Our sages (Yoma 39a) have said on the verse (Vayikra 11:43): "And do not make yourselves unclean by [eating] them [sheratzim (creeping things)], that you be rendered unclean by them"— If one makes himself unclean a little, they make him unclean a lot; [if he makes himself unclean] in this world, they make him unclean in the world to come." Rashi explains there: "They permit him to become unclean a lot," but this does not accord with "they make him unclean."
However, according to the aforementioned holy Zohar, this is understood plainly, viz.: "Through his forbidden words, the spirit of uncleanliness comes to rest upon them, after which the chitzonim [the "external," profane forces] take these forbidden unclean words and defile through them all the [subsequent] words of holiness, so that they cannot ascend above as a gift before the Blessed L-rd, the spirit of uncleanliness reposing upon them. And this is the intent of Chazal's 'they make him unclean a lot,' and 'from below— they make him unclean from above.' That is uncleanliness is drawn down from above upon the source of his soul, too."
As to their saying "They make him unclean in the world to come," that is, when he dies and his soul returns to G-d, who gave it [to him], to render there din and accounting (and he will certainly wish that they bring it to Gan Eden), the destructive agents will forestall it and clothe it in a despicable, unclean vestment created by its sins (and who can conceive of the greatness of the shame and mortification this vestment will cause it), and it will be compelled thereby to descend to Gehinnom, a place of darkness and shadow, to cleanse itself there of the filth of its sins.
To what may this be compared? To a groom who is being brought by his groomsmen to the marriage canopy, and, on the way, is accosted by some empty fellows who bespatter him with mud and mire from the soles of his feet until his head. When the groomsmen shout at them: "Empty ones, where did you get so much filth?" they show all [who are assembled there] that the groom is one of their companions and that he himself prepared all the mud and mire. So is it, exactly, in our instance. A man himself, through the filth of his sins, creates this revolting, unclean vestment, and, perforce, dons it and cannot rid himself of it, since he himself prepared it. As Scripture states (Isaiah 50:11): "Walk in the flame of your fire and in the brands that you have kindled. By My hand has this come to you." And Chazal have said, similarly (Avodah Zarah 20b): "Let a man not think [lewd thoughts] in the daytime and come to uncleanliness at night." They have hereby taught us that if he had not first put the thought into his mind, the spirits of uncleanliness could not have cleaved to him and defiled him.
And all of this was alluded to in the verse concerning Yehoshua ben Yehotzadak, the high-priest, viz. (Zechariah 3:1): "And He showed me Yehoshua the high-priest standing before the angel of the L-rd. And the Satan was standing on his right, to accuse him… (4) …Remove the dungy vestments from him [Yehoshua]." The "dungy vestments" connote the uncleanliness of transgressions, which are as repulsive as dung. And "Remove … from him" indicates that he was clothed in them against his will. And this is what Scripture tells us tersely in (Vayikra 11:43): "Do not make yourselves unclean in them, lest you become unclean through them."
And Scripture states (Ibid. 49): "And you shall make yourselves holy, and you shall be holy, concerning which Chazal say (Yoma 39a): "If a man sanctifies himself a little, they sanctify him a lot; from below, they sanctify him from above; in this world, they sanctify him in the world to come." And now, everything is plainly understood. The Holy One Blessed be He, being the source of the good and of chesed— when a man suppresses his yetzer and draws himself a little to the side of holiness— the Holy One Blessed be He confers upon him "a lot" of holiness, a "full handful." As Chazal say (Shir Hashirim Rabbah 5): "The Holy One Blessed be He said: "Open before Me an opening like that of a [fine] needle, and I will open for you an opening like that of an entrance hall." "from below, they sanctify him from above." That is, holiness is drawn down from above upon the source of his soul. "in this world, he is sanctified in the world to come." That is, when he ascends above and has to stand before the throne of the L-rd, he is clothed in vestments of the majesty and glory of sanctity (as it is written of Yehoshua ben Yehotzadak (Zechariah 3:4): "And I have dressed you with festive garments.")
And this is the intent of (Bamidbar 15:40): So that you remember and do all of My mitzvoth and you will be holy to your G-d." Now, ostensibly, "so that you remember and do all of My mitzvoth" is superfluous, for it is written [just] before (Ibid. 39): "and you will remember all the mitzvoth of the L-rd and you will do them." And it should have been written there "and you will be holy to your G-d." But, the verse [39] intimates to us something essential, i.e., when are the mitzvoth of so much avail that through them a man will be "holy to G-d"? When he takes heed not to go astray after the thoughts of his heart and the sight of his eyes. As Chazal have said on this verse, (Berachoth 12): "'After your hearts' — this is heresy;" 'and after your eyes' — this is adultery.'" And the Chinuch writes that included in "heresy" are all of the thoughts that run counter to the perspective of Torah, and included in "adultery" is pursuing the lusts of the world.
To what may this be compared? To one whose house is full of mud and mire. Even if he will bring into his house the finest golden vessels, it will not be beautified thereby. He must first remove the mud and mire and then bring in the vessels. And so is it in our instance. The Jew has been given the power through his cleaving to Torah and mitzvoth to root in his soul the holiness of the L-rd, as it is written (Bamidbar 35:34): "I, the L-rd, dwell in the midst of Israel." But when is this? When he does not allow the yetzer to reside there through his false ideas or filthy thoughts. And this is the intent of "And you shall not go astray after your hearts and after your eyes, after which you stray." (That is, [this will occur] only if you guard yourselves in the future against your straying). "so that you remember and do all of My mitzvoth, etc." That is, if you are careful not to go astray, as mentioned above, the great result will follow that through the doing of the mitzvoth you will be holy to the L-rd. (As the Men of the Great Assembly have formulated for the blessing over a mitzvah: "who sanctified us with His mitzvoth." ["so that" refers to "and you will be holy" (i.e., "so that, in remembering and doing My mitzvoth, you will be holy to your G-d")]. But if, G-d forbid, you do go astray, the mitzvoth will not avail for your becoming holy. And this is the prophet's intent in (Jeremiah 4:3): "Plow for yourselves a furrow and do not sow upon thorns." Happy is he who reflects upon this. It will be good for him in this world and in the next.
[And in this manner I have explained the verse in Psalms 81:10: "There shall not be in you a strange god and you shall not bow down to a foreign god. (11) I am the L-rd your G-d who brought you up from the land of Egypt. Open wide your mouth and I will fill it." Now, ostensibly, it should first have been written "I am the L-rd your G-d, etc." and only then "There shall not be in you a strange god," as it is written in the Torah. Why is the order reversed? But, Chazal have told us (Shabbath 105b): "Which is the strange god in the body of a man? The yetzer hara." (In the beginning it incites him to commit transgressions which are not so severe; but, in the end, "transgression breeds transgression," and it permits him even to bow down to idols.) And the intent of the verse [in Psalms]: "I am the L-rd your G-d, etc." is: Have I not brought you up from the land of Egypt so that you receive the Torah, as it is written (Shemoth 3:12): "And this is the sign for you [Moses] that I have sent you. When you take out the people from Egypt, you will serve G-d on this mountain." For this [the receiving of the Torah] is the purpose of the exodus, as Rashi explains. Therefore, "open wide your mouth and I will fill it." This is like a rabbi's telling his disciple: "Open up your mouth and let your words shine forth." For the Holy One Blessed be He wishes to give each Jew a great share in the Torah. However, in truth, everything is dependent upon the power of the recipient, wherefore He says: "Open wide your mouth." That is, ready yourself to receive much, and I will fill it according to your widening. But this is prefaced by: When will this be fulfilled in you? When "there will not be in you a strange god," when the yetzer hara will not be a guest in your body. Then you will be able to open wide your mouth to Torah, and I will fill it. For it is to this end that I brought you up from the land of Egypt (As it is written (Ibid. 13:9): "And it shall be a sign upon your hand… so that the Torah of the L-rd shall be in your mouth.") But if there is a strange god in your body— that is, if it is full of lewd thoughts, G-d forbid, I will not be able to fulfill your wish to widen your mouth with Torah.
But still, one should not despair, even one for whom it is difficult to cleanse his thoughts and to entirely remove lewd thoughts from his heart. For if so, even His mitzvoth and his Torah would not avail to sanctify his soul, and how would he ever attain his end? But the major element here is Chazal's formula: "If one comes to cleanse himself he is helped [by Heaven]." And if he desires with his whole heart to remove lewd thoughts from it, he will certainly be aided by Heaven to do this, and he must not, G-d forbid, nullify any mitzvah or Torah, even though his thoughts are not entirely pure. In this connection Chazal have said (Pesachim 50b): "Let one always occupy himself with Torah and mitzvoth, even lo lishmah [not for the sake of Heaven], for from lo lishmah, lishmah [for the sake of Heaven] will follow." That is, the holiness of the Torah and the mitzvah will help him, so that it will be in his power to do and to learn for the sake of Heaven, too. And this is what is alluded to in the above verse itself. For, in the beginning it is written (Bamidbar 15:39): "And you will remember all the mitzvoth of the L-rd and you will do them." "the mitzvoth of the L-rd," implying for the sake of the L-rd, is written only in respect to remembering, but not in respect to doing, his not yet having attained purity of thought in the doing of the mitzvoth. In any event, the doing of these acts will bring him to remove the [impure] thoughts of the heart and to overcome his lusts, after which he will reach the level of (Ibid. 40): "and you will do all of My mitzvoth," the doing, too, being exclusively for the sake of the L-rd; and this will bring him to the level of holiness— "and you will be holy." However, all of this obtains only with one who comes to purify himself and strengthens himself to remove the lewd thoughts and to keep himself from [the gratification of] his lusts. (Only) then does "He who comes to purify himself" obtain.]
עוֹד מִעֵנְיָן זֶה.
More on this Subject
וְהִנֵּה אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה בְּיוֹמָא (ל"ט.) עַל הַפָּסוּק (ויקרא י"א מ"ג): "וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם": אָדָם מְטַמֵּא עַצְמוֹ מְעַט מְטַמְּאִין אוֹתוֹ הַרְבֵּה. מִלְּמַטָּה מְטַמְּאִין אוֹתוֹ מִלְּמַעְלָה. בָּעוֹלָם הַזֶּה מְטַמְּאִין אוֹתוֹ בָּעוֹלָם הַבָּא. וְהִנֵּה רַשִּׁ"י פֵּרשׁ שָׁם: מְטַמְּאִין אוֹתוֹ הַרְבֵּה מַנִּיחִין אוֹתוֹ לִטָּמֵא הַרְבֵּה, אֲבָל לְשׁוֹן מְטַמְּאִין דָּחוּק לְפִי זֶה.
Our sages (Yoma 39a) have said on the verse (Vayikra 11:43): "And do not make yourselves unclean by [eating] them [sheratzim (creeping things)], that you be rendered unclean by them"— If one makes himself unclean a little, they make him unclean a lot; [if he makes himself unclean] in this world, they make him unclean in the world to come." Rashi explains there: "They permit him to become unclean a lot," but this does not accord with "they make him unclean."
אָכֵן לְפִי מַה שֶּׁהֶעְתַּקְנוּ לְעֵיל דִּבְרֵי הַזֹּהַר הַקָדוֹשׁ, נִיחָא בִּפְשִׁיטוּת, וְהוּא שֶׁכָּתַב שָׁם, דְּעַל יְדֵי דִּבּוּרִים אֲסוּרִים שֶׁדִּבֵּר, נִמְשְׁכָה רוּחַ הַטֻּמְאָה עֲלֵיהֶם, וְאַחַר כָּךְ נוֹטְלִין הַחִצּוֹנִים, אֵלּוּ הַדִּבּוּרִים הָאֲסוּרִים הַטְּמֵאִים, וּמְטַּמְּאִין בָּהֶם כָּל דִּבְרֵי הַקְּדֻשָׁה, וּמְאַבֵּד אוֹתָם בָּזֶה, שֶׁלֹּא יוּכְלוּ לַעֲלוֹת לְמַעְלָה לְדוֹרוֹן לִפְנֵי ה' יִתְבָּרַךְ, אַחֲרֵי שֶׁרוּחַ הַטֻּמְאָה מְרַחֶפֶת עֲלֵיהֶם. וְזֶהוּ שֶׁאָמְרוּ: מְטַמְּאִין אוֹתוֹ הַרְבֵּה. וּמַה שֶּׁאָמְרוּ: מִלְמַטָּה מְטַמְּאִין אוֹתוֹ לְמַעְלָה, הַיְנוּ שֶׁנִּמְשֶׁכֶת טֻמְאָה מִלְּמַעְלָה גַּם עַל שׂרֶשׁ נַפְשׁוֹ.
However, according to the aforementioned holy Zohar, this is understood plainly, viz.: "Through his forbidden words, the spirit of uncleanliness comes to rest upon them, after which the chitzonim [the "external," profane forces] take these forbidden unclean words and defile through them all the [subsequent] words of holiness, so that they cannot ascend above as a gift before the Blessed L-rd, the spirit of uncleanliness reposing upon them. And this is the intent of Chazal's 'they make him unclean a lot,' and 'from below— they make him unclean from above.' That is uncleanliness is drawn down from above upon the source of his soul, too."
וּמַה שֶּׁאָמְרוּ: מְטַמְּאִין אוֹתוֹ לָעוֹלָם הַבָּא הַיְנוּ בְּעֵת שֶׁיָּמוּת, וְנַפְשׁוֹ תָּשׁוּב לֵאלֹקִים אֲשֶׁר נְתָנָהּ לִתֵּן שָׁם דִּין וְחֶשְׁבּוֹן, וּרְצוֹנוֹ יִהְיֶה בְּוַדַּאי, שֶׁיַּכְנִיסוּהוּ לְגַן עֵדֶן יִפְגְּעוּהוּ הַמַּשְׁחִיתִים וְיַלְבִּישׁוּהוּ לְבוּשׁ מָאוּס וְטָמֵא שֶׁנִּבְרָא מֵעֲוֹנוֹתָיו, וּמִי יוּכַל לְשַׁעֵר גֹּדֶל הַבִּזָּיוֹן וְהַכְּלִמָּה, שֶׁיִּהְיֶה לוֹ עַל יְדֵי לְבוּשׁ הַזֶּה, וּמֻכְרָח עַל יְדֵי זֶה לֵירֵד לַגֵּיהִנֹּם מְקוֹם חֹשֶךְ וְצַלְמָוֶת לְהִתְכַּבֵּס שָׁם מֵחֶלְאַת עֲוֹנוֹתָיו.
As to their saying "They make him unclean in the world to come," that is, when he dies and his soul returns to G-d, who gave it [to him], to render there din and accounting (and he will certainly wish that they bring it to Gan Eden), the destructive agents will forestall it and clothe it in a despicable, unclean vestment created by its sins (and who can conceive of the greatness of the shame and mortification this vestment will cause it), and it will be compelled thereby to descend to Gehinnom, a place of darkness and shadow, to cleanse itself there of the filth of its sins.
וּלְמָה הַדָּבָר דּוֹמֶה? לְחָתָן, שֶׁמּוֹלִיכִין אוֹתוֹ הַשּׁוֹשְׁבִינִין לְהַכְנִיסוֹ לְחֻפָּה, וּבְתוֹךְ כָּךְ פְּגָעוּהוּ רֵיקים וּפוֹחֲזִים, וַיַּשְׁלִיכוּ עָלָיו רֶפֶשׁ וְטִיט וְכָל דָּבָר מָאוּס מִכַּף רַגְלוֹ וְעַד רֹאשׁוֹ, וְכַאֲשֶׁר יִצְעֲקוּ עֲלֵיהֶם: הֵי, רֵיקִים וּפוֹחֲזִים! לָמָּה תַּעֲשׂוּ כָּכָה? וְאַיֵּה הִשַּׂגְתֶּם כָּל כָּךְ רֶפֶשׁ וְטִיט? הֵם מַרְאִים לַכֹּל, שֶׁהֶחָתָן הוּא מִמְּיֻדָּעֵיהֶם, וְהוּא בְּעַצְמוֹ הֵכִין הָרֶפֶשׁ וְטִיטּ עַד לְמַרְבֵּה. כֵּן הַדָּבָר הַזֶּה מַמָּשׁ. הָאָדָם בְּעַצְמוֹ עַל יְדֵי חֶלְאַת עֲוֹנוֹתָיו בּוֹרֵא עַל יְדֵי זֶה לְבוּשׁ מָאוּס וְטָמֵא, וּבְעַל כָּרְחוֹ מִתְלַבֵּשׁ בּוֹ, וְלֹא יוּכַל לִפְטֹר עַצְמוֹ מִזֶּה אַחֲרֵי שֶׁהוּא הֵכִינוֹ בְּעַצְמוֹ. וְהוּא כְּמוֹ שֶׁאָמַר הַכָּתוּב (ישעיה נ' י"א): "לְכוּ בְּאוּר אֶשְׁכֶם וּבְזִיקּוֹת בִּעַרְתֶּם, מִיָּדִי הָיְתָה זֹּאת לָכֶם". וּכְעֵין זֶה אָמְרוּ חֲזַ"ל (עבודה זרה כ':): אַל יְהַרְהֵר אָדָם בַּיּוֹם, וְיָבוֹא לִידֵי טֻמְאָה בַּלַּיְלָה. הוֹרוּ לָנוּ בָּזֶה, שֶׁאִם לֹא הִכְנִיס מִתְּחִלָּה בְּמַחְשְׁבוֹתָיו הַהִרְהוּר, לֹא הָיוּ יְכוֹלִין לְהִתְדַּבֵּק בּוֹ רוּחוֹת הַטֻּמְאָה וּלְטַמְּאוֹתוֹ.
To what may this be compared? To a groom who is being brought by his groomsmen to the marriage canopy, and, on the way, is accosted by some empty fellows who bespatter him with mud and mire from the soles of his feet until his head. When the groomsmen shout at them: "Empty ones, where did you get so much filth?" they show all [who are assembled there] that the groom is one of their companions and that he himself prepared all the mud and mire. So is it, exactly, in our instance. A man himself, through the filth of his sins, creates this revolting, unclean vestment, and, perforce, dons it and cannot rid himself of it, since he himself prepared it. As Scripture states (Isaiah 50:11): "Walk in the flame of your fire and in the brands that you have kindled. By My hand has this come to you." And Chazal have said, similarly (Avodah Zarah 20b): "Let a man not think [lewd thoughts] in the daytime and come to uncleanliness at night." They have hereby taught us that if he had not first put the thought into his mind, the spirits of uncleanliness could not have cleaved to him and defiled him.
וְכָל זֶה רָמַז לָנוּ הַכָּתוּב בְּעִנְיַן יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל, דִּכְתִיב (זכריה ג' א'): "וַיַּרְאֵנִי אֶת יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל עֹמֵד לִפְנֵי מַלְאַךְ ה', וְהַשָּׂטָן עֹמֵד עַל יְמִינוֹ לְשִׂטְנוֹ וְגוֹ', וַיַּעַן וַיֹּאמֶר וְגוֹ': (שם ד') הָסִירוּ הַבְּגָדִים הַצֹּאִים מֵעָלָיו" וְגוֹ'. וְהִנֵּה הַבְּגָדִים הַצּוֹאִים מוֹרִים עַל טֻמְאַת הָעֲוֹנוֹת, שֶׁמְּאוּסָה כְּמוֹ צוֹאָה, וּמִדִּכְתִיב: "הָסִירוּ מֵעָלָיו" מוּכָח, שֶׁמֵּעִקָּרָא הָיָה מְלֻבָּשׁ בָּהֶן בְּעַל כָּרְחוֹ * וְאַף שֶׁהוּא בְּעַצְמוֹ הָיָה צַדִּיק גָּמוּר, אָכֵן מִפְּנֵי שֶׁבָּנָיו נָטוּ מִדֶּרֶךְ ה' וְנָשְׂאוּ נָשִׁים נָכְרִיּוֹת וְהָיָה חִלּוּל ה' גָּדוֹל, עַל כֵּן נִמְשְׁכָה רוּחַ הַטֻמְאָה גַּם עָלָיו: . וְזֶהוּ שֶׁכָּתְבָה לָנוּ הַתּוֹרָה בִּקְצָרָה (ויקרא י"א מ"ג): "וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם".
And all of this was alluded to in the verse concerning Yehoshua ben Yehotzadak, the high-priest, viz. (Zechariah 3:1): "And He showed me Yehoshua the high-priest standing before the angel of the L-rd. And the Satan was standing on his right, to accuse him… (4) …Remove the dungy vestments from him [Yehoshua]." The "dungy vestments" connote the uncleanliness of transgressions, which are as repulsive as dung. And "Remove … from him" indicates that he was clothed in them against his will. And this is what Scripture tells us tersely in (Vayikra 11:43): "Do not make yourselves unclean in them, lest you become unclean through them."
וְהִנֵּה הַכָּתוּב אוֹמֵר (שם מ"ד): "וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קדוֹשִׁים". וְאָמְרוּ חֲזַ"ל (יומא ל"ט.): אָדָם מְקַדֵּשׁ עַצְמוֹ מְעַט מְקַדְּשִׁין אוֹתוֹ הַרְבֵּה. מִלְּמַטָּה מְקַדְּשִׁין אוֹתוֹ מִלְּמַעְלָה. בָּעוֹלָם הַזֶּה מְקַדְּשִׁין אוֹתוֹ בָּעוֹלָם הַבָּא. וְהִנֵּה בָּזֶה כָּל הַמַּאֲמָר כִּפְשׁוּטוֹ. הַקָדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא מְקוֹר הַטּוֹב וְהַחֶסֶד, מִכֵּיוָן שֶׁאָדָם כּוֹפֶה יִצְרוֹ וּמַמְשִׁיךְ עַצְמוֹ לְצַד הַקִּדֻשָׁה מְעַט הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁפִּיעַ עָלָיו קְדֻשָׁה הַרְבֵּה בִּמְלֹא חָפְנַיִם, וּכְמוֹ שֶׁאָמְרוּ חֲזַ"ל, שֶׁאָמַר הַקָדוֹשׁ בָּרוּךְ הוּא (שיר רבה ה'): פִּתְחוּ לִי פֶּתַח כְּמַחַט שֶׁל סִדְקִית וַאֲנִי אֶפְתַּח לָכֶם פֶּתַח כְּפִתְחוֹ שֶׁל אוּלָם. מִלְּמַטָּה מְקַדְּשִׁין אוֹתוֹ מִלְּמַעְלָה, הַיְנוּ, שֶׁנִּמְשֶׁכֶת קְדֻשָּׁה מִלְּמַעְלָה עַל שֹׁרֶשׁ נִשְׁמָתוֹ. בָּעוֹלָם הַזֶּה מְקַדְּשִׁין אוֹתוֹ לָעוֹלָם הַבָּא, הַיְנוּ בְּעֵת שֶׁיַּעֲלֶה לְמַעְלָה וְיִצְטָרֵךְ לַעֲמֹד לִפְנֵי כִּסֵּא ה', מַלְבִּישִׁין אוֹתוֹ בִּגְדֵי הוֹד וְהָדָר שֶׁל קדֻשָּׁה (וְהוּא מַה שֶׁכָּתַב שָׁם אֵצֶל יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק (זכריה ג' ד'): "וְהַלְבֵּשׁ אוֹתְךָ מַחֲלָצוֹת").
And Scripture states (Ibid. 49): "And you shall make yourselves holy, and you shall be holy, concerning which Chazal say (Yoma 39a): "If a man sanctifies himself a little, they sanctify him a lot; from below, they sanctify him from above; in this world, they sanctify him in the world to come." And now, everything is plainly understood. The Holy One Blessed be He, being the source of the good and of chesed— when a man suppresses his yetzer and draws himself a little to the side of holiness— the Holy One Blessed be He confers upon him "a lot" of holiness, a "full handful." As Chazal say (Shir Hashirim Rabbah 5): "The Holy One Blessed be He said: "Open before Me an opening like that of a [fine] needle, and I will open for you an opening like that of an entrance hall." "from below, they sanctify him from above." That is, holiness is drawn down from above upon the source of his soul. "in this world, he is sanctified in the world to come." That is, when he ascends above and has to stand before the throne of the L-rd, he is clothed in vestments of the majesty and glory of sanctity (as it is written of Yehoshua ben Yehotzadak (Zechariah 3:4): "And I have dressed you with festive garments.")
וְזֶהוּ שֶׁכָּתוּב (במדבר ט"ו מ'): "לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי, וִהְיִיתֶם קדֹשִים לֵאלֹקַיכֶם". וְהִנֵּה לִכְאוֹרָה, מַה שֶּׁאָמְרָה הַתּוֹרָה: "לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי" הוּא מְיֻתָּר, שֶׁהֲרֵי כָּתוּב מִקֹּדֶם (שם ל"ט): "וּזְכַרְתֶּם אֶת כָּל מִצְוֹת ה' וַעֲשִׂיתֶם אֹתָם", וְהָיָה לוֹ לִכְתֹּב שָׁם (שם מ'): "וִהְיִיתֶם קדֹשִים לֵאלֹקַיכֶם"? אֶלָּא הַכָּתוּב מְרַמֵּז לָנוּ עוֹד עִנְיָן נָחוּץ מְאֹד, שֶׁאֵימָתַי מוֹעִילִין הַמִּצְוֹת כָּל כָּךְ, שֶׁעַל יָדָם יִהְיֶה הָאָדָם קָדוֹשׁ לַה'? כְּשֶׁהוּא זָהִיר מִלָּתוּר אַחֲרֵי מַחְשֶׁבֶת הַלֵּב וּרְאִיַּת עֵינָיו. וְהִנֵּה אָמְרוּ חֲזַ"ל (ברכות י"ב:) עַל הַפָּסוּק הַזֶּה: "אַחֲרֵי לְבַבְכֶם" זוֹ מִינוּת, "וְאַחֲרֵי עֵינֵיכֶם" זוֹ זְנוּת. וְכָתַב הַחִנּוּךְ, שֶׁבִּכְלַל מִינוּת הוּא כָּל מַחֲשָׁבוֹת, שֶׁהֵם הֶפֶךְ דַּעַת הַתּוֹרָה, וּבִכְלַל זְנוּת הוּא מִי שֶׁהוּא רוֹדֵף אַחַר תַּאֲווֹת הָעוֹלָם, עַיֵּן שָׁם.
And this is the intent of (Bamidbar 15:40): So that you remember and do all of My mitzvoth and you will be holy to your G-d." Now, ostensibly, "so that you remember and do all of My mitzvoth" is superfluous, for it is written [just] before (Ibid. 39): "and you will remember all the mitzvoth of the L-rd and you will do them." And it should have been written there "and you will be holy to your G-d." But, the verse [39] intimates to us something essential, i.e., when are the mitzvoth of so much avail that through them a man will be "holy to G-d"? When he takes heed not to go astray after the thoughts of his heart and the sight of his eyes. As Chazal have said on this verse, (Berachoth 12): "'After your hearts' — this is heresy;" 'and after your eyes' — this is adultery.'" And the Chinuch writes that included in "heresy" are all of the thoughts that run counter to the perspective of Torah, and included in "adultery" is pursuing the lusts of the world.
וּמָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְאֶחָד שֶׁבֵּיתוֹ מָלֵא רֶפֶשׁ וְטִיט, אֲפִלּוּ אִם יַכְנִיס בְּבֵיתוֹ כְּלֵי זָהָב וָפָז אֵין בֵּיתוֹ מִתְיַפֶּה עַל יְדֵי זֶה, וּמֻכְרָח מִתְּחִלָּה לְהָסִיר הָרֶפֶשׁ וְהַטִּיט וְאַחַר כָּךְ יַכְנִיס הַכֵּלִים הַנָּאִים. וְאַף כָּאן בְּעִנְיָנֵנוּ, לָאִישׁ הַיִּשְׂרְאֵלִי נִתָּן לוֹ הַכֹּחַ וְהָעֹז עַל יְדֵי הִתְדַּבְּקוּתוֹ לַתּוֹרָה וְלַמִּצְוֹת, שֶׁיּוּכַל לְהַשְׁרִישׁ בְּתוֹךְ נַפְשׁוֹ קְדֻשַּׁת ה', כְּמוֹ שֶׁכָּתוּב (במדבר ל"ח ל"ד): "אֲנִי ה' שֹׁכֵן בְּתוֹךְ בְּנֵי יִשְׂרָאֵל". אֲבָל אֵימָתַי? כְּשֶׁלֹא יַנִּיחַ לַיֵּצֶר לְהִתְאַכְסֵן שָׁם עַל יְדֵי דֵּעוֹתָיו הַכּוֹזְבוֹת אוֹ הִרְהוּרָיו הַמְטֻנָּפִים. וְזֶהוּ שֶׁכָּתוּב (במדבר ט"ו ל"ט): "וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם, אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם, (וְהַיְנוּ שֶׁתִּשְׁמְרוּ עַצְמְכֶם מִכָּאן וּלְהַבָּא שֶׁלֹּא תַּעֲשׂוּ כֵּן), לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי" וְגוֹ'. וְהַיְנוּ כְּשֶׁתִּהְיוּ זְהִירִים מִלָּתוּר וְכַנִּזְכָּר לְעֵיל, יָבוֹא מִזֶּה הָעִנְיָן הַגָּדוֹל, שֶׁעַל יְדֵי עֲשִׂיַּת הַמִּצְוֹת תִּהְיוּ מְקֻדָּשִׁים לַה' (כְּמוֹ שֶׁתִּקִּנוּ לָנוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה לְבָרֵךְ עַל הַמִּצְוָה: אֲשֶׁר קדְּשָׁנוּ בְּמִצְוֹתָיו. וְהַאי לְמַעַן אַ"וִהְיִיתֶם קדֹשִים" קָאֵי). אֲבָל אִם, חַס וְשָׁלוֹם, "תָתוּרוּ" לֹא יוֹעִילוּ הַמִּצְוֹת שֶׁתִּהְיוּ קדוֹשִׁים. וּכְעֵין זֶה פֵּרֵשׁ לָנוּ הַנָּבִיא (ירמיה ד' ג'): "נִירוּ לָכֶם נִיר, וְאַל תִּזְרְעוּ אֶל קֹצִים". וְאַשְׁרֵי הַמִּתְבּוֹנֵן בְּכָל זֶה, וְיִיטַב לוֹ בָּזֶה וּבַבָּא.
To what may this be compared? To one whose house is full of mud and mire. Even if he will bring into his house the finest golden vessels, it will not be beautified thereby. He must first remove the mud and mire and then bring in the vessels. And so is it in our instance. The Jew has been given the power through his cleaving to Torah and mitzvoth to root in his soul the holiness of the L-rd, as it is written (Bamidbar 35:34): "I, the L-rd, dwell in the midst of Israel." But when is this? When he does not allow the yetzer to reside there through his false ideas or filthy thoughts. And this is the intent of "And you shall not go astray after your hearts and after your eyes, after which you stray." (That is, [this will occur] only if you guard yourselves in the future against your straying). "so that you remember and do all of My mitzvoth, etc." That is, if you are careful not to go astray, as mentioned above, the great result will follow that through the doing of the mitzvoth you will be holy to the L-rd. (As the Men of the Great Assembly have formulated for the blessing over a mitzvah: "who sanctified us with His mitzvoth." ["so that" refers to "and you will be holy" (i.e., "so that, in remembering and doing My mitzvoth, you will be holy to your G-d")]. But if, G-d forbid, you do go astray, the mitzvoth will not avail for your becoming holy. And this is the prophet's intent in (Jeremiah 4:3): "Plow for yourselves a furrow and do not sow upon thorns." Happy is he who reflects upon this. It will be good for him in this world and in the next.
[וּבָזֶה בֵּאַרְתִּי הַפָּסוּק בִּתְהִלִּים (פ"א י'): "לֹא יִהְיֶה בְךָ אֵל זָר, וְלֹא תִשְׁתַּחֲוֶה לְאֵל נֵכָר, אָנֹכִי ה' אֱלֹקֶיךָ, הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם, הַרְחֶב פִּיךָ וַאֲמַלְאֵהוּ". וְלִכְאוֹרָה, הָיָה לוֹ לִכְתֹּב מִתְּחִלָּה: "אָנֹכִי ה' אֱלֹקֶיךָ וְגוֹ' ", וְאַחַר כָּךְ: "לֹא יִהְיֶה בְּךָ אֵל זָר", כְּמוֹ שֶׁכָּתוּב בַּתּוֹרָה, וְלָמָּה הָפַךְ הַסֵּדֶר? אָכֵן חֲזַ"ל אָמְרוּ לָנוּ (שבת ק"ה:): אֵיזֶהוּ אֵל זָר שֶׁיֵּשׁ בְּגוּפוֹ שֶׁל אָדָם? זֶה הַיֵּצֶר הָרָע (דְּהַיְנוּ שֶׁמִּתְּחִלָּה מְסִיתוֹ לַעֲבֹר עֲבֵרוֹת, שֶׁאֵינָן חֲמוּרוֹת כָּל כָּךְ, אַךְ שֶׁלְּבַסוֹף עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה וּמַתִּירוֹ אֲפִלּוּ לְהִשְׁתַּחֲווֹת לַעֲבוֹדָה זָרָה. עַיֵּן שָׁם בַּגְּמָרָא). וּבֵאוּר הַכָּתוּב (שם י"א): "אָנֹכִי ה' אֱלֹקֶיךָ, הַמַּעַלְךָ" וְכוּ' הוּא כֵּן: הֲלֹא הֶעֱלִיתִיךָ מֵאֶרֶץ מִצְרַיִם כְּדֵי שֶׁתְּקַבֵּל הַתּוֹרָה, וּכְמוֹ שֶׁכָּתוּב (שמות ג' י"ב): "וְזֶה לְךָ הָאוֹת וְגוֹ', בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹקים עַל הָהָר הַזֶּה", שֶׁזֶּהוּ תַּכְלִית הַיְצִיאָה, כְּמוֹ שֶׁפֵּרֵשׁ רַשִּׁ"י, וְעַל כֵּן (תהילים פ"א י"א): "הַרְחֶב פִּיךָ וַאֲמַלְאֵהוּ". וְהוּא כְּמוֹ שֶׁאוֹמֵר הָרַב לְתַלְמִידוֹ: פְּתַח פִּיךָ וְיָאִירוּ דְּבָרֶיךָ. וּמַה שֶּׁאָמַר: "הַרְחֶב פִּיךָ וַאֲמַלְאֵהוּ", כִּי הַקָָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לִתֵּן לְכָל אֶחָד מִיִּשְׂרָאֵל חֵלֶק גָּדוֹל בַּתּוֹרָה, אָכֵן בֶּאֱמֶת תָּלוּי הַכֹּל לְפִי כֹּחַ הַמְקַבֵּל, וְלָזֶה אָמַר: "הַרְחֶב פִּיךָ", רָצָה לוֹמַר: הָכֵן עַצְמְךָ לְקַּבֵּל הַרְבֵּה, "וַאֲמַלְאֵהוּ" לְפִי הַהַרְחָבָה שֶׁלְּךָ. אָכֵן הִקדִּים הַכָּתוּב: דְּאֵימָתַי יִתְקַיֵּם זֶה בְּיָדֶךָ? כְּשֶׁ"לֹא יִהְיֶה בְּךָ אֵל זָר", זֶהוּ הַיֵּצֶר הָרָע, לֹא יִהְיֶה לוֹ אַכְסַנְיָא בְּגוּפְךָ, וְאָז תּוּכַל לְהִתְחַזֵּק וּלְהַרְחִיב פִּיךָ לַתּוֹרָה, "וַאֲמַלְאֵהוּ". כִּי בַּעֲבוּר זֶה הֶעֱלִיתִיךָ מֵאֶרֶץ מִצְרַיִם (וּכְמוֹ שֶׁכָּתוּב (שמות י"ג ט'): "וְהָיָה לְךָ לְאוֹת עַל יָדְךָ וְגוֹ', לְמַעַן תִּהְיֶה תּוֹרַת ה' בְּפִיךָ"). אֲבָל אִם יֵשׁ בְּגוּפְךָ אֵל זָר, דְּהַיְנוּ מָלֵא הִרְהוּרִים, חַס וְשָׁלוֹם, לֹא אוּכַל לְמַלְּאוֹת רְצוֹנְךָ לְהַרְחִיב פִּיךָ בַּתּוֹרָה. ]
[And in this manner I have explained the verse in Psalms 81:10: "There shall not be in you a strange god and you shall not bow down to a foreign god. (11) I am the L-rd your G-d who brought you up from the land of Egypt. Open wide your mouth and I will fill it." Now, ostensibly, it should first have been written "I am the L-rd your G-d, etc." and only then "There shall not be in you a strange god," as it is written in the Torah. Why is the order reversed? But, Chazal have told us (Shabbath 105b): "Which is the strange god in the body of a man? The yetzer hara." (In the beginning it incites him to commit transgressions which are not so severe; but, in the end, "transgression breeds transgression," and it permits him even to bow down to idols.) And the intent of the verse [in Psalms]: "I am the L-rd your G-d, etc." is: Have I not brought you up from the land of Egypt so that you receive the Torah, as it is written (Shemoth 3:12): "And this is the sign for you [Moses] that I have sent you. When you take out the people from Egypt, you will serve G-d on this mountain." For this [the receiving of the Torah] is the purpose of the exodus, as Rashi explains. Therefore, "open wide your mouth and I will fill it." This is like a rabbi's telling his disciple: "Open up your mouth and let your words shine forth." For the Holy One Blessed be He wishes to give each Jew a great share in the Torah. However, in truth, everything is dependent upon the power of the recipient, wherefore He says: "Open wide your mouth." That is, ready yourself to receive much, and I will fill it according to your widening. But this is prefaced by: When will this be fulfilled in you? When "there will not be in you a strange god," when the yetzer hara will not be a guest in your body. Then you will be able to open wide your mouth to Torah, and I will fill it. For it is to this end that I brought you up from the land of Egypt (As it is written (Ibid. 13:9): "And it shall be a sign upon your hand… so that the Torah of the L-rd shall be in your mouth.") But if there is a strange god in your body— that is, if it is full of lewd thoughts, G-d forbid, I will not be able to fulfill your wish to widen your mouth with Torah.
וּבְכָל זֹאת אַל יִפֹּל לֵב הָאָדָם עָלָיו, אַף מִי שֶׁקָּשֶׁה לוֹ לְטַהֵר מַחְשְׁבוֹתָיו וּלְהָסִיר לְגַמְרֵי הִרְהוּרֵי עֲבֵרָה מִלִּבּוֹ, דְּאִם כֵּן גַּם מִצְוֹתָיו וְתוֹרוֹתָיו לֹא יוֹעִילוּ לְקַדֵּשׁ נַפְשׁוֹ וְאֵיךְ יַגִּיעַ לְתַכְלִיתוֹ? אֲבָל הָעִקָּר בָּזֶה מַה שֶּׁאָמְרוּ זַ"ל (יוֹמָא ל"ח:): הַבָּא לִטָּהֵר מְסַיְּעִין אוֹתוֹ, וְכֵיוָן שֶׁבְּכָל לְבָבוֹ הוּא חָפֵץ לְהָסִיר מַחֲשָׁבָה רָעָה מִלִּבּוֹ, בְּוַדַּאי יַעַזְרוּהוּ מִן הַשָּׁמַיִם עַל זֶה, וְחָלִילָה אֵין לוֹ לְבַטֵּל שׁוּם מִצְוָה וְתוֹרָה אַף שֶׁאֵין מַחֲשַׁבְתּוֹ טְהוֹרָה לְגַמְרֵי. וּבִכְגוֹן זֶה אָמְרוּ (פסחים נ':): לְעוֹלָם יַעֲסֹק אָדָם בַּתּוֹרָה וּמִצְוֹת אַף שֶׁלֹּא לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ, הַיְנוּ שֶׁקְּדֻשַּׁת הַתּוֹרָה וְהַמִּצְוָה יְסַיְּעוּהוּ, שֶׁיִּהְיֶה בְּיָדוֹ לַעֲשׂוֹת וְלִלְמֹד גַּם לִשְׁמָהּ. וְזֶה שֶׁנִּרְמַז בַּפָּסוּק הַנִּזְכָּר לְעֵיל גּוּפֵהּ, שֶׁמִּתְּחִלָּה כָּתוּב (במדבר ט"ו ל"ט): "וּזְכַרְתֶּם אֶת כָּל מִצְוֹת ה' וַעֲשִׂיתֶם אֹתָם", כָּתַב מִצְוֹת ה', הַיְנוּ לְשֵׁם ה', רַק לְעִנְיַן זְכִירָה, אֲבָל לֹא בַּעֲשִׂיָּה, שֶׁלֹּא הִגִּיעַ עֲדַיִן לְטָהֳרַת הַמַּחֲשָׁבָה בְּמַעֲשֵׂה הַמִּצְוֹת, בְּכָל זֹאת יָבִיאוּ אוֹתוֹ * מַעֲשָׂיו אֵלֶּה לְהָסִיר מַחְשְׁבוֹת הַלֵּב וּלְהִתְחַזֵּק עַל תַּאֲווֹתָיו, וְאַחַר כָּךְ יָבוֹא לְמַדְרֵגָה (שם מ'): "וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי" שֶׁגַּם הָעֲשִׂיָּה תִּהְיֶה רַק לְשֵׁם ה', וּבָזֶה יָבוֹא לְמַדְרֵגַת הַקְּדֻשָּׁה: "וִהְיִיתֶם קְדֹשִים". אָמְנָם כָּל זֶה בְּמִי שֶׁבָּא לִטָּהֵר וּמִתְחַזֵּק לְהָסִיר מַחֲשָׁבוֹת רָעוֹת וּלְהִמָּנַע מִתַּאֲווֹתָיו, אָז "הַבָּא לִטָּהֵר מְסַיְּעִין אוֹתוֹ"].
But still, one should not despair, even one for whom it is difficult to cleanse his thoughts and to entirely remove lewd thoughts from his heart. For if so, even His mitzvoth and his Torah would not avail to sanctify his soul, and how would he ever attain his end? But the major element here is Chazal's formula: "If one comes to cleanse himself he is helped [by Heaven]." And if he desires with his whole heart to remove lewd thoughts from it, he will certainly be aided by Heaven to do this, and he must not, G-d forbid, nullify any mitzvah or Torah, even though his thoughts are not entirely pure. In this connection Chazal have said (Pesachim 50b): "Let one always occupy himself with Torah and mitzvoth, even lo lishmah [not for the sake of Heaven], for from lo lishmah, lishmah [for the sake of Heaven] will follow." That is, the holiness of the Torah and the mitzvah will help him, so that it will be in his power to do and to learn for the sake of Heaven, too. And this is what is alluded to in the above verse itself. For, in the beginning it is written (Bamidbar 15:39): "And you will remember all the mitzvoth of the L-rd and you will do them." "the mitzvoth of the L-rd," implying for the sake of the L-rd, is written only in respect to remembering, but not in respect to doing, his not yet having attained purity of thought in the doing of the mitzvoth. In any event, the doing of these acts will bring him to remove the [impure] thoughts of the heart and to overcome his lusts, after which he will reach the level of (Ibid. 40): "and you will do all of My mitzvoth," the doing, too, being exclusively for the sake of the L-rd; and this will bring him to the level of holiness— "and you will be holy." However, all of this obtains only with one who comes to purify himself and strengthens himself to remove the lewd thoughts and to keep himself from [the gratification of] his lusts. (Only) then does "He who comes to purify himself" obtain.]