To instruct about the ways that arouse a person to repent to God Know that the paths of the causes by which a person is aroused to repent from his evil ways are six. And with each one of them, we have taught man's intellect how it is dissected for his understanding; so let him give ear according to his preparation. And we will arouse the ear to understand them, to contemplate and know the precious principles - they are expounded and analyzed to all of their wants. But more than this, my son, be careful to repent and purify your soul each day - [even] without seeing a cause that arouses [it] or the events of the day striking your thoughts. For remember your Creator, and let the thought of Him be a restoration of the soul from the ways of the events of [those who are only] a clod of dirt. And so bare and prepare the bow of knowledge to straighten the refinements of your nature. And from the fear of God and love of Him, and from the shame [of being] before him, you will always increase virtue. [Also] be consistent in the purity of your hands, cut down the rebellious thoughts from your musings and feed the arms bearers of your soul - and with the remembrance of its Former, it will adorn its jewelry and be complete in its beauty, as it is written (Isaiah 45:25), "It is through the Lord that all the offspring of Israel Have vindication and praise." However add strength to arouse your soul with these six causes which will be explained. And the one who does not grasp this virtue will surrender his uncircumcised heart from the way of the causes and from much seeing. And according to the paucity of the recognition of the way of a cause that arouses the heart of a man to repent - and according to his veering to the path of his [own] will - is it made known and verified that repentance is from the important soul.
The first path is [that] when a man encounters troubles, he will consult his heart and say [that] it is only his ways and his plots that have caused this to him, and that his sins have caused [the pain] to his soul. So he repents to God; and He has mercy upon him, like the matter that is stated (Deuteronomy 31:17), "and many evils and troubles shall befall them; and they shall say on that day, 'Surely it is because our God is not in our midst that these evils have befallen us.'" But note that the custom among men is [that] if one sins to someone, and [later] at a time of trouble for him regrets it and submits to him because he needs him; such regret will be inferior in the eyes of his fellow - like the matter that Jephthah said (Judges 11:7), "How can you come to me now when you are in trouble?" However it is one of the kindnesses of God, may He be blessed, that He accepts repentance [motivated by] trouble and it is desirable in front of Him. And He will generously love the sinner when he returns to Him on the day of his rebuke and from amidst trouble, as it is stated (Hosea 14:2-5), "Return, O Israel, to the Lord your God, for you have fallen because of your sin. Take words with you, etc. I will heal their affliction, generously will I take them back in love." And it is stated (Proverbs 3:12), "For whom the Lord loves, He rebukes, as a father the son whom he favors." But if the man does not repent from his evil on the day of evil, and the rebuked does not repent to the Rebuker, his iniquity grows and his punishment will be doubled. Do you not see that if a king rebukes someone who has sinned to him and he has not become chastised, [the king] will make his punishment harsher and be very hard on him. And it is written (Leviticus 26:18), "And if, for all that, you do not obey Me, I will go on to discipline you." And it is [also] stated (Job 36:13), "But the impious in heart become enraged; they do not cry for help when He afflicts them." And if he does not know and does not contemplate that the events have found him because of sins, but rather says like the Philistines (I Samuel 6:9), "it was not His hand that struck us; it just happened to us by chance" - there will be fury in front of Him for this, and his iniquity will grow. And the iniquity of this group will be greater than the sin of the first group. Therefore it is written about the first group (Leviticus 26:18), "I will go on to discipline you." And it is written afterwards about the other group [we] mentioned (Leviticus 26:21), "And if you remain hostile toward Me and refuse to obey Me, etc." For every group that is later in the section is more problematic than the one [above it]. So it is written afterwards (Leviticus 26:23-24), "And if these things fail to discipline you for Me, and you remain hostile to Me, I too will remain hostile to you." And afterwards, it is written (Leviticus 26:27-28), "But if, despite this, you disobey Me and remain hostile to Me, I will act against you in wrathful hostility." Its explanation is "you remain hostile to Me," because you will say, "It was just chance that [it] happened to us." But when a man does not recognize his deeds and does not know that he has the iniquity in his hands from his sinning, he must examine his actions and search his ways, as the matter is stated (Lamentations 3:40), "Let us search and examine our ways." But if he surely ignores his eyes and his ideas become foolish and deluded (from the expression in Scripture [Isaiah 19:13], "The nobles of Tanis have been foolish, the nobles of Memphis deluded"), and he does not investigate his ways and does not know the acts of his hands and that which his fingers have done and says, "I have not sinned" - his sin is very weighty, as it is stated (Jeremiah 2:35), "lo, I will bring you to judgment for saying, 'I have not sinned.'" And it is stated (Isaiah 42:25), "it blazed upon them all about, but they heeded not; it burned among them, but they gave it no thought." And it is stated (Proverbs 19:3), "A man’s folly subverts his way, and his heart rages against the Lord."
Know and understand that the reproof of God, may He be blessed, is for the good of man. For if a man sins in front of Him and does evil in His eyes, God's reproof is upon him for two purposes: One is to atone for his sins and to remove the iniquity, as it is stated (Psalms 25:18), "Look at my affliction and suffering, and forgive all my sins." So with the sicknesses of the body, with which God has made him sick, is the sickness of the soul healed. For iniquity is the sickness of the soul, as it is stated (Psalms 41:5),"heal me, for I have sinned against You." And it is [also] stated (Isaiah 33:24), "And none who lives there shall say, 'I am sick'; It shall be inhabited by folk whose sin has been forgiven." And the second is to remind him and have him repent from his evil ways, as it is written (Zephaniah 3:7), "she would fear Me, would take reproof." But if he does not receive the reproof and does not cease on account of the rebuke and does not circumcise the covering of his heart - woe is to him and woe to his soul. For he has suffered afflictions and bore his sin, but his iniquity was not atoned; but rather his punishment was doubled, as we explained.
But when a man accepts the reproof of God, improves his ways and his plans, it is fitting for him to rejoice about the afflictions - for they help him with lofty accomplishments. So he should thank God, may He be elevated, for them. As it is stated (Psalms 116:13), "I raise the cup of deliverance and invoke the name of the Lord"; and it is [also] stated (Psalms 116:3-4), "I came upon trouble and sorrow. And I invoked the name of the Lord." And our Rabbis, may their memory be blessed, said in the Sifrei, "Rabbi Eliezer ben Ya'akov says, 'The whole time a person is dwelling in tranquility, his iniquities are not atoned at all for him; but through afflictions, he becomes acceptable to the Omnipresent.'" And it is stated (Proverbs 3:12), "For whom the Lord loves, He rebukes, as a father the son whom he favors." Its explanation is, like a father to a son, so too does God desire the one He rebukes and who accepts His reproof - in the same way a father desires his son after the rebukes. And it can also be explained, like a father rebukes the son that wants it; but he does not rebuke the sons about whom he has given up, and for which rebuke will not be effective. And it is stated about people that do not recognize the good of rebuke and its purpose (Hosea 7:13), "I was their Redeemer; yet they have plotted treason against Me." And it is [also] stated (Hosea 7:15), "I braced, I strengthened their arms; and they plot evil against Me!" And it is [further] stated (Hosea 11:3), "I have pampered Ephraim, taking them in My arms; but they have ignored My healing care."
And one who trusts God should hold on during the vision of his distress; for the darkness will be the cause for the light - as it is written (Micah 7:8), "Do not rejoice over me, O my enemy; since I have fallen, I rise again; since I sit in darkness, the Lord is my light." And our Rabbis, may their memory be blessed, said (Midrash Tehillim 22), "If I had not fallen, I would not have risen; If I had not sat in darkness, the Lord would not have been my light." And every single person on the day of his trouble should put into his heart to understand and afflict himself, [together] with the repentance and prayer - just like the community is obligated to fast and afflict themselves at the time of their trouble, as the Sages, may their memory be blessed, ordained. And that fast day is chosen and is a day of acceptance. And when the rebuke of God, may He be blessed, comes to a man that is pure and straight, it becomes a test, and enhances his reward in the world to come - as it is stated (Deuteronomy 8:16), "in order to test you by hardships only to benefit you in the end." And our Rabbis, may their memory be blessed, said (Berakhot 5a), "[If] one searched his deeds at the time of his trouble, sought out and investigated, but did not find a sin - these are certainly afflictions of love."
And included in this path that we mentioned is repentance on the day of death, when the sinner sees that his evil has finished him and hope is lost - as it is written (Proverbs 11:7), "At death the hopes of a wicked man are lost" - when he confesses at that time and repents to God with a full heart. And this repentance also is effective, even though it does not reach the repentance of one who repents with his full strength, as we have discussed in the first chapter.
The second path is when the days of old age come and the days of sagacity arrive - his strength fails and diminishes, his impulse bows and he also remembers that his end is near and understands his finish - so he repents to God, and God has mercy upon him. But if he does not repent when the days of old age come, his punishment is redoubled and the animosity towards him is increased - as our Rabbis, may their memory be blessed, said (Pesachim 113b), "There are three that the Holy One, blessed be He, hates: An arrogant pauper; a wealthy person who denies [monetary claims against him]; and a lecherous old man." And it is stated (Hosea 7:9), "Strangers have consumed his strength, but he has taken no notice; also, grey hair is scattered over him, but he has taken no notice." And it is a wonder and a surprise that a man stand at half of his days and see that the days are passing and lessening, that the destruction of the building has begun, that the state of his condition is dwindling and that he see himself drying up - as the matter is stated (Psalms 102:12), "My days are like a lengthening shadow; I dry up like grass" - how is it that he can seal his eyes from seeing and his heart from understanding, and not see that he is traveling to a place that is his permanent home, walking and going [to it] day and night?
But there are many people for which the light of repentance is obstructed. For since they are innocent and pure in their eyes, they do not avail themselves of the rectification of their actions - as it appears to them that they are [already] rectified, whereas they sin much to God. Is it not written (Ecclesiastes 7:20), "For there is no righteous man on earth who does what is best and doesn’t sin?" But since these people belittle iniquities, they do not feel or understand it; or when they are made known of their sins, it is afterwards forgotten from their hearts. And behold they are like a sick person who does not feel his sickness, so he does not think of a cure. So his sickness constantly gets worse, until he is not able to be healed. And sometimes the reason for this is from their lack of understanding. For they do not go to seek God and do not want to know His ways. Therefore they do not regularly [visit] the doors of the sages and the [Torah] students, like the matter is stated (Proverbs 15:12), "The scoffer dislikes being reproved; he will not resort to the wise."
And behold [with] people who are righteous and straight of heart, what constantly roars like a lion in their thoughts and growls like the sea is their sins, and their hands falling short from the service of God. For about [the latter] - when a person transgresses, his guilt grows as with weighty sins, like the matter that our Rabbis, may their memory be blessed, said (Yerushalmi Chagigah 1:7), "The Holy One, blessed be He, forwent about [prohibited] sexual relations, but did not forego about the nullification of Torah (wasting time that should be spent in Torah study). Especially since these people's main thoughts and actions are matters of their body and the vanities of their time, they have done much evil. But to the secret of fear, their souls should not come; and their glory should not be associated with the study of their consciences in the images of their hearts and chambers, and their images for fixed times within which they do not give a portion to Torah [study] among their occupations. And the calculation of their souls has been lost from within their hearts, for they are a nation that loses its counsel. And how much are they on the lowest level! And our Rabbis, may their memory be blessed, said (Avot 5:21), "At sixty, old age; at seventy, fullness of years; at eighty, the age of strength; at ninety, a bent body; at one hundred, as good as dead and gone completely out of the world." And their intention, may their memory be blessed, with these words was to warn about repentance - that when a man reaches the days of old age, he should think about his end, if he did not merit to do so in the days of his youth. And since his time is close to coming, he should leave the matters of his body and his desires and rectify his soul. And when he reaches the days of fullness of years, he should add to the removal of [involvement with] the world from his heart. And according to the reduction of years [left], he should reduce his occupation in the world. And he should constantly seclude himself to meditate about fear of God, to think about his soul, to refine his traits and to seek Torah and [its] commandments. And that which they said, "at ninety, a bent (lasuach) body" is from the [same usage as in] (Psalms 102:1), "spill his prayer (sicho)" [and] (Genesis 24:63), "to pray (lasuach) in the field" - as our Rabbis, may their memory be blessed, said (Berakhot 26b), "Isaac established the afternoon prayers, as it is stated, "to pray (lasuach) in the field." For after one reaches ninety years, it is fitting for him that all of his occupation should be with prayer and praises of God, and to speak about His wonders. And King Solomon, peace be upon him, spoke about the matter of the days of old age - that a person should not then be lazy about service to God, may He be blessed. And he said (Ecclesiastes 11:6), "Sow your seed in the morning, and don’t hold back your hand in the evening, since you don’t know which is going to succeed, the one or the other, or if both are equally good." He compared the days of childhood and youth to the morning and the days of old age to evening. And seed is metaphoric for children and for students, as our Rabbis, may their memory be blessed, said (Yevamot 62b), "If he married a woman in his youth, he should marry [another] one in his old age; if he established students in his youth, he should establish [other] students in his old age." For perhaps the children of old age will be more successful in Torah and in the commandments than the children of youth. And likewise the students that he establishes in his old age may be more successful than the first ones. Or they could both be equally good. Afterwards, he stated (Ecclesiastes 11:7), "How sweet is the light, what a delight for the eyes to behold the sun!" Its explanation is that he went back to speaking about the days of old age which he compared to the evening. And since an old man will not taste that which he eats and that which he drinks - like the words of Barzilai the Gileadite - he stated that the old man should enjoy the light of the sun and not be disgusted by it. As disgust obstructs a person from his service to the Heavens. So he should enjoy the light, when he compares it to the days of darkness that are coming - as it mentions in the verse below this (Ecclesiastes 11:8), "Even if a man lives many years, let him enjoy himself in all of them, remembering how many the days of darkness are going to be; the only future is nothingness!" The explanation is that even if a person get very old, let him not be a burden to himself. Rather he should rejoice in all of his years, so that he not lose one of his years and not rest from the service of the Creator. And he should remember the days of darkness, for they will be many. And then he will not be able to perform the service, like the matter that is stated (Psalms 6:6), "in the pit, who can acclaim You?" And the righteous ones overcome their old age, gird their power and renew their strength for the service of God. It is as our Rabbis, may their memory be blessed, said (Shabbat 152), As Torah scholars grow older, wisdom is increased in them." And it is stated (Psalms 92:15), "In old age they still produce fruit; they are full of sap and freshness." And he mentioned above (Psalms 92:13-14), "The righteous bloom like a date-palm, etc. Planted in the house of the Lord, etc." For the righteous are planted in the house of the Lord from their youth, and grow in the house of study from their young adulthood - like a date-palm that blossoms and like a cedar that grows in the Lebanon. And as our Rabbis, may their memory be blessed, likewise said, (Midrash Tehillim 92:14), "'The righteous bloom like a date-palm' - these are the infants, in the way that it was stated (Psalms 144:12), 'For our sons are like saplings, well-tended in their youth.'" And he stated after this about this thing, that they are not [completely] compared to trees. For trees will not give their strength when they age. But the righteous "in old age, they still produce fruit." And King David, peace be upon him, also stated (Psalms 71:18), "And even in hoary old age do not forsake me, God, until I proclaim Your strength to the next generation, Your mighty acts, to all who are to come."
The third path is [that] when he hears reproof from the sages that are reprimanding [him], he listens, submits, repents and accepts in his heart all the words of reprimand - and not subtract one thing from their words. And behold that man went out from darkness to a great light at that instant. For at the time that he listened and paid attention and his heart understood and repented and accepted the words of the rebuker on the day he heard them, and took upon himself to do like everything that the holders of Torah instructed him - from that day onward - to be careful as the knowers of understanding of the times instructed him: His repentance is effective and he is changed into a different person. And from the time that he accepted this in his heart, he acquired merit and reward for his soul for all of the commandments and ethical acts. And happy is he for justifying his soul in a short time. And so did our Rabbis, may their memory be well, say (Mekhilta d'Rabbi Yishmael, 12:28), "And the Children of Israel went and did' - and did they do it right away? Did they not only do it on the fourteenth of the month? Rather since they accepted upon themselves to do it, [the verse] counts it for them as if they did it immediately." And he said in Avot of Rabbi Natan (Avot d'Rabbi Natan 22), "Anyone whose actions are greater than his wisdom - his wisdom will endure, as it is stated (Exodus 24:7), 'we shall do and we shall listen.'" The explanation of the thing is that when a man accepts upon himself with a faithful heart to keep and do according to the Torah that he was taught and about the law which those sitting upon judgement told him - from that day, he has the reward for all of the commandments that his ear heard and that he understood, [as well as] for all of the things which his ear has still not heard about. So he wore righteousness and acquired merit for all of what was revealed to him and for all that was hidden from his eyes. And after this, he should study from and regularly attend the doors of those that reprimanded him, and comprehend [the teachings] of all that teach him. And it comes out that the actions of this man are greater than his wisdom, since he did not know the thing, but behold its reward (for it) is with him. And it is like the matter that Israel said, "We shall do and we shall listen," at [Mount] Sinai - as they had the acceptance of the deed upon themselves, precede the listening. And in no other way it is possible for the actions of a man to be greater than what he knows.
But the one who does not get aroused by the voice of his rebukers will double his iniquities. For they reprimanded him and he hardened his heart - as it is stated (Proverbs 17:10-11), "A rebuke works on an intelligent man, more than one hundred blows on a fool. An evil man seeks only to rebel; a cruel messenger will be sent against him." The explanation is that the evil man will not submit to the voice of the rebukers. Rather he will seek to rebel. And since he did not stop from the words of the reprimanding angel, a cruel angel will be sent against him - measure for measure. For rebukers are called angels (malakhim, which literally means messengers), as it is stated (II Chronicles 36:16), "But they mocked the messengers of God and disdained His words and taunted His prophets." And King Solomon, peace be upon him, also said (Proverbs 15:10), "Discipline seems bad to him who forsakes the way; he who spurns rebuke will die." Its explanation is [that] it is true that harsh rebuke is appropriate for one who has forsaken the way and transgresses the words of the Torah. However there is hope that he will take the rebuke and repent from his evil way. But worse than him is one who hates rebuke. For he has no hope and rectification from harsh rebuke. Rather his one verdict is to die. For one who does a transgression - his desire overpowered him and the impulse pushed him. But it is likely that his soul is bitter about that which he was [not stronger] in the face of his impulse. And maybe he longs for reprimand and hopes for reproof. But one who hates reprimand has already abandoned his soul; and his hatred for reprimand will be a proof that he hates the words of God, may He be blessed.
King Solomon, peace be upon him, also said (Proverbs 15:30-31) "What brightens the eye gladdens the heart; good news puts fat on the bones. He whose ear heeds the reprimand of life lodges among the wise." And every wise-hearted person should know that it is not likely that King Solomon, peace be upon him, composed idle words like these [in the middle of] words of reproof and fear of God for nothing - since Scripture has already testified about him (I Kings 5:11), "He was the wisest of all men." Rather this is the understanding of the thing: "What brightens the eye gladdens the heart" - the eye is a very esteemed organ, for they will see all the events that gladden the heart with it. But more esteemed than it is the ear, for they will hear good news, that puts fat on the bones, through it. For [the ear] has no feeling and it will not be fattened from the light of the eyes, unless it is a special enjoyment. And so did our Rabbis, may their memory be blessed, say (Bava Kamma 85b) that the ear is more esteemed than the other organs. For if one blinded his eye, he must pay for the value of his eye; but if he makes him deaf, he pays all of his value. And truly a person is obligated to serve, God, may He be blessed, with his limbs. And they were all formed for His service - as it is written, (Proverbs 16:4), "The Lord made everything for His sake." Even with the esteemed limbs that He formed in him, is he obligated to serve their Maker. And the great punishment is even much greater if he prevents them from doing His commandments, he does not do the service with them and he does not pay back the good that is done through them. For with his esteemed senses, God gave him a great kindness; and He crowned him with beauty and glory through them. Therefore he prefaced to mention one of the virtues of the ear in order for you to see the greatness of the obligation of its service. And afterwards, he explained that the service of the ear should be in listening to reprimand; and he said "He whose ear heeds the reprimand of life lodges among the wise." Its explanation is [that] it is fitting to dwell among the sages, since he can [then] listen to their reprimands. And our Rabbis, may their memory be blessed, said (Shemot Rabbah 27:9), If a man falls from a roof and all of his limbs are broken, he needs a bandage and a plaster for every one of his limbs and his bones. And a sinner who has sinned with all of his limbs is considered as if he received a great wound on all of his limbs - from the sole of his foot to his crown, as it is stated (Isaiah 1:6), 'From head to foot, no spot is sound.'" But behold the Holy One, blessed be He, heals all of his limbs with one bandage. And that is the listening of the ear, as it is stated (Isaiah 55:3), "Incline your ear and come to Me; hearken, and you shall be revived."
The fourth path is [that] when a man meditates upon the Torah of God and reads the words of the Prophets and the Writings and understands the pleasantness of the reprimands and sees the warnings and the punishments - he trembles and prepares his heart to improve his ways and his plans and become acceptable to God, as it is stated (Isaiah 66:2), "Yet to such a one I look - to the poor and brokenhearted, who trembles about My word." And likewise is it written about the matter of Yoshiyahu (II Kings 22:11), "And when the king heard the words of the scroll of the Torah, he rent his clothes." And about the matter of Ezra is it stated (Nehemiah 8:9), "for all the people were weeping as they listened to the words of the Torah." And the one that does not pay attention to the words of God will have his transgression become greater for him, like the matter that is stated (Jeremiah 36:24), "yet they showed no fear and did not tear their garments." And our Rabbis, may their memory be blessed, said (Yerushalmi Berakhot 1:1), "Anyone who studies but does not uphold [what he learned] - it would have been better that his placenta would have flipped itself on his face, and he had not come out to the light of the world." And it is stated (Hosea 8:12), "The many teachings I wrote for him have been treated as something alien." And it is [also] stated (Jeremiah 8:8), "How can you say, 'We are wise, and we possess the Torah of the Lord'; assuredly, for naught has the pen labored, for naught the scribe."
The fifth path is [that] on the ten days of repentance, the heart of one who fears the Lord will pine inside himself, knowing in his mind that all of his deeds are written in a book and that at that time, God brings all of His creation to judgement about all that is hidden - whether for the good or for the bad. For man is judged on Rosh Hashanah and his final verdict is sealed on Yom Kippur. And at a time that he knows that they will bring his case in front of a king of flesh and blood, does he not tremble greatly, seek counsel for himself and scurry industriously to find a way to escape? And it does not come to his spirit to turn to the right or to the left or to occupy himself with the rest of his business. And he will not break up and furrow his land nor turn through the vineyards. And on a day of distress, he will not falter from preparing his heart to escape like a deer from the hand [of the hunter]. Therefore how foolish are those who go out to their labors and their work until the evening on the Days of Awe - days of judgement and verdict - and do not know what their verdict will be. Is it not that their hearts are preoccupied [even] about their sister on the day when she will be spoken for - as it is stated (Song of Songs 8:8), "What shall we do for our sister when she is spoken for?" And it is fitting for anyone that fears God to reduce his affairs, so that his ideas are at ease; to fix times during the day and night to seclude himself in his rooms, search his ways and investigate; to be early to the watches and occupy himself with the ways of repentance and the refinement of action; and to pour out speech, raise prayer and song and to lay down supplication. And this time is a time of [good] will, and prayer will be heard on it - like the matter that is stated (Isaiah 49:8), "In an hour of favor I answer you, and on a day of salvation I help you." And our Rabbis, may their memory be blessed, said (Rosh Hashanah 18a), "'Seek the Lord while He can be found' - these are the ten days between Rosh Hashanah and Yom Kippur." And it is a positive commandment from the Torah for a man to arouse his spirit to repent on Yom Kippur, as it is stated (Leviticus 16:30), "of all your sins, you shall be pure before the Lord." Therefore Scripture warned us that we should purify ourselves before God with our repentance; and He will atone for us on that day to purify us.
The sixth path is that he should prepare to meet his God every instant. Therefore he should darken his conscience and prepare in righteousness to return his soul in purity to God who gave it [to him]. So he should search his ways and his plans every day - record them in the mornings and examine them all the time. And our Rabbis, may their memory be blessed, said (Shabbat 153a), "Rabbi Eliezer says, 'Repent one day before your death.' His students asked him, 'Our teacher, but does a person know the day on which he will die?' He said to them, 'All the more so should one repent today, lest he die tomorrow; and so one will spend his entire life in [a state of] repentance.'" And it states (Ecclesiastes 9:8), "Let your clothes always be white, and your head never lack oil." The whiteness of clothes is a metaphor for the cleanliness of the soul that has repented; and the oil is a metaphor for good deeds and a good name. And our Rabbis, may their memory be blessed, also said about this matter (Kohelet Rabbah 9:6), "There is a [relevant] parable about the wife of a sailor who would adorn herself and paint her eyes while her husband was traveling on the seaways. So her neighbors said to her, 'Didn't your husband go on a faraway journey? So isn't this beautifying of yourself for naught?' She said to them, 'My husband is a sailor. Maybe the sea wind will change and ease it for him to come quickly and he will find me - and behold I [will be] adorned.'" And when a person is at ease and tranquil, he should assess in his soul how his heart will worry, fear and tremble when the day of death comes to him - that he should be prepared to rise and give an accounting; and how he will give a confession with a crushed heart at the time of his death. So the fear of heaven will be upon him.
And a person should always be performing new commandments - maybe the turn of his death has come, and he will [otherwise] not perform these commandments. And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 3:18), "Anyone who performs a commandment close to his death is as if he performed the entire Torah and was only lacking this commandment. And anyone who performs a transgression close to his death is as if he negated the whole Torah."
But there are people that do not sense the matter of death, to make provisions for the road and to rectify their actions; and they do not pay attention to the day of their death until it comes. So they are compared to animals that do not sense the matter of death until the day of slaughter - as it is stated, (Psalms 49:15), "Sheeplike they head for the pit, with death as their shepherd; the upright shall rule over them in the morning, and their form - from above him - shall waste away in the pit." Its explanation is: They lead their souls to the pit, since they don't sense the matter of their death until its sudden arrival. "With death as their shepherd" - the death of evildoers is not like the death of animals; the death of animals is once, but the death of the evildoers will shepherd them every day. [That shepherd can be a verb in the continuous present is indicated] from the wording, "shepherd Bashan and Gilead" (Micah 7:14); and from the content of (Job 18:13), "death’s first-born consumes his tendons." For destruction and deterioration will cling to the soul of the evildoers at every instant, until it is destroyed, ends and is gone. "The upright shall rule over them in the morning" - it compared the time of the resurrection of the dead to the morning, when a man wakes up from his sleep; and like the matter that is stated (Daniel 12:2), "Many of those that sleep in the dust of the earth will awake." For then the righteous will rule over the evildoers, as it is written (Malachi 3:21), "And you shall trample the wicked to a pulp, for they shall be dust beneath your feet." And our Rabbis, may their memory be blessed, said about the matter of the day of judgement for the resurrection of the dead (Rosh Hashanah 17a), "After twelve months, their bodies end, and their souls are burnt and become ashes under the feet of the righteous - as is is stated, 'And you shall trample the wicked, etc.'" [And it is written (Psalms 49:15),] "And their form (tsuram) shall waste away in the pit" - tsuram is like tsuratam (the conventional way of writing, their form). Likewise, "idols, ketvunam" (Hosea 13:2), is understood as ketvunatam. And the soul is called the form of man. But there are some among those who speak about the soul that said, about the definition of the soul, that it is a (essential) [contingent] form. And the explanation of the matter is that the pit wears out the evildoer's soul. And it is "above (zevul) him" - for the soul is from the higher beings. [This is seen] from the wording (Isaiah 63:15), "from Your holy height (zevul)." And with his sins, the evildoer caused and brought about that his precious and elevated soul that is above him will be worn out by the pit below. And how difficult is death for the one who has not separated desires of the world from his soul until it is separated by death! And our Rabbis, may their memory be blessed, said in Tractate Derekh Erets, "Is your will not to die? Die before you die." The explanation of the matter is [that] the one that wants that the day of his death be [a gateway] for him to eternal life should speak to his heart - since his end is to leave the ground and to leave the matters of the body, and in his end, he will despise them and abandon them; he should leave them when he is [still] alive, and only use the ground for service to the Creator, may He be blessed. And then the day of death will be [the beginning] of life without end for him.
And know that the soul of the evildoer whose entire desire while alive is for the things of the body - the desire of which is separated from service to the Creator and is removed from its roots - will in his death descend to the ground, to the place of its desire. And its destiny will be - like the nature of the ground - to descend and not to arise. However it will be brought up for justice and for trial and to see how it exchanged the above for the pit - like they bring up a stone to the hollow of a slingshot. But after they raise [the stone] up - by its nature - it comes down to the ground, when the stone comes back and falls down to the ground after [its] projection, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life in the care of the Lord, your God; but He will fling away the lives of your enemies as from the hollow of a sling." And our Rabbis, may their memory be blessed, said in Midrash Mishlei (Kohelet Rabbah 3:27), "Both the souls of the righteous and the souls of the evildoers [rise above and are judged there: The souls of the righteous are triumphant in their trial and hidden under the Throne of Glory, but the souls of evildoers] are eaten away to the ground, as it is stated, 'but He will fling away the lives of your enemies, etc.'" And it is stated (Proverbs 11:7), "At death the hopes of a wicked man are lost." For there is no hope for the soul of an evildoer to leave from the darkness to the light, as it is stated (Psalms 49:20), "yet he must join the company of his ancestors, who will never see daylight again."
Behold it has been explained from the two verses that we mentioned - [as well as] from the words of the Sages, may their memory be blessed - that the soul of the evildoers goes down to the pit. And it has also been stated (Proverbs 15:24), "For an intelligent man the path of life leads upward, in order to avoid the pit below." And it has also been stated (Ecclesiastes 3:21), "Who knows if the spirit of men does rise upward and if a beast’s spirit does sink down into the earth?" The explanation [of this] is who can recognize the righteous ones and the evildoers in this world? For there are are evildoers whose actions are in the dark, and people will not know it about them; and there are righteous ones that fear the Heavens in private, like the matter that is stated (Micah 6:8), "and walk humbly." And he called the soul of an evildoer, the soul of a beast, because it follows its physical desire like a beast. And [this is] like the matter that is stated (Jonah 4:11), "who do not yet know their right hand from their left, and many beasts as well!" But he called the righteous ones, "the spirit of men" - like the matter that is stated (Ezekiel 34:31), "you are men." And the explanation of the wording of the verse is like this: Who knows the spirit of men - which are the righteous ones - which goes above; for there are many righteous people that a person cannot determine in this world that they are truly righteous, and that their souls will arise above, like the matter that is stated (I Samuel 16:7), "man sees only what is visible, but the Lord sees into the heart." And also since there are many righteous ones whose fear of the Heavens is secret, and their righteousness is not known, and like the matter that is stated, (Micah 6:8), "and walk humbly with your God." "And the beast's spirit, etc." is that there also many evildoers that a man would not recognize from their actions, like the matter that is stated (Isaiah 29:15), "who do their work in dark places and say, 'Who sees us, who takes note of us?'" And they, may their memory be blessed, likewise explained in Midrash Kohelet (Kohelet Rabbah 3:21) that the "spirit of men" is the righteous ones, "and the beast's spirit" is the evildoers. But a person cannot say that he is in doubt whether the soul of a man rise up; for behold it is written (Ecclesiastes 12:7), "and the spirit returns to God who bestowed it." And also how can he doubt whether the spirit of a beast descends below? Is the spirit of a beast not from the earth? So how could it rise? And it is explained in the Torah that the soul of man is supernal. As it is written about the spirit of an animal that it is from the ground, as it is stated (Genesis 1:24), "Let the earth bring forth living spirits according to their specie." But about the spirit of man, it is written (Genesis 2:7), "and He blew into his nostrils a living soul." Therefore the soul of man rises above with the death of the body; since all things return to their source, like the matter that is stated (Ecclesiastes 12:7), "And the dust returns to the ground as it was, and the spirit returns to God who bestowed it." And it is stated about the soul of the righteous one (Zechariah 3:7), "and I will permit you to move about among these ones standing." Its explanation is among the angels that are standing and enduring - as it is stated (Psalms 148:6), "And He made them stand forever." And it is [also] stated (Daniel 7:16), "approached one of the standing." And they, may their memory be blessed, said (Shabbat 152b), "The souls of the righteous are hidden under the Throne of Glory, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life." And all men of heart will consider this world like a temporary dwelling; so they will only use it for the service of the Creator, may He be blessed, and prepare provisions for their souls. For if a man lives many years - even if he lived twice a thousand years - since there is a number to his years, the number will end, and his end will be as if they had not been. But the world of repayment has no end, like the matter that is stated (Job 16:22), "For a few more years will pass, and I shall go the way of no return." Even more so, since the days of man are like a passing shadow, like the matter that is stated (Psalms 90:10), "The span of our life is seventy years, etc." And it is [also] stated (Psalms 144:4), "his days are like a passing shadow." And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:3), "Not like the shadow of a tree or the shadow of a wall, but rather like the shadow of a flying and passing bird." It means to say a person is obligated to compare in his heart, this world to the shadow of a bird that if flying and passes over in a small instant - especially since a man does not know whether he is here today but in the grave tomorrow. And it would come out in his efforts today for tomorrow, that he has taken pains for a world that is not his. And our Rabbis, may their memory be blessed, said (Sanhedrin 100b), "Grieve not about tomorrow’s trouble, because you know not what a day may bring."
And King Solomon, peace be upon him, essentially composed the book of Ecclesiastes in order that man put to his heart that the world is a vanity of vanities and [that] he only use it for the service of the Creator, may He be elevated. And he made his intention known in his introduction and his conclusion: For he opened and said, (Ecclesiastes 1:2), "Vanity of vanities, said Kohelet, vanity of vanities - everything is vanity." And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 3:13), "If another man had said this, we would have said, 'Maybe he has not gathered two small coins in his entire days; therefore the world is considered like vanity in his eyes.' However it is appropriate for King Solomon - about whom it is written (I Kings 1:27), 'The king made silver as plentiful in Jerusalem as stones' -to say that the world is vanity of vanities." And he concluded his book and said (Ecclesiastes 12:13), "The sum of the matter, when all is said and done; revere God and observe His commandments, for this is all of man."
And whoever God, may He blessed, has graced with intelligence should place into his heart that God, may He be blessed, has sent him into this world to keep His watch, His statutes and His commandments. And he should only open his eyes to do his mission. And at the end of days - if he did his mission trust-worthily - he comes back with joy and with eternal gladness upon his head; like a servant that the king has sent to cross the sea, whose eyes and heart are only upon the matter of his agency until he returns to his master. And likewise did King Solomon, peace be upon him, say (Proverbs 22:19-21), "That you may put your trust in the Lord, etc. To let you know truly reliable words, that you may give a faithful reply to him who sent you."
And among the things for which a person is obligated to remember the day of death is in order that he not waste [time] and his hands not falter from the service of God, may He be blessed; that he remove sleep from his eyes to toil in Torah [study] and to contemplate fear of God, to refine the traits of his soul [so as] to reach levels of fear and love; and to think thoughts of how to enhance and beatify the commandments such that his soul should be a charm and a treasure - like the matter that is stated (Proverbs 10:8), "He whose heart is wise accepts commandments." For he will know and remember that the days are short - as our Rabbis, may their memory be blessed, said (Avot 2:15), "The day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the Master of the house is insistent."
But the one who does not always remember the day of his death is similar in his own eyes to one who has extra time and calm (mitun) to reach his goal. (It appears to me that it is from the usage [in Avot 1:1], "be patient [matunim] in judgement." And in Berkhot 20a, [we read], matun [which can also mean two hundred] and matun is equal to four hundred zuz.) And our Rabbis, may their memory be blessed, said (Avot 4:17), "more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; and more precious is one hour of the tranquility of the world to come, than all the life of this world."
And likewise did King Solomon, peace be upon him, say (Kohelet 9:4) "For he who is connected with the living has hope - even a live dog is better than a dead lion." Its explanation is that he praised life in this world with regards to repentance, performance of commandment[s] and attainment of spiritual virtues. And this is the hope that is found for those connected with the living. And the explanation of "even a live dog" is that even a lowly man that is alive can add to his spiritual virtues - which is not the case for a righteous sage that is dead. But in another place, he disgraced and condemned this world, regarding the attainment of pleasures and honor, and said (Kohelet 1:3) "What advantage is there for a man in all of his toil that he does beneath the sun?" And he also said (Kohelet 4:2), "Then I accounted those who died long since more fortunate than those who are still living."
And our Rabbis, may their memory be blessed, said (Avot 3:1), "Keep your eye on three things, and you will not come to sin [...] From where did you come? From a putrid drop. And to where are you going? To a place of dust, worms, and maggots. And before whom are you destined to give an account and a reckoning? Before the King of kings, the Holy One, blessed be He." The explanation of the content is [that] when you think of from where you came, your spirit will be humbled and you will hate pride. And when you remember where you are going, you will scorn the world, recognize that its superfluous luxuries are nothing and only be involved with it for the service of the Creator, may He be blessed. And when you put into your heart in front of whom you will be giving a reckoning, fear of the Heavens will be upon you. And our Rabbis, may their memory be blessed, said (Genesis Rabbah 9:5), "'And God saw all that He had made, and found it very good' (Genesis 1:31) - this ('very good') is death." For even death is good, so as to subdue spirits, that there be fear of God upon the hearts and that they not make this world into the main one. But there are people that do not give time to their souls to understand their ends, because of their preoccupation with acquisitions of the world - like the matter that is stated (Job 4:21), "Their cord is moved, and they die, and not with wisdom." Its explanation is, is not their cord (yeteram, which can also be understood as their excess or advantage) - their money - moved from them in their move; for behold they have no benefit from it [when they die], yet it lost much good for them. For it caused them to die without wisdom, as they did not show wisdom to understand their end, to rectify their souls and prepare provisions for their journey, - like the matter that is stated, (Deuteronomy 32:29), "Were they wise, they would think upon this, gain insight into their future."
And behold we shall conclude this topic with an esteemed statement of the Sages of Israel, may there memory be blessed: Hillel, peace be upon him, used to say (Avot 1:14), "If I am not for myself, who is for me? And if not now, when?" The explanation of the content is [that] if a person does not arouse his soul, what effect can reproof have? For even if they enter his heart on the day that he hears them, the impulse will forget them and drive them out of his heart, like the matter of that which was stated (Hosea 6:4) "when your goodness is like a morning cloud." And it is [also] stated (Proverbs 10:20), "The tongue of a righteous man is choice silver, but the heart of the wicked is of little worth (kimeat)." Its explanation is that the reproof of a righteous man is pure without any dross, and his speech is chosen. But the heart of the evildoers that listen to his reproof is [only for] one instant. This is from the usage (Psalms 81:15), "then would I subdue their enemies instantly (kimeat)" - the meaning of which is, in an instant would I subdue their enemies. And [only] an understanding and refined heart is called a heart, as it is stated (Proverbs 15:32), "he who heeds reproof acquires heart"; and (Proverbs 17:16), "to purchase wisdom, when he has no heart?" Indeed, a man must arouse his heart when he hears reproof and place the things into his heart, to constantly think about them. And he should add teaching from his own heart and produce words. He should also meditate in the chambers of his spirit and repent, to turn the hand of the reproof upon himself and not just rely upon the rebuke of the rebuker. [Otherwise. that] rebuke will be like morning clouds, and for [fleeting] instants, until he takes the reproof upon himself and until he purifies himself. "But if I am for my own self [only], what am I?" Even when I am for myself and I reflect upon wisdom all the time, what am I? For the grasp of a man is short and weak. So [even] with the effort and the refinement, he will only attain a little of the virtues - see what I am and what my life is when I am not for myself, to make efforts to refine my soul. And the comparison here is to a field that is inferior. For with great toil and refinement, and with much work, it will bring out a small [amount of] seed. But if they do not toil in its refinement, it will not produce [anything] and no grass will grow in it besides thorns and brambles. However there is benefit in sowing a superior field - even if he does not toil in working it. And our Rabbis, may their memory be blessed, said about this matter (Avot D' Rabbi Natan 16), "That which it is written (Psalms 103:14), 'For He knows our formation' - there is a [relevant] metaphor of a king that gave a field to his servants and warned them to work it and guard it, and to bring him thirty kor from it each year. And they toiled on it and worked it well, but only bought five kor in front of the king. He said to them, 'What have you done?' They said to him, 'Our master, the king, the field that you gave us was inferior, and we worked it with all of our strength. But with all of the toil, it did not make more grain than this.'" "And if not now, when?" It is not appropriate for me to delay my efforts, a day or two, in refining my soul and fixing set times for Torah [study]. For if I say, "I shall hope for leisure time and until I have enough money in my hands for my needs" - behold the distractions of the world do not stop. As our Rabbis, may their memory be blessed, said (Avot 2:4), "Say not, 'When I shall have leisure I shall study,' lest you will not have leisure."
And the second [reason not to delay] is after he gathers and brings in [produce or other income], he will still long to gather. As our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:13), "A man does not depart the world with half of what he desires in his hands. If he has a hundred in his hands, he will desire to make two hundred; if his hands attained two hundred, he desires to make them four hundred." And so is it written (Ecclesiastes 5:9), "A lover of money never has his fill of money."
And the third [reason] is that the time decreases and the work is plentiful: The work of Torah [study], refinement of the soul and attainment of the virtues - such as love, fear and cleaving. As they, may their memory be blessed, said (Avot 2:15), "the day is short, and the work is plentiful."
The fifth [reason] is that with the delay of the refinement of the soul, the impulse continually strengthens. So it will be more difficult for him to refine his soul afterwards, as it is written (Proverbs 24:31), "It was all overgrown with thorns, etc." And our Rabbis, may their memory be blessed, said that when the impulse is connected to transgression, it will become similar to the matter of heresy - and his hands will not attain his purification. And they said in the ethical teachings, "Habit about anything controls."
The sixth [reason] is that maybe his days will not be long and he will die before he completes the measure of his repentance. Therefore, Solomon warned (Ecclesiastes 9:8), "Let your clothes always be white."
The seventh [reason] is that with his delay in repentance, his iniquities will be old, and he will forget their anguish. So he will not worry about them as [he would have] earlier.
The eighth [reason] is that in his getting on in days and the weakening of the strength of the impulse, he will not receive the [same] reward for the repentance as it would be for the refinement of his heart during the days of his youth. And our Rabbis, may their memory be blessed, said (Avodah Zarah 19a), "'Happy is the man who fears the Lord' (Psalms 112:1) - when he is still a man." And they [also] said (Sanhedrin 22a), "When the thief is lacking [what] to steal, he makes himself like a man of peace."
The ninth [reason] is that during the days of his old age - with the absence of the power of emotion - he does not have the reserve of strength to create new paths in his heart, to arrange thoughts with which to fight his impulse, to attain virtues and to toil and strive in Torah and in [his] actions (and in the worlds). As it is written (Ecclesiastes 12:1), "So remember your Creator in the days of your youth, before those days of sorrow come and those years arrive of which you will say, 'I have no pleasure in them.'" Therefore, it is appropriate for a person to rush to save his soul, like the matter that is stated (Psalms 119:60), "I have rushed and not delayed to keep Your commandments."
הַשַּׁעַר הַשֵּׁנִי – לְהוֹרוֹת הַדְּרָכִים שֶׁיִּתְעוֹרֵר הָאָדָם בָּהֶם לָשׁוּב אֶל ה'.
דַּע כִּי דַּרְכֵי הַסִּבּוֹת שֶׁיִּתְעוֹרֵר הָאָדָם בָּהֶם לָשׁוּב מִדְּרָכָיו הָרָעִים שִׁשָּׁה. וּבְכָל אֶחָד מֵהֶם לִמַּדְנוּ דַּעַת אֶת הָאָדָם אֵיךְ יִתְחַלֵּק בְּחֵקֶר תְּבוּנָתוֹ. וְיַאֲזִין עַד תְּכוּנָתוֹ. וְנָעִיר לָהֶם אֹזֶן לִשְׁמֹעַ. הַשְׂכֵּל וְיָדוֹעַ. עִקָּרִים יְקָרִים. לְכָל חֶפְצֵיהֶם דְּרוּשִׁים נֶחְקָרִים. וְיֹתֵר מֵהֵמָּה בְּנִי הִזָּהֵר. לָשׁוּב בְּכָל יוֹם וְנַפְשְׁךָ לְטַהֵר. בִּלְעֲדֵי תֶּחֱזֶה סִבָּה מְעוֹרֶרֶת וְיַלְדֵי יוֹם יְקֹשׁוּן מַחְשְׁבוֹתֶיךָ. כִּי תִּזְכֹּר אֶת בּוֹרְאֶךָ. וְהָיָה לְךָ זִכְרוֹ לְמֵשִׁיב נֶפֶשׁ מִדַּרְכֵי תּוֹלְדוֹת גּוּשׁ עָפָר. וּבְכֵן עֶרְיָה תֵּעוֹר קֶשֶׁת מַדָּע לְיַשֵּׁר הֲדוּרֵי טִבְעֲךָ. וּמִיִּרְאַת הַשֵּׁם וְאַהֲבָתוֹ וְהַבּוּשָׁה מִלְּפָנָיו תּוֹסִיף מַעֲלָה תָּמִיד. וְתִשְׁקֹד עַל נִקְיוֹן כַּפֶּיךָ וּכְרֹת רַעֲיוֹנִים מוֹרְדִים מִשַּׂרְעַפֶּיךָ. וְהִבָּרוּ נוֹשְׂאֵי כְּלֵי נַפְשֶׁךָ. וּבְזָכְרָהּ יוֹצְרָהּ תַּעְדֶּה עֶדְיָהּ וְתִכְלֹל יָפְיָהּ כמש"כ (ישעיהו מ"ה:כ"ה) בַּה' יִצְדְּקוּ וְיִתְהַלְלוּ כָּל זֶרַע יִשְׂרָאֵל. וְתוֹסִיף אֹמֶץ לְהָעִיר אֶת רוּחֲךָ בְּדַרְכֵי הַסִּבּוֹת הַשִּׁשָּׁה אֲשֶׁר יִתְבָּאֲרוּ. וַאֲשֶׁר לֹא הִשִּׂיג הַמַּעֲלָה הַזֹּאת יִכָּנַע לְבָבוֹ הֶעָרֵל מִדֶּרֶךְ הַסִּבּוֹת וְרָאוֹת רַבּוֹת. וּלְפִי מִעוּט הַהַכָּרָה מִדֶּרֶךְ הַסִּבָּה הַמְּעוֹרֶרֶת לֵב הָאָדָם לִתְשׁוּבָה. וּכְפִי נְטוֹתָהּ אֶל דֶּרֶךְ הָרָצוֹן יִוָּדַע וְיִבָּחֵן כִּי הַתְּשׁוּבָה. מִן הַנֶּפֶשׁ הַחֲשׁוּבָה.
To instruct about the ways that arouse a person to repent to God
Know that the paths of the causes by which a person is aroused to repent from his evil ways are six. And with each one of them, we have taught man's intellect how it is dissected for his understanding; so let him give ear according to his preparation. And we will arouse the ear to understand them, to contemplate and know the precious principles - they are expounded and analyzed to all of their wants. But more than this, my son, be careful to repent and purify your soul each day - [even] without seeing a cause that arouses [it] or the events of the day striking your thoughts. For remember your Creator, and let the thought of Him be a restoration of the soul from the ways of the events of [those who are only] a clod of dirt. And so bare and prepare the bow of knowledge to straighten the refinements of your nature. And from the fear of God and love of Him, and from the shame [of being] before him, you will always increase virtue. [Also] be consistent in the purity of your hands, cut down the rebellious thoughts from your musings and feed the arms bearers of your soul - and with the remembrance of its Former, it will adorn its jewelry and be complete in its beauty, as it is written (Isaiah 45:25), "It is through the Lord that all the offspring of Israel Have vindication and praise." However add strength to arouse your soul with these six causes which will be explained. And the one who does not grasp this virtue will surrender his uncircumcised heart from the way of the causes and from much seeing. And according to the paucity of the recognition of the way of a cause that arouses the heart of a man to repent - and according to his veering to the path of his [own] will - is it made known and verified that repentance is from the important soul.
הַדֶּרֶךְ הָרִאשׁוֹנָה – כַּאֲשֶׁר תִּמְצֶאנָה אֶת הָאִישׁ צָרוֹת. יָשִׁיב אֶל לִבּוֹ וְיֹאמַר אֵין זֶה כִּי אִם דְּרָכָיו וּמַעֲלָלָיו אֲשֶׁר עָשׂוּ אֵלֶּה לוֹ. וַחֲטָאָיו עוֹלְלוּ לְנַפְשׁוֹ. וְיָשֹׁב אֶל ה' וִירַחֲמֵהוּ. כָּעִנְיָן שֶׁנֶּאֱמַר (דברים ל"א:י"ז) וּמְצָאֻהוּ רָעוֹת רַבּוֹת וְצָרוֹת וְאָמַר בַּיּוֹם הַהוּא הֲלֹא עַל כִּי אֵין אֱלֹהַי בְּקִרְבִּי מְצָאוּנִי הָרָעוֹת הָאֵלֶּה. וְתִרְאֶה בְּמִנְהַג בָּשָׂר וָדָם כִּי יֶחֱטָא לְאִישׁ. וּבְעֵת צָרָתוֹ יִתְחָרֵט וְיִכָּנַע אֵלָיו מִפְּנֵי שֶׁהוּא צָרִיךְ לְעֶזְרָתוֹ. תִּהְיֶה הַחֲרָטָה הַזֹּאת גְּרוּעָה בְּעֵינֵי חֲבֵרוֹ כָּעִנְיָן שֶׁאָמַר יִפְתָּח (שופטים י"א:ז') וּמַדּוּעַ בָּאתֶם אֵלַי עַתָּה כַּאֲשֶׁר צַר לָכֶם. וּמֵחַסְדֵי השי"ת שֶׁהוּא מְקַבֵּל הַתְּשׁוּבָה מִתּוֹךְ הַצָּרָה וּתְהִי לְרָצוֹן לְפָנָיו. וְיֶאֱהַב נְדָבָה אֶת הַחוֹטֵא בְּשׁוּבוֹ עָדָיו בְּיוֹם תּוֹכָחָה וּמִקֶּרֶב צָרָה שֶׁנֶּאֱמַר (הושע י"ד:ב'-ג') שׁוּבָה יִשְׂרָאֵל עַד ה' אֱלֹהֶיךָ כִּי כָשַׁלְתָּ בַּעֲוֹנֶךָ קְחוּ עִמָּכֶם דְּבָרִים וְגוֹ' אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה. וְנֶאֱמַר (משלי ג':י"ב) כִּי אֶת אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ וּכְאָב אֶת בֵּן יִרְצֶה. וְאִם לֹא יָשׁוּב הָאִישׁ מִדַּרְכּוֹ הָרָעָה בְּיוֹם רָעָה וְהוּכַח בְּמַכְאוֹב וְלֹא שָׁב עַד הַמּוֹכִיחוֹ יִגְדַּל עֲוֹנוֹ וְיִכָּפֵל עָנְשׁוֹ. הֲלֹא תִּרְאֶה אִם הַמֶּלֶךְ מְיַסֵּר מִי אֶת אֲשֶׁר חָטָא לוֹ וְלֹא יִוָּסֵר יַקְשֶׁה מוּסָרוֹ וְיַכְבִּיד עֻלּוֹ מְאֹד. וְכָתוּב (ויקרא כ"ו:י"ח) וְאִם עַד אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם. וְנֶאֱמַר (איוב ל"ו:י"ג) וְחַנְפֵי לֵב יָשִׂימוּ אָף לֹא יְשַׁוְּעוּ כִּי אֲסָרָם. וְאִם לֹא יֵדַע וְלֹא יִתְבּוֹנֵן כִּי הַתְּלָאוֹת מְצָאוּהוּ מִפְּנֵי חֲטָאָיו אַךְ יֹאמַר כַּאֲשֶׁר אָמְרוּ הַפְּלִשְׁתִּים (שמואל א ו':ט') כִּי לֹא יָדוֹ נָגְעָה בָּנוּ מִקְרֶה הוּא הָיָה לָנוּ. בְּזֹאת יִהְיֶה קֶצֶף עָלָיו לִפְנֵי ה' וְיִגְדַּל עֲוֹן הַכַּת הַזֹּאת מֵחַטַּאת הַכַּת הָרִאשׁוֹנָה. עַל כֵּן כָּתוּב בָּרִאשׁוֹן עַל הַכַּת הָרִאשׁוֹנָה וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם. וְכָתוּב אַחֲרֵי כֵן עַל הַכַּת הָאַחֶרֶת הַנִּזְכֶּרֶת (ויקרא כ"ו:כ"א) וְאִם תֵּלְכוּ עִמִּי קֶרִי וְלֹא תֹאבוּ לִשְׁמֹעַ לִי וְגוֹ' כִּי כָּל כַּת הָאַחֲרוֹנָה בַּפָּרָשָׁה קָשָׁה מִן הָרִאשׁוֹנָה. ואח"כ כָּתוּב (שם) וְאִם בְּאֵלֶּה לֹא תִוָּסְרוּ לִי וַהֲלַכְתֶּם עִמִּי בְּקֶרִי וְהָלַכְתִּי אַף אֲנִי עִמָּכֶם בְּקֶרִי וְאַחֲרֵי כֵן כָּתוּב (שם) וְאִם בְּזֹאת לֹא תִשְׁמְעוּ לִי וַהֲלַכְתֶּם עִמִּי בְּקֶרִי וְהָלַכְתִּי עִמָּכֶם בַּחֲמַת קֶרִי. וּפֵרוּשׁוֹ – וַהֲלַכְתֶּם עִמִּי בְּקֶרִי כִּי תֹּאמְרוּ מִקְרֶה הוּא הָיָה לָנוּ. וְאִם אֵין הָאִישׁ מַכִּיר מַעְבָּדָיו וְאֵינֶנּוּ יוֹדֵעַ כִּי יֵשׁ בְּיָדוֹ עָוֹן אֲשֶׁר חֵטְא. עָלָיו לְפַשְׁפֵּשׁ בְּמַעֲשָׂיו וּלְחַפֵּשׂ דְּרָכָיו כָּעִנְיָן שֶׁנֶּאֱמַר (איכה ג':מ') נַחְפְּשָׂה דְּרָכֵינוּ וְנַחְקֹרָה. וְאִם הַעְלֵם יַעֲלִים עֵינָיו וְנוֹאֲלוּ וְנִשְּׁאוּ רַעְיוֹנָיו. וְלֹא הֵפֵרוּ דְּרָכָיו. וְלֹא יָדְעוּ מַעֲשֵׂה יָדָיו וַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו וְיֹאמַר לֹא חָטָאתִי. חַטָּאתוֹ כָּבְדָה מְאֹד כְּמוֹ שֶׁנֶּאֱמַר (ירמיהו ב':ל"ה) הִנְנִי נִשְׁפָּט אוֹתָךְ עַל אָמְרֵךְ לֹא חָטָאתִי. וְנֶאֱמַר (ישעיהו מ"ב:כ"ה) וַתְּלַהֲטֵהוּ מִסָּבִיב וְלֹא יָדָע וַתִּבְעַר בּוֹ וְלֹא יָשִׂים עַל לֵב וְנֶאֱמַר (משלי י"ט:ג') אִוֶּלֶת אָדָם תְּסַלֵּף דַּרְכּוֹ וְעַל ה' יִזְעַף לִבּוֹ.
The first path is [that] when a man encounters troubles, he will consult his heart and say [that] it is only his ways and his plots that have caused this to him, and that his sins have caused [the pain] to his soul. So he repents to God; and He has mercy upon him, like the matter that is stated (Deuteronomy 31:17), "and many evils and troubles shall befall them; and they shall say on that day, 'Surely it is because our God is not in our midst that these evils have befallen us.'" But note that the custom among men is [that] if one sins to someone, and [later] at a time of trouble for him regrets it and submits to him because he needs him; such regret will be inferior in the eyes of his fellow - like the matter that Jephthah said (Judges 11:7), "How can you come to me now when you are in trouble?" However it is one of the kindnesses of God, may He be blessed, that He accepts repentance [motivated by] trouble and it is desirable in front of Him. And He will generously love the sinner when he returns to Him on the day of his rebuke and from amidst trouble, as it is stated (Hosea 14:2-5), "Return, O Israel, to the Lord your God, for you have fallen because of your sin. Take words with you, etc. I will heal their affliction, generously will I take them back in love." And it is stated (Proverbs 3:12), "For whom the Lord loves, He rebukes, as a father the son whom he favors." But if the man does not repent from his evil on the day of evil, and the rebuked does not repent to the Rebuker, his iniquity grows and his punishment will be doubled. Do you not see that if a king rebukes someone who has sinned to him and he has not become chastised, [the king] will make his punishment harsher and be very hard on him. And it is written (Leviticus 26:18), "And if, for all that, you do not obey Me, I will go on to discipline you." And it is [also] stated (Job 36:13), "But the impious in heart become enraged; they do not cry for help when He afflicts them." And if he does not know and does not contemplate that the events have found him because of sins, but rather says like the Philistines (I Samuel 6:9), "it was not His hand that struck us; it just happened to us by chance" - there will be fury in front of Him for this, and his iniquity will grow. And the iniquity of this group will be greater than the sin of the first group. Therefore it is written about the first group (Leviticus 26:18), "I will go on to discipline you." And it is written afterwards about the other group [we] mentioned (Leviticus 26:21), "And if you remain hostile toward Me and refuse to obey Me, etc." For every group that is later in the section is more problematic than the one [above it]. So it is written afterwards (Leviticus 26:23-24), "And if these things fail to discipline you for Me, and you remain hostile to Me, I too will remain hostile to you." And afterwards, it is written (Leviticus 26:27-28), "But if, despite this, you disobey Me and remain hostile to Me, I will act against you in wrathful hostility." Its explanation is "you remain hostile to Me," because you will say, "It was just chance that [it] happened to us." But when a man does not recognize his deeds and does not know that he has the iniquity in his hands from his sinning, he must examine his actions and search his ways, as the matter is stated (Lamentations 3:40), "Let us search and examine our ways." But if he surely ignores his eyes and his ideas become foolish and deluded (from the expression in Scripture [Isaiah 19:13], "The nobles of Tanis have been foolish, the nobles of Memphis deluded"), and he does not investigate his ways and does not know the acts of his hands and that which his fingers have done and says, "I have not sinned" - his sin is very weighty, as it is stated (Jeremiah 2:35), "lo, I will bring you to judgment for saying, 'I have not sinned.'" And it is stated (Isaiah 42:25), "it blazed upon them all about, but they heeded not; it burned among them, but they gave it no thought." And it is stated (Proverbs 19:3), "A man’s folly subverts his way, and his heart rages against the Lord."
וְתֵדַע וְתַשְׁכִּיל כִּי מוּסַר הש"י לְטוֹבַת הָאָדָם. כִּי אִם חָטָא אִישׁ לְפָנָיו וַיַּעַשׂ הָרַע בְּעֵינָיו. מוּסַר הַשֵּׁם עָלָיו לִשְׁתֵּי תּוֹעָלוֹת. הָאֶחָד לְכַפֵּר עַל חֲטָאָיו וּלְהַעֲבִיר אֶת עֲוֹנוֹ כְּמוֹ שֶׁנֶּאֱמַר (תהילים כ"ה:י"ח) רְאֵה עָנְיִי וַעֲמָלִי וְשָׂא לְכָל חַטֹּאותָי. וּבְתַחֲלוּאֵי הַגּוּף אֲשֶׁר חִלָּה ה' בּוֹ. יְרַפֵּא חֳלִי נַפְשׁוֹ. כִּי הֶעָוֹן חֳלִי הַנֶּפֶשׁ כְּמוֹ שֶׁנֶּאֱמַר (שם מ"א) רְפָאָה נַפְשִׁי כִּי חָטָאתִי לָךְ וְנֶאֱמַר (ישעיהו ל"ג:כ"ד) וּבַל יֹאמַר שָׁכֵן חָלִיתִי הָעָם הַיֹּשֵׁב בָּהּ נְשֻׂא עָוֹן. וְהַשֵּׁנִית לְהַזְכִּירוֹ וְלַהֲשִׁיבוֹ מִדְּרָכָיו הָרָעִים כְּמוֹ שֶׁכָּתוּב (צפניה ג':ז') אַךְ תִּרְאִי אוֹתִי תִּקְחִי מוּסָר. וְאִם לֹא קִבֵּל הַמּוּסָר וְלֹא נִחַת. מִפְּנֵי תּוֹכַחַת. וְלֹא מָל עָרְלַת לְבָבוֹ. אוֹי לוֹ וְאוֹי לְנַפְשׁוֹ כִּי סָבַל יִסּוּרִין וְנָשָׂא אֶת עֲוֹנוֹ. וְלֹא נִרְצָה עֲוֹנוֹ. אֲבָל נִכְפַּל עָנְשׁוֹ כַּאֲשֶׁר בֵּאַרְנוּ.
Know and understand that the reproof of God, may He be blessed, is for the good of man. For if a man sins in front of Him and does evil in His eyes, God's reproof is upon him for two purposes: One is to atone for his sins and to remove the iniquity, as it is stated (Psalms 25:18), "Look at my affliction and suffering, and forgive all my sins." So with the sicknesses of the body, with which God has made him sick, is the sickness of the soul healed. For iniquity is the sickness of the soul, as it is stated (Psalms 41:5),"heal me, for I have sinned against You." And it is [also] stated (Isaiah 33:24), "And none who lives there shall say, 'I am sick'; It shall be inhabited by folk whose sin has been forgiven." And the second is to remind him and have him repent from his evil ways, as it is written (Zephaniah 3:7), "she would fear Me, would take reproof." But if he does not receive the reproof and does not cease on account of the rebuke and does not circumcise the covering of his heart - woe is to him and woe to his soul. For he has suffered afflictions and bore his sin, but his iniquity was not atoned; but rather his punishment was doubled, as we explained.
וְכַאֲשֶׁר יְקַבֵּל הָאָדָם אֶת מוּסַר הַשֵּׁם וְיֵיטִיב דְּרָכָיו וּמַעֲלָלָיו. רָאוּי לוֹ שֶׁיִּשְׂמַח בְּיִסּוּרָיו לְפִי שֶׁהוֹעִילוּהוּ תּוֹעָלוֹת נִשְׂגָּבוֹת. וְיֵשׁ לוֹ לְהוֹדוֹת לַשֵּׁם יִתְעַלֶּה עֲלֵיהֶם כְּמוֹ כָּל שְׁאָר הַהַצְלָחוֹת. שֶׁנֶּאֱמַר (תהילים קט"ז:י"ג) כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם ה' אֶקְרָא וְנֶאֱמַר (תהילים קט"ז:ג'-ד') צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם ה' אֶקְרָא. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּסִפְרֵי ראב"י אוֹמֵר כָּל זְמַן שֶׁהָאָדָם שָׁרוּי בְּשַׁלְוָה אֵין מִתְכַּפֵּר לוֹ מֵעֲוֹנֹתָיו כְּלוּם וע"י הַיִּסּוּרִין הוּא מִתְרַצֶּה לַמָּקוֹם שֶׁנֶּאֱמַר (משלי ג':י"ב) כִּי אֶת אֲשֶׁר יֶאֱהַב ה' יוֹכִיחַ וּכְאָב אֶת בֵּן יִרְצֶה, פֵּרוּשׁוֹ – כְּאָב אֶת בֵּן, כֵּן יִרְצֶה ה' אֶת אֲשֶׁר הוֹכִיחַ וְקִבֵּל מוּסָרוֹ וּכְדֶרֶךְ שֶׁהָאָב יִרְצֶה אֶת בְּנוֹ אַחֲרֵי הַתּוֹכָחוֹת. וְיֵשׁ לְפָרֵשׁ עוֹד וּכְאָב יוֹכִיחַ אֶת הַבֵּן אֲשֶׁר יִרְצֶה בּוֹ, וְאֵינוֹ מוֹכִיחַ אֶת הַבָּנִים אֲשֶׁר נוֹאַשׁ מֵהֶם וְיוֹדֵעַ שֶׁלֹּא יוֹעִילֵם הַתּוֹכַחַת, וְנֶאֱמַר עַל הָאֲנָשִׁים שֶׁאֵינָם מַכִּירִים טוֹבַת הַתּוֹכָחָה וְתוֹעַלְתָּהּ. כמ"ש (הושע ז':י"ג) וְאָנֹכִי אֶפְדֵּם וְהֵמָּה דִּבְּרוּ עָלַי כְּזָבִים וְנֶאֱמַר (הושע ז':ט"ו) וַאֲנִי יִסַּרְתִּי חִזַּקְתִּי זְרוֹעֹתָם וְאֵלַי יְחַשְּׁבוּ רָע וְנֶאֱמַר (הושע י"א:ג') וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל זְרוֹעֹתָיו וְלֹא יָדְעוּ כִּי רְפָאתִים.
But when a man accepts the reproof of God, improves his ways and his plans, it is fitting for him to rejoice about the afflictions - for they help him with lofty accomplishments. So he should thank God, may He be elevated, for them. As it is stated (Psalms 116:13), "I raise the cup of deliverance and invoke the name of the Lord"; and it is [also] stated (Psalms 116:3-4), "I came upon trouble and sorrow. And I invoked the name of the Lord." And our Rabbis, may their memory be blessed, said in the Sifrei, "Rabbi Eliezer ben Ya'akov says, 'The whole time a person is dwelling in tranquility, his iniquities are not atoned at all for him; but through afflictions, he becomes acceptable to the Omnipresent.'" And it is stated (Proverbs 3:12), "For whom the Lord loves, He rebukes, as a father the son whom he favors." Its explanation is, like a father to a son, so too does God desire the one He rebukes and who accepts His reproof - in the same way a father desires his son after the rebukes. And it can also be explained, like a father rebukes the son that wants it; but he does not rebuke the sons about whom he has given up, and for which rebuke will not be effective. And it is stated about people that do not recognize the good of rebuke and its purpose (Hosea 7:13), "I was their Redeemer; yet they have plotted treason against Me." And it is [also] stated (Hosea 7:15), "I braced, I strengthened their arms; and they plot evil against Me!" And it is [further] stated (Hosea 11:3), "I have pampered Ephraim, taking them in My arms; but they have ignored My healing care."
וְיֵשׁ עַל הַבּוֹטֵחַ בַּשֵּׁם לְהוֹחִיל בִּמְעוּף צוּקָתוֹ כִּי יִהְיֶה הַחֹשֶׁךְ סִבַּת הָאוֹרָה. כְּמוֹ שֶׁכָּתוּב (מיכה ז':ח') אַל תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי כִּי אֵשֵׁב בַּחֹשֶׁךְ ה' אוֹר לִי. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אִלְמָלֵא נָפַלְתִּי לֹא קַמְתִּי אִלְמָלֵא יָשַׁבְתִּי בַּחֹשֶׁךְ לֹא הָיָה אוֹר לִי. וְכָל אִישׁ וְאִישׁ בְּיוֹם צַר לוֹ יִתֵּן לִבּוֹ לְהָבִין וּלְהִתְעַנּוֹת עִם הַתְּשׁוּבָה וְהַתְּפִלָּה. כְּמוֹ שֶׁהַצִּבּוּר חַיָּבִים לָצוּם וּלְהִתְעַנּוֹת בְּעֵת צָרָתָם כַּאֲשֶׁר תִּקְּנוּ חֲזַ"ל וְזֶה צוֹם נִבְחָר וְיוֹם רָצוֹן. וְכַאֲשֶׁר יָבֹא מוּסַר הש"י עַל הָאִישׁ אֲשֶׁר הוּא זַךְ וְיָשָׁר יִהְיֶה לְנִסָּיוֹן וּלְהַגְדִּיל שְׂכָרוֹ לָעוֹלָם הַבָּא כְּמוֹ שֶׁנֶּאֱמַר (דברים ח':ט"ז) לְמַעַן עַנֹּתְךָ וּלְמַעַן נַסֹּתֶךָ לְהֵטִיבְךָ בְּאַחֲרִיתֶךָ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה פִּשְׁפֵּשׁ בְּמַעֲשָׂיו בְּעֵת צָרָתוֹ וְחִפֵּשׂ וְחָקַר וְלֹא מָצָא חֵטְא בְּיָדוֹ הֵן הֵן יִסּוּרִין שֶׁל אַהֲבָה.
And one who trusts God should hold on during the vision of his distress; for the darkness will be the cause for the light - as it is written (Micah 7:8), "Do not rejoice over me, O my enemy; since I have fallen, I rise again; since I sit in darkness, the Lord is my light." And our Rabbis, may their memory be blessed, said (Midrash Tehillim 22), "If I had not fallen, I would not have risen; If I had not sat in darkness, the Lord would not have been my light." And every single person on the day of his trouble should put into his heart to understand and afflict himself, [together] with the repentance and prayer - just like the community is obligated to fast and afflict themselves at the time of their trouble, as the Sages, may their memory be blessed, ordained. And that fast day is chosen and is a day of acceptance. And when the rebuke of God, may He be blessed, comes to a man that is pure and straight, it becomes a test, and enhances his reward in the world to come - as it is stated (Deuteronomy 8:16), "in order to test you by hardships only to benefit you in the end." And our Rabbis, may their memory be blessed, said (Berakhot 5a), "[If] one searched his deeds at the time of his trouble, sought out and investigated, but did not find a sin - these are certainly afflictions of love."
וּמֵעִנְיַן הַדֶּרֶךְ הַזֶּה אֲשֶׁר זָכַרְנוּ. הַתְּשׁוּבָה בְּיוֹם הַמָּוֶת. בִּרְאוֹת הַחוֹטֵא כִּי כָלְתָה אֵלָיו הָרָעָה וְאָבְדָה תִּקְוָתוֹ. כְּמוֹ שֶׁכָּתוּב (משלי י"א:ז') בְּמוֹת אָדָם רָשָׁע תֹּאבַד תִּקְוָה. וְהוּא מִתְוַדֶּה בָּעֵת הַהִיא וְשָׁב אֶל ה' בְּלֵב שָׁלֵם. וְגַם הַתְּשׁוּבָה הַהִיא מוֹעִילָה אַף עַל פִּי שֶׁאֵינָהּ מַשֶּׂגֶת לִתְשׁוּבַת הַשָּׁב בְּעֹצֶם תֻּמּוֹ. כַּאֲשֶׁר הִקְדַּמְנוּ בַּשַּׁעַר הָרִאשׁוֹן.
And included in this path that we mentioned is repentance on the day of death, when the sinner sees that his evil has finished him and hope is lost - as it is written (Proverbs 11:7), "At death the hopes of a wicked man are lost" - when he confesses at that time and repents to God with a full heart. And this repentance also is effective, even though it does not reach the repentance of one who repents with his full strength, as we have discussed in the first chapter.
הַדֶּרֶךְ הַשְּׁנִיָּה – כַּאֲשֶׁר יָבוֹאוּ יְמֵי הַזִּקְנָה וְהִגִּיעוּ יְמֵי הַשֵּׂיבָה וְיִכֶל כֹּחוֹ וְיִמְעַט. וְיָשֹׁחַ יִצְרוֹ. גַּם יִזְכֹּר קִצּוֹ כִּי קָרוֹב הוּא וְיָבִין לְאַחֲרִיתוֹ וְיָשֹׁב אֶל ה' וִירַחֲמֵהוּ. וַאֲשֶׁר אֵינוֹ חוֹזֵר בִּתְשׁוּבָה בְּבוֹא יְמֵי הַזִּקְנָה יִכָּפֵל עָנְשׁוֹ וְרַבָּה מַשְׂטֵמָה עָלָיו. כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שְׁלֹשָׁה הקב"ה שׂוֹנְאָן דַּל גֵּאֶה וְעָשִׁיר מְכַחֵשׁ וְזָקֵן מְנָאֵף. וְנֶאֱמַר (הושע ז':ט') אָכְלוּ זָרִים כֹּחוֹ וְהוּא לֹא יָדָע גַּם שֵׂיבָה זָרְקָה בּוֹ וְהוּא לֹא יָדָע. וּמִן הַתְּמִיהָה וְהַפְּלִיאָה. כִּי יַעֲמֹד הָאָדָם בַּחֲצִי יָמָיו וְרוֹאֶה כִּי הַיָּמִים הוֹלְכִים וְדַלִּים. וַיָּחֶל הֲרִיסוּת הַבִּנְיָן. וְיֶחְסַר הַמֻּשָּׂג בְּטִבְעוֹ וְתֵרָאֶה בּוֹ הַיְּבֹשֶׁת. כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים ק"ב:י"ב) יָמַי כְּצֵל נָטוּי וַאֲנִי כָּעֵשֶׂב אִיבָשׁ. אֵיךְ טַח מֵרְאוֹת עֵינָיו וּמֵהַשְׂכִּיל לְבָבוֹ. וְלֹא יִרְאֶה כִּי נוֹסֵעַ הוּא אֶל הַמָּקוֹם מְקוֹם בֵּית עוֹלָמוֹ. הָלוֹךְ וְנָסוֹעַ יוֹמָם וָלַיְלָה.
The second path is when the days of old age come and the days of sagacity arrive - his strength fails and diminishes, his impulse bows and he also remembers that his end is near and understands his finish - so he repents to God, and God has mercy upon him. But if he does not repent when the days of old age come, his punishment is redoubled and the animosity towards him is increased - as our Rabbis, may their memory be blessed, said (Pesachim 113b), "There are three that the Holy One, blessed be He, hates: An arrogant pauper; a wealthy person who denies [monetary claims against him]; and a lecherous old man." And it is stated (Hosea 7:9), "Strangers have consumed his strength, but he has taken no notice; also, grey hair is scattered over him, but he has taken no notice." And it is a wonder and a surprise that a man stand at half of his days and see that the days are passing and lessening, that the destruction of the building has begun, that the state of his condition is dwindling and that he see himself drying up - as the matter is stated (Psalms 102:12), "My days are like a lengthening shadow; I dry up like grass" - how is it that he can seal his eyes from seeing and his heart from understanding, and not see that he is traveling to a place that is his permanent home, walking and going [to it] day and night?
וְיֵשׁ אֲנָשִׁים רַבִּים יִמָּנַע מֵהֶם אוֹר הַתְּשׁוּבָה. כִּי הֵם זַכָּאִים וּטְהוֹרִים בְּעֵינֵיהֶם וְלֹא יִתְעַשְּׁתוּ עַל תִּקּוּן מַעֲשֵׂיהֶם. כִּי דִּמּוּ בְּנַפְשָׁם שֶׁהֵם מְתֻקָּנִים וְהֵם חַטָּאִים לַה' מְאֹד. הֲלֹא כָּתוּב (קהלת ז':כ') כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טּוֹב וְלֹא יֶחֱטָא. וְהָאֲנָשִׁים הָהֵם מֵאֲשֶׁר הֵם בּוֹזִים לִדְבַר עֲוֹנוֹת. לֹא יַרְגִּישׁוּ וְלֹא יָבִינוּ לְמוֹ. אוֹ הוֹדַע אֲלֵיהֶם חַטָּאתָם וְנִשְׁכַּח מִלִּבָּם אַחֲרֵי כֵן. וְהִנָּם כְּמוֹ הַחוֹלֶה שֶׁאֵינוֹ מַרְגִּישׁ בְּחָלְיוֹ וְלֹא יַחְשֹׁב עַל הָרְפוּאָה וְיִכְבַּד חָלְיוֹ תָּמִיד עַד אֲשֶׁר לֹא יוּכַל לְהֵרָפֵא. וּפְעָמִים תִּהְיֶה נְסִבָּה לָזֹאת מִקֹּצֶר בִּינָתָם. כִּי לֹא יָבֹאוּ לִדְרֹשׁ אֱלֹהִים וְדַעַת דְּרָכָיו לֹא יֶחְפָּצוּן. עַל כֵּן לֹא יִשְׁקְדוּ עַל דַּלְתוֹת חֲכָמִים וְתַלְמִידִים. כָּעִנְיָן שֶׁנֶּאֱמַר (משלי ט"ו:י"ב) לֹא יֶאֱהַב לֵץ הוֹכֵחַ לוֹ אֶל חֲכָמִים לֹא יֵלֵךְ.
But there are many people for which the light of repentance is obstructed. For since they are innocent and pure in their eyes, they do not avail themselves of the rectification of their actions - as it appears to them that they are [already] rectified, whereas they sin much to God. Is it not written (Ecclesiastes 7:20), "For there is no righteous man on earth who does what is best and doesn’t sin?" But since these people belittle iniquities, they do not feel or understand it; or when they are made known of their sins, it is afterwards forgotten from their hearts. And behold they are like a sick person who does not feel his sickness, so he does not think of a cure. So his sickness constantly gets worse, until he is not able to be healed. And sometimes the reason for this is from their lack of understanding. For they do not go to seek God and do not want to know His ways. Therefore they do not regularly [visit] the doors of the sages and the [Torah] students, like the matter is stated (Proverbs 15:12), "The scoffer dislikes being reproved; he will not resort to the wise."
וְהִנֵּה אֲנָשִׁים צַדִּיקִים וִישָׁרִים בְּלִבּוֹתָם. שְׁאָגָה לָהֶם כַּלָּבִיא תָּמִיד בְּמַחְשְׁבוֹתָם. וְיִנְהֲמוּ עַל חֲטָאֵיהֶם כְּנַהֲמַת יָם. וְעַל אֲשֶׁר קָצוֹר קָצְרָה יָדָם מֵעֲבוֹדַת הַשֵּׁם. כִּי עַל זֶה יִפְשַׁע גֶּבֶר וְהִרְבָּה אַשְׁמָה כְּמוֹ עַל הָעֲבֵרוֹת הַחֲמוּרוֹת. כָּעִנְיָן שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה וִתֵּר הקב"ה עַל גִּלּוּי עֲרָיוֹת וְעַל שְׁפִיכוּת דָּמִים וְלֹא וִתֵּר לַעֲוֹן בִּטּוּל תּוֹרָה. אַף כִּי מָלְאוּ רַע הָאֲנָשִׁים אֲשֶׁר עִקַּר מַחְשְׁבוֹתֵיהֶם וּמַעֲשֵׂיהֶם עַל חֶפְצֵי גּוּפָם וְהַבְלֵי זְמַנָּם. וּבְסוֹד הַיִּרְאָה אַל תָּבֹא נַפְשָׁם. וּלְהִשְׁתּוֹנֵן כִּלְיוֹתָם עָלֶיהָ אַל תֵּחַד כְּבוֹדָם בְּמַשְׂכִּיּוֹת לְבָבָם וְחַדְרָם וּמַשְׂכִּיֹּתָם לְעִתִּים מְזֻמָּנִים. וְלֹא יִתְּנוּ חֵלֶק לַתּוֹרָה בְּעִסְקֵיהֶם. וּמִקֶּרֶב לִבָּם אָבַד חֶשְׁבּוֹן עַל נַפְשָׁם. כִּי גוֹי אֹבַד עֵצוֹת הֵמָּה. וְכַמָּה הֵם בְּמַדְרֵגָה תַּחְתּוֹנָה. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בֶּן שִׁשִּׁים שָׁנָה לַזִּקְנָה בֶּן שִׁבְעִים לַשֵּׂיבָה בֶּן שְׁמֹנִים לַגְּבוּרָה בֶּן תִּשְׁעִים לָשׂוּחַ בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם. וְהָיְתָה כַּוָּנָתָם זַ"ל בַּדְּבָרִים הָאֵלֶּה לְהַזְהִיר עַל הַתְּשׁוּבָה. וְשֶׁיַּחְשֹׁב הָאָדָם עַל קִצּוֹ בְּהַגִּיעוֹ לִימֵי הַזִּקְנָה. אִם לֹא זָכָה לַעֲשׂוֹת כֵּן בִּימֵי בְּחוּרוֹתָיו. וְאַחֲרֵי כִּי קָרוֹב לָבֹא עִתּוֹ יַעֲזֹב חֶפְצֵי הַגּוּף וְתַאֲווֹתָיו וִיתַקֵּן נַפְשׁוֹ. וּבְהַגִּיעַ לִימֵי הַשֵּׂיבָה יוֹסִיף לְגָרֵשׁ מִלִּבּוֹ עִנְיַן הָעוֹלָם. וּלְפִי מִעוּט הַשָּׁנִים הַבָּאוֹת יַמְעִיט בְּעֵסֶק הָעוֹלָם וְיִתְיַחֵד תָּמִיד לְהִתְבּוֹנֵן בְּיִרְאַת הַשֵּׁם. וְלַחְשֹׁב עִם נַפְשׁוֹ וּלְתַקֵּן מִדּוֹתָיו. וּלְבַקֵּשׁ תּוֹרָה וּמִצְוֹת. וּמָה שֶׁאָמְרוּ בֶּן תִּשְׁעִים לָשׂוּחַ הוּא מִלְּשׁוֹן (תהילים ק"ב:א') יִשְׁפֹּךְ שִׂיחוֹ (בראשית כ"ד:ס"ג) לָשׂוּחַ בַּשָּׂדֶה. כְּמוֹ שֶׁפֵּרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה יִצְחָק תִּקֵּן תְּפִלַּת הַמִּנְחָה שֶׁנֶּאֱמַר וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה. כִּי אַחֲרֵי שֶׁהִגִּיעַ לְתִשְׁעִים רָאוּי לוֹ לִהְיוֹת כָּל עִסְקוֹ בִּתְפִלּוֹת וּבִתְהִלּוֹת הַשֵּׁם וְלָשִׂיחַ בְּנִפְלְאוֹתָיו. וְדִבֵּר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם בְּעִנְיַן יְמֵי הַזִּקְנָה שֶׁלֹּא יִתְעַצֵּל הָאָדָם בָּהֶם מֵעֲבוֹדַת הש"י וְאָמַר (קהלת י"א:ו') בַּבֹּקֶר זְרַע אֶת זַרְעֶךָ וְלָעֶרֶב אַל תַּנַּח יָדֶךָ כִּי אֵינְךָ יוֹדֵעַ אֵי זֶה יִכְשָׁר הֲזֶה אוֹ זֶה וְאִם שְׁנֵיהֶם כְּאֶחָד טוֹבִים. הִמְשִׁיל יְמֵי הַיַּלְדוּת וְהַשַּׁחֲרוּת לַבֹּקֶר וִימֵי הַזְּקֵנָה לָעֶרֶב. וְהַזֶּרַע דֶּרֶךְ מָשָׁל לְבָנִים וְתַלְמִידִים. כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה נָשָׂא אִשָּׁה בְּיַלְדוּתוֹ יִשָּׂא אִשָּׁה בְּזִקְנוּתוֹ הֶעֱמִיד תַּלְמִידִים בְּיַלְדוּתוֹ יַעֲמִיד תַּלְמִידִים בְּזִקְנוּתוֹ. כִּי אוּלַי יַצְלִיחוּ בְּנֵי הַזְּקוּנִים בַּתּוֹרָה וּבַמִּצְוֹת מִבְּנֵי הַנְּעוּרִים. וְכֵן הַתַּלְמִידִים אֲשֶׁר יַעֲמִיד בְּזִקְנוּתוֹ אוּלַי יַצְלִיחוּ מִן הָרִאשׁוֹנִים אוֹ יִהְיוּ כְּאֶחָד טוֹבִים. אַחֲרֵי כֵן אָמַר (קהלת י"א:ז') וּמָתוֹק הָאוֹר וְטוֹב לַעֵינַיִם לִרְאוֹת אֶת הַשָּׁמֶשׁ. פֵּרוּשׁוֹ – חָזַר לְדַבֵּר עַל יְמֵי הַזִּקְנָה שֶׁהִמְשִׁיל אוֹתָם לָעֶרֶב. וּמִפְּנֵי כִּי הַזָּקֵן לֹא יִטְעַם אֶת אֲשֶׁר יֹאכַל וְאֶת אֲשֶׁר יִשְׁתֶּה כְּדִבְרֵי בַּרְזִלַּי הַגִּלְעָדִי. אָמַר כִּי יֵשׁ לוֹ לַזָּקֵן לֵהָנוֹת בִּמְאוֹר הַשֶּׁמֶשׁ וְאַל תִּקְצַר נַפְשׁוֹ עָלָיו. כִּי קֹצֶר נֶפֶשׁ מוֹנֵעַ אֶת הָאָדָם מִמְּלֶאכֶת שָׁמַיִם. וְיֶעֱרַב לוֹ הָאוֹר כַּאֲשֶׁר יַעַרְכֶנּוּ לְעֻמַּת יְמֵי הַחֹשֶׁךְ הַבָּאִים. כַּאֲשֶׁר יַזְכִּיר בַּמִּקְרָא אֲשֶׁר לְמַטָּה מִזֶּה (קהלת י"א:ח') כִּי אִם שָׁנִים הַרְבֵּה יִחְיֶה הָאָדָם בְּכֻלָּם יִשְׂמָח וְיִזְכֹּר אֶת יְמֵי הַחֹשֶׁךְ כִּי הַרְבֵּה יִהְיוּ כָּל שֶׁבָּא הָבֶל. פֵּרוּשׁ גַּם כִּי יַזְקִין הָאָדָם מְאוֹד אַל יִהְיֶה עַל עַצְמוֹ לְמַשָּׂא. אַךְ בְּכָל שְׁנוֹתָיו יִשְׂמַח לְמַעַן לֹא יְאַבֵּד אַחַת מִשְּׁנוֹתָיו וְלֹא יִשְׁבֹּת מֵעֲבוֹדַת הַבּוֹרֵא. וְיִזְכּוֹר יְמֵי הַחֹשֶׁךְ כִּי הַרְבֵּה יִהְיוּ וְאָז לֹא יוּכַל לַעֲבֹד עֲבוֹדָה כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים ו':ו') בִּשְׁאוֹל מִי יוֹדֶה לָּךְ. וְהַצַּדִּיקִים מִתְגַּבְּרִים בְּזִקְנוּתָם וְיֶאֶזְרוּ חַיִל וְיַחֲלִיפוּ כֹּחַ לַעֲבוֹדַת הַשֵּׁם כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה תַּלְמִידֵי חֲכָמִים כָּל זְמַן שֶׁמַּזְקִינִין חָכְמָה מִתּוֹסֶפֶת בָּהֶם. וְנֶאֱמַר (תהילים צ"ב:ט"ו) עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ. וְהִזְכִּיר לְמַעְלָה (תהילים צ"ב:י"ג-י"ד) צַדִּיק כַּתָּמָר יִפְרָח וְגוֹ' שְׁתוּלִים בְּבֵית ה' וְגוֹ' כִּי הַצַּדִּיקִים שְׁתוּלִים בְּבֵית ה' מִנְּעוּרֵיהֶם וּגְדֵלִים בְּבָתֵּי מִדְרָשׁוֹת מִבְּחוּרֵיהֶם. כַּתָּמָר שֶׁיִּפְרַח וְכָאֶרֶז שֶׁגָּדֵל בַּלְּבָנוֹן. וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שְׁתוּלִים בְּבֵית ה' אֵלּוּ הַתִּינוֹקוֹת עַל דֶּרֶךְ מָה שֶׁכָּתוּב (תהילים קמ"ד:י"ב) אֲשֶׁר בָּנֵינוּ כִּנְטִעִים מְגֻדָּלִים בִּנְעוּרֵיהֶם. וְאָמַר אַחֲרֵי כֵן בְּדָבָר זֶה אֵינָם נִמְשָׁלִים לָאִילָנוֹת כִּי הָאִילָנוֹת בְּהַזְקִינָם לֹא יִתְּנוּ חֵילָם וְהַצַּדִּיקִים יְנוּבוּן בְּשֵׂיבָה. עוֹד אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (תהילים ע"א:י"ח) וְגַם עַד זִקְנָה וְשֵׂיבָה אֱלֹהִים אַל תַּעַזְבֵנִי עַד אַגִּיד זְרוֹעֲךָ לְדוֹר לְכָל יָבֹא גְּבוּרָתֶךָ.
And behold [with] people who are righteous and straight of heart, what constantly roars like a lion in their thoughts and growls like the sea is their sins, and their hands falling short from the service of God. For about [the latter] - when a person transgresses, his guilt grows as with weighty sins, like the matter that our Rabbis, may their memory be blessed, said (Yerushalmi Chagigah 1:7), "The Holy One, blessed be He, forwent about [prohibited] sexual relations, but did not forego about the nullification of Torah (wasting time that should be spent in Torah study). Especially since these people's main thoughts and actions are matters of their body and the vanities of their time, they have done much evil. But to the secret of fear, their souls should not come; and their glory should not be associated with the study of their consciences in the images of their hearts and chambers, and their images for fixed times within which they do not give a portion to Torah [study] among their occupations. And the calculation of their souls has been lost from within their hearts, for they are a nation that loses its counsel. And how much are they on the lowest level! And our Rabbis, may their memory be blessed, said (Avot 5:21), "At sixty, old age; at seventy, fullness of years; at eighty, the age of strength; at ninety, a bent body; at one hundred, as good as dead and gone completely out of the world." And their intention, may their memory be blessed, with these words was to warn about repentance - that when a man reaches the days of old age, he should think about his end, if he did not merit to do so in the days of his youth. And since his time is close to coming, he should leave the matters of his body and his desires and rectify his soul. And when he reaches the days of fullness of years, he should add to the removal of [involvement with] the world from his heart. And according to the reduction of years [left], he should reduce his occupation in the world. And he should constantly seclude himself to meditate about fear of God, to think about his soul, to refine his traits and to seek Torah and [its] commandments. And that which they said, "at ninety, a bent (lasuach) body" is from the [same usage as in] (Psalms 102:1), "spill his prayer (sicho)" [and] (Genesis 24:63), "to pray (lasuach) in the field" - as our Rabbis, may their memory be blessed, said (Berakhot 26b), "Isaac established the afternoon prayers, as it is stated, "to pray (lasuach) in the field." For after one reaches ninety years, it is fitting for him that all of his occupation should be with prayer and praises of God, and to speak about His wonders. And King Solomon, peace be upon him, spoke about the matter of the days of old age - that a person should not then be lazy about service to God, may He be blessed. And he said (Ecclesiastes 11:6), "Sow your seed in the morning, and don’t hold back your hand in the evening, since you don’t know which is going to succeed, the one or the other, or if both are equally good." He compared the days of childhood and youth to the morning and the days of old age to evening. And seed is metaphoric for children and for students, as our Rabbis, may their memory be blessed, said (Yevamot 62b), "If he married a woman in his youth, he should marry [another] one in his old age; if he established students in his youth, he should establish [other] students in his old age." For perhaps the children of old age will be more successful in Torah and in the commandments than the children of youth. And likewise the students that he establishes in his old age may be more successful than the first ones. Or they could both be equally good. Afterwards, he stated (Ecclesiastes 11:7), "How sweet is the light, what a delight for the eyes to behold the sun!" Its explanation is that he went back to speaking about the days of old age which he compared to the evening. And since an old man will not taste that which he eats and that which he drinks - like the words of Barzilai the Gileadite - he stated that the old man should enjoy the light of the sun and not be disgusted by it. As disgust obstructs a person from his service to the Heavens. So he should enjoy the light, when he compares it to the days of darkness that are coming - as it mentions in the verse below this (Ecclesiastes 11:8), "Even if a man lives many years, let him enjoy himself in all of them, remembering how many the days of darkness are going to be; the only future is nothingness!" The explanation is that even if a person get very old, let him not be a burden to himself. Rather he should rejoice in all of his years, so that he not lose one of his years and not rest from the service of the Creator. And he should remember the days of darkness, for they will be many. And then he will not be able to perform the service, like the matter that is stated (Psalms 6:6), "in the pit, who can acclaim You?" And the righteous ones overcome their old age, gird their power and renew their strength for the service of God. It is as our Rabbis, may their memory be blessed, said (Shabbat 152), As Torah scholars grow older, wisdom is increased in them." And it is stated (Psalms 92:15), "In old age they still produce fruit; they are full of sap and freshness." And he mentioned above (Psalms 92:13-14), "The righteous bloom like a date-palm, etc. Planted in the house of the Lord, etc." For the righteous are planted in the house of the Lord from their youth, and grow in the house of study from their young adulthood - like a date-palm that blossoms and like a cedar that grows in the Lebanon. And as our Rabbis, may their memory be blessed, likewise said, (Midrash Tehillim 92:14), "'The righteous bloom like a date-palm' - these are the infants, in the way that it was stated (Psalms 144:12), 'For our sons are like saplings, well-tended in their youth.'" And he stated after this about this thing, that they are not [completely] compared to trees. For trees will not give their strength when they age. But the righteous "in old age, they still produce fruit." And King David, peace be upon him, also stated (Psalms 71:18), "And even in hoary old age do not forsake me, God, until I proclaim Your strength to the next generation, Your mighty acts, to all who are to come."
הַדֶּרֶךְ הַשְּׁלִישִׁית – כַּאֲשֶׁר יִשְׁמַע מוּסַר הַחֲכָמִים וְהַמּוֹכִיחִים יַקְשִׁיב וְיִשְׁמַע וְיִכָּנַע וְיַחְזֹר בִּתְשׁוּבָה. וִיקַבֵּל בְּלִבּוֹ כָּל דִּבְרֵי הַתּוֹכָחוֹת וְשֶׁלֹּא יִגְרַע דָּבָר מִדִּבְרֵיהֶם. וְהִנֵּה הָאִישׁ הַזֶּה בְּרֶגַע קָטָן יָצָא מֵאֲפֵלָה לְאוֹר גָּדוֹל. כִּי עֵת אֲשֶׁר יַאֲזִין וְיַסְכִּית וּלְבָבוֹ יָבִין וָשָׁב וִיקַבֵּל בְּיוֹם שָׁמְעוֹ דִּבְרֵי הַמּוֹכִיחַ. וְקִיֵּם עָלָיו לִהְיוֹתוֹ עוֹשֶׂה כְּכָל אֲשֶׁר יוֹרוּהוּ תּוֹפְשֵׂי הַתּוֹרָה מִן הַיּוֹם הַהוּא וָמַעְלָה לְהִזָּהֵר כַּאֲשֶׁר יַזְהִירוּהוּ יוֹדְעֵי בִּינָה לַעִתִּים. עָלְתָה בְּיָדוֹ הַתְּשׁוּבָה וְנֶהְפַּךְ לְאִישׁ אַחֵר. וּמֵעֵת אֲשֶׁר קִבֵּל כָּזֹאת בְּמַחְשַׁבְתּוֹ וְגָמַר עָלָיו כָּכָה בִּלְבָבוֹ קָנָה לְנַפְשׁוֹ זְכוּת וְשָׂכָר עַל כָּל הַמִּצְוֹת וְהַמּוּסָרִים וְאַשְׁרֵהוּ כִּי צִדֵּק נַפְשׁוֹ בְּשָׁעָה קַלָּה. וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מכילתא שמות יב כח) וַיֵּלְכוּ וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל וְכִי מִיָּד עָשׂוּ וַהֲלֹא לֹא עָשׂוּ עַד אַרְבָּעָה עָשָׂר לַחֹדֶשׁ. אֶלָּא כֵּיוָן שֶׁקִּבְּלוּ עֲלֵיהֶם לַעֲשׂוֹת מַעֲלֶה עֲלֵיהֶם [הכתוב] כְּאִלּוּ עָשׂוּ מִיָּד. וְאָמַר בְּאָבוֹת שֶׁל רַבִּי נָתָן כָּל שֶׁמַּעֲשָׂיו מְרֻבִּים מֵחָכְמָתוֹ חָכְמָתוֹ מִתְקַיֶּמֶת שֶׁנֶּאֱמַר (שמות כ"ד:ז') נַעֲשֶׂה וְנִשְׁמָע. בֵּאוּר הַדָּבָר כִּי הָאִישׁ אֲשֶׁר קִבֵּל עַל נַפְשׁוֹ בְּלֵב נֶאֱמָן לִשְׁמֹר וְלַעֲשׂוֹת עַל פִּי הַתּוֹרָה אֲשֶׁר יוֹרוּהוּ וְעַל הַמִּשְׁפָּט אֲשֶׁר יֹאמְרוּ לוֹ הַיּוֹשְׁבִים עַל הַמִּשְׁפָּט. יֵשׁ בְּיָדוֹ מִן הַיּוֹם הַזֶּה שָׂכָר עַל כָּל הַמִּצְוֹת עַל אֲשֶׁר שָׁמְעָה אָזְנוֹ מִדִּבְרֵי הַתּוֹרָה וַתָּבֶן לָהֶם. וְעַל הַדְּבָרִים אֲשֶׁר לֹא גִּלּוּ אָזְנוֹ עֲלֵיהֶם עֲדֶנָה. וְצֶדֶק לָבַשׁ וְקָנָה זְכוּת עַל הַנִּגְלוֹת אֵלָיו וְעַל כָּל נֶעֱלַם מֵעֵינָיו. וְאַחֲרֵי זֹאת יוֹם יוֹם יִדְרֹשׁ וְיִשְׁקֹד עַל דַּלְתוֹת מוֹכִיחָיו וְיַשְׂכִּיל מִכָּל מְלַמְּדָיו. וְנִמְצָא הָאִישׁ הַזֶּה מַעֲשָׂיו מְרֻבִּין מֵחָכְמָתוֹ כִּי לֹא יָדַע אֶת הַדָּבָר וְהִנֵּה שְׂכָרוֹ אִתּוֹ עָלָיו וּכְעִנְיָן מָה שֶׁאָמְרוּ יִשְׂרָאֵל בְּסִינַי נַעֲשֶׂה וְנִשְׁמָע שֶׁהִקְדִּימוּ קַבָּלַת הַמַּעֲשֶׂה עַל נַפְשָׁם לִפְנֵי הַשְּׁמִיעָה. וּבְעִנְיָן אַחֵר לֹא יִתָּכֵן שֶׁיִּהְיוּ מַעֲשֵׂי הָאָדָם מְרֻבִּין מִמָּה שֶׁהוּא יוֹדֵעַ.
The third path is [that] when he hears reproof from the sages that are reprimanding [him], he listens, submits, repents and accepts in his heart all the words of reprimand - and not subtract one thing from their words. And behold that man went out from darkness to a great light at that instant. For at the time that he listened and paid attention and his heart understood and repented and accepted the words of the rebuker on the day he heard them, and took upon himself to do like everything that the holders of Torah instructed him - from that day onward - to be careful as the knowers of understanding of the times instructed him: His repentance is effective and he is changed into a different person. And from the time that he accepted this in his heart, he acquired merit and reward for his soul for all of the commandments and ethical acts. And happy is he for justifying his soul in a short time. And so did our Rabbis, may their memory be well, say (Mekhilta d'Rabbi Yishmael, 12:28), "And the Children of Israel went and did' - and did they do it right away? Did they not only do it on the fourteenth of the month? Rather since they accepted upon themselves to do it, [the verse] counts it for them as if they did it immediately." And he said in Avot of Rabbi Natan (Avot d'Rabbi Natan 22), "Anyone whose actions are greater than his wisdom - his wisdom will endure, as it is stated (Exodus 24:7), 'we shall do and we shall listen.'" The explanation of the thing is that when a man accepts upon himself with a faithful heart to keep and do according to the Torah that he was taught and about the law which those sitting upon judgement told him - from that day, he has the reward for all of the commandments that his ear heard and that he understood, [as well as] for all of the things which his ear has still not heard about. So he wore righteousness and acquired merit for all of what was revealed to him and for all that was hidden from his eyes. And after this, he should study from and regularly attend the doors of those that reprimanded him, and comprehend [the teachings] of all that teach him. And it comes out that the actions of this man are greater than his wisdom, since he did not know the thing, but behold its reward (for it) is with him. And it is like the matter that Israel said, "We shall do and we shall listen," at [Mount] Sinai - as they had the acceptance of the deed upon themselves, precede the listening. And in no other way it is possible for the actions of a man to be greater than what he knows.
וַאֲשֶׁר לֹא יִתְעוֹרֵר לְקוֹל הַמּוֹכִיחִים יִכָּפֵל עֲווֹנוֹ כִּי הִזְהִירוּהוּ וְהִקְשָׁה אֶת לִבּוֹ וְלֹא נִזְהַר כְּמוֹ שֶׁנֶּאֱמַר (משלי י"ז:י'-י"א) תֵּחַת גְּעָרָה בְמֵבִין מֵהַכּוֹת כְּסִיל מֵאָה. אַךְ מְרִי יְבַקֶּשׁ רָע וּמַלְאָךְ אַכְזָרִי יְשֻׁלַּח בּוֹ. פֵּרוּשׁ הָאִישׁ הָרָע לֹא יִכָּנַע לְקוֹל הַמּוֹכִיחִים אַךְ יְבַקֵּשׁ לְהַמְרוֹת. וְתַחַת כִּי לֹא נִחַת מִדִּבְרֵי הַמַּלְאָךְ הַמּוֹכִיחַ. מַלְאָךְ אַכְזָרִי יְשֻׁלַּח בּוֹ מִדָּה כְּנֶגֶד מִדָּה. כִּי הַמּוֹכִיחִים נִקְרְאוּ מַלְאָכִים שֶׁנֶּאֱמַר (ד"ה ב ל"ו:ט"ז) וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו. וְעוֹד אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי ט"ו:י') מוּסָר רָע לְעֹזֵב אֹרַח שׂוֹנֵא תוֹכַחַת יָמוּת. פֵּרוּשׁוֹ – אֱמֶת כִּי רָאוּי מוּסָר רָע לְעֹזֵב אֹרַח וְעוֹבֵר עַל דִּבְרֵי תוֹרָה. אָכֵן יֵשׁ תִּקְוָה כִּי יִוָּסֵר וְיָשׁוּב מִדַּרְכּוֹ הָרַע. אַךְ רַע מִמֶּנּוּ שׂוֹנֵא תּוֹכָחוֹת כִּי אֵין לוֹ תִּקְוָה וְתַקָּנָה בְּמוּסָר רַע אֲבָל אַחַת דָּתוֹ לָמוּת. כִּי הָעוֹבֵר עֲבֵרָה תִּתְקְפֵהוּ הַתַּאֲוָה וְהַיֵּצֶר הִשִּׁיאוֹ. וְיִתָּכֵן כִּי נַפְשׁוֹ מָרָה לוֹ עַל אֲשֶׁר יַעֲצָר כֹּחַ [נ"ל שצ"ל על אשר לא עצר כח] מִפְּנֵי יִצְרוֹ. וְאוּלַי יִכְסֹף לְתוֹכָחָה וִיקַוֶּה לְמוּסָר. אֲבָל שׂוֹנֵא הַתּוֹכָחוֹת כְּבָר נוֹאַשׁ מִנַּפְשׁוֹ. וְשִׂנְאַת הַתּוֹכָחָה תִּהְיֶה לוֹ לְעֵדָה כִּי הוּא שׂוֹנֵא דִּבְרֵי הש"י.
But the one who does not get aroused by the voice of his rebukers will double his iniquities. For they reprimanded him and he hardened his heart - as it is stated (Proverbs 17:10-11), "A rebuke works on an intelligent man, more than one hundred blows on a fool. An evil man seeks only to rebel; a cruel messenger will be sent against him." The explanation is that the evil man will not submit to the voice of the rebukers. Rather he will seek to rebel. And since he did not stop from the words of the reprimanding angel, a cruel angel will be sent against him - measure for measure. For rebukers are called angels (malakhim, which literally means messengers), as it is stated (II Chronicles 36:16), "But they mocked the messengers of God and disdained His words and taunted His prophets." And King Solomon, peace be upon him, also said (Proverbs 15:10), "Discipline seems bad to him who forsakes the way; he who spurns rebuke will die." Its explanation is [that] it is true that harsh rebuke is appropriate for one who has forsaken the way and transgresses the words of the Torah. However there is hope that he will take the rebuke and repent from his evil way. But worse than him is one who hates rebuke. For he has no hope and rectification from harsh rebuke. Rather his one verdict is to die. For one who does a transgression - his desire overpowered him and the impulse pushed him. But it is likely that his soul is bitter about that which he was [not stronger] in the face of his impulse. And maybe he longs for reprimand and hopes for reproof. But one who hates reprimand has already abandoned his soul; and his hatred for reprimand will be a proof that he hates the words of God, may He be blessed.
עוֹד אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי ט"ו:ל'-ל"א) מְאוֹר עֵינַיִם יְשַׂמַּח לֵב שְׁמוּעָה טוֹבָה תְּדַשֶּׁן עָצֶם. אֹזֶן שֹׁמַעַת תּוֹכַחַת חַיִּים בְּקֶרֶב חֲכָמִים תָּלִין. וְיֵשׁ לְכָל חֲכַם לֵב לָדַעַת כִּי לֹא יִתָּכֵן שֶׁחִבֵּר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם דְּבָרִים בְּטֵלִים כָּאֵלֶּה חִנָּם בְּתוֹךְ דִּבְרֵי הַמּוּסָר וְיִרְאַת ה'. כְּשֶׁכְּבָר הֵעִיד עָלָיו הַכָּתוּב (מלכים א ד') וַיֶּחְכַּם מִכָּל הָאָדָם. אָכֵן זֶה פֵּשֶׁר הַדָּבָר. מְאוֹר עֵינַיִם יְשַׂמַּח לֵב. הָעַיִן אֵבֶר נִכְבָּד מְאֹד כִּי יִרְאוּ בּוֹ אֶת הַמְּאוֹרוֹת הַמְשַׂמְּחִים אֶת הַלֵּב. וְנִכְבָּד מִמֶּנּוּ הָאֹזֶן כִּי יִשְׁמְעוּ בּוֹ שְׁמוּעָה טוֹבָה הַמְּדַשֶּׁנֶת אֶת הָעֶצֶם שֶׁאֵין בּוֹ הַהַרְגָּשָׁה וְלֹא יְדֻשַּׁן בִּמְאוֹר עֵינַיִם בִּלְתִּי בְּתַעֲנוּג יָתֵר. וְכֵן אָמְרוּ זַ"ל כִּי הָאֹזֶן נִכְבָּד מִשְּׁאָר הָאֵיבָרִים. שֶׁאִם סִמֵּא אֶת עֵינוֹ נוֹתֵן לוֹ דְּמֵי עֵינוֹ. חֵרְשׁוֹ נוֹתֵן לוֹ דְּמֵי כֻלּוֹ. וְהֵן הָאָדָם חַיָּב לַעֲבֹד אֶת הש"י בְּאֵיבָרָיו וִיצוּרָיו כֻּלָּם כִּי לַעֲבוֹדָתוֹ יְצָרָם כְּמוֹ שֶׁכָּתוּב (משלי ט"ז:ד') כֹּל פָּעַל ה' לַמַּעֲנֵהוּ. אַף כִּי בָּאֵבָרִים הַנִּכְבָּדִים אֲשֶׁר יָצַר בּוֹ נִתְחַיֵּב לַעֲבֹד בָּהֶם אֶת יוֹצְרָם. וְהָעֹנֶשׁ הַגָּדוֹל יָתֵר מְאֹד אִם יַפְרִיעֵם מִמַּעֲשֵׂה מִצְוֹתָיו וַעֲבוֹדָה לֹא יַעֲבֹד בָּהֶם וְלֹא כִגְמוּל עֲלֵיהֶם הֵשִׁיב. כִּי ה' הֵטִיב עִמּוֹ בְּחוּשָׁיו הַנִּכְבָּדִים טוֹבָה עֲצוּמָה וְכָבוֹד וְהָדָר עִטְּרוֹ בָּהֶם. עַל כֵּן הִקְדִּים לְהַזְכִּיר אַחַת מִמַּעֲלוֹת הָאֹזֶן בַּעֲבוּר הַרְאוֹתְךָ גֹּדֶל חוֹבַת עֲבוֹדָתוֹ. וּבֵאֵר אַחֲרֵי כֵן כִּי תִהְיֶה עֲבוֹדַת הָאֹזֶן בִּשְׁמֹעַ אֶל הַתּוֹכָחוֹת. וְאָמַר אֹזֶן שֹׁמַעַת תּוֹכַחַת חַיִּים בְּקֶרֶב חֲכָמִים תָּלִין פֵּרוּשׁוֹ – רָאוּי לִשְׁכּוֹן בֵּין הַחֲכָמִים. אַחַר אֲשֶׁר יַקְשִׁיב בְּתוֹכַחְתָּם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה נָפַל אָדָם מִן הַגַּג וְנִשְׁבְּרוּ אֵיבָרָיו צָרִיךְ רְטִיָּה וְתַחְבֹּשֶׁת עַל כָּל אֵבֶר מֵאֵיבָרָיו וְעֶצֶם מֵעֲצָמָיו. וְהַחוֹטֵא אֲשֶׁר חָטָא בְּכָל אֵיבָרָיו וְנֶחְשָׁב כְּאִלּוּ רָבְתָה מַכָּה בְּאֵיבָרָיו כֻּלָּם מִכַּף רַגְלוֹ וְעַד קָדְקֳדוֹ שֶׁנֶּאֱמַר (ישעיהו א':ו') מִכַּף רֶגֶל וְעַד רֹאשׁ אֵין בּוֹ מְתֹם. וְהִנֵּה הקב"ה מְרַפֵּא כָּל אֵיבָרָיו בִּרְטִיָּה אַחַת וְהִיא שְׁמִיעַת הָאֹזֶן שֶׁנֶּאֱמַר (ישעיה נ"ה:ג') הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם.
King Solomon, peace be upon him, also said (Proverbs 15:30-31) "What brightens the eye gladdens the heart; good news puts fat on the bones. He whose ear heeds the reprimand of life lodges among the wise." And every wise-hearted person should know that it is not likely that King Solomon, peace be upon him, composed idle words like these [in the middle of] words of reproof and fear of God for nothing - since Scripture has already testified about him (I Kings 5:11), "He was the wisest of all men." Rather this is the understanding of the thing: "What brightens the eye gladdens the heart" - the eye is a very esteemed organ, for they will see all the events that gladden the heart with it. But more esteemed than it is the ear, for they will hear good news, that puts fat on the bones, through it. For [the ear] has no feeling and it will not be fattened from the light of the eyes, unless it is a special enjoyment. And so did our Rabbis, may their memory be blessed, say (Bava Kamma 85b) that the ear is more esteemed than the other organs. For if one blinded his eye, he must pay for the value of his eye; but if he makes him deaf, he pays all of his value. And truly a person is obligated to serve, God, may He be blessed, with his limbs. And they were all formed for His service - as it is written, (Proverbs 16:4), "The Lord made everything for His sake." Even with the esteemed limbs that He formed in him, is he obligated to serve their Maker. And the great punishment is even much greater if he prevents them from doing His commandments, he does not do the service with them and he does not pay back the good that is done through them. For with his esteemed senses, God gave him a great kindness; and He crowned him with beauty and glory through them. Therefore he prefaced to mention one of the virtues of the ear in order for you to see the greatness of the obligation of its service. And afterwards, he explained that the service of the ear should be in listening to reprimand; and he said "He whose ear heeds the reprimand of life lodges among the wise." Its explanation is [that] it is fitting to dwell among the sages, since he can [then] listen to their reprimands. And our Rabbis, may their memory be blessed, said (Shemot Rabbah 27:9), If a man falls from a roof and all of his limbs are broken, he needs a bandage and a plaster for every one of his limbs and his bones. And a sinner who has sinned with all of his limbs is considered as if he received a great wound on all of his limbs - from the sole of his foot to his crown, as it is stated (Isaiah 1:6), 'From head to foot, no spot is sound.'" But behold the Holy One, blessed be He, heals all of his limbs with one bandage. And that is the listening of the ear, as it is stated (Isaiah 55:3), "Incline your ear and come to Me; hearken, and you shall be revived."
הַדֶּרֶךְ הָרְבִיעִית – בְּעֵת אֲשֶׁר יֶהְגֶּה הָאָדָם בְּתוֹרַת ה' וְיִקְרָא בְּדִבְרֵי הַנְּבִיאִים וְהַכְּתוּבִים. וְיָבִין בְּנֹעַם הַמּוּסָרִים וְיִרְאֶה הָאַזְהָרוֹת וְהָעֳנָשִׁים. יֶחֱרַד לַדְּבָרִים וְיָכִין לִבּוֹ לְהֵטִיב דְּרָכָיו וּמַעֲלָלָיו וְיִתְרַצֶּה אֶל הַשֵּׁם. כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה ס"ו:ב') וְאֶל זֶה אַבִּיט אֶל עָנִי וּנְכֵה רוּחַ וְחָרֵד עַל דְּבָרִי. וְכֵן כָּתוּב בְּעִנְיַן יֹאשִׁיָּהוּ (מלכים ב כ"ב:י"א) וַיְהִי כִּשְׁמֹעַ הַמֶּלֶךְ אֶת דִּבְרֵי סֵפֶר הַתּוֹרָה וַיִּקְרַע אֶת בְּגָדָיו. וּבְעִנְיָן עֶזְרָא נֶאֱמַר (נחמיה ח':ט') כִּי בוֹכִים כָּל הָעָם בְּשָׁמְעָם אֶת דִּבְרֵי הַתּוֹרָה. וַאֲשֶׁר לֹא שָׁת לִבּוֹ אֶל דִּבְרֵי ה' יִכְבַּד פִּשְׁעוֹ עָלָיו כָּעִנְיָן שֶׁנֶּאֱמַר (ירמיה ל"ו:כ"ד) וְלֹא פָחֲדוּ וְלֹא קָרְעוּ אֶת בִּגְדֵיהֶם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כָּל הַלּוֹמֵד וְאֵינוֹ מְקַיֵּם נוֹחַ לוֹ שֶׁנֶּהְפְּכָה שִׁלְיָתוֹ עַל פָּנָיו וְלֹא יָצָא לַאֲוִיר הָעוֹלָם. וְנֶאֱמַר (הושע ח':יב) אֶכְתָּב לוֹ רֻבֵּי תּוֹרָתִי כְּמוֹ זָר נֶחְשָׁבוּ וְנֶאֱמַר (ירמיה ח':ח') אֵיכָה תֹאמְרוּ חֲכָמִים אֲנַחְנוּ וְתוֹרַת ה' אִתָּנוּ אָכֵן [הִנֵּה] לַשֶּׁקֶר עָשָׂה עֵט שֶׁקֶר סֹפְרִים.
The fourth path is [that] when a man meditates upon the Torah of God and reads the words of the Prophets and the Writings and understands the pleasantness of the reprimands and sees the warnings and the punishments - he trembles and prepares his heart to improve his ways and his plans and become acceptable to God, as it is stated (Isaiah 66:2), "Yet to such a one I look - to the poor and brokenhearted, who trembles about My word." And likewise is it written about the matter of Yoshiyahu (II Kings 22:11), "And when the king heard the words of the scroll of the Torah, he rent his clothes." And about the matter of Ezra is it stated (Nehemiah 8:9), "for all the people were weeping as they listened to the words of the Torah." And the one that does not pay attention to the words of God will have his transgression become greater for him, like the matter that is stated (Jeremiah 36:24), "yet they showed no fear and did not tear their garments." And our Rabbis, may their memory be blessed, said (Yerushalmi Berakhot 1:1), "Anyone who studies but does not uphold [what he learned] - it would have been better that his placenta would have flipped itself on his face, and he had not come out to the light of the world." And it is stated (Hosea 8:12), "The many teachings I wrote for him have been treated as something alien." And it is [also] stated (Jeremiah 8:8), "How can you say, 'We are wise, and we possess the Torah of the Lord'; assuredly, for naught has the pen labored, for naught the scribe."
הַדֶּרֶךְ הַחֲמִישִׁית – בַּעֲשֶׂרֶת יְמֵי תְּשׁוּבָה. הַיָּרֵא אֶת דְּבַר הַשֵּׁם לִבּוֹ יָחִיל בְּקִרְבּוֹ בְּדַעְתּוֹ שֶׁכָּל מַעֲשָׂיו בַּסֵּפֶר נִכְתָּבִין. וּבָעֵת הַהִיא הָאֱלֹקִים יָבִיא בְמִשְׁפָּט אֶת כָּל מַעֲשֶׂה עַל כָּל נֶעְלָם אִם טוֹב וְאִם רָע. כִּי הָאָדָם נִדּוֹן בְּרֹאשׁ הַשָּׁנָה וּגְזַר דִּין שֶׁלּוֹ נֶחְתָּם בְּיוֹם הַכִּפּוּרִים. וּבְעֵת אֲשֶׁר יֵדַע כִּי יָבִיאוּ אֶת דִּינוֹ לִפְנֵי מֶלֶךְ בָּשָׂר וָדָם הֲלֹא יֶחֱרַד חֲרָדָה גְּדוֹלָה וְיָשִׁית עֵצוֹת בְּנַפְשׁוֹ וּבְכָל דַּרְכֵי חֲרִיצוּת יָחִישׁ מִפְלָט לוֹ. וְלֹא תַּעֲלֶה עַל רוּחוֹ לִפְנוֹת עַל יָמִין אוֹ עַל שְׂמֹאל וּלְהִתְעַסֵּק בְּיֶתֶר חֲפָצָיו. וְלֹא יַשְׁגִּיחַ לְפַתֵּחַ וּלְשַׂדֵּד אַדְמָתוֹ וְלֹא יִפְנֶה דֶּרֶךְ כְּרָמִים. וְלֹא יִתְרַפֶּה בְּיוֹם צָרָה מֵהָכִין לֵב לְהִנָּצֵל כִּצְבִי מִיָּד. לָכֵן מָה נוֹאֲלוּ הַיּוֹצְאִים לְפָעֳלָם וְלַעֲבוֹדָתָם עֲדֵי עָרֶב בַּיָּמִים הַנּוֹרָאִים יְמֵי הַדִּין וְהַמִּשְׁפָּט וְאֵינָם יוֹדְעִים מָה יִהְיֶה מִשְׁפָּטָם. הֲלֹא לְהָגוּתָם יֶהְגֶּה לִבָּם בַּיּוֹם שֶׁיְּדֻבַּר בָּם שֶׁנֶּאֱמַר (שיר השירים ח':ח') מַה נַּעֲשֶׂה לַאֲחוֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר בָּהּ. וְרָאוּי לְכָל יְרֵא אֱלֹהִים לְמַעֵט בַּעֲסָקָיו לִהְיוֹת רַעְיוֹנָיו נְחִתִּים. וְלִקְבֹּעַ בַּיּוֹם וּבַלַּיְלָה עִתִּים לְהִתְבּוֹדֵד בַּחֲדָרָיו וּלְחַפֵּשׂ דְּרָכָיו וְלַחְקֹר. וּלְקַדֵּם אַשְׁמוּרוֹת וּלְהִתְעַסֵּק בְּדַרְכֵי הַתְּשׁוּבָה וְכִשְׁרוֹן הַמַּעֲשֶׂה. וְלִשְׁפֹּךְ שִׁיחַ וְלָשֵׂאת תְּפִלָּה וְרִנָּה. וּלְהַפִּיל תְּחִנָּה. וְהָעֵת עֵת רָצוֹן וְהַתְּפִלָּה נִשְׁמַעַת בּוֹ כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה מ"ט:ח') בְּעֵת רָצוֹן עֲנִיתִיךָ וּבְיוֹם יְשׁוּעָה עֲזַרְתִּיךָ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ר"ה יח.) דִּרְשׁוּ ה' בְּהִמָּצְאוֹ אֵלּוּ עֲשָׂרָה יָמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּפּוּרִים. וּמִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְהָעִיר אָדָם אֶת רוּחוֹ לַחְזֹר בִּתְשׁוּבָה בְּיוֹם הַכִּפּוּרִים שֶׁנֶּאֱמַר (ויקרא ט"ז:ל') מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה' תִּטְהָרוּ. עַל כֵּן הִזְהִירָנוּ הַכָּתוּב שֶׁנִּטְהַר לִפְנֵי ה' בִּתְשׁוּבָתֵנוּ וְהוּא יְכַפֵּר עָלֵינוּ בַּיּוֹם הַזֶּה לְטַהֵר אוֹתָנוּ.
The fifth path is [that] on the ten days of repentance, the heart of one who fears the Lord will pine inside himself, knowing in his mind that all of his deeds are written in a book and that at that time, God brings all of His creation to judgement about all that is hidden - whether for the good or for the bad. For man is judged on Rosh Hashanah and his final verdict is sealed on Yom Kippur. And at a time that he knows that they will bring his case in front of a king of flesh and blood, does he not tremble greatly, seek counsel for himself and scurry industriously to find a way to escape? And it does not come to his spirit to turn to the right or to the left or to occupy himself with the rest of his business. And he will not break up and furrow his land nor turn through the vineyards. And on a day of distress, he will not falter from preparing his heart to escape like a deer from the hand [of the hunter]. Therefore how foolish are those who go out to their labors and their work until the evening on the Days of Awe - days of judgement and verdict - and do not know what their verdict will be. Is it not that their hearts are preoccupied [even] about their sister on the day when she will be spoken for - as it is stated (Song of Songs 8:8), "What shall we do for our sister when she is spoken for?" And it is fitting for anyone that fears God to reduce his affairs, so that his ideas are at ease; to fix times during the day and night to seclude himself in his rooms, search his ways and investigate; to be early to the watches and occupy himself with the ways of repentance and the refinement of action; and to pour out speech, raise prayer and song and to lay down supplication. And this time is a time of [good] will, and prayer will be heard on it - like the matter that is stated (Isaiah 49:8), "In an hour of favor I answer you, and on a day of salvation I help you." And our Rabbis, may their memory be blessed, said (Rosh Hashanah 18a), "'Seek the Lord while He can be found' - these are the ten days between Rosh Hashanah and Yom Kippur." And it is a positive commandment from the Torah for a man to arouse his spirit to repent on Yom Kippur, as it is stated (Leviticus 16:30), "of all your sins, you shall be pure before the Lord." Therefore Scripture warned us that we should purify ourselves before God with our repentance; and He will atone for us on that day to purify us.
הַדֶּרֶךְ הַשִּׁשִּׁית – כָּל עֵת יִכּוֹן לִקְרַאת אֱלֹהָיו. כִּי לֹא יֵדַע הָאָדָם אֶת עִתּוֹ. עַל כֵּן כִּלְיוֹתָיו יִשְׁתּוֹנֵן. וּבִצְדָקָה יִכּוֹנֵן. לְהָשִׁיב רוּחוֹ בְּטָהֳרָה אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. וִיחַפֵּשׂ דְּרָכָיו וּמַעֲלָלָיו בְּכָל יוֹם. יִפְקְדֵם לַבְּקָרִים וְלִרְגָעִים יִבְחָנֵם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה ר' אֱלִיעֶזֶר אוֹמֵר שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתְךָ, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּינוּ וְכִי אָדָם יוֹדֵעַ בְּאֵיזֶה יוֹם יָמוּת, אָמַר לָהֶם כָּל שֶׁכֵּן יָשׁוּב הַיּוֹם שֶׁמָּא יָמוּת לְמָחָר וְנִמְצְאוּ כָּל יָמָיו בִּתְשׁוּבָה. וְאוֹמֵר (קהלת ט':ח') בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר. לֹבֶן הַבְּגָדִים מָשָׁל עַל נְקִיּוּת הַנֶּפֶשׁ בִּתְשׁוּבָה, וְהַשֶּׁמֶן מָשָׁל לְמַעֲשִׂים טוֹבִים וְשֵׁם טוֹב. עוֹד אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בָּעִנְיָן הַזֶּה, מָשָׁל לְאִשְׁתּוֹ שֶׁל מַלָּח שֶׁהָיְתָה מִתְקַשֶּׁטֶת וַתָּשֶׂם בַּפּוּךְ עֵינֶיהָ וּבַעְלָהּ עוֹבֵר אָרְחוֹת יַמִּים, וַתֹּאמַרְנָה לָהּ הַשְּׁכֵנוֹת הֲלֹא בַּעֲלֵךְ הָלַךְ בְּדֶרֶךְ לְמֵרָחוֹק וְעַל מָה זֶה לַשָּׁוְא תִּתְיַפִּי. אָמְרָה לָהֶם בַּעְלִי מַלָּח הוּא אוּלַי יֵהָפֵךְ רוּחַ יָם וְקַל מְהֵרָה יָבֹא וְיִמְצָאֵנִי וְהִנְנִי מְקֻשֶּׁטֶת. וְיֵשׁ עַל הָאָדָם לְשַׁעֵר בְּנַפְשׁוֹ בִּהְיוֹתוֹ שַׁאֲנָן וְשָׁלֵו. אֵיךְ יִדְאַג לְבָבוֹ וְיִרְאָה וָרַעַד יָבֹא בוֹ בְּיוֹם הַמָּוֶת בִּהְיוֹתוֹ נָכוֹן לַעֲלוֹת לִתֵּן אֶת הַחֶשְׁבּוֹן. וְאֵיךְ יִתְוַדֶּה בְּעֵת מוֹתוֹ בְּלֵב נִשְׁבָּר. וְכָכָה יַעֲשֶׂה כָּל הַיָּמִים יִתְוַדֶּה בְּלֵב נִדְכֶּה וְיִהְיֶה מוֹרָא שָׁמַיִם עָלָיו.
The sixth path is that he should prepare to meet his God every instant. Therefore he should darken his conscience and prepare in righteousness to return his soul in purity to God who gave it [to him]. So he should search his ways and his plans every day - record them in the mornings and examine them all the time. And our Rabbis, may their memory be blessed, said (Shabbat 153a), "Rabbi Eliezer says, 'Repent one day before your death.' His students asked him, 'Our teacher, but does a person know the day on which he will die?' He said to them, 'All the more so should one repent today, lest he die tomorrow; and so one will spend his entire life in [a state of] repentance.'" And it states (Ecclesiastes 9:8), "Let your clothes always be white, and your head never lack oil." The whiteness of clothes is a metaphor for the cleanliness of the soul that has repented; and the oil is a metaphor for good deeds and a good name. And our Rabbis, may their memory be blessed, also said about this matter (Kohelet Rabbah 9:6), "There is a [relevant] parable about the wife of a sailor who would adorn herself and paint her eyes while her husband was traveling on the seaways. So her neighbors said to her, 'Didn't your husband go on a faraway journey? So isn't this beautifying of yourself for naught?' She said to them, 'My husband is a sailor. Maybe the sea wind will change and ease it for him to come quickly and he will find me - and behold I [will be] adorned.'" And when a person is at ease and tranquil, he should assess in his soul how his heart will worry, fear and tremble when the day of death comes to him - that he should be prepared to rise and give an accounting; and how he will give a confession with a crushed heart at the time of his death. So the fear of heaven will be upon him.
וְיֵשׁ עַל הָאָדָם לְחַדֵּשׁ לוֹ בְּכָל יוֹם מִצְוֹת אוּלַי הִגִּיעַ תּוֹר מוֹתוֹ וְלֹא יְקַיֵּם הַמִּצְוֹת הָהֵם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כָּל הָעוֹשֶׂה מִצְוָה אַחַת סָמוּךְ לְמִיתָתוֹ דּוֹמֶה שֶׁקִּיֵּם אֶת כָּל הַתּוֹרָה וְלֹא הָיָה חָסֵר אֶלָּא אוֹתוֹ מִצְוָה. וְכָל הָעוֹשֶׂה עֲבֵרָה אַחַת סָמוּךְ לְמִיתָתוֹ דּוֹמֶה כְּאִלּוּ בִּטֵּל אֶת הַתּוֹרָה.
And a person should always be performing new commandments - maybe the turn of his death has come, and he will [otherwise] not perform these commandments. And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 3:18), "Anyone who performs a commandment close to his death is as if he performed the entire Torah and was only lacking this commandment. And anyone who performs a transgression close to his death is as if he negated the whole Torah."
וְיֵשׁ אֲנָשִׁים אֲשֶׁר לֹא יַרְגִּישׁוּ בְּעִנְיַן הַמָּוֶת לַעֲשׂוֹת צֵדָה לַדֶּרֶךְ וּלְתַקֵּן מַעֲשֵׂיהֶם וְלֹא יַעֲלוּ עַל לִבָּם יוֹם מוֹתָם עַד בּוֹאוֹ. וְהֵם נִמְשָׁלִים כַּבְּהֵמוֹת אֲשֶׁר לֹא יַרְגִּישׁוּ בְּעִנְיַן הַמָּוֶת עַד יוֹם הַטְּבִיחָה. כְּמוֹ שֶׁנֶּאֱמַר (תהילים מ"ט:ט"ו) כַּצֹּאן לִשְׁאוֹל שַׁתּוּ מָוֶת יִרְעֵם וַיִּרְדּוּ בָם יְשָׁרִים לַבֹּקֶר וְצוּרָם לְבַלּוֹת שְׁאוֹל מִזְּבֻל לוֹ. פֵּרוּשׁוֹ – כַּצֹּאן שַׁתּוּ נַפְשָׁם לִשְׁאוֹל כִּי לֹא יַרְגִּישׁוּ בְּעִנְיַן מוֹתָם עַד בּוֹאוֹ פִּתְאוֹם. מָוֶת יִרְעֵם. אֵין מוֹת הָרְשָׁעִים כְּמוֹת הַבְּהֵמוֹת מוֹת הַבְּהֵמוֹת פַּעַם אַחַת וְהָרְשָׁעִים מָוֶת יִרְעֶה בָּהֶם בְּכָל יוֹם. מִלְּשׁוֹן (מיכה ז':י"ד) יִרְעוּ בָּשָׁן וְגִלְעָד וּמֵעִנְיַן (איוב י"ח:י"ג) יֹאכַל בַּדָּיו בְּכוֹר מָוֶת. כִּי נֶפֶשׁ הָרְשָׁעִים הַהַשְׁחָתָה וְהַהֶפְסֵד יִדְבְּקוּ בָּהּ בְּכָל עֵת עַד אֲשֶׁר תִּשָּׁחֵת וְתִכְלֶה וְתֹאבַד. וַיִּרְדּוּ בָם יְשָׁרִים לַבֹּקֶר. הִמְשִׁיל זְמַן תְּחִיַּת הַמֵּתִים לַבֹּקֶר אֲשֶׁר יָעִיר בּוֹ הָאָדָם מִשְּׁנָתוֹ. וּכְעִנְיָן שֶׁנֶּאֱמַר (דניאל י"ב:ב') וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ. כִּי אָז יִרְדּוּ הַיְּשָׁרִים בָּרְשָׁעִים כְּמוֹ שֶׁכָּתְבוּ (מלאכי ג':כ"א) וְעַסּוֹתֶם רְשָׁעִים כִּי יִהְיוּ אֵפֶר תַּחַת כַּפּוֹת רַגְלֵיכֶם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּעִנְיַן יוֹם הַדִּין לִתְחִיַּת הַמֵּתִים. לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ גּוּפָן כָּלֶה וְנִשְׁמָתָן נִשְׂרֶפֶת וְנַעֲשִׂין אֵפֶר תַּחַת כַּפּוֹת רַגְלֵי הַצַּדִּיקִים שֶׁנֶּאֱמַר וְעַסּוֹתֶם רְשָׁעִים וְגוֹ'. וְצוּרָם לְבַלּוֹת שְׁאוֹל. צוּרָם כְּמוֹ צוּרָתָם וְכֵן (הושע י"ג:ב') כִּתְבוּנָם עֲצַבִּים. כִּתְבוּנָתָם. וְיִקָּרֵא הַנֶּפֶשׁ צוּרַת הָאָדָם. וְיֵשׁ מִן הַדּוֹבְרִים עַל הַנֶּפֶשׁ שֶׁאָמְרוּ בְּגֶדֶר הַנֶּפֶשׁ שֶׁהִיא צוּרַת עִקָּרִית. וּבֵאוּר הָעִנְיָן כִּי נֶפֶשׁ הָרָשָׁע יְבַלֶּה שְׁאוֹל אוֹתָהּ. וְהִיא מִזְּבוּל לוֹ. כִּי הַנֶּפֶשׁ מִן הָעֶלְיוֹנִים מִלְּשׁוֹן (ישעיה ס"ג:ט"ו) מִזְּבוּל קָדְשְׁךָ. וְהָרָשָׁע סִבֵּב בְּחַטֹּאתָיו וְעוֹלֵל לְנַפְשׁוֹ נֶפֶשׁ הַיְּקָרָה וְהָעֶלְיוֹנָה שֶׁהִיא מִזְּבוּל לוֹ. לְבַלּוֹת אוֹתָהּ שְׁאוֹל מַטָּה. וְכַמָּה קָשֶׁה הַמָּוֶת לְמִי שֶׁלֹּא הִפְרִיד תַּאֲוַת הָעוֹלָם מִנַּפְשׁוֹ עַד אֲשֶׁר יַפְרִידֶנָּה הַמָּוֶת. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת דֶּרֶךְ אֶרֶץ. רְצוֹנְךָ שֶׁלֹּא תָּמוּת. מוּת עַד שֶׁלֹּא תָּמוּת. בֵּאוּר הָעִנְיָן הָרוֹצֶה שֶׁיִּהְיֶה לוֹ יוֹם הַמָּוֶת לְחַיֵּי עַד יְדַבֵּר אֶל לִבּוֹ אַחֲרֵי אֲשֶׁר סוֹפוֹ לַעֲזֹב אֶת הָאֲדָמָה וּלְהַנִּיחַ חֶפְצֵי הַגּוּף וּבְאַחֲרִיתוֹ יִשְׂטְמֵם וְיִטְּשֵׁם. יַעַזְבֵם בַּחַיִּים וְלֹא יִשְׁתַּמֵּשׁ בָּאֲדָמָה רַק לַעֲבוֹדַת הַבּוֹרֵא יִתְעַלֶּה. וְאָז יִהְיֶה לוֹ יוֹם הַמָּוֶת לְחַיִּים שֶׁאֵין לָהֶם הֶפְסֵק.
But there are people that do not sense the matter of death, to make provisions for the road and to rectify their actions; and they do not pay attention to the day of their death until it comes. So they are compared to animals that do not sense the matter of death until the day of slaughter - as it is stated, (Psalms 49:15), "Sheeplike they head for the pit, with death as their shepherd; the upright shall rule over them in the morning, and their form - from above him - shall waste away in the pit." Its explanation is: They lead their souls to the pit, since they don't sense the matter of their death until its sudden arrival. "With death as their shepherd" - the death of evildoers is not like the death of animals; the death of animals is once, but the death of the evildoers will shepherd them every day. [That shepherd can be a verb in the continuous present is indicated] from the wording, "shepherd Bashan and Gilead" (Micah 7:14); and from the content of (Job 18:13), "death’s first-born consumes his tendons." For destruction and deterioration will cling to the soul of the evildoers at every instant, until it is destroyed, ends and is gone. "The upright shall rule over them in the morning" - it compared the time of the resurrection of the dead to the morning, when a man wakes up from his sleep; and like the matter that is stated (Daniel 12:2), "Many of those that sleep in the dust of the earth will awake." For then the righteous will rule over the evildoers, as it is written (Malachi 3:21), "And you shall trample the wicked to a pulp, for they shall be dust beneath your feet." And our Rabbis, may their memory be blessed, said about the matter of the day of judgement for the resurrection of the dead (Rosh Hashanah 17a), "After twelve months, their bodies end, and their souls are burnt and become ashes under the feet of the righteous - as is is stated, 'And you shall trample the wicked, etc.'" [And it is written (Psalms 49:15),] "And their form (tsuram) shall waste away in the pit" - tsuram is like tsuratam (the conventional way of writing, their form). Likewise, "idols, ketvunam" (Hosea 13:2), is understood as ketvunatam. And the soul is called the form of man. But there are some among those who speak about the soul that said, about the definition of the soul, that it is a (essential) [contingent] form. And the explanation of the matter is that the pit wears out the evildoer's soul. And it is "above (zevul) him" - for the soul is from the higher beings. [This is seen] from the wording (Isaiah 63:15), "from Your holy height (zevul)." And with his sins, the evildoer caused and brought about that his precious and elevated soul that is above him will be worn out by the pit below. And how difficult is death for the one who has not separated desires of the world from his soul until it is separated by death! And our Rabbis, may their memory be blessed, said in Tractate Derekh Erets, "Is your will not to die? Die before you die." The explanation of the matter is [that] the one that wants that the day of his death be [a gateway] for him to eternal life should speak to his heart - since his end is to leave the ground and to leave the matters of the body, and in his end, he will despise them and abandon them; he should leave them when he is [still] alive, and only use the ground for service to the Creator, may He be blessed. And then the day of death will be [the beginning] of life without end for him.
וְדַע כִּי נֶפֶשׁ הָרָשָׁע אֲשֶׁר כָּל תַּאֲוָתָהּ לְחֶפְצֵי הַגּוּף בְּחַיָּיו. וְנִפְרֶדֶת תַּאֲוָתָהּ מֵעֲבוֹדַת הַבּוֹרֵא וְנִבְדֶּלֶת מִשָּׁרָשֶׁיהָ. תֵּרֵד בְּמוֹתוֹ לְמַטָּה לָאָרֶץ אֶל מְקוֹם תַּאֲוָתָהּ. וִיהִי תּוֹלַדְתָּהּ כְּטֶבַע הֶעָפָר לָרֶדֶת וְלֹא לַעֲלוֹת. אֲבָל יַעֲלוּהָ לַמָּרוֹם לַדִּין וְלַמִּשְׁפָּט. וְלִרְאוֹת אֵיךְ הֶחֱלִיפָה מָרוֹם בִּשְׁאוֹל. כַּאֲשֶׁר יַעֲלוּ אֶת הָאֶבֶן עַל יַד כַּף הַקֶּלַע וְאַחֲרֵי עֲלוֹתָהּ לַמָּרוֹם תֵּרֵד בְּטִבְעָהּ לְמַטָּה לָאָרֶץ כַּאֲשֶׁר הָאֶבֶן חוֹזֶרֶת וְנוֹפֶלֶת לָאָרֶץ אַחֲרֵי הַזְּרִיקָה. שֶׁנֶּאֱמַר (שמואל א כ"ה:כ"ט) וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת ה' אֱלֹהֶיךָ וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמִדְרַשׁ מִשְׁלֵי אַחַת נִשְׁמָתָן שֶׁל צַדִּיקִים וְאַחַת נִשְׁמָתָן שֶׁל רְשָׁעִים (יש כאן חסרון וצ"ל אחת נשמתן של צדיקים ואחת נשמתן של רשעים עולות למעלה ונידונין שם. נשמתן של צדיקים זוכות בדין ונגנזות תחת כסא הכבוד ונשמתן של רשעים) חוֹזְרוֹת וְיוֹרְדוֹת וּמִטָּרְפוֹת לָאָרֶץ שֶׁנֶּאֱמַר וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וְגוֹ'. וְנֶאֱמַר (משלי י"א:ז') בְּמוֹת אָדָם רָשָׁע תֹּאבַד תִּקְוָה. כִּי לֹא תִּהְיֶה תִּקְוָה לְנֶפֶשׁ הָרָשָׁע לָצֵאת מֵחֹשֶׁךְ לָאוֹר שֶׁנֶּאֱמַר עַל נֶפֶשׁ הָרָשָׁע (תהילים מ"ט:כ') תָּבֹא עַד דּוֹר אֲבוֹתָיו עַד נֵצַח לֹא יִרְאוּ אוֹר.
And know that the soul of the evildoer whose entire desire while alive is for the things of the body - the desire of which is separated from service to the Creator and is removed from its roots - will in his death descend to the ground, to the place of its desire. And its destiny will be - like the nature of the ground - to descend and not to arise. However it will be brought up for justice and for trial and to see how it exchanged the above for the pit - like they bring up a stone to the hollow of a slingshot. But after they raise [the stone] up - by its nature - it comes down to the ground, when the stone comes back and falls down to the ground after [its] projection, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life in the care of the Lord, your God; but He will fling away the lives of your enemies as from the hollow of a sling." And our Rabbis, may their memory be blessed, said in Midrash Mishlei (Kohelet Rabbah 3:27), "Both the souls of the righteous and the souls of the evildoers [rise above and are judged there: The souls of the righteous are triumphant in their trial and hidden under the Throne of Glory, but the souls of evildoers] are eaten away to the ground, as it is stated, 'but He will fling away the lives of your enemies, etc.'" And it is stated (Proverbs 11:7), "At death the hopes of a wicked man are lost." For there is no hope for the soul of an evildoer to leave from the darkness to the light, as it is stated (Psalms 49:20), "yet he must join the company of his ancestors, who will never see daylight again."
הִנֵּה נִתְבָּאֵר כִּי נִשְׁמַת הָרְשָׁעִים יוֹרֶדֶת לִשְׁאוֹל. מִשְּׁנֵי מִקְרָאוֹת שֶׁזָּכַרְנוּ וּמִדִּבְרֵי חֲזַ"ל. וְעוֹד נֶאֱמַר (משלי ט"ו:כ"ד) אֹרַח חַיִּים לְמַעְלָה לְמַשְׂכִּיל לְמַעַן סוּר מִשְּׁאוֹל מָטָּה. וְעוֹד נֶאֱמַר (קהלת ג':כ"א) מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעֹלָה הִיא לְמָעְלָה וְרוּחַ הַבְּהֵמָה הַיֹּרֶדֶת הִיא לְמַטָּה לָאָרֶץ. פֵּרוּשׁ מִי יַכִּיר הַצַּדִּיקִים וְהָרְשָׁעִים בָּעוֹלָם הַזֶּה. כִּי יֵשׁ רְשָׁעִים אֲשֶׁר מַעֲשֵׂיהֶם בְּמַחְשָׁךְ וְלֹא יַכִּירוּ בָּהֶם בְּנֵי אָדָם [וְיֵשׁ צַדִּיקִים] שֶׁיִּירְאוּ שָׁמַיִם בַּסֵּתֶר. כָּעִנְיָן שֶׁנֶּאֱמַר (מיכה ו':ח') וְהַצְנֵעַ לֶכֶת. וְיִקְרָא לְנֶפֶשׁ הָרָשָׁע נֶפֶשׁ הַבְּהֵמָה מִפְּנֵי שֶׁנִּמְשֶׁכֶת אַחֲרֵי הַתַּאֲוָה הַגַּשְׁמִית כַּבְּהֵמָה וּכְעִנְיָן שֶׁכָּתוּב (יונה ד':י"א) אֲשֶׁר לֹא יָדַע בֵּין יְמִינוֹ לִשְׂמֹאלוֹ וּבְהֵמָה רַבָּה. וּלְנֶפֶשׁ הַצַּדִּיקִים קָרָא רוּחַ בְּנֵי הָאָדָם וּכְעִנְיָן שֶׁנֶּאֱמַר (יחזקאל ל"ד:ל"א) אָדָם אַתֶּם. וּבֵאוּר לְשׁוֹן הַמִּקְרָא כֵּן הוּא. מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם וְהֵם הַצַּדִּיקִים. הָעוֹלָה הִיא לְמַעְלָה כִּי יֵשׁ הַרְבֵּה צַדִּיקִים שֶׁאֵין אָדָם יָכוֹל לִגְזֹר עֲלֵיהֶם בָּעוֹלָם הַזֶּה שֶׁהֵם צַדִּיקִים בֶּאֱמֶת וְכִי תַּעֲלֶה נַפְשָׁם לַמָּרוֹם. כְּעִנְיָן מָה שֶׁנֶּאֱמַר (ש"א ט"ז:ז') כִּי הָאָדָם יִרְאֶה לַעֵינַיִם וַה' יִרְאֶה לַלֵּבָב. וְגַם כִּי רַבִּים מִן הַצַּדִּיקִים הֵם יִרְאֵי שָׁמַיִם בַּסֵּתֶר וְאֵין צִדְקָתָם מוּדַעַת. וּכְעִנְיָן שֶׁנֶּאֱמַר (מיכה ו':ח') וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ. וְרוּחַ הַבְּהֵמָה וְגוֹ' גַּם יֵשׁ רְשָׁעִים רַבִּים שֶׁאֵין אָדָם מַכִּיר בְּמַעֲשֵׂיהֶם כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיהו כ"ט:ט"ו) וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יוֹדְעֵנוּ. וְכֵן פֵּרְשׁוּ זַ"ל בְּמִדְרַשׁ קֹהֶלֶת. כִּי רוּחַ בְּנֵי הָאָדָם אֵלּוּ הַצַּדִּיקִים וְרוּחַ הַבְּהֵמָה אֵלּוּ הָרְשָׁעִים. וְלֹא יוּכַל אִישׁ לוֹמַר כִּי הָיָה מִסְתַּפֵּק עַל נִשְׁמַת הָאָדָם אִם תַּעֲלֶה לְמַעְלָה כִּי הִנֵּה כָּתוּב (קהלת י"ב:ז') וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. וְעוֹד אֵיךְ יִסְתַּפֵּק עַל רוּחַ הַבְּהֵמָה אִם יוֹרֶדֶת לְמַטָּה הֲלֹא רוּחַ הַבְּהֵמָה מִן הָאָרֶץ וְאֵיךְ תַּעֲלֶה. וְנִתְבָּאֵר בַּתּוֹרָה כִּי נִשְׁמַת הָאָדָם עֶלְיוֹנִית. כִּי כָּתוּב עַל נֶפֶשׁ הַבְּהֵמָה כִּי הִיא מִן הָאָרֶץ שֶׁנֶּאֱמַר (בראשית א':כ"ד) תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ. וְעַל נֶפֶשׁ הָאָדָם כָּתוּב (שם ב') וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים. עַל כֵּן תַּעֲלֶה נִשְׁמַת הָאָדָם בְּמוֹת הַגּוּף לְמַעְלָה כִּי כָּל הַדְּבָרִים שָׁבִים אֶל שָׁרְשָׁם. כָּעִנְיָן שֶׁנֶּאֱמַר (קהלת י"ב:ז') וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. וְנֶאֱמַר עַל נִשְׁמַת הַצַּדִּיקִים (זכריה ג':ז') וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעֹמְדִים הָאֵלֶּה פֵּרוּשׁוֹ – בֵּין הַמַּלְאָכִים שֶׁהֵם עוֹמְדִים וְקַיָּמִים. כְּמוֹ שֶׁנֶּאֱמַר (תהילים קמ"ח:ו') וַיַּעֲמִידֵם לָעַד לְעוֹלָם וְנֶאֱמַר (דניאל ז':ט"ז) קִרְבֵת עַד חַד מִן קָאֲמַיָּא. וְאָמְרוּ זַ"ל נַפְשׁוֹתֵיהֶן שֶׁל צַדִּיקִים גְּנוּזוֹת תַּחַת כִּסֵּא הַכָּבוֹד שֶׁנֶּאֱמַר (שמואל א כ"ה:כ"ט) וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים. וְכָל אַנְשֵׁי לֵבָב יַחְשְׁבוּ הָעוֹלָם הַזֶּה כְּמוֹ דִּירַת עֲרַאי וְלֹא יִשְׁתַּמְּשׁוּ בּוֹ רַק לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ וְיָכִינוּ בּוֹ צֵדָה לְנַפְשָׁם. כִּי אִם שָׁנִים רַבּוֹת יִחְיֶה הָאָדָם וְאִלּוּ חָיָה אֶלֶף שָׁנִים פַּעֲמַיִם. אַחֲרֵי שֶׁיֵּשׁ מִסְפָּר לְשָׁנָיו יִכְלֶה הַמִּסְפָּר וְסוֹפוֹ כְּלֹא הָיָה יִהְיֶה. וְעוֹלַם הַגְּמוּל אֵין לוֹ תַּכְלִית כָּעִנְיָן שֶׁנֶּאֱמַר (איוב ט"ז:כ"ב) כִּי שְׁנוֹת מִסְפָּר יֶאֱתָיוּ וְאֹרַח לֹא אָשׁוּב אֶהֱלֹךְ. אַף כִּי יְמֵי הָאָדָם כְּצֵל עוֹבֵר כָּעִנְיָן שֶׁנֶּאֱמַר (תהילים צ':י') יְמֵי שְׁנוֹתֵינוּ בָהֶם שִׁבְעִים שָׁנָה וְגוֹ'. וְנֶאֱמַר (תהילים קמ"ד:ד') יָמָיו כְּצֵל עוֹבֵר וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה לֹא כְּצִלּוֹ שֶׁל אִילָן וְלֹא כְּצִלּוֹ שֶׁל כֹּתֶל אֶלָּא כְּצֵל עוֹף הַפּוֹרֵחַ וְעוֹבֵר. רְצוֹנוֹ לוֹמַר – כִּי חַיָּב הָאָדָם לְהַמְשִׁיל הָעוֹלָם הַזֶּה בִּלְבָבוֹ כְּצֵל עוֹף הַפּוֹרֵחַ וּבְרֶגַע קָטָן עוֹבֵר. גַּם כִּי אֵין הָאָדָם יוֹדֵעַ אִם הַיּוֹם כָּאן וּלְמָחָר בַּקֶּבֶר. וְנִמְצָא בְּהִשְׁתַּדְּלוֹ וְטָרְחוֹ עַל יוֹם מָחָר כִּי הוּא מִצְטַעֵר עַל עוֹלָם שֶׁאֵינוֹ שֶׁלּוֹ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אַל תָּצֵר צָרַת מָחָר כִּי לֹא תֵדַע מַה יֵּלֶד יוֹם.
Behold it has been explained from the two verses that we mentioned - [as well as] from the words of the Sages, may their memory be blessed - that the soul of the evildoers goes down to the pit. And it has also been stated (Proverbs 15:24), "For an intelligent man the path of life leads upward, in order to avoid the pit below." And it has also been stated (Ecclesiastes 3:21), "Who knows if the spirit of men does rise upward and if a beast’s spirit does sink down into the earth?" The explanation [of this] is who can recognize the righteous ones and the evildoers in this world? For there are are evildoers whose actions are in the dark, and people will not know it about them; and there are righteous ones that fear the Heavens in private, like the matter that is stated (Micah 6:8), "and walk humbly." And he called the soul of an evildoer, the soul of a beast, because it follows its physical desire like a beast. And [this is] like the matter that is stated (Jonah 4:11), "who do not yet know their right hand from their left, and many beasts as well!" But he called the righteous ones, "the spirit of men" - like the matter that is stated (Ezekiel 34:31), "you are men." And the explanation of the wording of the verse is like this: Who knows the spirit of men - which are the righteous ones - which goes above; for there are many righteous people that a person cannot determine in this world that they are truly righteous, and that their souls will arise above, like the matter that is stated (I Samuel 16:7), "man sees only what is visible, but the Lord sees into the heart." And also since there are many righteous ones whose fear of the Heavens is secret, and their righteousness is not known, and like the matter that is stated, (Micah 6:8), "and walk humbly with your God." "And the beast's spirit, etc." is that there also many evildoers that a man would not recognize from their actions, like the matter that is stated (Isaiah 29:15), "who do their work in dark places and say, 'Who sees us, who takes note of us?'" And they, may their memory be blessed, likewise explained in Midrash Kohelet (Kohelet Rabbah 3:21) that the "spirit of men" is the righteous ones, "and the beast's spirit" is the evildoers. But a person cannot say that he is in doubt whether the soul of a man rise up; for behold it is written (Ecclesiastes 12:7), "and the spirit returns to God who bestowed it." And also how can he doubt whether the spirit of a beast descends below? Is the spirit of a beast not from the earth? So how could it rise? And it is explained in the Torah that the soul of man is supernal. As it is written about the spirit of an animal that it is from the ground, as it is stated (Genesis 1:24), "Let the earth bring forth living spirits according to their specie." But about the spirit of man, it is written (Genesis 2:7), "and He blew into his nostrils a living soul." Therefore the soul of man rises above with the death of the body; since all things return to their source, like the matter that is stated (Ecclesiastes 12:7), "And the dust returns to the ground as it was, and the spirit returns to God who bestowed it." And it is stated about the soul of the righteous one (Zechariah 3:7), "and I will permit you to move about among these ones standing." Its explanation is among the angels that are standing and enduring - as it is stated (Psalms 148:6), "And He made them stand forever." And it is [also] stated (Daniel 7:16), "approached one of the standing." And they, may their memory be blessed, said (Shabbat 152b), "The souls of the righteous are hidden under the Throne of Glory, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life." And all men of heart will consider this world like a temporary dwelling; so they will only use it for the service of the Creator, may He be blessed, and prepare provisions for their souls. For if a man lives many years - even if he lived twice a thousand years - since there is a number to his years, the number will end, and his end will be as if they had not been. But the world of repayment has no end, like the matter that is stated (Job 16:22), "For a few more years will pass, and I shall go the way of no return." Even more so, since the days of man are like a passing shadow, like the matter that is stated (Psalms 90:10), "The span of our life is seventy years, etc." And it is [also] stated (Psalms 144:4), "his days are like a passing shadow." And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:3), "Not like the shadow of a tree or the shadow of a wall, but rather like the shadow of a flying and passing bird." It means to say a person is obligated to compare in his heart, this world to the shadow of a bird that if flying and passes over in a small instant - especially since a man does not know whether he is here today but in the grave tomorrow. And it would come out in his efforts today for tomorrow, that he has taken pains for a world that is not his. And our Rabbis, may their memory be blessed, said (Sanhedrin 100b), "Grieve not about tomorrow’s trouble, because you know not what a day may bring."
וְעִקַּר סֵפֶר קֹהֶלֶת חִבְּרוֹ שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם לְמַעַן יָשִׂים הָאָדָם עַל לִבּוֹ כִּי הָעוֹלָם הֶבֶל הֲבָלִים וְלֹא יִשְׁתַּמֵּשׁ בּוֹ זוּלָתִי לַעֲבוֹדַת הַבּוֹרֵא יִתְעַלֶּה. וְהוֹדִיעַ כַּוָּנָתוֹ בִּפְתִיחָתוֹ וַחֲתִימָתוֹ. כִּי פָּתַח וְאָמַר הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אִלּוּ אָדָם אַחֵר הָיָה אוֹמֵר כֵּן הָיִינוּ אוֹמְרִים אוּלַי לֹא אָסַף שְׁתֵּי פְּרוּטוֹת מִיָּמָיו עַל כֵּן נֶחְשָׁב הָעוֹלָם הֶבֶל בְּעֵינָיו. אָכֵן שְׁלֹמֹה הַמֶּלֶךְ שֶׁנִּכְתַּב עָלָיו (מלכים א י':כ"ז) וַיִּתֵּן הַמֶּלֶךְ אֶת הַכֶּסֶף בִּירוּשָׁלִַם כָּאֲבָנִים. לוֹ נָאֶה לוֹמַר כִּי הָעוֹלָם הֶבֶל הֲבָלִים. וְחָתַם סִפְרוֹ וְאָמַר (קהלת י"ב:י"ג) סוֹף דָּבָר הַכֹּל נִשְׁמָע אֶת הָאֱלֹהִים יְרָא וְאֶת מִצְוֹתָיו שְׁמוֹר כִּי זֶה כָּל הָאָדָם.
And King Solomon, peace be upon him, essentially composed the book of Ecclesiastes in order that man put to his heart that the world is a vanity of vanities and [that] he only use it for the service of the Creator, may He be elevated. And he made his intention known in his introduction and his conclusion: For he opened and said, (Ecclesiastes 1:2), "Vanity of vanities, said Kohelet, vanity of vanities - everything is vanity." And our Rabbis, may their memory be blessed, said (Kohelet Rabbah 3:13), "If another man had said this, we would have said, 'Maybe he has not gathered two small coins in his entire days; therefore the world is considered like vanity in his eyes.' However it is appropriate for King Solomon - about whom it is written (I Kings 1:27), 'The king made silver as plentiful in Jerusalem as stones' -to say that the world is vanity of vanities." And he concluded his book and said (Ecclesiastes 12:13), "The sum of the matter, when all is said and done; revere God and observe His commandments, for this is all of man."
וּמִי שֶׁחֲנָנוֹ הש"י דֵּעָה יָשִׁיב אֶל לִבּוֹ כִּי הש"י שְׁלָחוֹ בָּעוֹלָם הַזֶּה לִשְׁמֹר מִשְׁמַרְתּוֹ וְתוֹרָתוֹ וְחֻקּוֹתָיו וּמִצְוֹתָיו. וְלֹא יִפְקַח עֵינָיו זוּלָתִי לַעֲשׂוֹת שְׁלִיחוּתוֹ. וּלְקֵץ הַיָּמִים אִם עָשָׂה שְׁלִיחוּתוֹ בֶּאֱמוּנָה. יָשׁוּב וּבָא בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל רֹאשׁוֹ. כְּעֶבֶד אֲשֶׁר שְׁלָחוֹ הַמֶּלֶךְ לַעֲבֹר הַיָּם. שֶׁאֵין עֵינָיו וְלִבּוֹ זוּלָתִי עַל דְּבַר שְׁלִיחוּתוֹ עַד שׁוּבוֹ אֶל אֲדוֹנָיו. וְכֵן אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי כ"ב:כ"א) לִהְיוֹת בַּה' מִבְטַחֶךָ וְגוֹ' לְהוֹדִיעֲךָ קֹשְׁטְ אִמְרֵי אֱמֶת לְהָשִׁיב אֲמָרִים אֱמֶת לְשֹׁלְחֶיךָ.
And whoever God, may He blessed, has graced with intelligence should place into his heart that God, may He be blessed, has sent him into this world to keep His watch, His statutes and His commandments. And he should only open his eyes to do his mission. And at the end of days - if he did his mission trust-worthily - he comes back with joy and with eternal gladness upon his head; like a servant that the king has sent to cross the sea, whose eyes and heart are only upon the matter of his agency until he returns to his master. And likewise did King Solomon, peace be upon him, say (Proverbs 22:19-21), "That you may put your trust in the Lord, etc. To let you know truly reliable words, that you may give a faithful reply to him who sent you."
וּמִן הַדְּבָרִים שֶׁאָדָם חַיָּב לִזְכֹּר בַּעֲבוּרָם יוֹם הַמָּוֶת. כְּדֵי שֶׁלֹּא יִתְבַּטֵּל וְאַל תִּרְפֶּינָה יָדָיו מֵעֲבוֹדַת הש"י. וְתִדַּד שְׁנָתוֹ מֵעֵינָיו לַעֲמֹל בַּתּוֹרָה. וּלְהִתְבּוֹנֵן בְּיִרְאַת ה' וּלְתַקֵּן מִדּוֹת נַפְשׁוֹ וּלְהַשִּׂיג מַעֲלוֹת הַיִּרְאָה וְהָאַהֲבָה וְלַחְשֹׁב מַחֲשָׁבוֹת אֵיךְ יַגְדִּיל וְיַאְדִּיר מִצְוֹת לִהְיוֹת לְנַפְשׁוֹ סְגֻלָּה וְאוֹצָר כָּעִנְיָן שֶׁנֶּאֱמַר (משלי י':ח') חֲכַם לֵב יִקַּח מִצְוֹת. כִּי יֵדַע וְיִזְכֹּר שֶׁהַיָּמִים קְצָרִים כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה וְהַפּוֹעֲלִים עֲצֵלִים וּבַעַל הַבַּיִת דּוֹחֵק.
And among the things for which a person is obligated to remember the day of death is in order that he not waste [time] and his hands not falter from the service of God, may He be blessed; that he remove sleep from his eyes to toil in Torah [study] and to contemplate fear of God, to refine the traits of his soul [so as] to reach levels of fear and love; and to think thoughts of how to enhance and beatify the commandments such that his soul should be a charm and a treasure - like the matter that is stated (Proverbs 10:8), "He whose heart is wise accepts commandments." For he will know and remember that the days are short - as our Rabbis, may their memory be blessed, said (Avot 2:15), "The day is short, and the work is plentiful, and the laborers are indolent, and the reward is great, and the Master of the house is insistent."
וּמִי שֶׁאֵינוֹ זוֹכֵר יוֹם הַמָּוֶת תָּמִיד דּוֹמֶה בְּעֵינָיו שֶׁיֵּשׁ לוֹ פְּנַאי וּמִתּוּן לְהַשִּׂיג חֶפְצוֹ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה יָפָה שָׁעָה אַחַת בִּתְשׁוּבָה וּמַעֲשִׂים טוֹבִים בָּעוֹלָם הַזֶּה מִכָּל חַיֵּי הָעוֹלָם הַבָּא וְיָפָה שָׁעָה אַחַת שֶׁל קוֹרַת רוּחַ בָּעוֹלָם הַבָּא מִכָּל חַיֵּי הָעוֹלָם הַזֶּה.
But the one who does not always remember the day of his death is similar in his own eyes to one who has extra time and calm (mitun) to reach his goal. (It appears to me that it is from the usage [in Avot 1:1], "be patient [matunim] in judgement." And in Berkhot 20a, [we read], matun [which can also mean two hundred] and matun is equal to four hundred zuz.) And our Rabbis, may their memory be blessed, said (Avot 4:17), "more precious is one hour in repentance and good deeds in this world, than all the life of the world to come; and more precious is one hour of the tranquility of the world to come, than all the life of this world."
וְכֵן אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (קהלת ט':ד') כִּי מִי אֲשֶׁר יְחֻבַּר אֶל כָּל הַחַיִּים יֵשׁ בִּטָּחוֹן כִּי לְכֶלֶב חַי הוּא טוֹב מִן הָאַרְיֵה הַמֵּת. פֵּרוּשׁוֹ – שִׁבַּח חַיֵּי הָעוֹלָם הַזֶּה לְעִנְיַן הַתְּשׁוּבָה וּפְעֻלַּת הַמִּצְוָה וְהַשָּׂגַת מַעֲלוֹת הַנֶּפֶשׁ וְהוּא הַבִּטָּחוֹן הַנִּמְצָא לַאֲשֶׁר יְחֻבַּר אֶל הַחַיִּים. וּפֵרוּשׁ – כִּי לְכֶלֶב הַחַי כִּי הָאָדָם הַפָּחוּת בַּחַיִּים יָכוֹל לְהוֹסִיף מַעֲלוֹת בְּנַפְשׁוֹ מָה שֶׁלֹּא יָכוֹל לַעֲשׂוֹת כֵּן הֶחָכָם הַצַּדִּיק הַמֵּת. וּבְמָקוֹם אַחֵר בִּזָּה וְגִנָּה הָעוֹלָם הַזֶּה לְעִנְיַן הַשָּׂגַת תַּעֲנוּגָיו וּכְבוֹדוֹ. וְאָמַר (קהלת א':ג') מַה יִּתְרוֹן לָאָדָם בְּכָל עֲמָלוֹ שֶׁיַּעֲמֹל תַּחַת הַשָּׁמֶשׁ. עוֹד אָמַר (קהלת ד':ב') וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ מִן הַחַיִּים אֲשֶׁר הֵמָּה חַיִּים עֲדֶנָה.
And likewise did King Solomon, peace be upon him, say (Kohelet 9:4) "For he who is connected with the living has hope - even a live dog is better than a dead lion." Its explanation is that he praised life in this world with regards to repentance, performance of commandment[s] and attainment of spiritual virtues. And this is the hope that is found for those connected with the living. And the explanation of "even a live dog" is that even a lowly man that is alive can add to his spiritual virtues - which is not the case for a righteous sage that is dead. But in another place, he disgraced and condemned this world, regarding the attainment of pleasures and honor, and said (Kohelet 1:3) "What advantage is there for a man in all of his toil that he does beneath the sun?" And he also said (Kohelet 4:2), "Then I accounted those who died long since more fortunate than those who are still living."
וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה הִסְתַּכֵּל בִּשְׁלֹשָׁה דְּבָרִים וְאֵין אַתָּה בָא לִידֵי עֲבֵרָה. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה. וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן אֶת הַחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הקב"ה. בֵּאוּר הַדָּבָר. כַּאֲשֶׁר תַּחְשֹׁב מֵאַיִן בָּאתָ תַּכְנִיעַ נַפְשְׁךָ וְתִשְׂנָא הַגַּאֲוָה. וְכַאֲשֶׁר תִּזְכֹּר לְאָן אַתָּה הוֹלֵךְ תִּבְזֶה הָעוֹלָם וְתַכִּיר כִּי מוֹתָרוֹ אַיִן וְלֹא תִּתְעַסֵּק בּוֹ זוּלָתִי לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרַךְ. וְכַאֲשֶׁר תָּשִׁיב אֶל לִבְּךָ לִפְנֵי מִי אַתָּה עָתִיד לִתֵּן אֶת הַחֶשְׁבּוֹן יְהִי מוֹרָא שָׁמַיִם עָלֶיךָ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה ט:י) וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד זֶה הַמָּוֶת. כִּי גַּם הַמָּוֶת טוֹב לְהַכְנִיעַ הַנְּפָשׁוֹת וְלִהְיוֹת חִתַּת אֱלֹהִים עַל הַלְּבָבוֹת וּלְבִלְתִּי עֲשׂוֹת הָעוֹלָם הַזֶּה עִקָּר. וְיֵשׁ אֲנָשִׁים שֶׁאֵינָם נוֹתְנִים פְּנַאי לְנַפְשָׁם לִקְבֹּעַ עִתִּים לְהָבִין לְאַחֲרִיתָם. מִטִּרְדָּתָם בְּקִנְיְנֵי הָעוֹלָם. כָּעִנְיָן שֶׁכָּתוּב (איוב ד':כ"א) הֲלֹא נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה. פֵּרוּשׁוֹ – הֲלֹא נִסַּע יִתְרָם מָמוֹנָם מֵהֶם בִּנְסִיעָתָם. הִנֵּה כִּי אֵין לוֹ בָּהֶם תּוֹעֶלֶת. אֲבָל אִבֵּד מֵהֶם טוֹבָה הַרְבֵּה. כִּי גָּרַם לָהֶם אֲשֶׁר יָמוּתוּ וְלֹא בְּחָכְמָה כִּי לֹא חָכְמוּ לְהָבִין לְאַחֲרִיתָם וּלְתַקֵּן נַפְשָׁם וּלְהָכִין צֵידָה לְדַרְכָּם. כָּעִנְיָן שֶׁכָּתוּב (דברים ל"ב:כ"ט) לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת יָבִינוּ לְאַחֲרִיתָם.
And our Rabbis, may their memory be blessed, said (Avot 3:1), "Keep your eye on three things, and you will not come to sin [...] From where did you come? From a putrid drop. And to where are you going? To a place of dust, worms, and maggots. And before whom are you destined to give an account and a reckoning? Before the King of kings, the Holy One, blessed be He." The explanation of the content is [that] when you think of from where you came, your spirit will be humbled and you will hate pride. And when you remember where you are going, you will scorn the world, recognize that its superfluous luxuries are nothing and only be involved with it for the service of the Creator, may He be blessed. And when you put into your heart in front of whom you will be giving a reckoning, fear of the Heavens will be upon you. And our Rabbis, may their memory be blessed, said (Genesis Rabbah 9:5), "'And God saw all that He had made, and found it very good' (Genesis 1:31) - this ('very good') is death." For even death is good, so as to subdue spirits, that there be fear of God upon the hearts and that they not make this world into the main one. But there are people that do not give time to their souls to understand their ends, because of their preoccupation with acquisitions of the world - like the matter that is stated (Job 4:21), "Their cord is moved, and they die, and not with wisdom." Its explanation is, is not their cord (yeteram, which can also be understood as their excess or advantage) - their money - moved from them in their move; for behold they have no benefit from it [when they die], yet it lost much good for them. For it caused them to die without wisdom, as they did not show wisdom to understand their end, to rectify their souls and prepare provisions for their journey, - like the matter that is stated, (Deuteronomy 32:29), "Were they wise, they would think upon this, gain insight into their future."
וְהִנֵּה נַחְתּוֹם הָעִנְיָן הַזֶּה בְּמַאֲמָר נִכְבָּד אֲשֶׁר לְחַכְמֵי יִשְׂרָאֵל זַ"ל. הָיָה הִלֵּל עָלָיו הַשָּׁלוֹם אוֹמֵר אִם אֵין אֲנִי לִי מִי לִי וּכְשֶׁאֲנִי לְעַצְמִי מָה אֲנִי וְאִם לֹא עַכְשָׁו אֵימָתַי. בֵּאוּר הַדָּבָר. אִם הָאָדָם לֹא יְעוֹרֵר נַפְשׁוֹ מָה יוֹעִילוּהוּ הַמּוּסָרִים. כִּי אַף עַל פִּי שֶׁנִּכְנָסִים בְּלִבּוֹ בְּיוֹם שָׁמְעוֹ. יִשְׁכָּחֵם הַיֵּצֶר וְיַעֲבִירֵם מִלְּבָבוֹ כָּעִנְיָן שֶׁנֶּאֱמַר (הושע ו':ד') וְחַסְדְּכֶם כַּעֲנַן בֹּקֶר. וְנֶאֱמַר (משלי י':כ') כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק לֵב רְשָׁעִים כִּמְעָט. פֵּרוּשׁוֹ – מוּסַר הַצַּדִּיק זַךְ בְּלִי סִיג וּלְשׁוֹנוֹ נִבְחַר. אֲבָל לֵב הָרְשָׁעִים הַשּׁוֹמְעִים מוּסָרוֹ רֶגַע אֶחָד הוּא. מִלְּשׁוֹן (תהילים פ"א:ט"ו) כִּמְעַט אוֹיְבֵיהֶם אַכְנִיעַ. עִנְיָנוֹ כְּרֶגַע אוֹיְבֵיהֶם אַכְנִיעַ. וְיִקָּרֵא לֵב הַלֵּב הַנָּבוֹן וְהַמְּתֻקָּן כְּמוֹ שֶׁנֶּאֱמַר (משלי ט"ו:ל"ב) וְשׁוֹמֵעַ תּוֹכַחַת קוֹנֶה לֵּב (משלי י"ז:ט"ז) לִקְנוֹת חָכְמָה וְלֶב אָיִן. אָכֵן צָרִיךְ הָאָדָם בְּשָׁמְעוֹ הַמּוּסָר לְעוֹרֵר נַפְשׁוֹ וְלָשׁוּם הַדְּבָרִים אֶל לִבּוֹ וְלַחְשֹׁב בָּהֶם תָּמִיד. וַעֲלֵיהֶם יוֹסִיף לֶקַח וּמִלִּבּוֹ יוֹצִיא מִילִין. וְיִתְבּוֹדֵד בְּחַדְרֵי רוּחוֹ וְיָשׁוּב יַהֲפֹךְ יַד תּוֹכַחְתּוֹ עַל נַפְשׁוֹ. וְלֹא יִסְמֹךְ עַל תּוֹכַחַת הַמּוֹכִיחַ לְבַדּוֹ. וְתוֹכַחְתּוֹ לַבְּקָרִים וְלִרְגָעִים תִּהְיֶה עַד אֲשֶׁר תְּקַבֵּל נַפְשׁוֹ הַמּוּסָר. וְעַד אֲשֶׁר תִּטְהַר. וּכְשֶׁאֲנִי לְעַצְמִי מָה אֲנִי. גַּם כְּשֶׁאֲנִי לִי לְהִשְׁתַּדֵּל לְתַקֵּן נַפְשִׁי בְּכָל כֹּחִי וַאֲנִי הוֹגֶה בַּחָכְמָה בְּכָל עֵת. מָה אֲנִי. כִּי הַשָּׂגַת הָאָדָם קְצָרָה וְדַלָּה. וְעִם הַטֹּרַח וְהַתִּקּוּן יַשִּׂיג מְעַט מִן הַמַּעֲלוֹת. רְאֵה מִי אָנֹכִי וּמָה חַיַּי כְּשֶׁאֵין אֲנִי לְעַצְמִי לְהִשְׁתַּדֵּל וְלִטְרֹחַ לְתַקֵּן נַפְשִׁי. וְהַמָּשָׁל בָּזֶה מִן הַשָּׂדֶה שֶׁהִיא זִבּוּרִית. כִּי עִם רֹב הַטֹּרַח בְּתִקּוּנָהּ וְעִם רֹב עֲבוֹדָה. תּוֹצִיא זֶרַע מְעַט. וְאִם לֹא יִטְרְחוּ בְּתִקּוּנָהּ לֹא תַצְמִחַ וְלֹא יַעֲלֶה בָהּ כָּל עֵשֶׂב אֲבָל קוֹץ וְדַרְדַּר תַּצְמִיחַ. רַק הַשָּׂדֶה אֲשֶׁר הִיא עִדִּית גַּם כִּי לֹא יִטְרַח בַּעֲבוֹדָתָהּ יִמְצָא בִּזְרִיעָתָהּ תּוֹעֶלֶת. וְאָמַר רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּעִנְיַן מָה שֶׁכָּתוּב (תהילים ק"ג:י"ד) כִּי הוּא יָדַע יִצְרֵנוּ מָשָׁל לְמֶלֶךְ שֶׁנָּתַן שָׂדֶה לַעֲבָדָיו וְהִזְהִירָם לְעָבְדָהּ וּלְשָׁמְרָהּ וּלְהָבִיא לוֹ מִמֶּנָּה שְׁלֹשִׁים כּוֹר בְּכָל שָׁנָה וְהֵם טָרְחוּ בָּהּ וְעָבְדוּ אוֹתָהּ הֵיטֵב וְהֵבִיאוּ מִמֶּנָּה לִפְנֵי הַמֶּלֶךְ חֲמִשָּׁה כּוֹרִים. אָמַר לָהֶם מַה זֹּאת עֲשִׂיתֶם אָמְרוּ לוֹ אֲדוֹנֵינוּ הַמֶּלֶךְ שָׂדֶה שֶׁנָּתַתָּ לָנוּ זִבּוּרִית הִיא וַאֲנַחְנוּ בְּכָל כֹּחֵנוּ עָבַדְנוּ אוֹתָהּ. וְעִם כָּל הַטֹּרַח לֹא עָשְׂתָה אֶת הַתְּבוּאָה יוֹתֵר מִזֶּה הַשִּׁעוּר. וְאִם לֹא עַכְשָׁו אֵימָתַי. אֵין רָאוּי לִי לְאַחֵר יוֹם אוֹ יוֹמַיִם הִשְׁתַּדְּלוּתִי בְּתִקּוּן נַפְשִׁי וּבִקְבִיעוּת עִתִּים לַתּוֹרָה. כִּי אִם אוֹמַר אֲקַוֶּה לְעֵת הַפְּנַאי וְעַד הֱיוֹת בְּיָדִי כֶּסֶף דֵּי סִפּוּקִי. הִנֵּה טִרְדוֹת הָעוֹלָם אֵינָן פּוֹסְקוֹת כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אַל תֹּאמַר לִכְשֶׁאִפָּנֶה אֶשְׁנֶה שֶׁמָּא לֹא תִפָּנֶה.
And behold we shall conclude this topic with an esteemed statement of the Sages of Israel, may there memory be blessed: Hillel, peace be upon him, used to say (Avot 1:14), "If I am not for myself, who is for me? And if not now, when?" The explanation of the content is [that] if a person does not arouse his soul, what effect can reproof have? For even if they enter his heart on the day that he hears them, the impulse will forget them and drive them out of his heart, like the matter of that which was stated (Hosea 6:4) "when your goodness is like a morning cloud." And it is [also] stated (Proverbs 10:20), "The tongue of a righteous man is choice silver, but the heart of the wicked is of little worth (kimeat)." Its explanation is that the reproof of a righteous man is pure without any dross, and his speech is chosen. But the heart of the evildoers that listen to his reproof is [only for] one instant. This is from the usage (Psalms 81:15), "then would I subdue their enemies instantly (kimeat)" - the meaning of which is, in an instant would I subdue their enemies. And [only] an understanding and refined heart is called a heart, as it is stated (Proverbs 15:32), "he who heeds reproof acquires heart"; and (Proverbs 17:16), "to purchase wisdom, when he has no heart?" Indeed, a man must arouse his heart when he hears reproof and place the things into his heart, to constantly think about them. And he should add teaching from his own heart and produce words. He should also meditate in the chambers of his spirit and repent, to turn the hand of the reproof upon himself and not just rely upon the rebuke of the rebuker. [Otherwise. that] rebuke will be like morning clouds, and for [fleeting] instants, until he takes the reproof upon himself and until he purifies himself. "But if I am for my own self [only], what am I?" Even when I am for myself and I reflect upon wisdom all the time, what am I? For the grasp of a man is short and weak. So [even] with the effort and the refinement, he will only attain a little of the virtues - see what I am and what my life is when I am not for myself, to make efforts to refine my soul. And the comparison here is to a field that is inferior. For with great toil and refinement, and with much work, it will bring out a small [amount of] seed. But if they do not toil in its refinement, it will not produce [anything] and no grass will grow in it besides thorns and brambles. However there is benefit in sowing a superior field - even if he does not toil in working it. And our Rabbis, may their memory be blessed, said about this matter (Avot D' Rabbi Natan 16), "That which it is written (Psalms 103:14), 'For He knows our formation' - there is a [relevant] metaphor of a king that gave a field to his servants and warned them to work it and guard it, and to bring him thirty kor from it each year. And they toiled on it and worked it well, but only bought five kor in front of the king. He said to them, 'What have you done?' They said to him, 'Our master, the king, the field that you gave us was inferior, and we worked it with all of our strength. But with all of the toil, it did not make more grain than this.'" "And if not now, when?" It is not appropriate for me to delay my efforts, a day or two, in refining my soul and fixing set times for Torah [study]. For if I say, "I shall hope for leisure time and until I have enough money in my hands for my needs" - behold the distractions of the world do not stop. As our Rabbis, may their memory be blessed, said (Avot 2:4), "Say not, 'When I shall have leisure I shall study,' lest you will not have leisure."
וְהַשֵּׁנִית – אַחֲרֵי אֲשֶׁר יֶאֱסֹף וְיִכְנֹס עוֹד יִכְסוֹף לֶאֱסֹף. כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אֵין אָדָם יוֹצֵא מִן הָעוֹלָם וַחֲצִי תַּאֲוָתוֹ בְּיָדוֹ וְיֵשׁ בְּיָדוֹ מָנֶה וּמִתְאַוֶּה לַעֲשׂוֹת מָאתַיִם הִשִּׂיגָה יָדוֹ מָאתַיִם מִתְאַוֶּה לַעֲשׂוֹתָם אַרְבַּע מֵאוֹת. וְכֵן כְּתִיב (קהלת ה':ט') אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף.
And the second [reason not to delay] is after he gathers and brings in [produce or other income], he will still long to gather. As our Rabbis, may their memory be blessed, said (Kohelet Rabbah 1:13), "A man does not depart the world with half of what he desires in his hands. If he has a hundred in his hands, he will desire to make two hundred; if his hands attained two hundred, he desires to make them four hundred." And so is it written (Ecclesiastes 5:9), "A lover of money never has his fill of money."
וְהַשְּׁלִישִׁית – הַזְּמַן מִתְמַעֵט וְהַמְּלָאכָה מְרֻבָּה. מְלֶאכֶת הַתּוֹרָה. וְתִקּוּן הַנֶּפֶשׁ. וְהַשָּׂגַת הַמַּעֲלוֹת כְּמוֹ הָאַהֲבָה. וְהַיִּרְאָה. וְהַדְּבֵקוּת. כְּמוֹ שֶׁאָמְרוּ זַ"ל הַיּוֹם קָצָר וְהַמְּלָאכָה מְרֻבָּה.
And the third [reason] is that the time decreases and the work is plentiful: The work of Torah [study], refinement of the soul and attainment of the virtues - such as love, fear and cleaving. As they, may their memory be blessed, said (Avot 2:15), "the day is short, and the work is plentiful."
הָרְבִיעִית – כַּאֲשֶׁר יְאֻחַר תִּקּוּן נַפְשׁוֹ יִקְרֵהוּ עָוֹן וְיִכָּשֵׁל בַּעֲבֵרוֹת תָּמִיד.
The fourth [reason] is that when refinement of the soul is delayed, iniquity will happen and he will constantly stumble over transgressions.
הַחֲמִישִׁית – בְּאִחוּר תִּקּוּן הַנֶּפֶשׁ הַיֵּצֶר הוֹלֵךְ וּמִתְגַּבֵּר. וְיִקְשֶׁה עָלָיו לְתַקֵּן נַפְשׁוֹ אַחַר כֵּן. כְּמוֹ שֶׁכָּתוּב (משלי כ"ד:ל"א) וְהִנֵּה עָלָה כֻלּוֹ קִמְּשֹׂנִים וְג'. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כַּאֲשֶׁר הַיֵּצֶר קָשׁוּר בַּעֲבֵרָה יִדְמֶה כְּעִנְיַן הַמִּינוּת וְלֹא תַּשִּׂיג יָדוֹ לְטַהֲרָתוֹ. וְאָמְרוּ בַּמּוּסָרִים, הַהֶרְגֵּל עַל כָּל דָּבָר שִׁלְטוֹן.
The fifth [reason] is that with the delay of the refinement of the soul, the impulse continually strengthens. So it will be more difficult for him to refine his soul afterwards, as it is written (Proverbs 24:31), "It was all overgrown with thorns, etc." And our Rabbis, may their memory be blessed, said that when the impulse is connected to transgression, it will become similar to the matter of heresy - and his hands will not attain his purification. And they said in the ethical teachings, "Habit about anything controls."
הַשִּׁשִּׁית – אוּלַי לֹא יִמָּשְׁכוּ יָמָיו וְיָמוּת טֶרֶם יַשְׁלִים חוֹק הַתְּשׁוּבָה. עַל כֵּן הִזְהִיר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (קהלת ט':ח') בְּכָל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים.
The sixth [reason] is that maybe his days will not be long and he will die before he completes the measure of his repentance. Therefore, Solomon warned (Ecclesiastes 9:8), "Let your clothes always be white."
הַשְּׁבִיעִית – בְּהִתְאַחֲרוֹ מִן הַתְּשׁוּבָה, יִהְיוּ עֲוֹנֹתָיו יְשָׁנִים וְיִשְׁכַּח יְגוֹנָם וְלֹא יִדְאַג לָהֶם כַּאֲשֶׁר בַּתְּחִלָּה.
The seventh [reason] is that with his delay in repentance, his iniquities will be old, and he will forget their anguish. So he will not worry about them as [he would have] earlier.
הַשְּׁמִינִית – בְּבוֹאוֹ בַּיָּמִים וְיֻחְלַשׁ כֹּחַ הַיֵּצֶר לֹא יְקַבֵּל שָׂכָר עַל הַתְּשׁוּבָה כַּאֲשֶׁר בְּתִקּוּן לְבָבוֹ בִּימֵי בְּחוּרוֹתָיו. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ע"ז יט.) אַשְׁרֵי אִישׁ יָרֵא אֶת ה'. בְּעוֹדוֹ אִישׁ. וְאָמְרוּ כַּאֲשֶׁר לֹא תִּמְצָא יַד הַגַּנָּב לִגְנֹב יַחֲזִיק נַפְשׁוֹ כְּאִישׁ שָׁלוֹם.
The eighth [reason] is that in his getting on in days and the weakening of the strength of the impulse, he will not receive the [same] reward for the repentance as it would be for the refinement of his heart during the days of his youth. And our Rabbis, may their memory be blessed, said (Avodah Zarah 19a), "'Happy is the man who fears the Lord' (Psalms 112:1) - when he is still a man." And they [also] said (Sanhedrin 22a), "When the thief is lacking [what] to steal, he makes himself like a man of peace."
הַתְּשִׁיעִית – בִּימֵי הַזִּקְנָה. בְּהֶעְדֵּר כֹּחַ הַהַרְגָּשׁוֹת אֵינֶנּוּ עוֹצֵר כֹּחַ לְחַדֵּשׁ מְסִלּוֹת בִּלְבָבוֹ. וְלַעֲרֹךְ מַחֲשָׁבוֹת לְהִלָּחֵם בָּהֶם בְּיִצְרוֹ לְהַשִּׂיג הַמַּעֲלוֹת לִטְרֹחַ וְלַעֲמֹל בַּתּוֹרָה וּבַפְּעֻלּוֹת. כְּמוֹ שֶׁכָּתוּב (קהלת י"ב:א') וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה וְהִגִּיעוּ יָמִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ. עַל כֵּן רָאוּי לָאָדָם לְהָחִישׁ מִפְלָט לְנַפְשׁוֹ כָּעִנְיָן שֶׁאָמַר (תהילים קי"ט:ס') חַשְׁתִּי וְלֹא הִתְמַהְמָהְתִּי לִשְׁמֹר מִצְוֹתֶיךָ.
The ninth [reason] is that during the days of his old age - with the absence of the power of emotion - he does not have the reserve of strength to create new paths in his heart, to arrange thoughts with which to fight his impulse, to attain virtues and to toil and strive in Torah and in [his] actions (and in the worlds). As it is written (Ecclesiastes 12:1), "So remember your Creator in the days of your youth, before those days of sorrow come and those years arrive of which you will say, 'I have no pleasure in them.'" Therefore, it is appropriate for a person to rush to save his soul, like the matter that is stated (Psalms 119:60), "I have rushed and not delayed to keep Your commandments."