Tanya Chapter 30
This humility means before even the lowest of the low. (It is appropriate to mention a short story, once a “low” person came to the Alteh Rebbe and asked for advice on how to fix a certain sin he did. The Alteh Rebbe bowed his head in concentration for five minutes (and we all know how precious a minute or even a second is to a Rebbe) he then lifted his head and answered the man. His son Rabbi Dovber (later to become the Mitteleh Rebbe) asked his father how come it took so long to answer this man when the answer to this was already very well known and simple to you. The Alteh Rebbe answered, “I wanted to take the opportunity to do what our Sages say, “to be humble before all people” and I searched through his Soul and found nine things in what he is better than me.)
The method to achieving humility even before the lowest of the low is through “not judging a person until you have walked a mile in their shoes” (as the English saying goes, the Sages say “do not judge someone until you are in their place” i.e. “shoes”.)
The reason this “low” person sins is because his “place caused it” for he walks in the market place and his eyes see sights that he craves which causes him to sin. (Perhaps we can apply this to not judging the secular world for pre-marital intimacy, drugs etc. for they are watching this all the time from the media peers etc. so who can really say if they were brought up in the same environment they wouldn’t be doing exactly the same thing.)
However one who stays at home, so he doesn’t see so much (so thus he is less aroused so this may be why He is not sinning) or it could be that his Yetzer Hara is not so passionate in this genre (for all Yetzer Hara’s are different having different emphasis. Some would be for lust, other laziness, others comedy, others anger etc.).
However even someone who does go to the marketplace (and sees negative things (or watches TV surfs the net etc.)) and has a big Yetzer Hara may not excuse themselves from sinning, for the fear and dread (or awe) of G-d should constantly be before them (preventing them from sinning.)
For one should control their behavior as we said before, the mind naturally can control the emotions (passions, lusts etc.), by realizing that G-d is constantly “standing over him” and watching him.
The test of serving G-d
Thus everyone needs to truly see if they are meeting the great test of serving G-d in the positive commandments to break the Yetzer Hara i.e. to pray passionately with devotion breaking the Yetzer Hara’s hold on them. The method is to be humble prior to Teffilah (as the Alteh Rebbe mentions in other places one should feel remorse for their sins prior to prayer and ask Hashem to forgive them, thus one A. feels remorseful, being humble, and B. happy, for G-d has forgiven them, and thus begins prayer having broken the Kelipos as well as in a state of subsequent joy.) Furthermore during prayer itself; is the person truly waging the mighty battle against the Yetzer Hara to pray properly and with concentration and devotion or not.
However someone who has not reached this level has not reached the true test of the Yetzer Hara that “burns” passionately within him.
Similarly (this applies to) Bentshing (grace after eating), all the Birchas Hanening (thanking G-d for food and other benefits), the intention behind the Mitzvahs (i.e. uniting G-d’s kingdom with this world during Shemah etc.), and one need not mention doing the Mitzvahs for the right reason (lishma to attach oneself to G-d, not for societies sake etc.).
Similarly learning more Torah than one is accustomed to (as the Alteh Rebbe says later on, for doing what has become a habit is not serving G-d rather repeating a habit), to learn for the sake of uniting with G-d etc.
Controlling the Yetzer Hara’s passionate battle is even more difficult than learning even a bit more than ones accustomed schedule (which is breaking a habit which is quite difficult).
Both refraining from evil and doing good are both the will of the great and glorious G-d. (So by not doing active goodness and kindness and concentrating during prayer etc. I am lower than the “low”).
Similarly with other Mitzvahs and especially financial Mitzvos like giving Tzedakah and the like.
Similarly with refraining from listening or participating even in a small amount of another’s negativity like the story of when Rabbi Shimon told his father (concerning a bill of divorce which was improperly written) “I did not write it Yehuda Chait did” and his father told him “stop slandering” (although what he said was a minor thing as well as to vindicate himself).
Similarly with the Mitzvah of Iskafeyeh which is from the Torah as it says “be holy in those things that are permitted to you”.
Also regarding (practicing) the advice of our Sages (which sometimes people are not so careful in doing, not holding them in the proper status which is) “the words of the Sages are more important than the words of the Torah” (or more stringent.)
All the above sins are those that a person “squashes with their heel” (meaning disregards them) furthermore as a person habitually does them (like joking at someone else’s expense) they are considered in their estimation like permissible acts (as the Talmud relates that after doing the same sin three times the person feels no remorse or feelings of repentance for them as they seem O.K by then.)
However someone who knows how to read a book (knows the laws of Judaism) and doesn’t fight his Yetzer Hara in comparison with it’s passion and desires (and succumbs to many of them as mentioned above the many different sins even “religious” Jews commit) is a far greater sinner then someone unaware of these Mitzvahs and lives in an environment that these deeds are commonplace.
Like it says about Elisha Ben Avauh (who was a great Rabbi and left Judaism) “his sin is greater for he knew of my glory and yet sinned”. Thus a religious Jew should never think that they are better then a non-religious Jew; in fact they are a lot worse for they know about G-d who is constantly watching them and expecting them to do the right thing and yet they ignore G-d while the others don’t.
This is why the sins of the irreligious (in ours days or those ignorant of the Torah) are called unintentional sins; which are thus not sins at all, they are accidents.
[kabbalawisdom.org]
עוֹד זֹאת יָשִׂים אֶל לִבּוֹ, לְקַיֵּם מַאֲמַר רַזַ"ל: "וֶהֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָּל הָאָדָם". וֶהֱוֵי בֶּאֱמֶת לַאֲמִתּוֹ, בִּפְנֵי כָּל הָאָדָם מַמָּשׁ, אֲפִלּוּ בִּפְנֵי קַל שֶׁבַּקַּלִּים. וְהַיְנוּ עַל פִּי מַאֲמַר רַזַ"ל: "אַל תָּדִין אֶת חֲבֵרְךָ עַד שֶׁתַּגִּיעַ לִמְקוֹמוֹ". כִּי מְקוֹמוֹ גּוֹרֵם לוֹ לַחֲטֹא, לִהְיוֹת פַּרְנָסָתוֹ לֵילֵךְ בַּשּׁוּק כָּל הַיּוֹם וְלִהְיוֹת מִיּוֹשְׁבֵי קְרָנוֹת, וְעֵינָיו רוֹאוֹת כָּל הַתַּאֲווֹת, וְהָעַיִן רוֹאָה וְהַלֵּב חוֹמֵד, וְיִצְרוֹ בּוֹעֵר כְּתַנּוּר בֹּעֵרָה מֵאֹפֶה, כְּמוֹ שֶׁכָּתוּב בְּהוֹשֵׁעַ: "הוּא בֹעֵר כְּאֵשׁ לֶהָבָה" וגו'. מַה שֶּׁאֵין כֵּן מִי שֶׁהוֹלֵךְ בַּשּׁוּק מְעָט, וְרֹב הַיּוֹם יוֹשֵׁב בְּבֵיתוֹ. וְגַם אִם הוֹלֵךְ כָּל הַיּוֹם בַּשּׁוּק, יָכוֹל לִהְיוֹת שֶׁאֵינוֹ מְחֻמָּם כָּל כָּךְ בְּטִבְעוֹ. כִּי אֵין הַיֵּצֶר שָׁוֶה בְּכָל נֶפֶשׁ, יֵשׁ שֶׁיִּצְרוֹ כו', כְּמוֹ שֶׁנִּתְבָּאֵר בְּמָקוֹם אַחֵר.
וְהִנֵּה בֶּאֱמֶת, גַּם מִי שֶׁהוּא מְחֻמָּם בְּטִבְעוֹ וּפַרְנָסָתוֹ הִיא לִהְיוֹת מִיּוֹשְׁבֵי קְרָנוֹת כָּל הַיּוֹם, אֵין לוֹ שׁוּם הִתְנַצְּלוּת עַל חֲטָאָיו, וּמִקְרֵי רָשָׁע גָּמוּר עַל אֲשֶׁר אֵין פַּחַד אֱלֹהִים לְנֶגֶד עֵינָיו. כִּי הָיָה לוֹ לְהִתְאַפֵּק וְלִמְשֹׁל עַל רוּחַ תַּאֲוָתוֹ שֶׁבְּלִבּוֹ, מִפְּנֵי פַּחַד ה' הָרוֹאֶה כָּל מַעֲשָׂיו, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל כִּי הַמֹּחַ שַׁלִּיט עַל הַלֵּב בְּתוֹלַדְתּוֹ.
וְהִנֵּה בֶּאֱמֶת שֶׁהִיא מִלְחָמָה גְּדוֹלָה וַעֲצוּמָה, לִשְׁבֹּר הַיֵּצֶר הַבּוֹעֵר כְּאֵשׁ לֶהָבָה מִפְּנֵי פַּחַד ה', וּכְמוֹ נִסָּיוֹן מַמָּשׁ. וְהִלְכָּךְ צָרִיךְ כָּל אָדָם לְפִי מַה שֶּׁהוּא מְקוֹמוֹ וּמַדְרֵגָתוֹ בַּעֲבוֹדַת ה', לִשְׁקֹל וְלִבְחֹן בְּעַצְמוֹ אִם הוּא עוֹבֵד ה' בְּעֶרֶךְ וּבְחִינַת מִלְחָמָה עֲצוּמָה כָּזוֹ וְנִסָּיוֹן כָּזֶה, בִּבְחִינַת וַעֲשֵׂה טוֹב. כְּגוֹן בַּעֲבוֹדַת הַתְּפִלָּה בְּכַוָּנָה, לִשְׁפֹּךְ נַפְשׁוֹ לִפְנֵי ה' בְּכָל כֹּחוֹ מַמָּשׁ, עַד מִצּוּי הַנֶּפֶשׁ, וּלְהִלָּחֵם עִם גּוּפוֹ וְנֶפֶשׁ הַבַּהֲמִית שֶׁבּוֹ, הַמּוֹנְעִים הַכַּוָּנָה, בְּמִלְחָמָה עֲצוּמָה, וּלְבַטְּשָׁם וּלְכַתְּתָם כֶּעָפָר קֹדֶם הַתְּפִלָּה שַׁחֲרִית וְעַרְבִית מִדֵּי יוֹם בְּיוֹם, וְגַם בִּשְׁעַת הַתְּפִלָּה, לְיַגֵּעַ עַצְמוֹ בִּיגִיעַת נֶפֶשׁ וִיגִיעַת בָּשָׂר, כְּמוֹ שֶׁיִּתְבָּאֵר לְקַמָּן בַּאֲרִיכוּת. וְכָל שֶׁלֹּא הִגִּיעַ לִידֵי מִדָּה זוֹ, לְהִלָּחֵם עִם גּוּפוֹ מִלְחָמָה עֲצוּמָה כָּזוֹ, עֲדַיִן לֹא הִגִּיעַ לִבְחִינַת וְעֶרֶךְ מִלְחֶמֶת הַיֵּצֶר הַבּוֹעֵר כְּאֵשׁ לֶהָבָה, לִהְיוֹת נִכְנָע וְנִשְׁבָּר מִפְּנֵי פַּחַד ה'.
וְכֵן בְּעִנְיַן בִּרְכַּת הַמָּזוֹן וְכָל בִּרְכוֹת הַנֶּהֱנִין וְהַמִּצְוֹת בְּכַוָּנָה, וְאֵין צָרִיךְ לוֹמַר כַּוָּנַת הַמִּצְוֹת לִשְׁמָן. וְכֵן בְּעִנְיַן עֵסֶק לִמּוּד הַתּוֹרָה, לִלְמֹד הַרְבֵּה יוֹתֵר מֵחֶפְצוֹ וּרְצוֹנוֹ לְפִי טִבְעוֹ וּרְגִילוּתוֹ, עַל יְדֵי מִלְחָמָה עֲצוּמָה עִם גּוּפוֹ. כִּי הַלּוֹמֵד מְעָט יוֹתֵר מִטִּבְעוֹ, הֲרֵי זוֹ מִלְחָמָה קְטַנָּה, וְאֵין לָהּ עֵרֶךְ וְדִמְיוֹן עִם מִלְחֶמֶת הַיֵּצֶר הַבּוֹעֵר כָּאֵשׁ, דְּמִקְרֵי רָשָׁע גָּמוּר אִם אֵינוֹ מְנַצֵּחַ יִצְרוֹ לִהְיוֹת נִכְנָע וְנִשְׁבָּר לִפְנֵי ה'. וּמַה לִּי בְּחִינַת סוּר מֵרָע וּמַה לִּי בְּחִינַת וַעֲשֵׂה טוֹב, הַכֹּל הִיא מִצְוַת הַמֶּלֶךְ הַקָּדוֹשׁ, יָחִיד וּמְיֻחָד בָּרוּךְ הוּא. וְכֵן בִּשְׁאָר מִצְוֹת, וּבִפְרָט בְּדָבָר שֶׁבְּמָמוֹן, כְּמוֹ עֲבוֹדַת הַצְּדָקָה וּכְהַאי גַּוְנָא.
וַאֲפִלּוּ בִּבְחִינַת סוּר מֵרָע, יָכוֹל כָּל אִישׁ מַשְׂכִּיל לִמְצֹא בְּנַפְשׁוֹ שֶׁאֵינוֹ סָר לְגַמְרֵי מֵהָרַע בַּכֹּל מִכֹּל כֹּל בְּמָקוֹם שֶׁצָּרִיךְ לְמִלְחָמָה עֲצוּמָה כְּעֵרֶךְ הַנִּזְכָּר לְעֵיל, וַאֲפִלּוּ פָּחוֹת מֵעֵרֶךְ הַנִּזְכָּר לְעֵיל. כְּגוֹן לְהַפְסִיק בְּאֶמְצַע שִׂיחָה נָאָה, אוֹ סִפּוּר בִּגְנוּת חֲבֵרוֹ, וַאֲפִלּוּ גְּנַאי קָטָן וְקַל מְאֹד, אַף שֶׁהוּא אֱמֶת, וַאֲפִלּוּ כְּדֵי לְנַקּוֹת עַצְמוֹ, כַּנּוֹדָע מֵהָא דַּאֲמַר רַבִּי שִׁמְעוֹן לְאָבִיו רַבֵּנוּ הַקָּדוֹשׁ: "לָאו אֲנָא כַּתְבֵהּ אֶלָּא יְהוּדָה חַיָּטָא כַּתְבֵהּ", וְאָמַר לוֹ: "כַּלֵּךְ מִלָּשׁוֹן הָרַע" [עַיֵּן שָׁם בִּגְמָרָא רֵישׁ פרק י' דְּבָבָא בַּתְרָא]. וּכְהַאי גַּוְנָא כַּמָּה מִלֵּי דִּשְׁכִיחֵי טוּבָא. וּבִפְרָט בְּעִנְיַן לְקַדֵּשׁ עַצְמוֹ בַּמֻּתָּר לוֹ, שֶׁהוּא מִדְּאוֹרָיְתָא, כְּמוֹ שֶׁכָּתוּב: "קְדוֹשִׁים תִּהְיוּ" וגו'"וְהִתְקַדִּשְׁתֶּם" וגו'. וְגַם דִּבְרֵי סוֹפְרִים חֲמוּרִים מִדִּבְרֵי תּוֹרָה וכו'. אֶלָּא שֶׁכָּל אֵלּוּ וְכַיּוֹצֵא בָּהֶן הֵן מֵעֲוֹנוֹת שֶׁאָדָם דָּשׁ בַּעֲקֵבָיו, וְגַם נַעֲשֹוּ כְּהֶתֵּר מֵחֲמַת שֶׁעָבַר וְשָׁנָה וכו'.
אֲבָל בֶּאֱמֶת, אִם הוּא יוֹדֵעַ סֵפֶר וּמַחֲזִיק בְּתוֹרַת ה' וְקִרְבַת אֱלֹקִים יֶחְפָּץ, גָּדוֹל עֲוֹנוֹ מִנְּשֹׂא וְאַשְׁמָתוֹ גָּדְלָה בְּכִפְלֵי כִּפְלַיִם, בְּמַה שֶׁאֵינוֹ נִלְחָם וּמִתְגַבֵּר עַל יִצְרוֹ בְּעֵרֶךְ וּבְחִינַת מִלְחָמָה עֲצוּמָה הַנִּזְכֶּרֶת לְעֵיל, מֵאַשְׁמַת קַל שֶׁבַּקַּלִּים מִיּוֹשְׁבֵי קְרָנוֹת הָרְחוֹקִים מֵה' וְתוֹרָתוֹ, וְאֵין אַשְׁמָתָם גְּדוֹלָה כָּל כָּךְ, בְּמַה שֶׁאֵינָם כּוֹבְשִׁים יִצְרָם הַבּוֹעֵר כְּאֵשׁ לֶהָבָה מִפְּנֵי פַּחַד ה' הַמֵּבִין וּמַבִּיט אֶל כָּל מַעֲשֵׂיהֶם, כְּאַשְׁמַת כָּל הַקָּרֵב הַקָּרֵב אֶל ה' וְאֶל תּוֹרָתוֹ וַעֲבוֹדָתוֹ. וּכְמוֹ שֶׁאָמְרוּ רַזַ"ל גַּבֵּי אַחֵר, שֶׁיָּדַע בִּכְבוֹדִי וכו'. וְלָכֵן אָמְרוּ רַזַ"ל עַל עַמֵּי הָאָרֶץ שֶׁזְּדוֹנוֹת נַעֲשֹוּ לָהֶם כִּשְׁגָגוֹת.
