"וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ" (וַיִּקְרָא יט, יח) — אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תּוֹרַת כֹּהֲנִים שָׁם): זֶהוּ הוּא הַפָּסוּק, שֶׁהוּא כְּלָל גָּדוֹל שֶׁבַּתּוֹרָה. וְאֵין לְךָ אַהֲבָה יוֹתֵר, כְּשֶׁרוֹאֶה הָאָדָם דָּבָר מְגֻנֶּה בְּאָחִיו יִשְׂרָאֵל, שֶׁעוֹשֶׂה אֵיזֶה חֵטְא וְעָווֹן — שֶׁצָּרִיךְ לְהוֹכִיחוֹ עַל זֶה, כִּי נִשְׁמָתָן שֶׁל יִשְׂרָאֵל הֵן קְשׁוּרִין וּדְבוּקִין זֶה בָּזֶה. אֲבָל הַכְּלָל הוּא, שֶׁצָּרִיךְ הָאָדָם מִי שֶׁהוּא יוֹדֵעַ הָהַרְפַּתְקָאוֹת וְהַסִּבּוֹת וְהֶעֳנָשִׁים, שֶׁבָּאִים לְנִשְׁמַת הָאָדָם אַחַר יְצִיאַת הַנְּשָׁמָה מֵהַגּוּף, צָרִיךְ לְהוֹדִיעַ לַחֲבֵרוֹ אוּלַי עַל יָדוֹ יִזְכֶּה חֲבֵרוֹ גַּם כֵּן וְיַעֲזֹב דַּרְכּוֹ הָרְשָׁעָה, וָשָׁב וְרָפָא לוֹ (יְשַׁעְיָה ו, י). It is written, “And you shall love your fellow as yourself” (Vayikra 19:18). The Sages have remarked that this verse is a fundamental principle of the Torah (Toras Kohanim, Parashas Kedoshim 4). And there is no greater display of love than the mandatory rebuking of one’s Jewish brother if he sees in him some unseemly matter, that is, a sin or transgression. For the souls of all Israel are intimately connected to one another. But the guideline for this rebuke is that if one understands the tribulations, effects and punishments that the soul of a person is subjected to after it leaves the body, he must inform him. For perhaps through this his companion will also have the merit to abandon his evil path, and then he will see the fulfillment of the verse, “He will return and heal him” (Yeshayahu 6:10).
וְהִנֵּה פֹּה בְּפֶרֶק זֶה אֶכְתֹּב קְצָת בִּקְצָרָה בְּעֹנֶשׁ הַנְּשָׁמָה שֶׁאָדָם פּוֹגֵם בָּהּ בָּעוֹלָם הַזֶּה: דַּע, כִּי אֲוִירָא חֲלָלָא דְּעָלְמָא, הֵן מְלֵאִים מִנִּשְׁמוֹת בְּנֵי אָדָם שֶׁאֵינָם יְכוֹלִין עֲדַיִן לָבוֹא לִמְקוֹם מְנוּחָתָן, וּכְמוֹ שֶׁהֵעִידוּ תַּלְמִידָיו שֶׁל הָרַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, עַל רַבָּם הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁהָיָה אוֹמֵר לָהֶם: דְּעוּ, כִּי אֲוִירָא דְּעָלְמָא וַחֲלָלָהּ, הֵן מָלֵא נְשָׁמוֹת הַנִּדָּחִין, שֶׁאֵינָן יְכוֹלִין לָבוֹא עֲדַיִן לִמְנוּחָתָם. וּפַעַם אַחַת הָלַךְ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, לִלְמֹד תּוֹרָה עַל הַשָּׂדֶה, וְרָאָה הוּא בְּעַצְמוֹ שֶׁכָּל הָאִילָנוֹת הָיוּ מְלֵאִים נְשָׁמוֹת בְּלִי מִסְפָּר, וְכֵן הָיָה עַל פְּנֵי הַשָּׂדֶה, וְגַם עַל פְּנֵי הַמַּיִם הָיוּ כַּמָּה רִבְבוֹת נְשָׁמוֹת. וְשָׁאַל אוֹתָן הָרַב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, מַה טִּיבָם כָּאן? וְהֵשִׁיבוּ, שֶׁנִּדְּחוּ מִחוּץ לְפַרְגּוֹדָא קַדִּישָׁא בַּעֲבוּר שֶׁלֹּא עָשׂוּ תְּשׁוּבָה עַל פִּשְׁעֵיהֶם, וְהָיוּ מוֹנְעִים אֶת חַבְרֵיהֶם מִלַּעֲשׂוֹת תְּשׁוּבָה, וְהָיוּ נָע וָנָד בָּאָרֶץ וּבַאֲוִירָא דְּרָקִיעַ, זֶה בְּכֹה וְזֶה בְּכֹה. וְעַכְשָׁו הָיוּ שׁוֹמְעִים בַּת קוֹל, הַמַּכְרִיז בְּכָל הָעוֹלָמוֹת, שֶׁיֵּשׁ אִישׁ אֶחָד צַדִּיק בָּאָרֶץ — הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, אֲשֶׁר יֵשׁ כֹּחַ בְּיָדוֹ לְתַקֵּן הַנְּשָׁמוֹת הַנִּדָּחוֹת. וְעַל כֵּן נֶאֶסְפוּ לְכָאן, לְבַקֵּשׁ מִמֶּנּוּ שֶׁיְּרַחֵם עֲלֵיהֶם לְתַקֵּן אוֹתָן, כְּדֵי שֶׁיּוּכְלוּ לָבוֹא לִמְקוֹם מְנוּחָתָם, וְלֹא יִסְבְּלוּ עוֹד צַעַר גָּדוֹל כָּזֶה. וְהִבְטִיחַ הָאֲרִ"י הֶחָסִיד, זִכְרוֹנוֹ לִבְרָכָה, לַעֲשׂוֹת לְטוֹבָתָם מַה שֶּׁהוּא בְּאֶפְשָׁרִית. וְסִפֵּר אַחַר כָּךְ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, לְתַלְמִידָיו הַמַּעֲשֶׂה הַזֶּה, כִּי רָאוּ שֶׁהָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שָׁאַל לָהֶם לְהַנְּשָׁמוֹת, וְלֹא יָדְעוּ לְמִי שׁוֹאֵל וּמִי הָיָה הַמֵּשִׁיב. עַד כָּאן לְשׁוֹנוֹ. In this chapter I will describe briefly the punishment that is suffered in the next world by a soul that has been sullied in this world. You must know that the atmosphere of the world is filled with human souls that are not yet allowed to ascend to their place of rest, as one of the disciples of the Ari, z”l, relates in the name of his teacher (Emek HaMelech, Introduction 3, ch. 4). He relates further that one time when the Ari went to study in the field he saw for himself that every tree was covered with countless souls, as was the field itself and even the water. The Ari asked these souls what they were doing there and they responded that they had been banished from the holy enclosure On High because not only did they fail to repent of their iniquities, they prevented their companions from repenting as well. Therefore they were condemned to wander about the earth and the air of the firmament, this one here and that one there. But now they had heard a Heavenly voice proclaiming throughout all the worlds that there was a certain righteous man — i.e., the Ari himself — who had the power to rectify banished souls. They had gathered there to request of him that he have mercy upon them and rectify them so that they might ascend to their resting place and be released from their great suffering. The saintly Ari promised that he would do whatever he could on their behalf. Afterwards the Ari related this conversation to his disciples because they had seen him speaking with someone but they did not know with whom he was speaking nor who was responding to him.
וּבְחִבּוּרוֹ כָּתוּב, שֶׁאֵלּוּ הַנְּשָׁמוֹת, הָיוּ יְכוֹלִין לְהַעֲלוֹת אוֹתָם בִּתְפִלָּה שֶׁל צַדִּיק. כֵּיוָן שֶׁהַצַּדִּיק מִתְפַּלֵּל בְּכַוָּנָה, אָז תְּפִלָּתוֹ עוֹלָה לְמַעְלָה תַּחַת כִּסֵּא הַכָּבוֹד, וְאָז מִתְלַבְּשִׁים בְּאוֹתָהּ הַתְּפִלָּה כַּמָּה נְשָׁמוֹת, וּמִתְלַוִּים בַּהֲדֵי אוֹתָהּ הַתְּפִלָּה. כְּמוֹ שֶׁכָּתַב הַזֹּהַר בְּסוֹד הַפָּסוּק (תְּהִלִּים קב, א): "תְּפִלָּה לְעָנִי כִי יַעֲטֹף וְלִפְנֵי ה' יִשְׁפֹּךְ שִׂיחוֹ" — In his writings he explains that these souls could have ascended with the prayers of a righteous person. Because a perfectly righteous person prays with intention his prayer ascends beneath the Throne of Glory. At that time numerous souls are clothed in his prayer and accompany it On High. Thus the Zohar explains in connection with the verse, “A prayer of a poor man when he is enwrapped [with affliction] and he pours out his thoughts before Hashem” (Tehillim 102:1):
כַּמָּה נְשָׁמוֹת מִתְעַטְּפִין וּמִתְדַּבְּקִין בִּתְפִלָּה שֶׁל עָנִי, וְאֵין תְּפִלָּה יוֹתֵר חָבִיב קַמֵּיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמוֹ תְּפִלָּה שֶׁל עָנִי וּתְפִלָּה שֶׁל צַדִּיק, שֶׁעוֹלִין בְּלַהַב גָּדוֹל וְנוֹרָא הַשּׂוֹרֵף סְבִיבָיו, וְהַסִּטְרָא אָחֳרָא מִתְיָרְאִים לְהִתְקָרֵב לִמְקוֹם תְּפִלַּת הֶעָנִי וּתְפִלַּת הַצַּדִּיק, וְעַל יְדֵי כֵּן הַנְּשָׁמוֹת הַנִּדָּחוֹת עוֹלִין עִם הַתְּפִלָּה. Numerous souls enwrap themselves in, and cling to, the prayer of a poor man and there is no prayer that is more beloved to the Holy One Blessed is He than that of the poor and that of the righteous. They ascend in a great and terrible flame consuming everything around them. The Side of Evil fears to approach the prayer of the poor or the righteous and in this manner banished souls are able to ascend along with these prayers.
וְזֶהוּ הָעִנְיָן מַמָּשׁ בְּנִשְׁמַת הַצַּדִּיק, שֶׁכֵּיוָן שֶׁנִּפְטַר מֵהָעוֹלָם הוּא עוֹבֵר דֶּרֶךְ הַגֵּיהִנָּם, כְּדֵי שֶׁבִּזְכוּתוֹ, בְּהַעֲבִירוֹ דֶּרֶךְ שָׁם, יִתְאַחֲזוּ בּוֹ נְשָׁמוֹת הָאֲבוּדוֹת וְיַעֲלוּ עִם נִשְׁמְתָא קַדִּישָׁא דָּא. The exact same principle is at work when the soul of a righteous person, upon departing this world, passes through Gehinnom (Zohar 3:220b; Tikkunim 32, 76b). It does so in order that in its merit the lost souls can take hold of it as it passes by and ascend along with it.
וְכֵן סִפֵּר הֶחָסִיד רַבִּי גְּדַלְיָה, זִכְרוֹנוֹ לִבְרָכָה, אֶחָד מִתַּלְמִידֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, לַחֲבֵרָיו, שֶׁבְּכָל עֶרֶב שַׁבָּת הָיוּ הוֹלְכִין חוּץ לָעִיר לְקַבֵּל שַׁבָּת, וְהָיָה פַּעַם אֶחָד מְסַפֵּר הַקָּדוֹשׁ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, נִפְלָאוֹת מַה שֶּׁרָאָה כַּמָּה וְכַמָּה פְּעָמִים, כְּשֶׁהָיָה עוֹמֵד עַל רֹאשׁ הָהָר שֶׁהָיָה מִחוּץ לָעִיר, וְעַל אוֹתוֹ רֹאשׁ הָהָר רָאָה כָּל הַבֵּית חַיִּים שֶׁל קְהִלַּת קֹדֶשׁ צְפַת, תִּבָּנֶה וְתִכּוֹנֵן בִּמְהֵרָה בְּיָמֵינוּ, וְרָאָה חֵילוֹת שֶׁל נְשָׁמוֹת שֶׁעָלוּ מֵהַקְּבָרִים לַעֲלוֹת לְמַעְלָה לְגַן עֵדֶן שֶׁל מַעְלָה, וְכֵן רָאָה כַּמָּה רִבְבוֹת נְשָׁמוֹת לְאֵין מִסְפָּר שֶׁיָּרְדוּ כְּנֶגְדָּם, וְהֵם הַנְּשָׁמוֹת הַיְתֵרוֹת הַנִּתּוֹסְפִים בַּאֲנָשִׁים כְּשֵׁרִים בְּכָל שַׁבָּת וְשַׁבָּת. וּמִתּוֹךְ רֹב בִּלְבּוּל וְעִרְבּוּב הַנְּשָׁמוֹת וְחֵילוֹת עֲצוּמוֹת לְאֵין מִסְפָּר, כִּמְעַט כָּהוּ עֵינָיו מֵרְאוֹת, וְהָיָה מֻכְרָח לְהַעֲצִים עֵינָיו, וְאַף עַל פִּי כֵן רָאָה אוֹתָן בְּעֵינַיִם סְגוּרוֹת. Similarly, one of the disciples of the Ari z”l, the pious Rabbi Gedalyah z”l, told his companions that every Friday they would all go out of the city to greet the Shabbos. One time the Ari related to them what he had witnessed on numerous occasions while standing on a mountaintop outside of the city. From there he was able to observe the entire cemetery of the holy community of Tzefas, may it be rebuilt speedily in our days. From his vantage point he observed hosts of souls ascending from their graves towards the Garden of Eden on high. But he also noticed thousands of souls descending towards them. These were the extra souls that are bestowed upon the righteous every Shabbos. Because of the great confusion and the milling about of such a tremendous number of souls and hosts his eyes were nearly blinded and he was forced to close them. Yet even with his eyes closed he could still see them.
וְהִנֵּה בַּאֲשֶׁר רָאִינוּ כַּמְבֹאָר בְּדִבְרֵי תַּלְמִידֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, שֶׁתּוֹעֶלֶת גָּדוֹל הוּא תְּפִלּוֹת צַדִּיקִים לַנְּשָׁמוֹת הַנִּדָּחוֹת, וְאֵין לְךָ גְּמִילוּת חֶסֶד גָּדוֹל מִזֶּה, וְאַף כִּי אָנוּ אֵינֶנּוּ מֵאַנְשֵׁי הַצַּדִּיקִים הַקּוֹדְמִים, וְהַלְוַאי שֶׁתּוֹעִיל תְּפִלָּתֵנוּ לְתוֹעֶלֶת עַצְמֵנוּ, לְכַפֵּר חַטֹּאתֵינוּ וּפְשָׁעֵינוּ שֶׁהִכְעַסְנוּ לַבּוֹרֵא יִתְבָּרַךְ בְּמֶרֶד וּבְמַעַל, אַף עַל פִּי כֵן הַיּוֹדֵעַ מַחֲשָׁבוֹת הַטּוֹבוֹת, לִהְיוֹת זֶה מֵהַמְזַכִּים בִּתְפִלָּתָם גַּם לַנְּשָׁמוֹת הַנִּדָּחוֹת, כִּי רַב חֶסֶד הוּא הַבּוֹרֵא יִתְבָּרַךְ, וְזֶה יֵאוֹת לְכָל בַּר יִשְׂרָאֵל לִהְיוֹת זוֹכֶה וּמְזַכֶּה לַאֲחֵרִים. וּמִכָּל שֶׁכֵּן שֶׁצָּרִיךְ הָאָדָם לְהִתְפַּלֵּל עַל רִשְׁעֵי הַדּוֹר שֶׁיַּחְזְרוּ בִּתְשׁוּבָה, כִּדְאִיתָא בַּגְּמָרָא דִּבְרָכוֹת (י, א), בִּבְרוּרְיָא דְּבִיתְהוּ דְרַבִּי מֵאִיר שֶׁאָמְרָה: "יִתַּמּוּ חַטָּאִים" כְּתִיב (תְּהִלִּים קד, לה), וְלֹא חוֹטְאִים. עַל כֵּן אֲסַדֵּר אֲנִי לְפָנֶיךָ לְכָל אִישׁ וְאִשָּׁה, לוֹמַר יְהִי רָצוֹן זֶה בְּבִרְכַּת "הֲשִׁיבֵנוּ אָבִינוּ לְתוֹרָתֶךָ, וְקָרְבֵנוּ מַלְכֵּנוּ לַעֲבוֹדָתֶךָ", וְיֹאמַר: As one can see clearly from the words of the Ari’s disciple, the prayers of the righteous are of tremendous benefit to the souls of the banished. There can be no greater act of lovingkindness than this. Obviously we are not in the same league as the righteous of earlier generations. We would have reason enough to be thankful if our prayers were adequate to benefit ourselves and to atone for the sins and transgressions and the rebelliousness and deceit with which we have angered our Creator. Nevertheless, one should strive to be among those who benefit these banished souls with their prayers and then the Creator, may He be blessed, will exercise His abundant lovingkindness. Indeed it is fitting for every Jew to strive to benefit others. One should pray especially on behalf of the wicked of the generation that they should repent. Thus we learn in Berachos (10a) that Rabbi Meir’s wife Beruryah said to him, “It is written, ‘let sin come to an end’ (Tehillim 104:35), not the sinners!” Therefore I will set out here for the use of every man and woman a Yehi ratzon prayer to be added to the blessing, “Return us our Father to Your Torah and draw us near to Your service,” the fifth blessing of the Amidah.. The text of the prayer is as follows:
יְהִי רָצוֹן מִלְּפָנֶיךָ, ה' אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ, שֶׁתַּחְתֹּר חֲתִירָה מִתַּחַת כִּסֵּא כְּבוֹדֶךָ לִתְשׁוּבַת פְּלוֹנִי בֶּן פְּלוֹנִית, וְכָל הָעוֹבְרִים עַל מִצְווֹתֶיךָ יֵהָפֵךְ לְבָבָם לַעֲשׂוֹת רְצוֹנְךָ בְּלֵבָב שָׁלֵם, כִּי יְמִינְךָ פְשׁוּטָה לְקַבֵּל שָׁבִים, וְהַחֲזִירֵנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ. בָּרוּךְ אַתָּה ה' הָרוֹצֶה בִּתְשׁוּבָה. וְאָז יִתְעוֹרֵר גַּם הָאָדָם מֵעַצְמוֹ לַעֲשׂוֹת תְּשׁוּבָה עַל חֲטָאָיו, כְּדֵי שֶׁלֹּא יֵאָמֵר לוֹ "קְשֹׁט עַצְמְךָ וְאַחַר כָּךְ קְשֹׁט אֲחֵרִים". רַק שֶׁיֹּאמַר בְּכַוָּנַת הַלֵּב, וְאָז בַּעַל הָרַחֲמִים, בְּרֹב חֲסָדָיו וּבְרֹב רַחֲמָיו, יְקַבֵּל תְּפִלָּתוֹ. וְאַף שֶׁצָּרִיךְ תְּפִלָּה זוֹ כַּוָּנוֹת וְיִחוּדִים, וְאֵין אָנוּ בְּקִיאִים בְּשֵׁמוֹת וּבְצֵרוּפִים, הַמּוֹעִילִים לְתוֹעֶלֶת גָּדוֹל, מִכָּל מָקוֹם יִתְפַּלֵּל בִּקְצָרָה, וִיבַקֵּשׁ בְּהֶגְיוֹן לֵב, כִּי כָּךְ רָאוּי וְנָכוֹן לְכָל הַמִּתְפַּלֵּל, שֶׁלֹּא יַאֲרִיך הַכֹּל בִּשְׂפָתָיו, כִּי יַשְׁאִיר לוֹ בְּהֶגְיוֹן לִבּוֹ. May it be Your will, Hashem, our God and God or our fathers, to open a tunnel beneath Your Throne of Glory for the repentance of So-and-so son of So-and-so (mother’s name), and all those who transgress Your commandments. May their hearts be transformed to do Your will with a whole heart, for Your right hand is extended to accept the penitent. (Then continue with the blessing of the Amidah) …and cause us to turn back in complete repentance before You. Blessed are You, who desires repentance. After reciting this, a person will arouse himself as well to repent for his sins so that they will not chide him, “Adorn yourself and then adorn others!” If he will only recite this prayer with heartfelt intent surely the Merciful One, in His abundant lovingkindness and mercy, will accept his prayer. And even though this prayer should really be accompanied by esoteric meditations in which we are not fluent, nevertheless, let him pray briefly and think these requests in his heart. For it is proper for everyone to leave such requests to the meditations of the heart and not speak out everything with his lips.
וְזֶהוּ כְּלָל גָּדוֹל, שֶׁיֹּאמַר קֹדֶם הַתְּפִלָּה: "לְשֵׁם יִחוּד קֻדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ", כִּי הַלֵּב הוּא נֶגֶד שֵׁם הוי"ה, וְהַפֶּה הוּא נֶגֶד שֵׁם אדנ"י, כַּיָּדוּעַ. וְעַל זֶה כָּתוּב בַּזֹּהַר שֶׁזֶּה הָיָה כַּוָּנַת דָּוִד הַמֶּלֶךְ, עָלָיו הַשָּׁלוֹם, שֶׁאָמַר (תְּהִלִּים יט, טו): "יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ, ה' צוּרִי וְגוֹאֲלִי", כִּי זֶהוּ יִחוּד גָּדוֹל לְיַחֵד פֶּה וְלֵב כְּאֶחָד. It is a tremendous matter that before standing in prayer one recites the meditation: Leshem yichud Kudsha brich hu uShechintei — “Let this serve to unite the Holy One Blessed is He and His Shechinah.” For the heart corresponds to Hashem’s four-letter name (represented in this meditation by the designation “the Holy One Blessed is He"), while the mouth corresponds to the name Hashem (“Lord”; represented here by the term Shechinah). The Zohar (1:169a) explains that this is what King David had in mind when he wrote, “Let the words of my mouth and the meditations of my heart be acceptable to You, Hashem, my Rock and my Redeemer,” that is, the awesome unification of mouth and heart.
וּמִזֶּה תּוּכַל לְהִתְבּוֹנֵן גֹּדֶל הָעֹנֶשׁ וּפְגָם שֶׁל הַמַּפְרִידִים הַלֵּב מֵהַפֶּה, רְצוֹנִי לוֹמַר — הַמִּתְפַּלְּלִים בַּפֶּה בְּלֹא כַּוָּנַת הַלֵּב, אוֹ מִי שֶׁמְּדַבֵּר עִם חֲבֵרוֹ אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב, וְזֶהוּ חֵטְא גָּדוֹל, וְעוֹשֶׂה פֵּרוּד בֵּין הַשֵּׁמוֹת הַנִּזְכָּרִים, וּבֵין אוֹת וָא"ו לְאוֹת הֵ"א מֵהַשֵּׁם. וְיָדוּעַ, כִּי הַוָּא"ו שֶׁל הַשֵּׁם הִיא תּוֹרָה שֶׁבִּכְתָב, וְהַהֵ"א הִיא תּוֹרָה שֶׁבְּעַל פֶּה, וְאִם כֵּן, מַפְרִידִים הַשְּׁנֵי תּוֹרוֹת מִלִּהְיוֹת מְחֻבָּרִים יַחַד. וְהַמִּכְשׁוֹל זֶה מָצוּי בַּעֲווֹנוֹתֵינוּ הָרַבִּים, וְרַחֲמָנָא לִצְלַן מִמִּדָּה זוֹ. וַהֲלֹא אֱלֹהִים יַחֲקֹר זֹאת, וְעַל כָּל אֵלֶּה יָבִיא אֱלֹהִים בַּמִּשְׁפָּט. וְעָווֹן זֶה הוּא דּוֹמֶה לַעֲווֹן הַמִּינִים וְאֶפִּיקוֹרְסִים וְקָרָאִים, שֶׁאֵינָם נוֹתְנִים מָקוֹם לְדִבְרֵי הַחֲכָמִים בַּעֲלֵי הַתַּלְמוּד. From this one can infer the terrible punishment owing to one who divorces his heart from his mouth by uttering prayers with his mouth without intention in the heart, or to one who speaks to his colleague something other than what is in his heart. This grievous iniquity causes a separation between the two Divine names mentioned above, as well as between the letter vav and the letter hei of the four-letter name. As we know, the vav of the Divine name represents the Written Torah, while the hei represents the Oral Torah (Tikkunim 18, 35a). Thus he also separates between the two Torahs, preventing them from being united. Unfortunately, this failing is very common, may Heaven spare us from it. One must know that God will search the matter out and bring the offender to justice. This sin resembles that of the heretics and the Karaites who deny the words of the Sages of the Talmud.
וְאִם כֵּן, יִתְבּוֹנֵן הַנָּבוֹן, שֶׁבְּוַדַּאי הַמַּרְגִּיל בְּמִדָּה זוֹ לִהְיוֹת אֶחָד בַּפֶּה וְאֶחָד בַּלֵּב — יֵצְאוּ מִמֶּנּוּ בָּנִים פּוֹקְרִים וּמִינִים שֶׁכּוֹפְרִים בְּתוֹרָתֵנוּ, מִדָּה כְּנֶגֶד מִדָּה. וְנוֹסָף עַל זֶה שֶׁמַּפְרִיד עַצְמוֹ גַּם כֵּן מֵהַקְּדֻשָּׁה עֶלְיוֹנָה, וְנֶאֱבָד מִמֶּנּוּ דָּבָר יָקָר הַנֶּאֱמָר בְּיִשְׂרָאֵל (דְּבָרִים ד, ד): "וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם, חַיִּים כֻּלְּכֶם הַיּוֹם". שֶׁפֵּרוּשׁוֹ שֶׁל הַפָּסוּק הוּא: כַּאֲשֶׁר יְדַבֵּק הָאָדָם הָאֵזוֹר עַל מָתְנָיו בְּהִדּוּק טוֹב, אֲזַי לֹא יוּכַל לְהַכְנִיס בֵּין הָאֵזוֹר לְהַמַּלְבּוּשׁ עִרְבּוּב שֶׁל אָבָק וָאֵפֶר — כֵּן הֵמָּה בְּנֵי יִשְׂרָאֵל, כְּשֶׁהֵן דְּבוּקִים לַה' יִתְבָּרַךְ בְּדַרְכֵיהֶם וּבְמַעֲשֵׂיהֶם, אֲזַי לֹא יָבוֹא שׁוּם מְקַטְרֵג לַעֲשׂוֹת אֵיזֶה פֵּרוּד בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם, וְכִדְאִיתָא בַּזֹּהַר, פָּרָשַׁת פְּקוּדֵי: This being so, let the foresighted reflect that if a person grows used to speaking with his mouth other than what is in his heart his children will undoubtedly stray and eventually deny the Torah, measure for measure. Moreover, he alienates himself from the holiness emanating from above and forfeits that distinction that is ascribed to Israel in the verse, “And as for you who cling to Hashem your God, you are all alive this day” (Devarim 4:4). To understand the significance of this verse consider that when a man tightens his belt until it clings tightly to his waste, not even dust can penetrate between the belt and the garment. So too, when Israel cling to Hashem through their meritorious ways and deeds, no accuser can intervene between them and their Heavenly Father. Take a look at what the Zohar (Parashas Pekudei 225a) writes on this topic:
רַבִּי אַבָּא וְרַבִּי אֲחָא וְרַבִּי יוֹסֵי הֲווֹ אָזְלֵי בְּאוֹרְחָא מִטְּבֶרְיָה לְצִפּוֹרִי, עַד דַּהֲווֹ אָזְלֵי, חֲמוֹ לֵיהּ לְרַבִּי אֶלְעָזָר דַּהֲוָה אָתֵי, וְרַבִּי חִיָּא עִמֵּיהּ. אָמַר רַבִּי אַבָּא: וַדַּאי נִשְׁתַּתֵּף בַּהֲדֵי שְׁכִינְתָּא. אוֹרִיכוּ (פֵּרוּשׁ: הִמְתִּינוּ) לְהוֹ, עַד דַּהֲווֹ מָטוּ לְגַבַּיְהוּ. אָמַר רַבִּי אַבָּא, וַדַּאי כְּתִיב (תְּהִלִּים לד, טז): "עֵינֵי ה' אֶל צַדִּיקִים" — לְהַשְׁגִּיחַ בְּהוֹ דְּלָא יִתְקָרֵב לְגַבַּיְהוּ סִטְרָא אָחֳרָא. וְהַשְׁתָּא סִיַּעְתָּא דִּשְׁמַיָּא הָכָא, וְכָל אַשְׁגָּחוּתָא דִּלְעֵילָא הָכָא, וְלָא יָכֵיל סִטְרָא אָחֳרָא לְאַשְׁלָטָא וְכוּ'. Rabbi Abba, Rabbi Acha and Rabbi Yose were walking along the road from Tiberius to Tzippori. While they were walking they saw Rabbi Elazar coming towards them accompanied by Rabbi Chiya. Rabbi Abba said, “Surely by joining up with them along the way we will connect ourselves with the Shechinah.” So they waited until they caught up with them. Rabbi Abba said, “This is surely the case, for it is written, ‘The eyes of Hashem are upon the righteous,’ that is, to watch over them so that the Side of Evil does not approach them. Now Heaven’s assistance will be here and all the supervision from above will be here and the Side of Evil will have no dominion….
פָּתַח רַבִּי אֶלְעָזָר וְאָמַר: "וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם" (הוֹשֵׁעַ ב, א). מַהוּ "כְּחוֹל הַיָּם"? בְּגִין דְיַמָּא — כַּד סְלִיק גַּלָּיו בְּזַעְפָּא וְרֻגְזָא, וְאִנּוּן גַּלִּין סַלְקִין לְשַׁטְפָא עָלְמָא, כַּד מַטָּאן וְחָמְאִין חוֹלָא דְיַמָּא, מִיָּד תָּבִין וְאִתַּבְּרוּ וְתַיְּבִין לַאֲחוֹרָא, וְלֹא יָכְלִין לְמִשְׁטְפָא עַלְמָא וּלְשַׁלְטָאָה. Then Rabbi Elazar spoke up and said, “It is written, ‘And the number of the children of Israel will be like the sand of the sea’ (Hoshea 2:1). What is meant by the ‘sand of the sea’? When the sea hurls up its waves in wrath and anger so that they threaten to inundate the earth, just as soon as they reach the sand of the sea and behold it, they immediately break and retreat, unable to flood the world or to have dominion over it.
כְּגַוְנָא דָא, יִשְׂרָאֵל — אִנּוּן חוֹלָא דְּיַמָּא, וְכַד אִנּוּן גַּלִּין דְּיַמָּא הַמְחַבְּלִין וּמָארֵי דְּרוּגְזָא, מָארֵי דְּדִינִים, בַּעְיִן לְשַׁלְטָאָה וּלְשַׁטְפָא עָלְמָא, חָמָאָן לְהוּ לְיִשְׂרָאֵל דְּאִנּוּן מִתְקַשְּׁרִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, וְתָבִין וְאִתְתַּבְּרוּ קַמַּיְהוּ, וְלֹא יָכְלֵי לְאַשְׁלָטָא בְּעָלְמָא. “Israel is also like the sand of the sea. When the waves of the sea — that is, the harmful spirits and destroying accusers, agents of anger and strict judgment — wish to have dominion and to flood the world, as soon as they observe that the children of Israel are tied fast to the Holy One Blessed is He they break and retreat before them, unable to achieve dominion in the world.”
וְנִמְשְׁלוּ לְחוֹל הַיָּם, וּמַה חוֹל הַיָּם צָבוּר הֶקֵּף סְבִיבוֹת הַיָּם, מֻקָּף כְּהַר גָּדוֹל וּמְלֻבָּן בְּלַבְנוּנִית, כָּךְ יִשְׂרָאֵל עַל יְדֵי תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים מְלַבְּנִים אֶת הָעֲווֹנוֹת וּפְשָׁעִים, כְּמַאֲמַר הַכָּתוּב בִּישַׁעְיָה (א, יח): "אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ, אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ". כִּי הַמִּצְווֹת וּמַעֲשִׂים טוֹבִים שֶׁעוֹשִׂין יִשְׂרָאֵל בָּעוֹלָם הַזֶּה, הֵן מַקִּיפִין אֶת הַדִּינִים, וְדִינִים נִמְסְרוּ בְּיָדָן, וְלֹא עוֹד אֶלָּא שֶׁמְּהַפְּכִים מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים, וְקָטֵגוֹר נַעֲשֶׂה סָנֵגוֹר. מַה שֶּׁאֵין כֵּן כְּשֶׁהָעוֹלָם הֵם בְּדִבּוּרָם טוֹב, אֲבָל לִבָּם בַּל עִמָּהֶם — אֲזַי אֵין כִּשְׁרוֹן בַּמַּעֲשִׂים שֶׁלָּהֶם, וְאָז אֵין שְׁמִירָה וְחוֹמָה סְבִיב גַּלֵּי הַיָּם, וְגַלֵּי הַיָּם הַנִּזְכָּר לְעֵיל, מָארֵי דְּדִינִים, מִתְגַּבְּרִים, וְהַדִּין גּוֹבֵר וְהוֹלֵךְ, רַחֲמָנָא לִצְלַן, וְהָרַחֲמִים מִתְמַעֲטִין, וְאַדְּרַבָּה, הֵן מְהַפְּכִין מִדַּת הָרַחֲמִים לְמִדַּת הַדִּין. Israel is likened to the sand of the sea; just as the sand of the sea is piled up forming bulwark encircling the sea, high as a mountain and dazzlingly white, so too Israel, through repentance and good deeds, whiten their sins and transgressions. Thus it is written in Yeshayahu, “If your sins are like scarlet, they will become white as snow; if they are as red as crimson, they will become like wool” (1:18). This is because the mitzvos and good deeds that Israel perform in this world form a barrier encircling the judgments facing them so that these judgments are delivered into their hand. Moreover, they transform judgment into mercy and the accuser himself into a defender. This is not the case, however, when people speak benevolently with their mouths while in their hearts they are thinking otherwise. Then their deeds have no positive effect and they have no protective barrier against the waves of the sea. Then the “waves” mentioned earlier, the agents of strict judgment, overwhelm Israel. Strict judgment increases, Heaven spare us, and mercies are few. On the contrary, mercy itself is transformed into judgment.
עַל כֵּן הִתְעוֹרְרוּ הִתְעוֹרְרוּ, אַחַי וְרֵעַי, לַעֲשׂוֹת כָּל אֶחָד וְאֶחָד כְּפִי יְכָלְתּוֹ תְּשׁוּבָה קְטַנָּה, וּלְהַרְבּוֹת בְּמַעֲשִׂים טוֹבִים, וַחֲיָלִים יִגְבַּר בַּתּוֹרָה, וְתִהְיֶה תְּפִלָּתוֹ בְּכַוָּנָה. וְיִתְפַּלֵּל עַל חֲבֵרָיו לַעֲשׂוֹת תְּשׁוּבָה, וְאָז חֲסִידִים וְצַדִּיקִים מִתְרַבִּין, וְאָז זְכוּתָם וְצִדְקָתָם יִהְיוּ דּוֹמִין לְהַר וְחוֹל נֶגֶד גַּלֵּי הַיָּם — שֶׁהֵן הַמְקַטְרְגִים הַמַּחֲרִיבִים וְרוֹצִין לְחַבֵּל הָעוֹלָם, שֶׁהֵן מָארֵי דְּדִינִים — וְיִהְיוּ מַתִּישִׁין אֶת כֹּחָן, וְאָז לַיְּהוּדִים יִהְיֶה רֶוַח וְהַצָּלָה וְשָׂשׂוֹן וְשִׂמְחָה. אָמֵן, כֵּן יְהִי רָצוֹן. Therefore awaken! Awaken! My brothers and friends. Let each one repent according to his ability and multiply his good deeds. Let him study with increased zeal and pray with intent and let him pray that his colleague will also repent. Then the pious and the righteous will increase until in their merit and righteousness they come to resemble a mountain. Then they will be like the sand holding back the waves of the sea. For these “waves” are the destructive accusers whose desire is to destroy the world. These are the agents of strict judgment. But the righteous weaken the power of these accusers. Then Israel enjoys a respite and deliverance, joy and happiness. Amein, so may it be His will.