20b (כ׳:ב׳)

And anyone who cleaves to physical matters and distances himself from spiritual things (וְכָל שֶׁהוּא דָּבֵק בַּדְּבָרִים גּוּפָנִיִּים וּמַרְחִיק עַצְמוֹ מִן הַדְּבָרִים הָרוּחָנִיִּים), it is said of him “Adam” because of the ground (Adamah) (נֶאֱמַר עָלָיו אָדָם עַל שֵׁם אֲדָמָה). And The Holy One Blessed Be He (וְהקב״ה) does not desire that a person pursue physical lusts such that he be called Adam (אֵינוֹ חָפֵץ שֶׁיְּהֵא הָאָדָם רוֹדֵף אַחַר הַתַּאֲווֹת הַגּוּפָנִיּוֹת לְשֵׁיֵּקָרֵא אָדָם), and for that reason He created him in His image (וְלָכַךְ בְּרָאוֹ בְּצַלְמוֹ), to give him power to oppose the evil inclination (לָתֵת בּוֹ כֹּחַ כְּנֶגֶד יֵצֶר הָרַע), that he might fight it and overcome it (שֶׁיוּכַל לְהִלָּחֵם עִמּוֹ וְיִנְצַח אוֹתוֹ).

And when he overcomes it (וּכְשֶׁהוּא מִתְגַּבֵּר עָלָיו), he distances himself from being called Adam [man] (הוּא מִתְרַחֵק מֵהֱיוֹתוֹ נִקְרָא אָדָם), and then it becomes apparent that he possesses the Tzelem Elohim [Image of God] (וְאָז נִכָּר שֶׁיֵּשׁ בּוֹ צֶלֶם אֱלֹקִים). Therefore, he is called Ish [man] (וְלָכֵן הוּא נִקְרָא ״אִישׁ״), like his Creator (כְּיוֹצְרוֹ), as it is said: “Hashem is a man of war” (ה׳ אִישׁ מִלְחָמָה) (Exodus 15:3). And this name Ish [man] cannot be attained by one who cleaves to the earth (וְזֶה הַשֵּׁם שֶׁל ״אִישׁ״ אֵין יָכוֹל לְהַשִּׂיג אוֹתוֹ מִי שֶׁהוּא דָּבֵק בָּאֲדָמָה), as it is said: “For there is no righteous Adam [man] on earth who does good and does not sin” (כִּי אָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טּוֹב וְלֹא יֶחֱטָא) (Ecclesiastes 7:20).

The word Adam (״אָדָם״) has on it a Zakef katan accent (יֵשׁ עָלָיו זַקֵּף קָטָן), to hint that the verse does not mean there is no Tzaddik in the land (לְרַמֵּז שֶׁאֵין הַכַּוָּנָה שֶׁלֹּא יִמָּצֵא בָאָרֶץ צַדִּיק), for there is no generation without thirty Tzaddikim like Avraham (שֶׁאֵין לְךָ דוֹר שֶׁאֵין בּוֹ ל׳ צַדִּיקִים כְּאַבְרָהָם), as our Sages proved from the verse that says: “And Avraham shall surely become” (כְּמוֹ שֶׁהוֹכִיחוּ ז״ל מִן הַכָּתוּב שֶׁנֶּאֱמַר ״וְאַבְרָהָם הָיוֹ יִהְיֶה״) (Bereshit 18), and the word Yihyeh (יִהְיֶה) has the numerical value of thirty (וִיהְיֶה בְּגִימַטְרִיָּה ל׳). And as for what it says: “A great and mighty nation” (וּמַה שֶּׁאָמַר ״לְגוֹי גָּדוֹל וְעָצוּם״) (Bereshit 18), the intention is that the Tzaddik is the foundation of the world (הַכַּוָּנָה שֶׁהַצַּדִּיק יְסוֹד עוֹלָם), and in his merit the world is sustained and blessed by Hashem (וּבִזְכוּתוֹ הָעוֹלָם מִתְקַיֵּם וּמֻשְׁפָע מִבִּרְכָתוֹ יִתְבָּרַךְ).

Therefore they are “great and mighty” since they sustain the world (וְלָכֵן הֵם גְּדוֹלִים וַעֲצוּמִים כְּיוֹן שֶׁהֵם מְקַיְּמִים הָעוֹלָם), and that is why it says “a great and mighty nation” (וְלָכֵן אָמַר ״לְגוֹי גָּדוֹל וְעָצוּם״). If so, the meaning is not that a Tzaddik cannot be found in the land (אִם כֵּן, אֵין הַכַּוָּנָה שֶׁלֹּא יִמָּצֵא צַדִּיק בָּאָרֶץ), but that as long as he is an Adam, it is impossible that he be a Tzaddik (אֶלָּא שֶׁבְּהֱיוֹתוֹ ״אָדָם״ אִי אֶפְשָׁר שֶׁיְּהֵא צַדִּיק), for he cleaves to the earth (לְפִי שֶׁהוּא דָּבֵק בָּאֲדָמָה), and while he is still in it, it is impossible to be a Tzaddik who does good and does not sin (וּבְעוֹדוֹ בָהּ אִי אֶפְשָׁר שֶׁיְּהֵא צַדִּיק וְיַעֲשֶׂה טוֹב וְלֹא יֶחֱטָא). And this is what David said: “A ruler over man” (וְזֶהוּ שֶׁאָמַר דָּוִד ״מוֹשֵׁל בָּאָדָם״) (II Samuel 23), that is, he rules over the evil inclination, through which a man is called Adam (יִרְצֶה, שֶׁהוּא מוֹשֵׁל בְּיִצֶר הָרַע שֶׁבְּסִיבָתוֹ הָאָדָם נִקְרָא אָדָם).

And since this is so, it is fitting that he be called Tzaddik (וּכְיוֹן שֶׁכֵּן הוּא), as it is said in Yirmiyahu: “And I shall raise up for David a righteous branch” (כְּמוֹ שֶׁאָמַר בִּירְמִיָּהוּ ״וְהֲקֵמֹתִי לְדָוִד צֶמַח צַדִּיק״) (Jeremiah 23). Therefore, after it says “A ruler over man,” it says “Tzaddik” (וְלָכֵן אַחַר שֶׁאָמַר ״מוֹשֵׁל בָּאָדָם״ אָמַר ״צַדִּיק״). And afterward he said, “One who rules in the fear of God” (וְאָמַר אַחַר כָּךְ ״מוֹשֵׁל יִרְאַת אֱלֹקִים״), to hint that by the attribute of Chesed his kingship shall be established (לְרָמֵז שֶׁבְּמִידַּת חֶסֶד תִּכּוֹן מַלְכוּתוֹ), as it is said: “And He performs kindness to His Mashiach” (כְּמוֹ שֶׁאָמַר ״וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ״) (Psalms 18). And the attribute of Chesed is what atones for all sins (וּמִדַּת חֶסֶד הִיא מְכַפֶּרֶת כָּל הָעֲוֺנוֹת), and therefore it was given to the Kohanim to atone for Yisrael (וְלָכֵן נִיתְּנָה לַכֹּהֲנִים לְכַפֵּר עַל יִשְׂרָאֵל), as it is said in the verse: “With kindness and truth sin is atoned for” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״בְּחֶסֶד וֶאֱמֶת יְכֻפַּר עָוֺן״) (Proverbs 16).

And afterward it said: “And in the fear of Hashem one turns from evil” (וְאָמַר אַחַר כָּךְ ״וּבְיִרְאַת ה׳ סוּר מֵרָע״), to hint that one who possesses fear of Heaven does not require that attribute through which sins are atoned (לְרָמֵז שֶׁמִי שֶׁיֵּשׁ בּוֹ יִרְאַת שָׁמַיִם אֵין צָרִיךְ לְזוֹ הַמִּדָּה שֶׁבָּהּ מִתְכַּפְּרִים הָעֲוֺנוֹת), for the fear of Hashem drives away all evil from him (לְפִי שֶׁיִרְאַת ה׳ מְרַחֶקֶת מִמֶּנּוּ כָּל רָע), and this is what is meant by “And in the fear of Hashem one turns from evil” (וְזֶהוּ שֶׁאָמַר ״וּבְיִרְאַת ה׳ סוּר מֵרָע״).

And the reason it says “and truth” (וְהַטַּעַם שֶׁאָמַר ״וֶאֱמֶת״), is because the Chesed that Hashem does with us when He atones for our sins is Chesed shel Emet-true kindness (לְפִי שֶׁהַחֶסֶד שֶׁעוֹשֶׂה ה׳ יִתְבָּרַךְ עִמָּנוּ כְּשֶׁמְּכַפֵּר לָנוּ עֲוֺנוֹתֵינוּ הוּא חֶסֶד שֶׁל אֱמֶת), for it is a kindness that does not repay us according to our deeds (בְּחֶסֶד שֶׁאֵינוֹ מְשַׁלֵּם לָנוּ כְּפָעוּלָתֵנוּ).

For if so, He would not atone (שֶׁאִם כֵּן לֹא הָיָה מְכַפֵּר), on the contrary, He would come with judgment against us (אֲדַרְבָּא, הָיָה בָּא בְּמִשְׁפָּט עִמָּנוּ). “And truth” (״וֶאֱמֶת״), because He does not atone for us due to any need from us (שֶׁאֵינוֹ מְכַפֵּר לָנוּ בִּשְׁבִיל שֶׁהוּא צָרִיךְ מִמֶּנּוּ שׁוּם דָּבָר), for all the world needs Him and He has no need for any of them (כִּי כָּל הָעוֹלָם צְרִיכִים לוֹ וְהוּא אֵין צָרִיךְ מִשּׁוּם אֶחָד מֵהֶם). And therefore it says “Chesed and Emet” (וְלָכֵן אָמַר ״חֶסֶד וֶאֱמֶת״), for it is like the Chesed we do with the dead, which is Chesed shel Emet (שֶׁהוּא כְּמוֹ הַחֶסֶד שֶׁאֲנַחְנוּ עוֹשִׂים עִם הַמֵּתִים, שֶׁהוּא חֶסֶד שֶׁל אֱמֶת), for it does not anticipate any repayment (שֶׁאֵינוֹ מְצַפֶּה לִתְשׁוּם גְּמוּל). So too does Hashem, may He be blessed, not anticipate any reward from us (כָּךְ ה׳ יִתְבָּרַךְ אֵינוֹ מְצַפֶּה שׁוּם גְּמוּל מִמֶּנּוּ), for even if we are Tzaddikim, what could we give Him, may He be blessed? (שֶׁאַף עַל פִּי שֶׁנִּהְיֶה צַדִּיקִים, מַה נִּתֵּן לוֹ יִתְבָּרַךְ)

It is we who benefit (לָנוּ הוּא הַתּוֹעֶלֶת), as it is written: “If you are righteous, what do you give Him?” (כְּמוֹ שֶׁאָמַר הַכָּתוּב ״אִם צָדַקְתָּ מַה תִּתֶּן לוֹ״) (Job 35). And all the good of man is included in the fear of Hashem (וְכָל טוּב הָאָדָם הוּא נִכְלַל בִּירְאַת ה׳), for it saves him from all evil as I have said (לְפִי שֶׁהִיא מַצִּילָה אוֹתוֹ מִכָּל רָע כְּמוֹ שֶׁאָמַרְתִּי), and attaches him to all the good things in the world (וּמְדַבֶּקֶת אוֹתוֹ עִם כָּל הַטּוֹבוֹת שֶׁבָּעוֹלָם). And this is what the verse says: “And now, Yisrael, what does Hashem your God ask of you but to fear…” (וְזֶהוּ שֶׁאָמַר הַכָּתוּב ״וְעַתָּה יִשְׂרָאֵל מָה ה׳ אֱלֹקֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה״) (Deuteronomy 10) and once you have Yirah (כְּשֶׁיִּהְיֶה לְךָ הַיִּרְאָה), everything else will follow: that you will walk in His ways and serve Him (Oto) (יִמָּשֵׁךְ מִמֶּנָּה שֶׁמִּיָּד תֵּלֵךְ בִּדְרָכָיו וְתַעֲבֹד אוֹתוֹ), as it is written: “To walk in all His ways…” etc. until “for your good” (כְּמוֹ שֶׁכָּתוּב ״לָלֶכֶת בְּכָל דְּרָכָיו״ כו׳ עַד ״לְטוֹב לָךְ״), which means what I have said-that the good is for you, not for Hashem (שֶׁהַכַּוָּנָה בָּזֶה מַה שֶּׁאָמַרְתִּי, שֶׁהַטּוֹב הוּא לְךָ לֹא לַה׳ יִתְבָּרַךְ). And all of this flows from Yirah (וְכָל זֶה נִמְשָׁךְ מֵהַיִּרְאָה), and for that reason you will find the reason placed on “to fear Hashem your God” (וְלָזֶה תִּמְצָא הַטַּעַם עַל ״לְיִרְאָה אֶת ה׳ אֱלֹקֶיךָ״), to hint that everything returns to Yirah, from which all the rest flows (לְרָמֵז שֶׁחוֹזֵר הַכֹּל עַל הַיִּרְאָה, שֶׁמִּמֶּנָּה נִמְשָׁךְ כָּל מַה שֶּׁאָמַר הַכָּתוּב לְהַלָּן עַד ״לְטוֹב לָךְ״). And therefore David said: “One who rules in the fear of God” (וְלָכֵן אָמַר דָּוִד ״מוֹשֵׁל יִרְאַת אֱלֹקִים״), to hint that even though the attribute of Chesed was given to him to atone for sins (לְרָמֵז שֶׁאַף עַל פִּי שֶׁנִּתְּנָה לוֹ מִדַּת חֶסֶד לְכַפֵּר הָעֲוֺנוֹת), he had no need for it, for he ruled by the fear of God (לֹא הָיָה צָרִיךְ לָהּ כֵּיוָן שֶׁהָיָה מוֹשֵׁל בְּיִרְאַת אֱלֹוקִים).