Daf 104b (דַּף ק״ד ע״ב)

Midrash HaNe'elam

“And Hashem said: Shall I hide from Avraham what I am doing?” (Bereshit 18) (מִדְרָשׁ הַנֶּעֱלָם: וַיְיָ אָמַר: הַמְכַסֶּה אֲנִי מֵאַבְרָהָם וְגו׳)-what is written above? “And the men arose from there and looked upon the face of Sedom”-to execute judgment upon the wicked (מַה כְּתִיב לְמַעְלָה: וַיָּקוּמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִיפוּ עַל פְּנֵי סְדוֹם-לַעֲשׂוֹת דִּין בָּרְשָׁעִים). What is written immediately after? “Shall I hide from Avraham?” (מַה כְּתִיב אַחֲרָיו: הַמְכַסֶּה אֲנִי מֵאַבְרָהָם).

Rabbi Ḥisda said (אָמַר רַב חַסְדָּא): the Holy One, Blessed be He, does not execute judgment upon the wicked until He first consults with the souls of the righteous (אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה דִּין בָּרְשָׁעִים עַד שֶׁנִּמְלַךְ בְּנִשְׁמָתָן שֶׁל צַדִּיקִים). As it is written: (Job 4) “From the breath of God they perish” (הֲדָא הוּא דִכְתִיב: מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ), and it is written: “Shall I hide from Avraham?” (וּכְתִיב: הַמְכַסֶּה אֲנִי מֵאַבְרָהָם).

The Holy One, Blessed be He, said (אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא): can I carry out judgment on the wicked without first consulting the souls of the righteous? (כְּלוּם יֵשׁ לִי לַעֲשׂוֹת דִּין בָּרְשָׁעִים עַד שֶׁאֱמָלֵךְ בְּנִשְׁמוֹת הַצַּדִּיקִים), and I say to them: the wicked have sinned before Me-I will judge them (וְאוֹמֵר לָהֶם: הָרְשָׁעִים חָטְאוּ לְפָנַי, אֶעֱשֶׂה בָּהֶם דִּין), as it is written: “And Hashem said: The outcry of Sedom and Amora is great, and their sin is very heavy” (Bereshit 18) (דִּכְתִיב: וַיֹּאמֶר יְיָ זַעֲקַת סְדוֹם וַעֲמוֹרָה כִּי רַבָּה וְחַטָּאתָם וְגו׳).

Rabbi Avahu said (אָמַר רַבִּי אַבְהוּ): the Neshama stands in her place, and she fears to draw near to Him and say anything before Him (הַנְּשָׁמָה עוֹמֶדֶת בִּמְקוֹמָהּ וְהִיא יְרֵאָה לְהִתְקָרֵב אֵלָיו וְלוֹמַר לְפָנָיו כְּלוּם), until He tells Metatron to bring her near before Him, and she says what she desires (עַד שֶׁיֹּאמַר לְמֶטַטְרוֹ״ן שֶׁיַּגִּישֶׁנָּה לְפָנָיו וְתֹאמַר מַה שֶׁרָצְתָה). This is what is written: “And Avraham drew near and said: Will You indeed destroy the righteous with the wicked? Far be it from You…” (Bereshit 18) (הֲדָא הוּא דִכְתִיב: וַיִּגַּשׁ אַבְרָהָם, וַיֹּאמֶר: הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע חָלִילָה לְךָ וְגו׳). “Perhaps there are fifty righteous…” (אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִים וְגו׳)-the Neshama opens and says: Master of the world, perhaps they engaged in fifty parashiyot of Torah (הַנְּשָׁמָה פּוֹתַחַת וְאוֹמֶרֶת: רִבּוֹנוֹ שֶׁל עוֹלָם, שֶׁמָּא נִתְעַסְּקוּ בְּנ׳ פָּרָשִׁיּוֹת שֶׁל תּוֹרָה), and even though they did not do so for its sake (lishmah), they have reward in the World to Come, and they should not enter Gehinnom (וְאַף עַל פִּי שֶׁלֹּא נִתְעַסְּקוּ לִשְׁמָהּ, שָׂכָר יֵשׁ לָהֶם לָעוֹלָם הַבָּא וְלֹא יִכָּנְסוּ לַגֵּיהִנֹּם). What is written afterward? “And Hashem said: If I find in Sedom fifty righteous…” (Bereshit 18) (מַה כְּתִיב בַּתְרֵיהּ: וַיֹּאמֶר יְיָ: אִם אֶמְצָּא בִּסְדוֹם חֲמִשִּׁים צַדִּיקִים וְגו׳). And behold-we have learned (וְהָא תְּנִינָן): there are more than that-fifty-three parashiyot (יַתִּיר אִנּוּן פָּרָשִׁיּוֹת: נ״ג הֲווּ). Rather, Rabbi Avahu said (אֶלָּא אָמַר רַבִּי אַבְהוּ): there are five books in the Torah (חֲמִשָּׁה סְפָרִים הֵם בַּתּוֹרָה), And in each and every one are included the Ten Commandments (וּבְכָל אֶחָד וְאֶחָד נִכְלָלִים עֲשֶׂרֶת הַדִּבְּרוֹת), the ten utterances through which the world was created (עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא הָעוֹלָם). Count ten in each one-that is fifty (חֲשׁוֹב עֲשָׂרָה בְּכָל חַד מִנְּהוֹן-הוּא חֲמִשִּׁים). Completion from the omissions (section fifteen) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ט״ו).

Fifty they are, corresponding to the fifty gates of Binah (חֲמִשִּׁים הֵם כְּנֶגֶד חֲמִשִּׁים שַׁעֲרֵי בִּינָה), and they are worthy to save the whole world through their righteousness (וְהֵם רְאוּיִים לְהַצִּיל כָּל הָעוֹלָם בְּצִדְקָתָם). And Hashem gave thanks to her words (וַייָ הוֹדָה לִדְבָרֶיהָ), and when she saw that she had not found, she said (וּכְשֶׁרָאֲתָה שֶׁלֹּא מָצְאָה אָמְרָה), Perhaps the fifty Tzaddikim will be lacking by five (אוּלַי יַחְסְרוּן חֲמִשִּׁים הַצַּדִּיקִים חֲמִשָּׁה), meaning, perhaps among them are people who engaged in the knowledge of Your Name (כְּלוֹמַר אוּלַי יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁעָסְקוּ בִּידִיעַת שִׁמְךָ), which is the Name in its fullness (שֶׁהוּא הַשֵּׁם בִּמְלוֹאוֹ), which is M”H Yod, Heh, Vav, Heh (שֶׁהוּא מ״ה יו״ד הֵ״א וָא״ו הֵ״א), according to the number of Adam (כְּמִסְפָּר אָדָם), as it is written (Devarim 10): “And now, Yisrael, what does Hashem your Elohim ask” (וְעַתָּה יִשְׂרָאֵל מָה יְיָ אֱלֹהֶיךָ שׁוֹאֵל). And when she did not find, she returns to say (וּכְשֶׁלֹּא מָצְאָה חוֹזֶרֶת לוֹמַר), Perhaps forty will be found there (אוּלַי יִמָּצְאוּן שָׁם אַרְבָּעִים) - (as written in the printed version) (כְּכָתוּב בַּדָּפוּס). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

Still, the Neshama opens and says (עוֹד פּוֹתַחַת הַנְּשָׁמָה וְאוֹמֶרֶת): Master of the world (רִבּוֹנוֹ שֶׁל עוֹלָם), even though they did not engage in the Torah (אַף עַל פִּי שֶׁלֹּא נִתְעַסְּקוּ בַּתּוֹרָה), perhaps they have already received their punishment for that in which they sinned (שֶׁמָּא קִבְּלוּ עוֹנְשָׁם עַל מַה שֶׁחָטְאוּ), in Beit Din, and it was atoned for them (בְּבֵית דִּין וְנִתְכַּפֵּר לָהֶם), as it is written (Devarim 25): “Forty [lashes] shall he strike him, he shall not add” (אַרְבָּעִים יַכֶּנּוּ לֹא יוֹסִיף). And from the shame they experienced before them - that is sufficient for atonement (וּמִמַּה שֶּׁנִּתְבַּיְּשׁוּ לִפְנֵיהֶם דַּיָּים לְהִתְכַּפֵּר), for them not to enter into Gehinnom (לָהֶם שֶׁלֹּא יִכָּנְסוּ לַגֵּיהִנֹּם). What is written after that? (מַה כְּתִיב אַחֲרָיו): “I will not do it for the sake of the forty” (לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים). Completion from the omissions (section sixteen) (הַשְׁלָמָה מֵהַהַשְׁמָטוֹת סִימָן ט״ז).

Still, she opens and says (עוֹד פּוֹתַחַת וְאוֹמֶרֶת): Master of the world (רִבּוֹנוֹ שֶׁל עוֹלָם), perhaps thirty will be found there (אוּלַי יִמָּצְּאוּן שָׁם שְׁלֹשִׁים), that is to say - perhaps among them are Tzaddikim who engaged and attained those thirty levels (כְּלוֹמַר אוּלַי יֵשׁ בֵּינֵיהֶם צַדִּיקִים שֶׁעָסְקוּ וְהִשִּׂיגוּ אוֹתָם הַשְּׁלוֹשִׁים מַעֲלוֹת), which are hinted in the prophecy of Yechezkel in the verse (הַרְמוּזוֹת בִּנְבוּאַת יְחֶזְקֵאל בַּפָּסוּק): “And it came to pass in the thirtieth year…” (וַיְהִי בִּשְׁלוֹשִׁים [שָׁנָה] וְגוֹ'), and they are included in the thirty two paths of Chokhmah (וְהֵם כְּלוּלִים בְּלֵ״ב נְתִיבוֹת חָכְמָה), which are the twenty-two letters and ten Sefirot (שֶׁהֵם כ״ב אוֹתִיּוֹת וְי׳ סְפִירוֹת). And so, perhaps among them are Tzaddikim, unique individuals of distinction (וְכֵן אוּלַי יֵשׁ בֵּינֵיהֶם אֲנָשִׁים צַדִּיקִים יְחִידֵי סְגוּלָה), who unify Your Name twice daily (הַמְיַחֲדִים שִׁמְךָ ב׳ פְּעָמִים בַּיּוֹם), in the verse Shema Yisrael (בַּפָּסוּק שְׁמַע יִשְׂרָאֵל), in which are included the ten Sefirot in the word Echad (שֶׁבָּה כְּלוּלִים י׳ סְפִירוֹת בְּמִלַּת אֶחָד): the Alef with the Chet are nine (הָאַל״ף עִם הַחֵ״ת הֵם תִּשְׁעָה), and the Dalet is the tenth (וְהַמִּלָּה א׳ הֲרֵי עֲשָׂרָה), and the Dalet, said King David, peace upon him, alludes to it (וְהַדָּ׳ אָמַר דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם עָלֶיהָ), (Tehillim 118): “This is the gate to Hashem, the Tzaddikim shall enter through it” (זֶה הַשַּׁעַר לַייָ צַדִּיקִים יָבֹאוּ בוֹ), and the Dalet is of the language of Sha’ar [gate] (וְד״לֶת מִלְּשׁוֹן שַׁעַר), and twice daily - behold, that is twenty (וּשְׁנֵי פְּעָמִים בַּיּוֹם הֲרֵי עֶשְׂרִים). And when she does not find, she returns, opens, and says (וּכְשֶׁאֵינָה מוֹצְאָה, חוֹזֶרֶת וּפוֹתַחַת וְאוֹמֶרֶת): Master of the world (רִבּוֹנוֹ שֶׁל עוֹלָם), perhaps ten will be found there (אוּלַי יִמָּצְּאוּן שָׁם עֲשָׂרָה), that is to say - perhaps there will be found among them one who occupies himself with the Ten Utterances and the Ten Commandments each day (כְּלוֹמַר אוּלַי יִמָּצֵא בֵּינֵיהֶם מִי שֶׁעוֹסֵק בַּעֲשָׂרָה מַאֲמָרוֹת וּבַעֲשֶׂרֶת הַדִּבְּרוֹת בְּכָל יוֹם). And likewise, perhaps there will be found among them ten who come early to the Beit Knesset (וְכֵן אוּלַי יִמָּצְּאוּן בֵּינֵיהֶם עֲשָׂרָה שֶׁמַּקְדִּימִים לְבֵית הַכְּנֶסֶת), for it is taught: anyone counted among the first ten in the Beit Knesset receives reward equal to all who come afterward (דְּהָא תְּנַן: כָּל הַנִּמְנֶה מֵעֲשָׂרָה רִאשׁוֹנִים בְּבֵית הַכְּנֶסֶת נוֹטֵל שָׂכָר כְּנֶגֶד כֻּלָּם שֶׁבָּאִים אַחֲרָיו). What is written? “I will not destroy for the sake of the ten” (מָה כְּתִיב: לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה). All this is given to the Neshama of the Tzaddik to teach advocacy and merit on behalf of the wicked (כָּל זֶה יֵשׁ לְנִשְׁמַת הַצַּדִּיק לְלַמֵּד סְנֵגוֹרְיָא וּזְכוּת עַל הָרְשָׁעִים), to calm wrath and fury (לְהַשְׁקִיט הָאַף וְהַחֵמָה). And once she finds no merit to teach, what is written? (וְכֵיוָן שֶׁלֹּא מָצְאָה שׁוּם זְכוּת לְלַמֵּד מָה כְּתִיב): “And Hashem departed when He finished speaking to Avraham, and Avraham returned to his place” (וַיֵּלֶךְ יְיָ כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם וְאַבְרָהָם שָׁב לִמְקוֹמוֹ) (Bereshit 18). What is ‘to his place’? To the place of his known spiritual stature (מַהוּ לִמְקוֹמוֹ - לְמָקוֹם מַעֲלָתוֹ הַיְדוּעָה). And then the Judge departed, and the Advocate departed, and the Accuser began to prosecute (וְאָז נִסְתַּלַּק הַדַּיָּין וְנִסְתַּלַּק הַסְּנֵגוֹר, וְהַקָּטֵגוֹר מְקַטְרֵג). And this is (Bereshit 19): “And the two angels came to Sedom in the evening…” (וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְגוֹ׳), and Lot - he is the Satan, he is the Evil inclination, sitting at the gate of Sedom (וְלוֹט - הוּא שָׂטָן, הוּא יֵצֶר הָרָע יוֹשֵׁב בְּשַׁעַר סְדוֹם), for there is his dwelling, as it is written (Bereshit 4): “At the opening sin crouches” (כִּי שָׁם בֵּיתוֹ דִּכְתִיב: לַפֶּתַח חַטָּאת רֹבֵץ). And he connects with human beings and deceives them (וּמִתְחַבֵּר עִם בְּנֵי אָדָם וּמַטְעֶה אוֹתָם), until he causes them to be lowered to the pit of destruction (עַד שֶׁמוֹרִידָם לִבְאֵר שָׁחַת), and he too is judged with them for having deceived them (וְהוּא גַּם כֵּן עִמָּהֶם נִידוֹן עַל שֶׁהִטְעָה אוֹתָם), and descends down to the narrowness of Gehinnom (וְיוֹרֵד עַד צָעֲרָה דְּגֵיהִנֹּם). And this is (Bereshit 19): “Behold now, this city is near enough to flee there” (הִנֵּה נָא הָעִיר הַזֹּאת קְרוֹבָה לָנוּס שָׁמָּה). Until here, from the omissions (עַד כָּאן מֵהַהַשְׁמָטוֹת).

The murderer - that is Esav, a spiller of blood (הַרֹצֵחַ הוּא עֵשָׂו שׁוֹפֵךְ דָּמִים), and it is from Tza’ar (צַעַר), and even though he descends and is judged there (וְהִיא מִצָּעַר, וְאַף עַל פִּי שֶׁיוֹרֵד וְנִידוֹן שָׁם), nonetheless his desire and craving is to return and deceive others (עִם כָּל זֶה תַּאֲוָתוֹ וְחֶשְׁקוֹ לַחֲזוֹר וּלְהַטְעוֹת לַאֲחֵרִים). And this is (Bereshit 19): “And Lot went up from Tzo’ar” (וַיַּעַל לוֹט מִצּוֹעַר)

Still, she opens and says (עוֹד פּוֹתַחַת וְאוֹמֶרֶת): Perhaps there are thirty there (אוּלַי יֵשׁ שָׁם שְׁלוֹשִׁים), perhaps among them are Tzaddikim who attained the thirty levels alluded to in the verse (אוּלַי יֵשׁ בֵּינֵיהֶם צַדִּיקִים שֶׁהִשִּׂיגוּ שְׁלוֹשִׁים מַעֲלוֹת הָרְמוּזִים), (Yechezkel 1): “And it was in the thirtieth year…” (בַּפָּסוּק: וַיְהִי בִּשְׁלוֹשִׁים שָׁנָה), and they are included in the 32 paths, which are the twenty-two letters and ten Sefirot (וְהֵם כְּלוּלִים בְּל״ב נְתִיבוֹת שֶׁהֵם כ״ב אוֹתִיּוֹת וְי׳ סְפִירוֹת). At times they are included in eight (לִפְעָמִים הֵם כְּלוּלִים לִשְׁמוֹנָה).

Still, she opens and says (עוֹד פּוֹתַחַת וְאוֹמֶרֶת): Perhaps twenty will be found there (אוּלַי יִמָּצְּאוּן שָׁם עֶשְׂרִים), perhaps they raise sons for the study of Torah (שֶׁמָּא יְגַדְּלוּ בָּנִים לְתַלְמוּד תּוֹרָה), and they have merit for the Ten Commandments, twice daily (וְיֵשׁ לָהֶם שָׂכָר לַעֲשֶׂרֶת הַדִּבְּרוֹת שְׁתֵּי פְּעָמִים בְּכָל יוֹם), for Rabbi Yitzchak said: Anyone who raises his son to study Torah, and brings him to his teacher’s house morning and evening (דְּאָמַר רַבִּי יִצְחָק: כָּל הַמְגַדֵּל בְּנוֹ לְתַלְמוּד תּוֹרָה וּמוֹלִיכוֹ לְבֵית רַבּוֹ בַּבֹּקֶר וּבָעֶרֶב), the verse considers it as though he fulfilled the Torah twice daily (מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּים הַתּוֹרָה ב׳ פְּעָמִים בְּכָל יוֹם). What is written? “And He said: I will not destroy for the sake of the twenty” (מַה כְּתִיב: וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֶשְׂרִים).

Still, she opens and says (עוֹד פּוֹתַחַת וְאוֹמֶרֶת): Perhaps ten will be found there (אוּלַי יִמָּצְּאוּן שָׁם עֲשָׂרָה). She says: Master of the world (אוֹמֶרֶת רִבּוֹנוֹ שֶׁל עוֹלָם), perhaps they were among those ten first ones in the Beit Knesset, who receive reward corresponding to all those who come after them (שֶׁמָּא הָיוּ מֵאוֹתָם הָעֲשָׂרָה הָרִאשׁוֹנִים שֶׁל בֵּית הַכְּנֶסֶת שֶׁנוֹטֵל שָׂכָר כְּנֶגֶד כֻּלָּם שֶׁבָּאִים אַחֲרֵיהֶם). What is written regarding it? (מַה כְּתִיב בַּהּ): “And He said: I will not destroy for the sake of the ten” (וַיֹּאמֶר לֹא אַשְׁחִית בַּעֲבוּר הָעֲשָׂרָה). All of this is for the Neshama of the Tzaddik to say concerning the wicked (כָּל זֶה יֵשׁ לְנִשְׁמַת הַצַּדִּיק לוֹמַר עַל הָרְשָׁעִים), and when nothing is found in their hands at all (כֵּיוָן שֶׁלֹּא נִמְצָּא בְּיָדָם כְּלוּם), what is written? “And Hashem went when He finished speaking to Avraham, and Avraham returned to his place” (מַה כְּתִיב: וַיֵּלֶךְ יְיָ כַּאֲשֶׁר כִּלָּה לְדַבֵּר אֶל אַבְרָהָם, וְאַבְרָהָם שָׁב לִמְקוֹמוֹ). What is ‘to his place’? (מַהוּ לִמְקוֹמוֹ): To the place of his known spiritual stature (לִמְקוֹם מַעֲלָתוֹ הַיְדוּעָה).

Rabbi said: It is a mitzvah for a person to pray for the wicked, that they return to the good and not enter Gehinnom (אָמַר רַבִּי: מִצְוָה לוֹ לָאָדָם לְהִתְפַּלֵּל עַל הָרְשָׁעִים כְּדֵי שֶׁיַּחְזְרוּ לְמוּטָב וְלֹא יִכָּנְסוּ לַגֵּיהִנֹּם), as it is written (Tehillim 35): “But as for me - when they were ill, my clothing was sackcloth…” (דִּכְתִיב: וַאֲנִי בַּחֲלוֹתָם לְבוּשִׁי שָׂק וְגוֹ׳). And Rabbi said: It is forbidden for a person to pray for the wicked to be removed from the world (וְאָמַר רַבִּי: אָסוּר לוֹ לָאָדָם לְהִתְפַּלֵּל עַל הָרְשָׁעִים שֶׁיִּסְתַּלְּקוּ מִן הָעוֹלָם), for were it not that the Holy One Blessed be He had not removed Terach from the world while he worshipped idols (שֶׁאִלְמָלֵא סִלֵּקוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְתֶרַח מִן הָעוֹלָם כְּשֶׁהָיָה עוֹבֵד עֲבוֹדָה זָרָה), Avraham our father would never have come into the world (לֹא בָּא אַבְרָהָם אָבִינוּ לָעוֹלָם), and the Tribes of Yisrael would not have been (וְשִׁבְטֵי יִשְׂרָאֵל לֹא הָיוּ), and King David and King Mashiach (וְהַמֶּלֶךְ דָּוִד וּמֶלֶךְ הַמָּשִׁיחַ), and the Torah would not have been given (וְהַתּוֹרָה לֹא נִתְּנָה), and all those Tzaddikim, Chasidim, and Nevi’im would not have been in the world (וְכָל אוֹתָם הַצַּדִּיקִים וְהַחֲסִידִים וְהַנְּבִיאִים לֹא הָיוּ בָּעוֹלָם). Rabbi Yehudah said: When The Holy One Blessed Be He sees that nothing is found in the wicked from all those matters (אָמַר רַבִּי יְהוּדָה: כֵּיוָן שֶׁרוֹאֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא נִמְצָּא בָּרְשָׁעִים כְּלוּם מִכָּל אוֹתָם הָעִנְיָינִים), what is written? “And the two angels came to Sedom…” (מַה כְּתִיב: וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה וְגוֹ׳) - (until here, from Midrash haNe’elam) (עַד כָּאן מִדְרַשׁ הַנֶּעְלָם).

זהר

Come and see (תָּא חֲזֵי): when a human being escorts his fellow (כַּד בַּר נָשׁ עֲבִיד לְוָיָה לְחַבְרֵיהּ), he draws the Shekhinta to accompany him (אִיהוּ אַמְשִׁיךְ שְׁכִינְתָּא לְאִתְחַבְּרָא בַּהֲדֵיהּ), and to go with him on the way to protect him (וּלְמֵהַךְ עִמֵּיהּ בְּאָרְחָא לְשֵׁיזָבָא לֵיהּ). And for this reason a person should escort his guest (וּבְגִין כָּךְ בָּעֵי לֵיהּ לְבַר נָשׁ לְלַווּיֵי לְאוּשְׁפִּיזָא), to connect him to the Shekhinta and to draw upon him its companionship (בְּגִין דְּחַבַּר לֵיהּ לִשְׁכִינְתָּא וְאַמְשִׁיךְ עֲלֵיהּ לְאִתְחַבְּרָא בַּהֲדֵיהּ). Because of this, Hashem said: Shall I hide from Avraham what I am doing? (בְּגִין כָּךְ וַייָ אָמַר: הַמְכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עוֹשֶׂה). Rabbi Ḥiyya opened (Amos 3): For the Lord Hashem will do nothing unless He reveals His secret to His servants the prophets (רַבִּי חִיָּיא פָּתַח: כִּי לֹא יַעֲשֶׂה יְיָ אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים). Blessed are they, the righteous of the world, whom Kudsha Berikh Hu takes delight in (זַכָּאִין אִנּוּן זַכָּאֵי עָלְמָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּהוּ); for in all that He does in the heavens and that which He prepares to do in the world, through the righteous He does it (בְּכָל מַה דְּאִיהוּ עָבִיד בַּרְקִיעָא וְזַמִּין לְמֶעְבַּד בְּעָלְמָא, עַל יְדֵי דְּזַכָּאִין עֲבִיד לֵיהּ), and He never conceals anything from them forever (וְלָא כַסֵּי מִנַּיְיהוּ לְעָלְמִין כְּלוּם). For Kudsha Berikh Hu desires to partner with them (בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְשַׁתָּפָא בַּהֲדֵיהּ), lest there be a claim for the wicked to speak about anything He does (לְצַדִּיקַיָּא דְּלָא תְּהֵא פִּתְחוֹן פֶּה לְרְשִׁיעַיָּא בְּכָל מַה דְּאִיהוּ עֲבִיד).

Come and see: everything Kudsha Berikh Hu reveals (תָּא חֲזֵי: כֹּלָא גָּלֵי קוּדְשָׁא בְּרִיךְ הוּא) to the Righteous, so that they may come and warn human beings to repent from their sins, and not be punished by the supernal judgment, and so that there should not be for them a mouth to speak against Him (לְצַדִּיקַיָּא בְּגִין דְּאִינּוּן אַתְיָין וּמַזְהִירִין לִבְנֵי נָשָׁא לְאָתָבָא מֵחוֹבַיְיהוּ וְלָא יִתְעַנְּשׁוּן מִגּוֹ דְּדִינָא עִלָּאָה, וְלָא יְהֵא לוֹן פִּתְחָא דְּפוּמָא לְגַבֵּיהּ). For this reason, Kudsha Berikh Hu reveals to them the secret that He executes judgment through them (בְּגִינֵי כָךְ קוּדְשָׁא בְּרִיךְ הוּא אוֹדַע לוֹן רָזָא דְּאִיהוּ עָבִיד בְּהוּ דִּינָא). Furthermore - so that they not say: “Behold, He judged them without justice” (תּוּ, בְּגִין דְּלָא יֵימְרוּן: דְּהָא בְּלָא דִּינָא עֲבִיד בְּהוּ דִּינָא).

Rabbi El'azar said: Woe to the guilty ones, who neither know nor pay attention, and who do not know to guard themselves from their sins (אָמַר רַבִּי אֶלְעָזָר: וַוֵי לוֹן לְחַיָּיבַיָּא דְּלָא יָדְעִין וְלָא מַשְׁגִּיחִין וְלָא יָדְעִין לְאִסְתַּמְּרָא מֵחוֹבַיְיהוּ). And what of Kudsha Berikh Hu, whose every deed is just, and His paths are judgment? (וּמַה קוּדְשָׁא בְּרִיךְ הוּא דִּי כָּל עוֹבָדֻוהִי קְשׁוֹט וְאוֹרְחָתֵיהּ דִּין). He does not do anything in the world until He reveals it to the Righteous, so that there be no mouth open to complain from the sons of men (לָא עָבִיד כָּל מַה דְּעֲבִיד בְּעָלְמָא עַד דְּגָלֵי לְהוּ לְצַדִּיקַיָּיא, בְּגִין דְּלָא יְהֵא לוֹן פִּתְחָא דְּפוּמָא לִבְנֵי נָשָׁא).

Concerning human beings - how much more so is it their duty to act in a way that no man can speak distortion against them (גַּבֵּי בְּנֵי נָשָׁא לֹא כָּל שֶׁכֵּן דְּאִית לוֹן לְמֶעְבַּד מִלַּיְיהוּ דְּלָא יְמַלְּלוּן בְּנֵי נָשָׁא סִטְיָא עֲלֵיהוֹן), and so it is written (Bamidbar 32): And you shall be innocent before Hashem and before Yisrael (וְכֵן כְּתִיב: וִהְיִיתֶם נְקִיִּים מֵייָ וּמִיִּשְׂרָאֵל). And they are to act such that the sons of men will have no opening of the mouth against them (וְאִית לוֹן לְמֶעְבַּד דְּלָא יְהֵא לוֹן פִּתְחוֹן פֶּה לִבְנֵי נָשָׁא), and let them be rebuked - if they are sinful and not careful to protect themselves - so that the attribute of judgment of Kudsha Berikh Hu will not have a mouth to speak against them (וְיִתְרוּן בְּהוֹן אִי אִנּוּן חָטָאן וְלָא מַשְׁגְּחֵי לְאִסְתַּמָּרָא, דְּלָא יְהֵא לֵיהּ לְמִדַּת דִּינָא דְּקוּדְשָׁא בְּרִיךְ הוּא פִּתְחָא דְּפוּמָא לְגַבַּיְיהוּ). And how? Through Teshuvah and righteous deeds (וּבְמָה - בִּתְשׁוּבָה וְעוֹבָדִין דְּכַשְׁרָן).