Torah his soul does not completely settle back into his body until after he has prayed. Only then is the soul completely prepared to return to the body.
It is well known that the soul’s dominion derives from the realm of holiness, while the dominion of the body and animal soul derives from the influence of the primordial snake (Zohar, 1:79b). Before a person prays in the morning he is still under the dominion of the animal soul, which resides in the blood. This soul in turn is under the sway of the primordial snake. Therefore eating and drinking at that time is essentially the same as offing a sacrifice to the snake! This is the meaning of the verse, “Do not eat upon the blood.” That is, do not give dominion to the animal soul dwelling in the blood while the higher soul has still not fully returned to the body. For this reason the verse continues, “nor shall you divine [tenachashu].” That is, do not grant a place to the primordial snake [nachash]. The Zohar goes on to explain that one who eats and drinks before praying, even if it is already light, is literally considered as if he worshipped idolatry!
I have noticed numerous people in this region who are so enslaved to their appetites that immediately upon awakening, even hours before dawn, believe they will die if they do not have a glass of schnapps. They behave as though it is perfectly permitted to indulge one’s appetites and to follow the inclinations of one’s corrupted mind. Sometimes they even drink to the point of intoxication. Then when the time for prayer arrives they are unable to pray properly. Even men of stature have stumbled in this terrible iniquity.
If a person is drawn after bodily pleasure and the passions of his mind, to the neglect of his Creator’s service, he allows himself to be caught in an evil trap. For in consequence, he will not merit proper burial in a coffin. See the Zohar (2:214b) which elaborates on the principle exemplified by the righteous Yosef, who guarded his covenant [of circumcision] and merited that it be stated of him, “he was placed in a coffin in Egypt” (Bereishis 50:26). One who follows his appetites and heartstrings, by contrast, will inevitably stumble in the sin of wasting seed. Therefore, let whoever fears and trembles at the word of Hashem heed this worthwhile piece of advice. Let him view eating or even tasting before praying as equivalent to consuming non-kosher food. And let him pray with weeping and supplication that Hashem enable him to be satisfied with a minimal amount of food and drink so that he will not need to engage in profuse eating and drinking.
This is especially important in this orphaned generation when there is no man on earth who does only good and does not sin and when we are so much in need of repentance. For this is the first step towards repentance — that despite the craving and desire for food a person holds himself back and refrains from eating, as is explained in the ethical literature of earlier generations (Ba’alei HaNefesh by the Raavad, Sha’ar HaKedushah; Yesod HaTeshuvah by Rabbeinu Yonah). See especially the holy text of Rabbeinu Yeshayah Segal, z”l (Shelah, Sha’ar HaOsiyos, Kedushah, Shulchan, par. 2). In any event, one must not allow excessive eating and drinking in the evening to interfere with the Creator’s service. For when a person goes to sleep at night he must deliver his spirit and soul to Hashem in a clean state for safekeeping. Therefore He must examine his deeds at that time to see if he has blemished any of his limbs and if he recalls a particular sin that he committed that day he must make a mental note of the need to make amends. A person can engage in such thoughts, however, only if he has time for reflection before sleep overtakes him. But if he eats and drinks until his stomach is bursting and his mind addled he will have no time to reflect on words of Torah and awe for once he is intoxicated he falls upon his bed like a swine! How, then, can his soul possibly ascend before the Throne of Glory to receive its outpouring of blessing along with the other pure souls?
See what is stated in the Zohar in Parashas Lech Lecha (83a) regarding the verse, “With my soul I desired You at night, even with my spirit within me I sought you out” (Yeshayahu 26:9). Rabbi Shimon ben Yochai explains that when a person climbs into bed and his soul departs, it is to the soul’s benefit if it is pure and free of blemish and iniquity and if all his ways are holy. For then his soul merits witnessing the pleasantness of Hashem and reflecting in His Temple.
Just as sinful deeds prevent the soul from ascending to the realm of holiness, so do slanderous and vulgar speech cause a person to be placed under a ban pronounced by forty ministering angels, that is not lifted until he regrets his words and repents. See the Zohar (2:249b) where this is discussed at length. The same applies to the person who deceives his colleague by uttering one thing with his lips while thinking something else in his mind, thereby causing his unsuspecting colleague to rely upon him.
Thus Zohar relates in Parashas Naso (121b): The falsehood that a person speaks ascends and pierces the firmaments, remaining there until nightfall. Then his soul ascends and takes hold of that statement and tries bringing it before the holy King. This is the meaning of the verse, “Guard the portals of your mouth from the one who lies in your embrace” (Michah 7:5). Later, both the statement and the iniquity he committed thereby are recorded. Therefore fortunate is he who conducts himself without guile.
A person may say to himself, “Are there not those whose words disagree with their thoughts and who defraud people with their speech? And do they not profit thereby?” But you should know that the punishment awaiting them is great and in the end they will be eliminated from both this world and the next because their way is heretical. For the Holy One Blessed is He personally supervises all speech, for bad and for good.
The Zohar relates in Parashas Shelach (157a): Rabbi Chizkiyah and Rabbi Yeisa were traveling along a road. Rabbi Yeisa said to Rabbi Chizkiyah, “I see in your face that you are contemplating thoughts of Torah.” Rabbi Chizkiyah responded, “That is certainly true. I was contemplating what King Shlomo said, ‘For the fate of man is the fate of the beast; one fate befalls them both. As this one dies, so does the other die. There is one spirit to them all and the superiority of man over the beast is nothing, for everything is vanity’ (Koheles 3:19).” “If this is the case it provides an opening for the wicked and faithless, Heaven forbid.” Rabbi Yeisa said, “This verse certainly needs examination.”
In the meantime they noticed a man coming towards them asking for water…Rabbi Yeisa took out a flagon full of water and gave him to drink. When he had finished they went up the mountain and found there a stream. The man said, “Now you may ask me about some point of Torah and I will explain it…” So they asked him the meaning of the verse, “For the fate of man is the fate of the beast; one fate befalls them both…” He said to them, “Do you think that Shlomo was speaking for himself? He was repeating the words of the fools of the world. This statement is connected with what precedes it, where it states, ‘I reflected in my heart regarding the words of people [who think that] God has chosen them, seeing that they are beasts, unto themselves. [They say,] ‘For the fate of man, etc.’ (Koheles 3:18-19).” He explained that what King Shlomo meant was as follows: “I reflected in my heart regarding the haughty who say, ‘We are too intelligent to mingle with other people, for God has created us to live apart!’ And when I thought about their words I realized that they are correct; they should indeed remain apart — apart from those who fear Hashem! Rather, they should be united with those who pursue worldly matters, giving no thought to their portion in the World to Come. Such people are truly like animals.”
This is the meaning of the words, “Seeing that they are beasts, unto themselves.” That is, they should remain by themselves and not be associated with the righteous. And what were the words of these wicked ones that Shlomo was reflecting upon? It was their vain and false hypothesis that the same fate befalls both men and beast. On the basis of this doctrine they concluded that everyone may do as he pleases, since there is in any event no reward for the righteous and no punishment for the wicked, nor, in fact, is their any Judge or justice at all! But may their souls expire, for they are like beasts! They are faithless fools! Woe to them and to their souls! King Shlomo continues, “And who knows if the spirit of man ascends on High and if the spirit of a beast descends below to the earth?” That is to say, “who knows” among these fools who have no knowledge of our holy Torah and the ways of awe! They hold fast to the trait of arrogance “in order to join the quenched [i.e., the unintentional sinner] to the thirsty [i.e., the intentional sinner]” (Devarim 29:18). They should be informed that the “spirit of man” — those who are worthy of being called men, that is, the faithful and innocent servants of Hashem — do indeed ascend On High. They rise to the highest levels where they bask in the supernal light and are bound up in the bond of life. As the traveler explained to Rabbi Chizkiya and Rabbi Yeisa, the word “ascend” [olah] hints that the spirit of the righteous resembles a flawless burnt offering [olah] before the King. On the other hand, the “spirit of a beast” — that is, the souls of the wicked, against which they themselves sin by turning themselves into beasts — descends below to the earth. They descend to the place where their souls will indeed expire. Concerning them it states, “Let them be as chaff before the wind with the angel of Hashem thrusting them away” (Tehillim 35:5).
The Zohar continues: Rabbi Chizkiyah and Rabbi Yeisa came and kissed him, saying, “You possessed so much content and we did not know it! Fortunate was the moment that we met you…” Then they asked, “Would you like to join with us?” He replied, “If I did so the Torah would call me a ‘fool.’ Moreover, I would be worthy of death!” “But why?” they asked. “Because I am an emissary dispatched on a mission. King Shlomo says, ‘One who sends things by the hand of a fool [who will fail to complete his mission] wears out his feet [i.e., he will have to go himself] and drinks in violence [i.e., the wrath of the intended recipient]’ (Mishlei 26:6). Come and see that the spies incurred guilt in this world and the next only because they were not faithful emissaries.” So he kissed them and departed.
Rabbi Yeisa and Rabbi Chizkiyah continued walking. After a while they came across some people [who knew the man they had met]. They inquired of them, “What was this fellow’s name?” “His name is Chaggai,” they replied. “He is one of the scholars of our town but his colleagues sent him with an inquiry for Rabbi Shimon ben Yochai…” Rabbi Yeisa and Rabbi Chizkiyah said, “Fortunate is his mother and fortunate are his colleagues who sent him, for he is a faithful emissary.
From this incident we learn that a man must perceive clearly with his mind’s eye that the end of everything is to fear punishment and to recall continually the verse with which Shlomo concludes the book of Koheles. That is: “The end of the matter, when everything is heard, is to fear God and keep His commandments, for that is the entirety of a man” (Koheles 12:13). Shlomo adds: “And know that God will bring everything to judgment” (Koheles 11:9). The Sages tell us that if a person says that the Holy One Blessed is He disregards anything, Heaven will disregard his life (Bava Kama 50a). May these words be bound and sealed upon your heart. Then all will be well with us, selah.
כְּתִיב בַּתּוֹרָה: לֹא תֹאכְלוּ עַל הַדָּם, וְלֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ. וּבֵאֵר הָעִנְיָן בַּזֹּהַר וַיַּקְהֵל, כִּי כְּבָר יָדוּעַ מַה שֶּׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הַשֵּׁנָה הוּא אֶחָד מִשִּׁשִּׁים מִמִּיתָה, כִּי בִּהְיוֹת הָאָדָם יָשֵׁן, נַפְקָת מִנֵּיהּ, וְלֹא אִשְׁתָּאֵר בֵּיהּ כִּי אִם הַנֶּפֶשׁ, אֲשֶׁר חַיּוּתָהּ הִיא רַק רְבִיעִית הַדָּם שֶׁבַּלֵּב, וְעַל כֵּן הַסִּטְרָא אָחֳרָא מִתְפַּשְּׁטָא בְּגוּפוֹ לִשְׁרוֹת עָלָיו, וּבִפְרָט בַּלַּיְלָה, שֶׁהוּא זְמַן שְׁלִיטַת הַחִיצוֹנִים; וְאַף שֶׁקָּם בַּלַּיְלָה וְעוֹסֵק בַּתּוֹרָה — אַף עַל פִּי כֵן הַנְּשָׁמָה לֹא מִתְיַשֶּׁבֶת כָּל כָּךְ בְּתוֹךְ הַגּוּף עַד אַחַר זְמַן הַתְּפִלָּה, וְאָז הַנְּשָׁמָה מוּכָנָה כָּרָאוּי לָשׁוּב לְהַגּוּף.
It states, “Do not eat upon the blood [i.e., before you have prayed on behalf of your blood — Berachos 10b)], do not divine and do not augur” (Vayikra 19:26). The connection between these laws is explained in the Zohar in Parashas Vayakhel (215b), based on the teaching in Berachos (57b) that sleep is one sixtieth of death. When a person sleeps his Divine soul [neshamah] exits his body leaving behind only the animal soul [nefesh], which is sustained by the small measure of blood contained in the heart. Therefore while a person sleeps the Sitra Achara is able to spread throughout his entire body, particularly at night when the malignant spirits [chitzonim] reign. And even if he rises at night to toil in Torah his soul does not completely settle back into his body until after he has prayed. Only then is the soul completely prepared to return to the body.
וְיָדוּעַ, שֶׁשְּׁלִיטַת הַנְּשָׁמָה הִיא מִצַּד קְדֻשָּׁה, וּשְׁלִיטַת הַגּוּף וְהַנֶּפֶשׁ הוּא מִצַּד הַנָּחָשׁ הַקַּדְמוֹנִי; וּכְשֶׁיֹּאכַל הָאָדָם קֹדֶם שֶׁמִּתְפַּלֵּל בִּזְמַן שְׁלִיטַת הַנֶּפֶשׁ הַשּׁוֹכֶנֶת בַּדָּם, שֶׁהִיא תַּחַת מֶמְשֶׁלֶת הַנָּחָשׁ, אֲזַי הָאֲכִילָה ושְׁתִיָּה מַמָּשׁ כְּאִלּוּ מַקְרִיב קָרְבָּן לְהַנָּחָשׁ. וְזֶה שֶׁאָמַר הַכָּתוּב: לֹא תֹאכְלוּ עַל הַדָּם — לִשְׁלֹט הַנֶּפֶשׁ שֶׁבַּדָּם, בְּעוֹד שֶׁהַנְּשָׁמָה עֲדַיִן אֵינוֹ אֵצֶל הָאָדָם. וְלָכֵן כְּתִיב: לֹא תְנַחֲשׁוּ — לֹא תִתֵּן מָקוֹם לַנָּחָשׁ הַקַּדְמוֹנִי. וּמְפֹרָשׁ שָׁם בַּזֹּהַר, שֶׁהָאוֹכֵל אוֹ שׁוֹתֶה קֹדֶם שֶׁהִתְפַּלֵּל, אַף שֶׁעֲדַיִן לֹא הֵאִיר הַיּוֹם, מַמָּשׁ כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה, כַּנִּזְכָּר.
It is well known that the soul’s dominion derives from the realm of holiness, while the dominion of the body and animal soul derives from the influence of the primordial snake (Zohar, 1:79b). Before a person prays in the morning he is still under the dominion of the animal soul, which resides in the blood. This soul in turn is under the sway of the primordial snake. Therefore eating and drinking at that time is essentially the same as offing a sacrifice to the snake! This is the meaning of the verse, “Do not eat upon the blood.” That is, do not give dominion to the animal soul dwelling in the blood while the higher soul has still not fully returned to the body. For this reason the verse continues, “nor shall you divine [tenachashu].” That is, do not grant a place to the primordial snake [nachash]. The Zohar goes on to explain that one who eats and drinks before praying, even if it is already light, is literally considered as if he worshipped idolatry!
וְהִנֵּה רָאִיתִי, שֶׁכַּמָּה אֲנָשִׁים בַּמְּדִינוֹת הָאֵלּוּ, אֲשֶׁר הֵם לְהוּטִין אַחַר גְּרוֹנָם, וְתֵכֶף כְּשֶׁיַּעַמְדוּ קֹדֶם שֶׁיֵּאוֹר הַיּוֹם אֵיזֶה שָׁעוֹת בְּהַשְׁכָּמָה — מְדַמִּין בְּעַצְמָן שֶׁיָּמוּתוּ, אִם לֹא יִשְׁתּוּ יֵין שָׂרָף, וְהִיא לָהֶם כְּהֶתֵּר גָּמוּר לְמַלְּאוֹת תַּאֲוָתָם וּשְׁרִירוּת לִבָּם הָרָע. וְלִפְעָמִים שׁוֹתִין וּמִשְׁתַּכְּרִין, וְאַחַר כָּךְ כְּשֶׁיַּגִּיעַ זְמַן הַתְּפִלָּה שֶׁל שַׁחֲרִית — הַתְּפִלָּה אֵינָהּ שְׁגוּרָה בְּפִיהֶם. וְזֶה חֵטְא גָּדוֹל, אֲשֶׁר כַּמָּה גְּדוֹלִים נִכְשָׁלִין בָּהּ.
I have noticed numerous people in this region who are so enslaved to their appetites that immediately upon awakening, even hours before dawn, believe they will die if they do not have a glass of schnapps. They behave as though it is perfectly permitted to indulge one’s appetites and to follow the inclinations of one’s corrupted mind. Sometimes they even drink to the point of intoxication. Then when the time for prayer arrives they are unable to pray properly. Even men of stature have stumbled in this terrible iniquity.
וְהִנֵּה צָרִיךְ שֶׁתֵּדַע: בִּהְיוֹת הָאָדָם נִמְשָׁךְ אַחַר תַּעֲנוּגֵי הַגּוּף וְאַחַר תַּאֲווֹת לִבּוֹ בָּעוֹלָם הַזֶּה, וְעַל יְדֵי כֵּן הוּא מִתְבַּטֵּל מֵעֲבוֹדַת הַבּוֹרֵא — אֲזַי נִלְכָּד בִּמְצוּדָה רָעָה, וְאֵינוֹ זוֹכֶה לִקָּבֵר בְּאָרוֹן כָּרָאוּי. עַיֵּן שָׁם בַּזֹּהַר, דְּמַאֲרִיךְ בָּזֶה בְּסוֹד יוֹסֵף הַצַּדִּיק, שֶׁנָּטִיר בְּרִית דִּילֵיהּ — כְּתִיב בֵּיהּ (בְּרֵאשִׁית נ, כו): "וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם", כִּי מִי שֶׁהוֹלֵךְ אַחַר תַּאֲווֹת וּשְׁרִירוּת לִבּוֹ, הוּא נִכְשָׁל בַּעֲווֹן רְאִיַּת קֶרִי. עַל כֵּן הַיָּרֵא וְחָרֵד לִדְבַר ה', יִשְׁמַע לְקוֹל הָעֵצָה הַטּוֹבָה, שֶׁיִּהְיֶה לוֹ חֲתִיכָא דְּאִסּוּרָא לֶאֱכֹל אוֹ לִטְעֹם שׁוּם דָּבָר קֹדֶם שֶׁהִתְפַּלֵּל תְּפִלַּת שַׁחֲרִית, וּבִתְפִלָּתוֹ יַזְכִּיר בִּבְכִי וְתַחֲנוּנִים לִפְנֵי ה' שֶׁיְּזַכֵּהוּ ה' שֶׁבִּמְעַט אֹכֶל וּבִמְעַט שְׁתִיָּה יִשְׂבַּע נַפְשׁוֹ, וְלֹא יִצְטָרֵךְ לְהַרְבּוֹת בַּאֲכִילָה ושְׁתִיָּה.
If a person is drawn after bodily pleasure and the passions of his mind, to the neglect of his Creator’s service, he allows himself to be caught in an evil trap. For in consequence, he will not merit proper burial in a coffin. See the Zohar (2:214b) which elaborates on the principle exemplified by the righteous Yosef, who guarded his covenant [of circumcision] and merited that it be stated of him, “he was placed in a coffin in Egypt” (Bereishis 50:26). One who follows his appetites and heartstrings, by contrast, will inevitably stumble in the sin of wasting seed. Therefore, let whoever fears and trembles at the word of Hashem heed this worthwhile piece of advice. Let him view eating or even tasting before praying as equivalent to consuming non-kosher food. And let him pray with weeping and supplication that Hashem enable him to be satisfied with a minimal amount of food and drink so that he will not need to engage in profuse eating and drinking.
וּבִפְרָט שֶׁאֲנַחְנוּ יַתְמֵי דְיַתְמֵי, שֶׁאֵין אָדָם בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טוֹב וְלֹא יֶחֱטָא, וְעַל כֵּן מֻכְרָחִים אָנוּ אֶל הַתְּשׁוּבָה. וְזֶהוּ הַגָּדֵר הָרִאשׁוֹן אֶל הַתְּשׁוּבָה, שֶׁבְּתוֹךְ הַחֵשֶׁק וְחֶמְדַת הָאָדָם אֶל הַמַּאֲכָל — יִסּוֹג אָחוֹר וְיַפְסִיק, כַּמְבֹאָר בְּסִפְרֵי הַמּוּסָר הַקּוֹדְמִים, עַיֵּן שָׁם. וּבִפְרָט בַּסֵּפֶר לְרַבֵּנוּ יְשַׁעְיָה סֶגַל זֵכֶר צַדִּיק לִבְרָכָה. וּמִכָּל שֶׁכֵּן שֶׁלֹּא יָבוֹא לִידֵי בִּטּוּל עֲבוֹדַת בּוֹרְאוֹ מֵחֲמַת רִבּוּי הָאֲכִילָה ושְׁתִיָּה בַּלֵּילוֹת קֹדֶם הַשֵּׁנָה, שֶׁאָז הוּא זְמַן לִמְסֹר נַפְשׁוֹ וְנִשְׁמָתוֹ בְּפִקָּדוֹן לְהַשֵּׁם יִתְבָּרַךְ בִּנְקִיּוּת, וּלְעַיֵּן בְּמַעֲשָׂיו הֵיטֵב בְּמַחֲשַׁבְתּוֹ אִם לֹא פָּגַם בַּיּוֹם הֶעָבָר. וְאִם נִזְכַּר שֶׁחָטָא בְּמַעֲשָׂיו הֵיטֵב בְּמַחֲשַׁבְתּוֹ אִם לֹא פָּגַם בְּיוֹם הֶעָבָר, וְאִם נִזְכַּר שֶׁחָטָא יָשִׂים לְזִכָּרוֹן בְּלִבּוֹ לְתַקֵּן הַמְעֻוָּת. וְכָל זֶה אִם יֵשׁ לוֹ שְׁהוּת לְהַרְהֵר וּלְהִתְבּוֹנֵן עַל כָּךְ, מַה שֶּׁאֵין כֵּן כְּשֶׁהָאָדָם הוּא מַרְבֶּה בַּאֲכִילָתוֹ וּשְׁתִיָּתוֹ עַד שֶׁכְּרֵסוֹ הוּא מָלֵא יוֹתֵר מִדַּי, וְשִׂכְלוֹ הוּא מְעֻרְבָּב מֵרֹב הָאֲכִילָה ושְׁתִיָּה — אֵיךְ יַחֲשֹׁב בְּדַעְתּוֹ לְהַרְהֵר בְּדִבְרֵי תּוֹרָה וְיִרְאָה?! שֶׁהֲרֵי אַחַר שִׁכְרוּתוֹ יִפֹּל עַל מִטָּתוֹ כַּחֲזִיר, וְאֵיךְ תַּעֲלֶה נִשְׁמָתוֹ לִפְנֵי כִּסֵּא הַכָּבוֹד לְקַבֵּל שֶׁפַע, כְּמוֹ שְׁאָר הַנְּשָׁמוֹת הַטְּהוֹרוֹת?!
This is especially important in this orphaned generation when there is no man on earth who does only good and does not sin and when we are so much in need of repentance. For this is the first step towards repentance — that despite the craving and desire for food a person holds himself back and refrains from eating, as is explained in the ethical literature of earlier generations (Ba’alei HaNefesh by the Raavad, Sha’ar HaKedushah; Yesod HaTeshuvah by Rabbeinu Yonah). See especially the holy text of Rabbeinu Yeshayah Segal, z”l (Shelah, Sha’ar HaOsiyos, Kedushah, Shulchan, par. 2). In any event, one must not allow excessive eating and drinking in the evening to interfere with the Creator’s service. For when a person goes to sleep at night he must deliver his spirit and soul to Hashem in a clean state for safekeeping. Therefore He must examine his deeds at that time to see if he has blemished any of his limbs and if he recalls a particular sin that he committed that day he must make a mental note of the need to make amends. A person can engage in such thoughts, however, only if he has time for reflection before sleep overtakes him. But if he eats and drinks until his stomach is bursting and his mind addled he will have no time to reflect on words of Torah and awe for once he is intoxicated he falls upon his bed like a swine! How, then, can his soul possibly ascend before the Throne of Glory to receive its outpouring of blessing along with the other pure souls?
וְעַיֵּן בַּזֹּהַר, פָּרָשַׁת לֵךְ לְךָ, שֶׁהֶאֱרִיך רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, זִכְרוֹנוֹ לִבְרָכָה, בַּפָּסוּק (יְשַׁעְיָה כו, ט): "נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה, אַף רוּחִי בְּקִרְבִּי אֲשַׁחֲרֶךָּ". תָּא חָזִי: כַּד בַּר נָשׁ סָלִיק עַל עַרְסֵיהּ, נִשְׁמָתֵיהּ נָחִית מִנֵּיהּ וְכוּ'. וְסִיּוּם כַּוָּנַת הַזֹּהַר, כִּי טוֹב לַנְּשָׁמָה, אֲשֶׁר הִיא בָּאָה טְהוֹרָה, בְּלִי שׁוּם פְּגָם וְעָווֹן, וְכָל דְּרָכָיו הֵן בְּחֵלֶק קְדֻשָּׁה — אֲזַי הַהִיא נַפְשָׁא זַכָּאָה לְמִחְמֵיהּ בְּנֹעַם ה' וּלְבַקֵּר בְּהֵיכָלוֹ.
See what is stated in the Zohar in Parashas Lech Lecha (83a) regarding the verse, “With my soul I desired You at night, even with my spirit within me I sought you out” (Yeshayahu 26:9). Rabbi Shimon ben Yochai explains that when a person climbs into bed and his soul departs, it is to the soul’s benefit if it is pure and free of blemish and iniquity and if all his ways are holy. For then his soul merits witnessing the pleasantness of Hashem and reflecting in His Temple.
וּכְשֵׁם שֶׁהַמַּעֲשֶׂה מְעַכֵּב הַנְּשָׁמָה מִלַּעֲלוֹת אֶל הַקְּדֻשָּׁה, כָּךְ הַדִּבּוּר הוּא פּוֹגֵם כְּלָשׁוֹן הָרָע וְדִבְרֵי נִבּוּל פֶּה, שֶׁמַּחֲרִימִין אוֹתוֹ אַרְבָּעִים מַלְאֲכֵי הַשָּׁרֵת וּמְנַדִּין אוֹתוֹ, עַד שֶׁיִּתְחָרֵט הָאָדָם וְיַעֲשֶׂה תְּשׁוּבָה. עַיֵּן שָׁם בַּאֲרִיכוּת. וְכֵן מִי שֶׁמְּדַבֵּר עִם חֲבֵרוֹ אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב, וַחֲבֵרוֹ הוּא סוֹמֵך עַל דִּבּוּרוֹ, שֶׁאֵינוֹ יוֹדֵעַ שֶׁדִּבּוּרוֹ הוּא חָלוּק מִמַּחֲשֶׁבֶת לִבּוֹ.
Just as sinful deeds prevent the soul from ascending to the realm of holiness, so do slanderous and vulgar speech cause a person to be placed under a ban pronounced by forty ministering angels, that is not lifted until he regrets his words and repents. See the Zohar (2:249b) where this is discussed at length. The same applies to the person who deceives his colleague by uttering one thing with his lips while thinking something else in his mind, thereby causing his unsuspecting colleague to rely upon him.
וְאִיתָא בַּזֹּהַר פָּרָשַׁת נָשׂא: הַהִיא מִלָּה שֶׁל רְמִיָּה, דְאַפִּיק בַּר נָשׁ, סַלְקָא וּבָקַע רְקִיעִין וְקַיָּמָא עַד דְּעָאל לַיְלָה, וְנִשְׁמְתָא סַלְקָא קַמֵּיהּ מַלְכָּא קַדִּישָׁא. הֲדָא הוּא דִּכְתִיב: מִשּׁוֹכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי פִּיךָ. וּכְדֵין אִתְרַשִּׁים הַהוּא מִלָּה וְהַהוּא חוֹבָה דְּבַר נָשׁ, וּבְגִין כָּךְ אַשְׁרֵי הָאָדָם, שֶׁהַנְהָגוֹתָיו הֵן בִּלְתִּי רַמָּאוּת.
Thus Zohar relates in Parashas Naso (121b): The falsehood that a person speaks ascends and pierces the firmaments, remaining there until nightfall. Then his soul ascends and takes hold of that statement and tries bringing it before the holy King. This is the meaning of the verse, “Guard the portals of your mouth from the one who lies in your embrace” (Michah 7:5). Later, both the statement and the iniquity he committed thereby are recorded. Therefore fortunate is he who conducts himself without guile.
וְאִם יַחֲשֹׁב הָאָדָם: הֲרֵי מָצִינוּ הַרְבֵּה בְּנֵי אָדָם, שֶׁמַּעֲשֵׂיהֶם הֵם בְּעָרְמָה, וּלְעוֹלָם אֵין פִּיהֶם וְלִבָּם שָׁוִים, וּמְרַמִּין הַבְּרִיּוֹת בְּדִבּוּרָם — וְהֵן מַרְוִיחִין בְּמַעֲשֵׂיהֶן?! אֲבָל דַּע, כִּי עָנְשָׁן הוּא גָּדוֹל, וְסוֹפָן שֶׁיִּהְיוּ נִטְרָדִין מִן הָעוֹלָם הַזֶּה וְעוֹלָם הַבָּא, כִּי זֶהוּ דֶּרֶךְ הַמִּינִים וּפוֹקְרִים, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ מַשְׁגִּיחַ עַל כָּל דִּבּוּר — הֵן לְרָעָה וְהֵן לְטוֹבָה.
A person may say to himself, “Are there not those whose words disagree with their thoughts and who defraud people with their speech? And do they not profit thereby?” But you should know that the punishment awaiting them is great and in the end they will be eliminated from both this world and the next because their way is heretical. For the Holy One Blessed is He personally supervises all speech, for bad and for good.
וְאִיתָא בַּזֹּהַר פָּרָשַׁת שְׁלַח: רַבִּי חִזְקִיָּה וְרַבִּי יֵיסָא הֲוֵי אַזְלֵי בְּאוֹרְחָא. אָמַר רַבִּי יֵיסָא לְרַבִּי חִזְקִיָּה: חֲמִינָא בְּאַפָּךְ, דְּהִרְהוּרָא דְּאוֹרַיְתָא אִית גַּבָּךְ. אָמַר לֵיהּ: הָא וַדַּאי בְּהַאי קְרָאִי אִסְתַּכַּלְנָא בֵּיהּ, דְּאָמַר שְׁלֹמֹה הַמֶּלֶךְ (קֹהֶלֶת ג, יח־יט): "כִּי מִקְרֶה בְּנֵי הָאָדָם וּמִקְרֶה הַבְּהֵמָה מִקְרֶה אֶחָד לָהֶם, כְּמוֹת זֶה כֵּן מוֹת זֶה וְרוּחַ אֶחָד לַכֹּל, וּמוֹתַר הָאָדָם מִן הַבְּהֵמָה אָיִן". כִּי הַכֹּל הָבֶל. וְאִם כֵּן יֵשׁ כָּאן חַס וְשָׁלוֹם פִּתְחוֹן פֶּה לָרְשָׁעִים, לְאִנּוּן דְּלָאו מְהֵימְנוּתָא אִשְׁתַּכַּח בְּהוּ. אָמַר לֵיהּ: וַדַּאי יֵשׁ לְעַיֵּן בְּהַאי קְרָא.
The Zohar relates in Parashas Shelach (157a): Rabbi Chizkiyah and Rabbi Yeisa were traveling along a road. Rabbi Yeisa said to Rabbi Chizkiyah, “I see in your face that you are contemplating thoughts of Torah.” Rabbi Chizkiyah responded, “That is certainly true. I was contemplating what King Shlomo said, ‘For the fate of man is the fate of the beast; one fate befalls them both. As this one dies, so does the other die. There is one spirit to them all and the superiority of man over the beast is nothing, for everything is vanity’ (Koheles 3:19).” “If this is the case it provides an opening for the wicked and faithless, Heaven forbid.” Rabbi Yeisa said, “This verse certainly needs examination.”
אַדְהָכֵי חֲזוּ בַּר נָשׁ אָתָא וְשָׁאִיל מַיָּא כוּ'. אַפִּיק רַבִּי יֵיסָא זְפִירָא מָלֵא מַיִם וְיָהִיב לֵיהּ, וְשָׁתָה. בָּתָר דְּשָׁתָה, סְלִיקוּ לְטוּרָא וְאַשְׁכְּחוּ תַּמָּן נוֹדָא דְּמַיָּא. אָמַר לוֹן הַאי בַּר נָשׁ: הַשְׁתָּא שְׁאִילוּ לִי מִלִּין דְּאוֹרַיְתָא — וַאֲפָרֵשׁ יַתְהוֹן וְכוּ'. וְשָׁאֲלוּ לֵיהּ הַפֵּרוּשׁ דְּהַאי קְרָא: כִּי מִקְרֶה בְּנֵי אָדָם וּמִקְרֶה הַבְּהֵמָה — מִקְרֶה אֶחָד לְכֻלָּם וְכוּ'. אָמַר לוֹן: וְכִי אָמַר שְׁלֹמֹה פָּסוּק זֶה מֵעַצְמוֹ?! אֶלָּא הוּא אַהֲדַר אִנּוּן מִלִּין דְּאַמְרֵי טִפְּשָׁאֵי דְּעָלְמָא בְּעָלְמָא, וְאַדִּלְעֵיל קָאֵי דִּכְתִיב תְּחִלָּה: אָמַרְתִּי אֲנִי בְּלִבִּי עַל דִּבְרַת בְּנֵי הָאָדָם לְבָרָם הָאֱלֹהִים וְלִרְאוֹת שְׁהֵם בְּהֵמָה הֵמָּה לָהֶם, כִּי מִקְרֶה אֶחָד וְגוֹ'. וְהָכֵי פֵּרֵשׁ, דְאָמַר שְׁלֹמֹה עַל עַצְמוֹ: אָמַרְתִּי אֲנִי בְּלִבִּי לְהִתְבּוֹנֵן בְּעִנְיָן אֶחָד, וְהוּא זֶה עַל דִּבְרַת בְּנֵי אָדָם לְבָרָם הָאֱלֹהִים — הַפֵּרוּשׁ הוּא כָּךְ: כִּי יֵשׁ כִּתּוֹת רְשָׁעִים, הַמִּתְגָּאִים בְּדַעְתָּם וְאוֹמְרִים: הִנֵּה אֲנַחְנוּ חֲכָמִים, וְאֵין כְּדַאי לָנוּ לְהִתְחַבֵּר עִם שְׁאָרֵי בְּנֵי אָדָם, כִּי אוֹתָנוּ בָּרָא אֱלֹהִים שֶׁנִּהְיֶה לְבַדֵּנוּ, בִּלְתִּי הִתְחַבְּרוּת עִם בְּנֵי אָדָם, וְרוֹצִין לְהִתְגָּאוֹת עַל בְּנֵי הָאָדָם, וְעַל יְדֵי זֶה הִתְבּוֹנַנְתִּי וְאַרְאֶה לָהֶם הָאֱמֶת שֶׁכֵּן הוּא, שֶׁהוּא נָכוֹן שֶׁיִּהְיוּ לְבַדָּם, וְלֹא לְהִתְחַבֵּר עִם בְּנֵי הָאָדָם שֶׁהֵם יְרֵאִים וַחֲרֵדִים, כִּי אִם עִם בְּנֵי אָדָם, הַהוֹלְכִים אַחַר עִנְיְנֵי עוֹלָם הַזֶּה, וְאֵין חוֹשְׁבִים כְּלָל עַל חֵלֶק לְעוֹלָם הַבָּא, וְהֵמָּה כַּבְּהֵמוֹת נִדְמוּ.
In the meantime they noticed a man coming towards them asking for water…Rabbi Yeisa took out a flagon full of water and gave him to drink. When he had finished they went up the mountain and found there a stream. The man said, “Now you may ask me about some point of Torah and I will explain it…” So they asked him the meaning of the verse, “For the fate of man is the fate of the beast; one fate befalls them both…” He said to them, “Do you think that Shlomo was speaking for himself? He was repeating the words of the fools of the world. This statement is connected with what precedes it, where it states, ‘I reflected in my heart regarding the words of people [who think that] God has chosen them, seeing that they are beasts, unto themselves. [They say,] ‘For the fate of man, etc.’ (Koheles 3:18-19).” He explained that what King Shlomo meant was as follows: “I reflected in my heart regarding the haughty who say, ‘We are too intelligent to mingle with other people, for God has created us to live apart!’ And when I thought about their words I realized that they are correct; they should indeed remain apart — apart from those who fear Hashem! Rather, they should be united with those who pursue worldly matters, giving no thought to their portion in the World to Come. Such people are truly like animals.”
וְזֶה שֶׁאָמַר הַכָּתוּב: וְלִרְאוֹת שְׁהֵם בְּהֵמָה הֵמָּה לָהֶם — לְבַדָּם, רְשָׁעִים לְעַצְמָן, וְלֹא לְהִתְחַבֵּר עִם בְּנֵי אָדָם הַיְרֵאִים הַכְּשֵׁרִים. וּמָה הוּא הַדִּבּוּר שֶׁל אוֹתָן הָרְשָׁעִים? שֶׁרוֹצִין לְחַדֵּשׁ דָּבָר שֶׁל שָׁוְא וָשֶׁקֶר מִלִּבָּם, שֶׁאוֹמְרִים: כִּי מִקְרֶה אֶחָד לָאָדָם, וּמִקְרֶה אֶחָד לַבְּהֵמָה. עַל כֵּן אִישׁ הַיָּשָׁר בְּעֵינָיו יַעֲשֶׂה, כִּי אֵין מַתַּן שָׂכָר לַצַּדִּיקִים, וְאֵין עֹנֶשׁ לָרְשָׁעִים, וְלֵית דִּין וְלֵית דַּיָּן. אֲבָל תִּפַּח רוּחָן, דְּאִנּוּן בְּהֵמוֹת וְאִנּוּן טִפְּשָׁאִין מְחֻסְרֵי אֲמָנָה — אוֹי לָהֶם וּלְנַפְשַׁיְהוּ! וְעַל זֶה אָמַר שְׁלֹמֹה אֲבַתְרֵיהּ: מִי יוֹדֵעַ רוּחַ בְּנֵי אָדָם, הָעוֹלָה הִיא לְמַעְלָה, וְרוּחַ הַבְּהֵמָה, הַיּוֹרֶדֶת הִיא לְמַטָּה לָאֶרֶץ. פֵּרוּשׁ: אִנּוּן טִפְּשָׁאִין אֵינָן יוֹדְעִין דִּין וָדַת תּוֹרָתֵינוּ הַקְּדוֹשָׁה וְדַרְכֵּי הַיִּרְאָה, וְאוֹחֲזִין בְּמֵדַּת הַגַּאֲוָה, לְמַעַן סְפוֹת הָרָוָה אֶת הַצְּמֵאָה. הֲלֹא יֵשׁ לָהֶם לֵידַע, כִּי רוּחַ בְּנֵי אָדָם הֵם הַכְּשֵׁרִים, וַדַּאי הִיא הָעוֹלָה לְמַעְלָה. וְרוּחַ הַבְּהֵמָה שֶׁל אוֹתָן הָרְשָׁעִים, הַחוֹטְאִים בְּנַפְשׁוֹתָם וְנִדְמוּ כַּבְּהֵמָה — הִיא יוֹרֶדֶת לְמַטָּה לָאָרֶץ, לְהַאי אֲתָר דַּהֲוֵי תִּפַּח רוּחָן. עֲלַיְהוּ כְּתִיב: יִהְיוּ כְּמוֹץ לִפְנֵי רוּחַ, וּמַלְאַךְ ה' דּוֹחֶה אוֹתוֹ.
This is the meaning of the words, “Seeing that they are beasts, unto themselves.” That is, they should remain by themselves and not be associated with the righteous. And what were the words of these wicked ones that Shlomo was reflecting upon? It was their vain and false hypothesis that the same fate befalls both men and beast. On the basis of this doctrine they concluded that everyone may do as he pleases, since there is in any event no reward for the righteous and no punishment for the wicked, nor, in fact, is their any Judge or justice at all! But may their souls expire, for they are like beasts! They are faithless fools! Woe to them and to their souls! King Shlomo continues, “And who knows if the spirit of man ascends on High and if the spirit of a beast descends below to the earth?” That is to say, “who knows” among these fools who have no knowledge of our holy Torah and the ways of awe! They hold fast to the trait of arrogance “in order to join the quenched [i.e., the unintentional sinner] to the thirsty [i.e., the intentional sinner]” (Devarim 29:18). They should be informed that the “spirit of man” — those who are worthy of being called men, that is, the faithful and innocent servants of Hashem — do indeed ascend On High. They rise to the highest levels where they bask in the supernal light and are bound up in the bond of life. As the traveler explained to Rabbi Chizkiya and Rabbi Yeisa, the word “ascend” [olah] hints that the spirit of the righteous resembles a flawless burnt offering [olah] before the King. On the other hand, the “spirit of a beast” — that is, the souls of the wicked, against which they themselves sin by turning themselves into beasts — descends below to the earth. They descend to the place where their souls will indeed expire. Concerning them it states, “Let them be as chaff before the wind with the angel of Hashem thrusting them away” (Tehillim 35:5).
אָתוּ רַבִּי חִזְקִיָּה וְרַבִּי יֵיסָא וְנָשְׁקוּ אוֹתוֹ. אָמְרוּ: כָּל כָּךְ הֲוָה עִמָּךְ, וַאֲנַחְנוּ לֹא יְדַעְנָא! זַכָּאָה הַאי שַׁעְתָּא, דְּאַרְעָנָא בָּךְ כוּ'! אָמְרוּ לֵיהּ: תִּבָּעֵי דְּנִתְחַבַּר בָּךְ, וְתֵיזִיל בַּהֲדָן? אָמַר לְהוּ: אִי עֲבִידְנָא הָכֵי — אוֹרַיְתָא תִּקְרָא לִי "כְּסִיל", וְלֹא עוֹד אֶלָּא דְּאִתְחַיָּבְנָא בְּנַפְשָׁאִי. אָמְרוּ לֵיהּ: לָמָּה? אָמַר לְהוּ, דְּהָא שְׁלוּחָא אֲנָא, וְשָׁדְרוּ לִי בִּשְׁלִיחוּתָא; וּשְׁלֹמֹה מַלְכָּא אָמַר (מִשְׁלֵי כו, ו): "מְקַצֶּה רַגְלַיִם חָמָס שׁוֹתֶה, שֹׁלֵחַ דְּבָרִים בְּיַד כְּסִיל". תָּא חָזִי: מְרַגְּלִים עַל דְּלָא אִשְׁתַּכְּחוּ בְּנֵי מְהֵימְנוּתָא וּשְׁלוּחֵי מְהֵימְנוּתָא אִתְחַיְּבוּ בְּנַפְשַׁיְהוּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. נָשִׁיק לְהוּ וְאָזִיל.
The Zohar continues: Rabbi Chizkiyah and Rabbi Yeisa came and kissed him, saying, “You possessed so much content and we did not know it! Fortunate was the moment that we met you…” Then they asked, “Would you like to join with us?” He replied, “If I did so the Torah would call me a ‘fool.’ Moreover, I would be worthy of death!” “But why?” they asked. “Because I am an emissary dispatched on a mission. King Shlomo says, ‘One who sends things by the hand of a fool [who will fail to complete his mission] wears out his feet [i.e., he will have to go himself] and drinks in violence [i.e., the wrath of the intended recipient]’ (Mishlei 26:6). Come and see that the spies incurred guilt in this world and the next only because they were not faithful emissaries.” So he kissed them and departed.
אָזְלֵי רַבִּי יֵיסָא וְרַבִּי חִזְקִיָּה. עַד דַּהֲוֵי אָזְלֵי, פָּגְעֵי בְּאִנּוּן בְּנֵי נָשָׁא, וּשְׁאִילוּ רַבִּי חִזְקִיָּה וְרַבִּי יֵיסָא מַה שְּׁמֵיהּ דְּהַאי גַּבְרָא. אָמְרוּ לוֹן: רַבִּי חַגַּי שְׁמֵיהּ, וְהוּא חַד דְּמִן חַבְרַיָּא דְּהַאי מָתָא, דְּשָׁלְחוּ לֵיהּ חַבְרַיָּא לְגַבֵּי רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי לְמִנְדַּע מִלִּין מִפּוּמֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי וְכוּ'. אַָמְרוּ: זַכָּאָה אִיהוּ וְזַכָּאִין חַבְרַיָּא דִּילֵיהּ, דְּשָׁלְחוּ לֵיהּ, דִּשְׁלִיחָא מְהֵימָנָא הוּא. עַד כָּאן לְשׁוֹן הַזֹּהַר.
Rabbi Yeisa and Rabbi Chizkiyah continued walking. After a while they came across some people [who knew the man they had met]. They inquired of them, “What was this fellow’s name?” “His name is Chaggai,” they replied. “He is one of the scholars of our town but his colleagues sent him with an inquiry for Rabbi Shimon ben Yochai…” Rabbi Yeisa and Rabbi Chizkiyah said, “Fortunate is his mother and fortunate are his colleagues who sent him, for he is a faithful emissary.
נִלְמָד מִן הַנִּזְכָּר לְעֵיל, שֶׁיִּרְאֶה הָאָדָם בְּעֵין שִׂכְלוֹ, שֶׁסּוֹף דָּבָר הוּא, שֶׁצָּרִיךְ הָאָדָם לִירָא מִן הָעֹנֶשׁ, לִזְכֹּר תָּמִיד הַפָּסוּק שֶׁסִּיֵּם שְׁלֹמֹה בְּסוֹף הַסֵּפֶר: סוֹף דָּבָר — הַכֹּל נִשְׁמָע, אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְווֹתָיו שְׁמֹר, כִּי זֶה כָּל הָאָדָם. וְדַע, כִּי עַל כָּל אֵלֶּה יָבוֹא הָאֱלֹהִים בְּמִשְׁפָּט. וְכָל הָאוֹמֵר הַקָּדוֹשׁ בָּרוּךְ הוּא וַתְרָן — יִוָּתְרוּ לוֹ חַיָּיו. וִיהִי רָצוֹן, שֶׁיִּהְיוּ דְּבָרִים הָאֵלּוּ קְשׁוּרִים וַחֲתוּמִים עַל לוּחַ לִבֵּנוּ, וְאָז טוֹב יִהְיֶה לָנוּ סֶלָה.
From this incident we learn that a man must perceive clearly with his mind’s eye that the end of everything is to fear punishment and to recall continually the verse with which Shlomo concludes the book of Koheles. That is: “The end of the matter, when everything is heard, is to fear God and keep His commandments, for that is the entirety of a man” (Koheles 12:13). Shlomo adds: “And know that God will bring everything to judgment” (Koheles 11:9). The Sages tell us that if a person says that the Holy One Blessed is He disregards anything, Heaven will disregard his life (Bava Kama 50a). May these words be bound and sealed upon your heart. Then all will be well with us, selah.