Graciousness is a very good quality, and is found only in the noble and precious soul. He who has the quality of graciousness is content with all that the Creator, may He be Exalted, decrees concerning him, and such a one does not question God's justice. The possessor of this quality does not seek greatness of honor, but is pleased and willing to bear whatever has to be borne. He never complains about the matters that concern him and is never angry with God, may He be Exalted, saying "Why did the Lord, may He be Blessed, do thus and thus?" And from this quality, comes the quality of being happy with his portion. And you already know the goodness and greatness of this quality.
When a righteous man likes people and people are pleased with him, then the Holy One, Blessed be He, also is pleased with him. For thus did they say : "One with whom men are pleased, God is pleased" (Aboth 3:10). And even his enemies make peace with him, as it is written : "When a man's ways please the Lord, He maketh his enemies to be at peace with him" (Prov. 16:7), as you know concerning Abimelech and Abraham … (Genesis Rabbah 54a). And when they make peace with him it is said "In the light of the King's countenance is life, and his favour is as a cloud of the latter rain" (Prov. 16:15).
See what happened to Mordecai when Ahasheurus was pleased with him, and what happened to Joseph when Pharaoh was pleased with him. And if all of this happened to those whom people liked, then surely the ones whom the Holy One, Blessed be He, likes, will attain a lofty estate. Therefore, a person should exert himself to do the commandments of the Torah and then the Holy One, Blessed be He, will be pleased with him. And the wise man has said, "Everyone who has this quality will prosper." And from the quality of pleasantness, comes pardon and forgiveness, for when a person is gracious and generous with a person who has wronged him, and renounces his claim against him, such a person who does this — his prayer will surely be heard.
A very fine quality for man is to be filled with graciousness and to abandon his opinion in the face of the opinion of his companion (when he senses that his companion is right). And this type of conduct will cause him to be beloved, for he does what pleases every man. And such a man is very near to the paths of repentence, for if he does an evil deed, and his companion comes and rebukes him, he very quickly consents to abandon his evil way and to return to the good. The result is that he himself obtains self satisfaction in confessing his wrong and abandoning his evil ways, and his companions who associate with him are pleased.
Thus did Solomon say, "He who listens to counsel is a wise man" (Prov. 12:15). Solomon did not mean "to listen with the ears alone," but that listening means to listen to the counsel of a wise man and to willingly do that which the wise man tells him. It is obvious, therefore, that the whole Torah is summarized in this quality of willingness to listen and obey. And thus it is with all the rebukes and all the blessings. What does this mean ? Concerning the time that the Torah was given, it is written — "Now therefore, if ye will surely listen unto My voice indeed, and keep My covenant, then ye shall be Mine own treasure from among all peoples" (Exodus 19:5). The meaning of "you will surely listen," is that you shall accept these commandments and receive them willingly. And the people answered "We will do" (Ibid. 19:8, 24:7) — willingly.
Concerning the curses mentioned in the Bible it is said : "But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes" (Deut. 28:15), and it is written : "The blessing, if he shall hearken unto the commandments of the Lord your God, and the curse, if ye shall not hearken unto the commandments of the Lord your God" (Deut. 11:27-28). In all of these quotations which say : "Thou shalt surely listen" the meaning is not merely listening with the ear, but what they wanted to say was "listen with willingness to fulfill the commandments." So we find with Jacob our father, upon him is peace, that he willingly listened to his mother and he listened to her counsel concerning the blessings. He willingly listened to his father and to his mother (when they advised him not to take a wife of the daughters of Canaan) and chose a wife as they requested. Therefore he merited that there should come forth from him the twelve tribes. And it is written : "But whoso hearkeneth unto me shall dwell securely, And shall be quite without fear of evil" (Prov. 1:33).
There are four classifications in the matter of listening (Yalkut Shimoni — Gen. 32) : There is one who hears and loses thereby, and there is one who hears and is rewarded thereby. There is one who does not listen and loses thereby, and there is one who does not listen and gains a reward thereby. One who listens and loses thereby an example of Adam, as it is said : "And unto Adam He said : "Because thou hast hearkened unto the voice of thy wife" (Gen. 3:17). And what did he lose? "for dust thou art, and unto dust shalt thou return" (Ibid. : 19).
And then there is one who listens and is rewarded. That would be Abraham, our father for it was said to him "in all that Sarah saith unto thee, hearken unto her voice" (Gen. 21:12). And what was his reward? "For in Isaac shall thy seed be called" (Gen. 21:12).
Now there is one who does not listen and is rewarded and this would be Joseph. For it is said "that he hearkened not unto her, to lie by her, or to be with her" (Gen. 39:10). And what was his reward? "And Joseph was the ruler over all the land" (Gen. 42:6).
Then there is one who does not listen and loses. That would be the children of Israel, for it is said : "Yet they hearkened not unto Me, nor inclined their ear" (Jer. 7:26). And what did they lose ? "Such as are for death, to death; and such as are for the sword, to the sword" (Jer. 15:2). And it is said in Isaiah : — "If ye be willing and obedient, Ye shall eat the good of the land" (Is. 1:19).
The stubborn and rebellious son was punished because he did not listen. As it is written : "Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city. And they shall say unto the elders of his city : 'This our son is stubborn and rebellious, he doth not hearken to our voice,' "and all the men of the city shall stone him" (Deut. 21:19-20).
And concerning all Israel, it is said : "Ye have been rebellious against the Lord" (Deut. 9:7), and more is written concerning their not being willing to listen, "For they are a stubborn and stiff-necked people" (Exod. 34:9).
And since everything depends upon the quality of graciousness, a person should incline all of his will to do the commandments of the Lord, may He be Blessed, willingly — and thus said our teachers : "Do His will as you would do your own will, so that He may do your will as He does His own will" (Aboth 2:4).
The general rule of this matter is that a man should never be stubborn and he should not "make his neck stiff" against those who rebuke him or against one who tries to teach him the upright way — but he should very willingly listen to them, and accept their words with the graciousness of his soul, for concerning stubborn people it is said : "Thorns and snares are in the way of the froward; He that keepeth his soul holdeth himself far from them" (Prov. 22:5). And it is also said "He that hath a froward heart findeth no good" (Prov. 17:20). In several instances are praised those who willingly listen to the words of the Torah, as it is written "But his delight is in the law of the Lord; And in His law doth he meditate day and night" (Ps. 1:2). And it is written "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season" (Ps. 1:3); and it is written : "Happy is the man that feareth the Lord, that delights in his conmmandments" (Ps. 112:1). Notice that it says "delights" which means that a man must train himself to delight to do the commandments.
Rabbi Abahu says, "In the future, all of the people will wonder at the one who truly and willingly listened to God, and they will say, "Who is this lowly person that did not read the Torah and did not study it and yet behold he is sitting with the patriarchs and is speaking with them?" And God will say to them, "Why do you wonder? These deserve this honor because they listened to me willingly, as it is said, 'The ear that hearkeneth to the reproof of life, abideth among the wise' " (Prov. 15:31).
Now this quality — though very good — should not to be used with the wicked, and one should not be gracious to them. And he should remove his willingness from all evil things and from all things which the Torah warned him against, but he should be gracious to the one whom the Holy One, Blessed be He, desires, as it is written, "The Lord taken pleasure in them that fear Him" (Ps. 147:11).
He should direct his desire towards the commandments even though they may be very difficult for him. Yet must he train himself to willingly do them until they become beloved by Him. Even though it was very difficult for Abraham our Father, upon him is peace to slay his only son — nevertheless he nullified his will before the will of the Creator, may He be Exalted, and arose, and with zeal, eagerness and love fulfilled God's command.
However, he who sets his desire and wish on evil deeds and is gracious to the wicked and to their deeds, and rejects the righteous ones, him will his graciousness bring to the netherworld. Concerning him it is said "Woe unto them that call evil good, and good evil" (Is. 5:20). And it is further said "He that justifieth the wicked, and he that condemneth the righteous, even they both are an abomination to the Lord" (Prov. 17:15).
Every person who wishes to enter into the very essence of piety and into the profundity of contemplating the Unity of God in order to know the Lord, may He be Blessed, cannot do so unless he is wise and understanding and has a gracious soul, free from anger. It is written "Now therefore, ye children, hearken unto me; For happy are they that keep my ways" (Prov. 8:32). The Creator, Blessed be He, said to Israel "I want nothing else from you but that you should listen willingly and if you do listen to me, I will fulfill what the prophets prophesied "If ye be willing and obedient, ye shall eat the good of the land" (Is. 1:19). And it is written, "Happy is the man that hearkeneth to me" (Prov. 8:34).
Therefore, a man should direct his mind to the will of the Creator, may He be Blessed. And he ought not to rebel against his teachers and against his superiors in Wisdom. And so it is said in the Torah "And thou shalt come unto the priests the Levities, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee… thou shalt not turn aside from the sentence which they shall declare unto thee, to the right and, nor to the left. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel" (Deut. 17:9-12).
From all these we know how important the quality of graciousness is. For the whole Torah is contained in it. Even if the wise men said to you concerning the left that it is right, or about the right, that it is left, listen willingly to them (Sifre Deut. 17:11. T.P. Horayoth 1.1).
Consider well that when we pray, we say, "May the worship of Israel be accepted willingly before Thee always!" Thus all of our deeds and all of our service depend upon the willingness of the Creator to receive them. When a man does not direct his will and his desire towards the commandments of the Lord, but rebels against Him, and chooses evil deeds, against which the Lord warned us, that we ought not to do them, why should the Lord listen willingly to this man? Why should God be gracious and desire a man who does not desire him?
A man should never be obstinate with the Creator, may He be Blessed, or with his teachers, for in this manner, one wise man praised himself. "All my days I have never transgressed the opinions of my companions. I know that I am not a priest, and yet if my companions would say to me 'Go up on the pulpit and give the priestly benediction,' I would go up" (Shabbath 118b).
There is nothing as good in all the world as listening, — and thus said our Sages : "If a man fell from a roof and his limbs were broken, he needs medicated applications and bandages for every single limb and for every bone, however the one who has sinned with all of his limbs, as it is said "From the sole of the foot even unto the head, there is no soundness in it" (Is. 1:6), the Lord, may He be Blessed, heals all of his limbs with one medicated bandage. And what is this bandage? Listening carefully as it is said "Incline your ear, and come unto Me, hear, and your soul shall live" (Is. 55:3) (Exodus Rabbah 27).
שַׁעַר הַשְּׁלוֹשָׁה־עָשָׂר – שַׁעַר הָרָצוֹן
Chapter Thirteen: ON GRACIOUSNESS
הָרָצוֹן. זוֹ הִיא מִדָּה טוֹבָה מְאוֹד, וְאֵינָהּ נִמְצֵאת אֶלָּא בְּנֶפֶשׁ נְדִיבָה וִיקָרָה. וּמִי שֶׁיֵּשׁ בּוֹ מִדַּת הָרָצוֹן – הוּא מִסְתַּפֵּק בְּכָל עִנְיָנָיו כְּפִי מַה שֶׁיִּגְזֹר עָלָיו הַבּוֹרֵא יִתְעַלֶּה, וְלֹא יְהַרְהֵר אַחֲרָיו. וּבַעַל הַמִּדָּה הַזֹּאת אֵינוֹ מְצַפֶּה אֶל הַגְּדֻלָּה וְאֶל הַכָּבוֹד, אַךְ רְצוֹנוֹ וְדַעְתּוֹ לִסְבֹּל. וְלֹא יִתְרַעֵם עַל עִנְיָנָיו, וְלֹא יִקְצֹף עַל הַשֵּׁם יִתְעַלֶּה לוֹמַר: לָמָּה עָשָׂה הַשֵּׁם יִתְבָּרַךְ כָּךְ וְכָךְ? וּמִן הַמִּדָּה הַזֹּאת: הַשָּׂמֵחַ בְּחֶלְקוֹ. וּכְבָר יָדַעְתָּ מַעֲלַת הַמִּדָּה וּגְדֻלָּתָהּ.
Graciousness is a very good quality, and is found only in the noble and precious soul. He who has the quality of graciousness is content with all that the Creator, may He be Exalted, decrees concerning him, and such a one does not question God's justice. The possessor of this quality does not seek greatness of honor, but is pleased and willing to bear whatever has to be borne. He never complains about the matters that concern him and is never angry with God, may He be Exalted, saying "Why did the Lord, may He be Blessed, do thus and thus?" And from this quality, comes the quality of being happy with his portion. And you already know the goodness and greatness of this quality.
וּכְשֶׁאָדָם הַצַּדִּיק רוֹצֶה בִּבְנֵי אָדָם, וּבְנֵי אָדָם רוֹצִים בּוֹ – גַּם הַמָּקוֹם רוֹצֶה בּוֹ. וְגַם שׂוֹנְאָיו מַשְׁלִימִים אִתּוֹ, כְּדִכְתִיב (משלי טז ז): ״בִּרְצוֹת יְיָ דַּרְכֵי אִישׁ, גַּם אוֹיְבָיו יַשְׁלִם אִתּוֹ״. וּכְמוֹ שֶׁיָּדַעְתָּ מֵרְצוֹת אֲבִימֶלֶךְ בְּאַבְרָהָם, וּמִשֶּׁהִשְׁלִימוּ אִתּוֹ (בראשית רבה נד א). וְנֶאֱמַר (משלי טז טו): ״בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים, וּרְצוֹנוֹ כְּעָב מַלְקוֹשׁ״.
When a righteous man likes people and people are pleased with him, then the Holy One, Blessed be He, also is pleased with him. For thus did they say : "One with whom men are pleased, God is pleased" (Aboth 3:10). And even his enemies make peace with him, as it is written : "When a man's ways please the Lord, He maketh his enemies to be at peace with him" (Prov. 16:7), as you know concerning Abimelech and Abraham … (Genesis Rabbah 54a). And when they make peace with him it is said "In the light of the King's countenance is life, and his favour is as a cloud of the latter rain" (Prov. 16:15).
רְאֵה מָה הִגִּיעַ לְמָרְדְּכַי כְּשֶׁרָצָה בּוֹ אֲחַשְׁוֵרוֹשׁ, וּמָה הִגִּיעַ לְיוֹסֵף כְּשֶׁרָצָה בּוֹ פַּרְעֹה. אִם מַגִּיעַ גְּדֻלָּה כָּזֹאת לְמִי שֶׁרוֹצִים בּוֹ בְּנֵי אָדָם, כָּל שֶׁכֵּן וְכָל שֶׁכֵּן מִי שֶׁרוֹצֶה בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא – כַּמָּה מַעֲלָתוֹ גְּדוֹלָה. לָכֵן יַטְרִיחַ אָדָם עַצְמוֹ לַעֲשׂוֹת הַמִּצְווֹת, וְאָז יִרְצֶה בּוֹ הַשֵּׁם יִתְבָּרַךְ. וְאָמַר הֶחָכָם: כָּל מִי שֶׁיֵּשׁ בּוֹ זֹאת הַמִּדָּה – יַעֲשִׁיר. וּמִן מִדַּת הָרָצוֹן בָּאָה הַמְּחִילָה וְהַסְּלִיחָה, שֶׁהוּא מִתְרַצֶּה לְמִי שֶׁפָּשַׁע בּוֹ וּמַעֲבִיר עַל מִדּוֹתָיו, כִּי הַמַּעֲבִיר עַל מִדּוֹתָיו – תְּפִלָּתוֹ נִשְׁמַעַת.
See what happened to Mordecai when Ahasheurus was pleased with him, and what happened to Joseph when Pharaoh was pleased with him. And if all of this happened to those whom people liked, then surely the ones whom the Holy One, Blessed be He, likes, will attain a lofty estate. Therefore, a person should exert himself to do the commandments of the Torah and then the Holy One, Blessed be He, will be pleased with him. And the wise man has said, "Everyone who has this quality will prosper." And from the quality of pleasantness, comes pardon and forgiveness, for when a person is gracious and generous with a person who has wronged him, and renounces his claim against him, such a person who does this — his prayer will surely be heard.
וּמְאוֹד מְאוֹד מִדָּה נָאָה הִיא לָאָדָם, שֶׁיְּהֵא מָלֵא רָצוֹן, וּמְבַטֵּל דַּעְתּוֹ מִפְּנֵי דַּעַת חֲבֵרוֹ. וְדָבָר זֶה גּוֹרֵם שֶׁהוּא נֶאֱהָב לַכֹּל, כְּשֶׁהוּא עוֹשֶׂה כִּרְצוֹן אִישׁ וָאִישׁ. וְהָאִישׁ הַזֶּה קָרוֹב מְאוֹד לְדַרְכֵי הַתְּשׁוּבָה, כִּי כְּשֶׁהוּא אוֹחֵז בַּמַּעֲשֶׂה הָרַע וּבָא חֲבֵרוֹ לְהוֹכִיחוֹ – הוּא מִתְרַצֶּה מִיָּד לַעֲזֹב הָרָע, וְחוֹזֵר לַמּוּטָב. נִמְצָא שֶׁיֵּשׁ לוֹ נַחַת רוּחַ בְּעַצְמוֹ, כְּשֶׁהוּא מוֹדֶה וְעוֹזֵב דְּרָכָיו הָרָעִים, וְגַם יֵשׁ נַחַת רוּחַ לַחֲבֵרָיו הַמִּתְחַבְּרִים אִתּוֹ.
A very fine quality for man is to be filled with graciousness and to abandon his opinion in the face of the opinion of his companion (when he senses that his companion is right). And this type of conduct will cause him to be beloved, for he does what pleases every man. And such a man is very near to the paths of repentence, for if he does an evil deed, and his companion comes and rebukes him, he very quickly consents to abandon his evil way and to return to the good. The result is that he himself obtains self satisfaction in confessing his wrong and abandoning his evil ways, and his companions who associate with him are pleased.
וְכֵן אָמַר שְׁלֹמֹה (משלי יב טו): ״וְשֹׁמֵעַ לְעֵצָה חָכָם״ – אֵינוֹ רוֹצֶה לוֹמַר לִשְׁמִיעַת הָאֹזֶן לְבַד, אֶלָּא ״שׁוֹמֵעַ״ פֵּרוּשׁוֹ שֶׁהוּא שׁוֹמֵעַ לַעֲצַת חָכָם וּמִתְרַצֶּה לַעֲשׂוֹת כַּאֲשֶׁר יַגִּיד לוֹ הֶחָכָם. נִמְצָא שֶׁכָּל הַתּוֹרָה כְּלוּלָה בְּמִדַּת הָרָצוֹן, וְכֵן כָּל הַתּוֹכָחוֹת וְכָל הַבְּרָכוֹת. כֵּיצַד? בִּשְׁעַת מַתַּן תּוֹרָה כְּתִיב (שמות יט ה): ״וְעַתָּה אִם שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי, וּשְׁמַרְתֶּם אֶת בְּרִיתִי, וִהְיִיתֶם לִי סְגֻלָּה מִכָּל הָעַמִּים״. כָּךְ הַפֵּרוּשׁ שֶׁל ״שָׁמוֹעַ תִּשְׁמְעוּ״: תְּקַבְּלוּ עֲלֵיכֶם וְתִתְרַצּוּ. וְהֵם הֵשִׁיבוּ ״נַעֲשֶׂה וְנִשְׁמָע״ (שם פסוק ח) – וְנִתְרַצּוּ.
Thus did Solomon say, "He who listens to counsel is a wise man" (Prov. 12:15). Solomon did not mean "to listen with the ears alone," but that listening means to listen to the counsel of a wise man and to willingly do that which the wise man tells him. It is obvious, therefore, that the whole Torah is summarized in this quality of willingness to listen and obey. And thus it is with all the rebukes and all the blessings. What does this mean ? Concerning the time that the Torah was given, it is written — "Now therefore, if ye will surely listen unto My voice indeed, and keep My covenant, then ye shall be Mine own treasure from among all peoples" (Exodus 19:5). The meaning of "you will surely listen," is that you shall accept these commandments and receive them willingly. And the people answered "We will do" (Ibid. 19:8, 24:7) — willingly.
לְעִנְיַן הַקְּלָלוֹת נֶאֱמַר (דברים כח טו): ״וְהָיָה אִם לֹא תִשְׁמַע בְּקוֹל יְיָ אֱלֹהֶיךָ, לִשְׁמֹר לַעֲשׂוֹת אֶת כָּל מִצְוֹתָיו וְחֻקֹּתָיו״; וּכְתִיב (דברים יא כז-כח): ״אֶת הַבְּרָכָה, אֲשֶׁר תִּשְׁמְעוּ אֶל מִצְוֹת יְיָ אֱלֹהֵיכֶם... וְהַקְּלָלָה אִם לֹא תִשְׁמְעוּ אֶל מִצְוֹת יְיָ אֱלֹהֵיכֶם...״. וְכָל הַ״שְּׁמִיעוֹת״ הַלָּלוּ אֵין פֵּרוּשָׁן שְׁמִיעַת הָאֹזֶן בִּלְבַד, אַךְ רָצָה לוֹמַר שֶׁיִּתְרַצּוּ לַעֲשׂוֹת. וְכֵן מָצִינוּ בְּיַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם, שֶׁנִּתְרַצָּה אֶל אִמּוֹ וְשָׁמַע לַעֲצָתָהּ לְעִנְיַן הַבְּרָכוֹת, וְנִתְרַצָּה לִשְׁמֹעַ אֶל אָבִיו וְאֶל אִמּוֹ וְלָקַח אִשָּׁה עַל פִּיהֶם – לָכֵן זָכָה וְיָצְאוּ מִמֶּנּוּ שְׁנֵים עָשָׂר שְׁבָטִים. וּכְתִיב (משלי א לג): ״וְשֹׁמֵעַ לִי יִשְׁכָּן בֶּטַח, וְשַׁאֲנַן מִפַּחַד רָעָה״.
Concerning the curses mentioned in the Bible it is said : "But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all His commandments and His statutes" (Deut. 28:15), and it is written : "The blessing, if he shall hearken unto the commandments of the Lord your God, and the curse, if ye shall not hearken unto the commandments of the Lord your God" (Deut. 11:27-28). In all of these quotations which say : "Thou shalt surely listen" the meaning is not merely listening with the ear, but what they wanted to say was "listen with willingness to fulfill the commandments." So we find with Jacob our father, upon him is peace, that he willingly listened to his mother and he listened to her counsel concerning the blessings. He willingly listened to his father and to his mother (when they advised him not to take a wife of the daughters of Canaan) and chose a wife as they requested. Therefore he merited that there should come forth from him the twelve tribes. And it is written : "But whoso hearkeneth unto me shall dwell securely, And shall be quite without fear of evil" (Prov. 1:33).
אַרְבַּע שְׁמִיעוֹת הֵם: יֵשׁ שׁוֹמֵעַ וְהִפְסִיד, וְיֵשׁ שׁוֹמֵעַ וְנִשְׂכָּר; וְיֵשׁ לֹא שׁוֹמֵעַ וְנִשְׂכָּר, וְיֵשׁ לֹא שׁוֹמֵעַ וְהִפְסִיד. שׁוֹמֵעַ וְהִפְסִיד – זֶה אָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר (בראשית ג יז): ״וּלְאָדָם אָמַר: כִּי שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ״. וּמָה הִפְסִיד? שֶׁנֶּאֱמַר (שם פסוק יז): ״כִּי עָפָר אַתָּה, וְאֶל עָפָר תָּשׁוּב״.
There are four classifications in the matter of listening (Yalkut Shimoni — Gen. 32) : There is one who hears and loses thereby, and there is one who hears and is rewarded thereby. There is one who does not listen and loses thereby, and there is one who does not listen and gains a reward thereby. One who listens and loses thereby an example of Adam, as it is said : "And unto Adam He said : "Because thou hast hearkened unto the voice of thy wife" (Gen. 3:17). And what did he lose? "for dust thou art, and unto dust shalt thou return" (Ibid. : 19).
שׁוֹמֵעַ וְנִשְׂכָּר – זֶה אַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר לוֹ (בראשית כא יב): ״כֹּל אֲשֶׁר תֹּאמַר אֵלֶיךָ שָׂרָה שְׁמַע בְּקֹלָהּ״. וּמָה נִשְׂכָּר? שֶׁנֶּאֱמַר לוֹ (שם): ״כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע״.
And then there is one who listens and is rewarded. That would be Abraham, our father for it was said to him "in all that Sarah saith unto thee, hearken unto her voice" (Gen. 21:12). And what was his reward? "For in Isaac shall thy seed be called" (Gen. 21:12).
לֹא שׁוֹמֵעַ וְנִשְׂכָּר – זֶה יוֹסֵף, שֶׁנֶּאֱמַר (בראשית לט י): ״וְלֹא שָׁמַע אֵלֶיהָ לִשְׁכַּב אֶצְלָהּ לִהְיוֹת עִמָּהּ״. וּמָה נִשְׂכָּר? ״וְיוֹסֵף הוּא הַשַּׁלִּיט עַל הָאָרֶץ״ (שם מב, ו).
Now there is one who does not listen and is rewarded and this would be Joseph. For it is said "that he hearkened not unto her, to lie by her, or to be with her" (Gen. 39:10). And what was his reward? "And Joseph was the ruler over all the land" (Gen. 42:6).
לֹא שׁוֹמֵעַ וְהִפְסִיד – אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיהו ז כו): ״וְלוֹא שָׁמְעוּ אֵלַי, וְלֹא הִטּוּ אֶת אָזְנָם״. וּמָה הִפְסִידוּ? ״אֲשֶׁר לַמָּוֶת לַמָּוֶת, וַאֲשֶׁר לַחֶרֶב לַחֶרֶב״ (שם טו ב); וְנֶאֱמַר (ישעיהו א יט): ״אִם תֹּאבוּ וּשְׁמַעְתֶּם, טוּב הָאָרֶץ תֹּאכֵלוּ״.
Then there is one who does not listen and loses. That would be the children of Israel, for it is said : "Yet they hearkened not unto Me, nor inclined their ear" (Jer. 7:26). And what did they lose ? "Such as are for death, to death; and such as are for the sword, to the sword" (Jer. 15:2). And it is said in Isaiah : — "If ye be willing and obedient, Ye shall eat the good of the land" (Is. 1:19).
בֵּן סוֹרֵר וּמוֹרֶה נֶהֱרָג בִּשְׁבִיל שֶׁלֹּא שָׁמַע, דִּכְתִיב (דברים כא יט-כא): ״וְתָפְשׂוּ בוֹ אָבִיו וְאִמּוֹ, וְהוֹצִיאוּ אֹתוֹ אֶל זִקְנֵי עִירוֹ וְאֶל שַׁעַר מְקֹמוֹ. וְאָמְרוּ אֶל זִקְנֵי עִירוֹ: בְּנֵנוּ זֶה סוֹרֵר וּמֹרֶה, אֵינֶנּוּ שׁוֹמֵעַ בְּקוֹלֵנוּ, זוֹלֵל וְסֹבֵא. וּרְגָמֻהוּ כָּל אַנְשֵׁי עִירוֹ״.
The stubborn and rebellious son was punished because he did not listen. As it is written : "Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city. And they shall say unto the elders of his city : 'This our son is stubborn and rebellious, he doth not hearken to our voice,' "and all the men of the city shall stone him" (Deut. 21:19-20).
וְעַל כָּל יִשְׂרָאֵל נֶאֱמַר (שם ט ז): ״מַמְרִים הֱיִיתֶם עִם יְיָ״. וְעוֹד כְּתִיב עַל שֶׁלֹּא רָצוּ לִשְׁמֹעַ (שמות לד ט): ״כִּי עַם קְשֵׁה עֹרֶף הוּא״.
And concerning all Israel, it is said : "Ye have been rebellious against the Lord" (Deut. 9:7), and more is written concerning their not being willing to listen, "For they are a stubborn and stiff-necked people" (Exod. 34:9).
וְאַחֲרֵי שֶׁהַכֹּל תָּלוּי בְּמִדַּת הָרָצוֹן, לָכֵן יַטֶּה כָּל רְצוֹנוֹ לַעֲשׂוֹת מִצְווֹת הַשֵּׁם יִתְבָּרַךְ. וְכֵן אָמְרוּ רַבּוֹתֵינוּ (אבות ב ד): עֲשֵׂה רְצוֹנוֹ כִּרְצוֹנְךָ, כְּדֵי שֶׁיַּעֲשֶׂה רְצוֹנְךָ כִרְצוֹנוֹ.
And since everything depends upon the quality of graciousness, a person should incline all of his will to do the commandments of the Lord, may He be Blessed, willingly — and thus said our teachers : "Do His will as you would do your own will, so that He may do your will as He does His own will" (Aboth 2:4).
כְּלָלוֹ שֶׁל דָּבָר: לֹא יִתְעַקֵּשׁ אָדָם, וְלֹא יַקְשֶׁה עָרְפּוֹ נֶגֶד מוֹכִיחָיו, וְנֶגֶד מִי שֶׁמּוֹרֶה לוֹ דֶּרֶךְ יְשָׁרָה; אַךְ יִתְרַצֶּה לָהֶם, וִיקַבֵּל דִּבְרֵיהֶם בִּרְצוֹן נַפְשׁוֹ. כִּי עַל הָעִקְּשִׁים נֶאֱמַר (משלי כב ה): ״צִנִּים פַּחִים בְּדֶרֶךְ עִקֵּשׁ, שׁוֹמֵר נַפְשׁוֹ יִרְחַק מֵהֶם״; וְנֶאֱמַר (שם יז כ): ״עִקֶּשׁ לֵב לֹא יִמְצָא טוֹב״. וּבְכַמָּה מְקוֹמוֹת נִשְׁתַּבְּחוּ הַחֲפֵצִים לִשְׁמֹעַ אֶל דִבְרֵי תוֹרָה, דִּכְתִיב (תהלים א ב-ג): ״כִּי אִם בְּתוֹרַת יְיָ חֶפְצוֹ, וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה. וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מָיִם, אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ״. וּכְתִיב (שם קיב א): ״אַשְׁרֵי אִישׁ יָרֵא אֶת יְיָ, בְּמִצְווֹתָיו חָפֵץ מְאוֹד״ – אֵינוֹ אוֹמֵר אֶלָּא ״חָפֵץ״, רוֹצֶה לוֹמַר: שֶׁיָּשִׂים אָדָם חֶפְצוֹ עַל הַמִּצְווֹת.
The general rule of this matter is that a man should never be stubborn and he should not "make his neck stiff" against those who rebuke him or against one who tries to teach him the upright way — but he should very willingly listen to them, and accept their words with the graciousness of his soul, for concerning stubborn people it is said : "Thorns and snares are in the way of the froward; He that keepeth his soul holdeth himself far from them" (Prov. 22:5). And it is also said "He that hath a froward heart findeth no good" (Prov. 17:20). In several instances are praised those who willingly listen to the words of the Torah, as it is written "But his delight is in the law of the Lord; And in His law doth he meditate day and night" (Ps. 1:2). And it is written "And he shall be like a tree planted by streams of water, that bringeth forth its fruit in its season" (Ps. 1:3); and it is written : "Happy is the man that feareth the Lord, that delights in his conmmandments" (Ps. 112:1). Notice that it says "delights" which means that a man must train himself to delight to do the commandments.
אָמַר רַבִּי אַבָּהוּ: לֶעָתִיד הַכֹּל עֲתִידִים לִהְיוֹת תְּמֵהִין כְּנֶגֶד מִי שֶׁשָּׁמַע לֵאלֹהִים, וְאוֹמְרִים: מִי הוּא זֶה? שֶׁפְּלוֹנִי שֶׁלֹּא קָרָא וְלֹא שָׁנָה – וַהֲרֵי הוּא יוֹשֵׁב עִם הָאָבוֹת וּמֵשִׂיחַ עִמָּהֶם? וְהָאֱלֹהִים יֹאמַר לָהֶם: מָה אַתֶּם תְּמֵהִים? לֹא זָכוּ אֵלּוּ אֶלָּא מִפְּנֵי שֶׁשָּׁמְעוּ אֵלַי, שֶׁנֶּאֱמַר (משלי טו לא): ״אֹזֶן שֹׁמַעַת תּוֹכַחַת חַיִּים, בְּקֶרֶב חֲכָמִים תָּלִין״.
Rabbi Abahu says, "In the future, all of the people will wonder at the one who truly and willingly listened to God, and they will say, "Who is this lowly person that did not read the Torah and did not study it and yet behold he is sitting with the patriarchs and is speaking with them?" And God will say to them, "Why do you wonder? These deserve this honor because they listened to me willingly, as it is said, 'The ear that hearkeneth to the reproof of life, abideth among the wise' " (Prov. 15:31).
אַף עַל פִּי שֶׁהַמִּדָּה הַזֹּאת טוֹבָה מְאוֹד, אַל יִשְׁתַּמֵּשׁ בָּהּ אֵצֶל הָרְשָׁעִים, וְאַל יִתְרַצֶּה לָהֶם. וְיָסִיר רְצוֹנוֹ מִכָּל הַדְּבָרִים הָרָעִים, וּמִכָּל מָה שֶׁהִזְהִירָה הַתּוֹרָה עָלָיו; אַךְ יִתְרַצֶּה לְמִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בּוֹ, דִּכְתִיב (תהלים קמז יא): ״רוֹצֶה יְיָ אֶת יְרֵאָיו״.
Now this quality — though very good — should not to be used with the wicked, and one should not be gracious to them. And he should remove his willingness from all evil things and from all things which the Torah warned him against, but he should be gracious to the one whom the Holy One, Blessed be He, desires, as it is written, "The Lord taken pleasure in them that fear Him" (Ps. 147:11).
וְיָשִׂים רְצוֹנוֹ עַל הַמִּצְווֹת, אַף עַל פִּי שֶׁהֵם קָשׁוֹת עָלָיו מְאוֹד – יָשִׂים רְצוֹנוֹ עֲלֵיהֶם עַד שֶׁיִּהְיוּ חֲבִיבוֹת עָלָיו. כִּי אַף עַל פִּי שֶׁהָיָה קָשֶׁה בְּעֵינַי אַבְרָהָם אָבִינוּ עָלָיו הַשָּׁלוֹם לִשְׁחֹט אֶת בְּנוֹ יְחִידוֹ, בִּטֵּל רְצוֹנוֹ מִפְּנֵי רְצוֹן הַבּוֹרֵא יִתְעַלֶּה, וְהִשְׁכִּים וְעָשָׂה בִּזְרִיזוּת, וּבְנֶפֶשׁ חֲפֵצָה וּבְאַהֲבָה.
He should direct his desire towards the commandments even though they may be very difficult for him. Yet must he train himself to willingly do them until they become beloved by Him. Even though it was very difficult for Abraham our Father, upon him is peace to slay his only son — nevertheless he nullified his will before the will of the Creator, may He be Exalted, and arose, and with zeal, eagerness and love fulfilled God's command.
אֲבָל מִי שֶׁיָּשִׂים רְצוֹנוֹ וְחֶפְצוֹ בַּמַּעֲשִׂים הָרָעִים, וּמִתְרַצֶּה בָּרְשָׁעִים וּבְמַעֲשֵׂיהֶם, וּמוֹאֵס בַּצַּדִּיקִים – אוֹתוֹ הָרָצוֹן מֵבִיא אוֹתוֹ לִשְׁאוֹל תַּחְתִּית. וַעֲלֵיהֶם נֶאֱמַר (ישעיהו ה כ): ״הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע״; וְאוֹמֵר (משלי יז טז): ״מַצְדִּיק רָשָׁע וּמַרְשִׁיעַ צַדִּיק, תּוֹעֲבַת יְיָ גַּם שְׁנֵיהֶם״.
However, he who sets his desire and wish on evil deeds and is gracious to the wicked and to their deeds, and rejects the righteous ones, him will his graciousness bring to the netherworld. Concerning him it is said "Woe unto them that call evil good, and good evil" (Is. 5:20). And it is further said "He that justifieth the wicked, and he that condemneth the righteous, even they both are an abomination to the Lord" (Prov. 17:15).
כָּל מִי שֶׁרוֹצֶה לְהִכָּנֵס בְּעֹמֶק הַחֲסִידוּת וּבְעֹמֶק הַיִּחוּד, לְהַכִּיר הַשֵּׁם יִתְבָּרַךְ, אֵין זֶה יָכוֹל לִהְיוֹת אֶלָּא אִם כֵּן הוּא חָכָם, וְנָבוֹן, וְנֶפֶשׁ רָצוֹן בְּלֹא כַּעַס. כְּתִיב (משלי ח לב): ״וְעַתָּה בָנִים שִׁמְעוּ לִי, וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ״. אָמַר הַבּוֹרֵא יִתְבָּרַךְ לְיִשְׂרָאֵל: אֵינִי מְבַקֵּשׁ מִכֶּם אֶלָּא שֶׁתִּשְׁמְעוּ לִי. אִם שְׁמַעְתֶּם אֵלַי, אֲנִי אָקִים מָה שֶׁנִּתְנַבְּאוּ הַנְּבִיאִים ״אִם תֹּאבוּ וּשְׁמַעְתֶּם, טוּב הָאָרֶץ תֹּאכֵלוּ״ (ישעיהו א יט), וּכְתִיב (משלי ח לד): ״אַשְׁרֵי אָדָם שֹׁמֵעַ לִי״.
Every person who wishes to enter into the very essence of piety and into the profundity of contemplating the Unity of God in order to know the Lord, may He be Blessed, cannot do so unless he is wise and understanding and has a gracious soul, free from anger. It is written "Now therefore, ye children, hearken unto me; For happy are they that keep my ways" (Prov. 8:32). The Creator, Blessed be He, said to Israel "I want nothing else from you but that you should listen willingly and if you do listen to me, I will fulfill what the prophets prophesied "If ye be willing and obedient, ye shall eat the good of the land" (Is. 1:19). And it is written, "Happy is the man that hearkeneth to me" (Prov. 8:34).
לָכֵן יָשִׂים דַּעְתּוֹ אֶל רְצוֹן הַבּוֹרֵא יִתְבָּרַךְ, וְלֹא יִבְעַט בְּרַבּוֹתָיו וּבְמִי שֶׁגָּדוֹל מִמֶּנּוּ. וְכֵן נֶאֱמַר בַּתּוֹרָה (דברים יז ט-יב): ״וּבָאתָ אֶל הַכֹּהֲנִים הַלְוִיִּם, וְאֶל הַשֹּׁפֵט אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם, וְדָרַשְׁתָּ וְהִגִּידוּ לְךָ אֵת דְּבַר הַמִּשְׁפָּט. וְעָשִׂיתָ עַל פִּי הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ... לֹא תָסוּר מִן הַדָּבָר אֲשֶׁר יַגִּידוּ לְךָ יָמִין וּשְׂמֹאל. וְהָאִישׁ אֲשֶׁר יַעֲשֶׂה בְזָדוֹן, לְבִלְתִּי שְׁמֹעַ אֶל הַכֹּהֵן הָעֹמֵד לְשָׁרֶת שָׁם אֶת יְיָ אֱלֹהֶיךָ אוֹ אֶל הַשֹּׁפֵט, וּמֵת הָאִישׁ הַהוּא וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל״.
Therefore, a man should direct his mind to the will of the Creator, may He be Blessed. And he ought not to rebel against his teachers and against his superiors in Wisdom. And so it is said in the Torah "And thou shalt come unto the priests the Levities, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee… thou shalt not turn aside from the sentence which they shall declare unto thee, to the right and, nor to the left. And the man that doeth presumptuously, in not hearkening unto the priest that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel" (Deut. 17:9-12).
מִכָּל אֵלֶּה נֵדַע, אֲשֶׁר מִדַּת הָרָצוֹן גְּדוֹלָה, אֲשֶׁר כָּל הַתּוֹרָה כְּלוּלָה בָּהּ. אֲפִלּוּ אָמְרוּ לְךָ הַחֲכָמִים עַל הַשְּׂמֹאל שֶׁהוּא יָמִין, וְעַל הַיָּמִין שֶׁהוּא שְׂמֹאל – תִּתְרַצֶּה לָהֶם לִשְׁמֹעַ (ספרי דברים יז יא).
From all these we know how important the quality of graciousness is. For the whole Torah is contained in it. Even if the wise men said to you concerning the left that it is right, or about the right, that it is left, listen willingly to them (Sifre Deut. 17:11. T.P. Horayoth 1.1).
הִתְבּוֹנֵן שֶׁאָנוּ מִתְפַּלְּלִים בִּתְפִלָּתֵנוּ: ״וּתְהִי לְרָצוֹן תָּמִיד עֲבוֹדַת יִשְׂרָאֵל עַמֶּךָ״. הִנֵּה כָּל מַעֲשֵׂנוּ וַעֲבוֹדָתֵנוּ – כֻּלָּם תְּלוּיִים בִּרְצוֹן הַבּוֹרֵא יִתְבָּרַךְ. וּבְעֵת שֶׁאֵין אָדָם מֵשִׂים רְצוֹנוֹ וְחֶפְצוֹ עַל מִצְווֹת הַשֵּׁם יִתְעַלֶּה, אַךְ מַמְרֶה כְּנֶגְדּוֹ, וּבוֹחֵר בַּמַּעֲשִׂים הָרָעִים אֲשֶׁר הִזְהִיר הַשֵּׁם יִתְבָּרַךְ עָלָיו שֶׁלֹּא לַעֲשׂוֹת – אֵיךְ יִרְצֶה הַשֵּׁם יִתְבָּרַךְ בָּאִישׁ הַהוּא? אֵיךְ יִרְצֶה וְיַחְפֹּץ בְּאִישׁ אֲשֶׁר אֵינוֹ רוֹצֶה וְחָפֵץ בּוֹ?
Consider well that when we pray, we say, "May the worship of Israel be accepted willingly before Thee always!" Thus all of our deeds and all of our service depend upon the willingness of the Creator to receive them. When a man does not direct his will and his desire towards the commandments of the Lord, but rebels against Him, and chooses evil deeds, against which the Lord warned us, that we ought not to do them, why should the Lord listen willingly to this man? Why should God be gracious and desire a man who does not desire him?
וּלְעוֹלָם לֹא יְהֵא אָדָם סַרְבָן נֶגֶד הַבּוֹרֵא יִתְבָּרַךְ וְרַבּוֹתָיו, כִּי בְּכָךְ נִשְׁתַּבֵּחַ חָכָם אֶחָד: מִיָּמַי לֹא עָבַרְתִּי עַל דִּבְרֵי חֲבֵרַי! יוֹדֵעַ אֲנִי בְּעַצְמִי שֶׁאֵינִי כֹּהֵן, אִם אָמְרוּ לִי חֲבֵרַי ״עֲלֵה לַדּוּכָן!״ – הָיִיתִי עוֹלֶה (שבת קיח ב).
A man should never be obstinate with the Creator, may He be Blessed, or with his teachers, for in this manner, one wise man praised himself. "All my days I have never transgressed the opinions of my companions. I know that I am not a priest, and yet if my companions would say to me 'Go up on the pulpit and give the priestly benediction,' I would go up" (Shabbath 118b).
וְאֵין צָרִיךְ לְהַאֲרִיךְ בַּמִּדָּה הַזֹּאת, כִּי הִיא כְּלוּלָה בְּמִדַּת הָאַהֲבָה וְהַשִּׂמְחָה.
It is not necessary to go any further regarding this quality, for it is contained within the quality of Love and Joy.
אֵין בָּעוֹלָם טוֹב כִּשְׁמִיעָה. וְכֵן אָמְרוּ (שמות רבה כז ט): נָפַל אָדָם מִן הַגַּג וְנִשְׁתַּבְּרוּ אֵיבָרָיו – צָרִיךְ רְטִיָּה וְתַחְבֹּשֶׁת עַל כָּל אֵבֶר וְאֵבֶר מֵאֲבָרָיו, וְעֶצֶם מֵעֲצָמָיו. וְהַחוֹטֵא אֲשֶׁר יֶחֱטָא בְּכָל אֵיבָרָיו, שֶׁנֶּאֱמַר (ישעיהו א ו): ״מִכַּף רֶגֶל וְעַד רֹאשׁ אֵין בּוֹ מְתֹם״ – וְהִנֵּה הַשֵּׁם יִתְבָּרַךְ מְרַפֵּא כָּל אֵיבָרָיו בִּרְטִיָּה אַחַת, וְהִיא שְׁמִיעַת הָאֹזֶן, שֶׁנֶּאֱמַר (שם נה ג): ״הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי, שִׁמְעוּ וּתְחִי נַפְשְׁכֶם״.
There is nothing as good in all the world as listening, — and thus said our Sages : "If a man fell from a roof and his limbs were broken, he needs medicated applications and bandages for every single limb and for every bone, however the one who has sinned with all of his limbs, as it is said "From the sole of the foot even unto the head, there is no soundness in it" (Is. 1:6), the Lord, may He be Blessed, heals all of his limbs with one medicated bandage. And what is this bandage? Listening carefully as it is said "Incline your ear, and come unto Me, hear, and your soul shall live" (Is. 55:3) (Exodus Rabbah 27).