35b (ל״ה:ב׳)

And that which it says, “Woe, O land” (וּמַה שֶּׁאָמַר ״הוֹי אֶרֶץ), the intention is: woe and anguish shall come upon the land, which is the nations (הַכַּוָּנָה: אוֹי וַאֲבוֹיָה יָבוֹא עַל הָאָרֶץ, שֶׁהֵם הָאֻמּוֹת), as it says, “For near is the day of Hashem upon all the nations” (Obadiah 1:15) (״כִּי קָרוֹב יוֹם ה׳ עַל כָּל הַגּוֹיִם). And when will this be? When the land rings with the sound of ships (וּמָתַי יִהְיֶה זֶה כְּשֶׁתִּהְיֶה הָאָרֶץ צִלְצֵל מֵהָאֳנִיּוֹת), coming from those beyond the river of Kush (שֶׁיָּבוֹאוּ מֵאֵלֶּה שֶׁהֵם מֵעֵבֶר לְנַהֲרֵי כּוּשׁ), who are those that were sent in ships without a guide (שֶׁהֵם אוֹתָם שֶׁשִּׁלְּחוּ בָּאֳנִיּוֹת בְּלִי מַנְהִיג), and now they shall return upon them to take their vengeance and the vengeance of their brothers from them (וְעַתָּה יָשׁוּבוּ עֲלֵיהֶם לָקַחַת נְקָמָתָם וְנִקְמַת אֲחֵיהֶם מֵהֶם).

And from the day of their arrival onward, the nations will fear them (וּמִיּוֹם בּוֹאָם וָהָלְאָה יִהְיוּ הָאֻמּוֹת יְרֵאִים מֵהֶם), as it says, “A nation feared from that day and beyond” (Isaiah 18:2) ("אֶל עַם נוֹרָא מִן הוּא וָהָלְאָה). And the day is near to be revealed upon us, with the help of Hashem (וְקָרוֹב הַיּוֹם לְהִגָּלוֹת עָלֵינוּ בְּעֶזְרַת ה׳), and to be fulfilled that which it says, “Hashem will fight for you” (Exodus 14:14) ("ה׳ יִלָּחֵם לָכֶם).

And in what manner will the war of the Holy One Blessed Be He be? (וּבְאֵי זֶה אֹפֶן תִּהְיֶה מִלְחֶמֶת הקב״ה) That He will cast His arrows upon the nations who fought against His children and oppressed them (שֶׁיִּזְרֹק חִצָּיו עַל הָאֻמּוֹת שֶׁנִּלְחֲמוּ עִם בָּנָיו וְצָרוּ לָהֶם), and they themselves will fight each man against his brother and each man against his fellow (וְהֵם בְּעַצְמָם יִלָּחֲמוּ אִישׁ בְּאָחִיו וְאִישׁ בְּרֵעֵהוּ), city against city and kingdom against kingdom (עִיר בְּעִיר, מַמְלָכָה בְּמַמְלָכָה), as the verse says, “And I will stir up Egypt against Egypt” (Isaiah 19:2) ("וְסִכְסַכְתִּי מִצְרַיִם בְּמִצְרַיִם). And now I will explain to you a statement that our Sages of blessed memory said (וְעַתָּה אֲפָרֵשׁ לְךָ מַאֲמָר שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה): “And you shall see among the captives” (Deuteronomy 21:11) ("וְרָאִיתָ בַּשִּׁבְיָה)-at the time of captivity (בִּשְׁעַת שֶׁבְיָה).

“A woman” (אֵשֶׁת)-even a married woman (אֲפִלּוּ אֵשֶׁת אִישׁ). “Beautiful of form” (יְפַת תֹּאַר)-the Torah spoke only in reference to the evil inclination (לֹא דִּבְּרָה תּוֹרָה אֶלָּא כְּנֶגֶד יֵצֶר הָרַע). It is better that Yisrael eat meat of dying animals that are slaughtered (מוּטָב שֶׁיֹּאכְלוּ יִשְׂרָאֵל בָּשָׂר תְּמוֹתוֹת שְׁחוּטוֹת), And let them not eat meat of deaths, of carcasses p1-12(וְאַל יֹאכְלוּ בָּשָׂר תְּמוֹתוֹת נְבֵלוֹת). The intent of the author of the teaching (כַּוָּנַת בַּעַל הַמַּאֲמָר), is that he finds difficulty (שֶׁקָּשֶׁה לוֹ), since the Torah permitted that a man take this woman (כֵּיוָן שֶׁהַתּוֹרָה הִתִּירָה שֶׁיִּקַּח אָדָם זֹאת הָאִשָּׁה), and do with her what is written in the parashah (וְיַעֲשֶׂה לָהּ מַה שֶּׁכָּתוּב בַּפָּרָשָׁה), “and you shall bring her into your house,” etc (וְהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ וְגוֹ), if so, why should the children born from her not be fitting (אִם כֵּן לָמָּה לֹא יִהְיוּ הַבָּנִים שֶׁיֵּצְאוּ מִמֶּנָּה הֲגוּנִים), since he married her permissibly (כֵּיוָן שֶׁבְּהֶתֵּר נְשָׂאָה), and did with her everything written in the verse (וְעָשָׂה לָהּ כָּל מַה שֶּׁכָּתוּב בַּפָּסוּק).

To this the teaching answers and says (לָזֶה מֵשִׁיב הַמַּאֲמָר וְאוֹמֵר), “The Torah spoke not except in opposition to the evil inclination” (לֹא דִּבְּרָה תּוֹרָה אֶלָּא כְּנֶגֶד יֵצֶר הָרַע), for it is known that the evil inclination desires only what is forbidden (שֶׁיָּדוּעַ הוּא שֶׁאֵין יֵצֶר הָרַע מִתְאַוֶּה אֶלָּא דְּבָרִים הָאֲסוּרִים), and therefore the Torah foresaw (וְלָכֵן רָאֲתָה הַתּוֹרָה), that if this woman were not permitted (שֶׁאִם לֹא תֻתַּר זֹאת הָאִשָּׁה), when the man sees that he cannot have her, since she is forbidden to him (כְּשֶׁיִּרְאֶה הָאָדָם שֶׁאֵין בְּיָדוֹ לְהַשִּׂיגָהּ, לְפִי שֶׁהִיא אֲסוּרָה לוֹ), then his evil inclination will entice him further (אָז יְפַתֵּהוּ יִצְרוֹ יוֹתֵר), and he will take her unlawfully (וְיִשָּׂאֶנָּה בְּאִיסּוּר).

But now, when he sees that she is permitted to him (אֲבָל עַתָּה, בִּרְאוֹתוֹ שֶׁהִיא מֻתֶּרֶת לוֹ), he will not desire her as strongly (לֹא יַחְמְדֶנָּה כָּל כָּךְ), for the evil inclination desires only what is forbidden (שֶׁאֵין יֵצֶר הָרַע מִתְאַוֶּה אֶלָּא לָאֲסוּר), as our Sages of blessed memory said (כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה): “He who has bread in his basket is not like one who has none” (אֵין דּוֹמֶה מִי שֶׁיֵּשׁ לוֹ פַּת בְּסַלוֹ לְמִי שֶׁאֵין לוֹ וְגוֹ'). And if you cannot subdue your inclination (וְאִם לֹא תוּכַל לְכַבֵּשׁ אֶת יִצְרְךָ), and yet you take her (וּבְכָל זֶה תִּשָּׂאֶנָּה), do not think that because the Torah permitted it, you will not be punished (אַל תַּחְשֹׁב שֶׁמִּשּׁוּם שֶׁהִתִּירָה הַתּוֹרָה לֹא יִהְיֶה לְךָ עוֹנֶשׁ עַל זֶה).

For this enactment which the Torah established (שֶׁזֹּאת הַתַּקָּנָה שֶׁעָשְׂתָה הַתּוֹרָה), was in order that you not be punished in the World to Come (הָיְתָה כְּדֵי שֶׁלֹּא יִהְיֶה לְךָ עוֹנֶשׁ בָּעוֹלָם הַבָּא), but even so, you will have punishment (אֲבָל עִם כָּל זֶה יִהְיֶה לְךָ עוֹנֶשׁ), for the children who are born from her will not be fitting (שֶׁהַבָּנִים שֶׁיֵּצְאוּ מִמֶּנָּה לֹא יִהְיוּ הֲגוּנִים).

For this is like one who eats meat of dying animals that are ritually slaughtered (כִּי זֶה הוּא כְּמִי שֶׁאוֹכֵל בָּשָׂר תְּמוֹתוֹת שְׁחוּטוֹת), for it is known that since they are dying animals (שֶׁיָּדוּעַ שֶׁכֵּיוָן שֶׁהֵן תְּמוֹתוֹת), even if they are slaughtered (אַף עַל פִּי שֶׁיִּשְׁחֲטוּ אוֹתָן), still, one is committing a transgression (עִם כָּל זֶה הוּא עוֹשֶׂה אִיסּוּר). And this is what the teaching said after that (וְזֶהוּ שֶׁאָמַר הַמַּאֲמָר אַחַר כָּךְ): “It is better that Yisrael eat meat of dying animals that were slaughtered (מוּטָב שֶׁיֹּאכְלוּ יִשְׂרָאֵל בָּשָׂר תְּמוֹתוֹת שְׁחוּטוֹת), and not eat meat of dying animals that are unslaughtered” (וְאַל יֹאכְלוּ בָּשָׂר תְּמוֹתוֹת נְבֵלוֹת).

And the proof of this is that David, who took a Yefat To’ar [beautiful captive woman], had Avshalom issue from her (וְהָרְאָיָה לָזֶה: שֶׁדָּוִד שֶׁנָּשָׂא יְפַת תּוֹאַר, יָצָא מִמֶּנָּה אַבְשָׁלוֹם), who pursued his father and rebelled against him (שֶׁרָדַף אַחֲרֵי אָבִיו וּמָרַד בּוֹ). If so, it appears that the very children born from her (אִם כֵּן, נִרְאֶה שֶׁהַבָּנִים עַצְמָם שֶׁיֵּצְאוּ מִמֶּנָּה), through them comes the punishment upon the father in this world (עַל יְדֵיהֶם בָּא הָעוֹנֶשׁ לְאָבִיהֶם בָּעוֹלָם הַזֶּה), for what the Torah permitted was only in response to the evil inclination (כִּי מַה שֶׁהִתִּירָה הַתּוֹרָה לֹא הָיָה אֶלָּא כְּנֶגֶד יֵצֶר הָרַע).

Also this composition of mine (גַּם חִבּוּרִי זֶה), my intention in it was only in response to the evil inclination (לֹא הָיְתָה כַּוָּנָתִי בוֹ אֶלָּא כְּנֶגֶד יֵצֶר הָרַע), to remove a stumbling block from the path of the people of Hashem (כְּדֵי לְהָרִים מִכְשׁוֹל מִדֶּרֶךְ עַם ה׳), who mock me (הַמְלַעִיגִים עָלַי), and not to exalt or glorify myself (לֹא לְהִתְגַּדֵּל וְלֹא לְהִתְפָּאֵר).

For it has been in my power for more than two years (כִּי זֶה לִי יוֹתֵר מִב׳ שָׁנִים הָיָה לָאֵל יָדִי), to publish in writing what your eyes now see at this time, and far more (לְהַעֲלוֹת עַל סֵפֶר מַה שֶּׁעֵינֵיכֶם רוֹאוֹת לְעֵת כָּזֹאת וְהַרְבֵּה יוֹתֵר), and I would conceal and withhold my words (וְהָיִיתִי מַסְתִּיר וּמַעֲלִים דְּבָרַי), because of the wickedness of the times (לְסִבַּת רוֹעַ הַזְּמַן), even though my heart burns with fire (אַף כִּי לִבִּי בּוֹעֵר בָּאֵשׁ).

For I have longed, yes longed, to inform all my beloved and my companions (כִּי נִכְסֹף נִכְסַפְתִּי לְהוֹדִיעַ לְכָל אֲהוּבַי וְרֵעָי), the kindness which Hashem has done for me (הַחֶסֶד אֲשֶׁר עָשָׂה ה׳ עִמִּי), “that they may keep His statutes and guard His teachings” (Psalms 105:45) (״בַּעֲבוּר יִשְׁמְרוּ חֻקָּיו וְתוֹרוֹתָיו יִנְצֹרוּ), and give thanks to Him for this (וְיִתְּנוּ לוֹ תּוֹדָה עַל זֶה).

And as I sat in this inner turmoil (וּבְהִיּוֹתִי בְּתוֹךְ הַנְּבוּכָה הַזֹּאת), unsure whether to speak or refrain (מְסֻפָּק אִם אֹמַר אִם אֶחְדָּל), my heart said to me (לִבִּי אוֹמֵר לִי): “Why are you asleep? Arise, cry out with your throat, do not hold back” (Isaiah 58:1) ("מַה לְּךָ נִרְדָּם, קוּם קְרָא בְגָרוֹן אַל תַּחְשֹׂךְ), “lift up your voice like a shofar, and declare the words of the living God” (Isaiah 58:1) (״כַּשּׁוֹפָר הָרֵם קוֹלֶךָ וּפָרֵשׁ דִּבְרֵי אֱלֹקִים חַיִּים, for it is fitting for you to explain them (כִּי לְךָ יָאָתָה לְפָרְשָׁם). And when I saw what my heart said to me (וּבִרְאוֹתִי אֶת אֲשֶׁר אָמַר אֵלַי לִבִּי), I resolved to compose this treatise (הִסְכַּמְתִּי לְחַבֵּר הַקּוּנְטְרֵס הַזֶּה), also to fulfill the desire of the companions who listen to my voice (גַּם לְמַלּוֹת רְצוֹן הַחֲבֵרִים הַמַּקְשִׁיבִים לְקוֹלִי), faithful ones (נֶאֱמָנִים), “children in whom there is no deceit”(״בָּנִים אֵמוּן בָּם), who requested of me this teaching (אֲשֶׁר בִּקְשׁוּ מִמֶּנִּי הַדָּרוּשׁ הַזֶּה).