Note: Although it says: "Whatever wants, He has done in Heaven and on earth"" - this is clearly 's will and design that man be able to choose freely between good and evil!

1. "Please, Almighty, show me Your way"(i.e. so my sins will not obstruct the path of truth).
2. "Help me to be generous"(i.e. to perform Your will, and do not let my sins be a cause for preventing me from repenting, but may I keep the free will until I understand the truth);
3. "The Almighty is good and just, therefore He shows the transgressors the path [to follow], He guides the modest...".

1. By sending prophets who spread the knowledge of 's way and induce the people to repent;
2. By giving them the ability to learn and understand;

since as long as a person is interested in the ways of wisdom and justice: he will aim to attain them, as Resh Lakish says "Whoever wants to purify himself will be helped".

10A. R. Chanina bar Papa said "...and said to Him: Master of the Universe, this drop - what [kind of human being] will become of it? - strong or weak, wise or stupid, wealthy or poor? - But he does not ask [whether he will be] wicked or righteous'!" (Since this is up to the person himself to decide).

1. "Charity" (as it says "And charity [with assets honestly acquired] saves from death");
2. "Crying" (as it says "And after they cried to the Almighty when the going was tough; He saved them from their misfortunes");
3. "Change of name" (because it is written"Her name shall not [anymore] be Saray, but her name is Sarah" and it says (ib.): "and I shall bless her");
4. "Changing deeds" (as it says "And saw their deeds [they changed their evil ways] and thus [in appreciation] refrained from punishing them with the calamity intended for them");
5. "And there is an opinion which says: even moving elsewhere" (as it says [refering to our patrianch Avraham] "Go for yourself from your land" and afterwards: "And I shall make you into a great nation").

1. "Learning Torah is equivalent to all of them"(i.e. as valuable as several other Mitzvoth combined);
2. "Somebody who does not know the laws of the religion - cannot be very religious" (i.e. how could he observe them?)
3. "David said before the Almighty..He answered him...: 'I prefer a day of your Torah study - - to a thousand sacrifices which your son Shlomoh will offer Me on the altar'".
4. "A person should always be occupied with Torah and Mitzvoth - before he dies: for after he dies, he becomes detached from Torah and Mitzvoth, and will cease to be praiseworthy to the Almighty"

By thus devoting the remainder of your time to Torah study and other Mitzvoth, you will also be able to avoid both jealousy and hatred, for it says "Remove worry from your heart" - - and thus you will not have to put off Torah study for the sake of trivialities.

1. If there is a person who values his life more than his wealth [for such a person] it is said: 'with all your soul';
2. If there is a person who values his wealth more than his body [i.e. his life, - for such person] it is said: 'with all your property'".

1. The soul shall be 'severed' - in this world (before Yom Kipur, or, he will die before reaching the age of 60; Ramban).
2. The soul will also be 'eliminated' - from the coming world: by not participating in the general resurrection of the dead, nor will it have a share in the coming world!

Note: Of course this punishment will not take place if proper repentance has been made before death (see chap. 47d).

1. Regarding Yehoshafat: "and he spoke to King Yehoshafat: 'is it conceivable that you went to help a wicked person [Mez. D.: Akhav] and loved those hated by the Almighty? and therefore His wrath descended upon you! - - yet there are also positive things which you have done by eliminating the Asherot idols from the country and by seeking 's words!"
2. Regarding Hizkiyahu: "In those days [as punishment] Yehizkiyahu fell ill and was close to death - and he prayed to the Almighty and He said to him [Mez. D.: that He accepted his prayer and thus would live, also:] and He gave him a sign" (to that effect). - - However Yechizkiyahu failed to respond properly because of his pride - thus anger descended upon him and on Yehuda and Yerushalayim!"

1. Yehu put an end to the Ba'al worship (to the benefit of the community at large);
2. Tsidkiyahu saved Yirmiyahu.

1. As it says "And go around and you will see the difference between the 'righteous' and the 'wicked'..."(i.e. no others are mentioned).
2. Because Beth Hillel said regarding whoever is in the 'intermediates' category "Abundant kindness will tilt [i.e. the balance - if a person's merits equal his sins] towards kindness" (Rashi: Whenever there is a 50 to 50 balance, the decision tilts towards merit).

1. When a 'wicked' person becomes 'righteous' (e.g. if the 'wicked' repents), he thereby also alters the time and place of the principal retribution for his sins (and also for his Mitzvoth or merits), as follows:
   1. While still 'wicked':
      1. the main retribution for his sins would have been in the world to come;
      2. the main reward for his merits he has been receiving in this world;

   2. When the 'wicked' becomes 'righteous', he receives:
      1. the main retribution for his sins in this world; and
      2. the main recompense for his merits in the world to come (and no longer in this world);

   Note: Thus, do not be surprised if you notice a person who has repented (and whose status changed from 'wicked' to 'righteous') is punished for the sins which he commits - now (Rsg; - actually this is a favorable sign for his future).

2. When a 'righteous' person becomes 'wicked', he alters the time and place of his principal recompense (for merits or sins) to his detriment, because (Rsg.):
   1. While he was 'righteous':
      1. he was punished promptly (i.e. in this world) for his fewer sins (so he would enjoy unimpaired reward for his merits in the coming world);
      2. the principal recompense for his merits was reserved for him in the world to come.

   2. After changing from 'righteous' to 'wicked':
      1. the main retribution for his sins is now postponed - until after death;
      2. the main recompense for his merits is now in this world.

   Note: Thus since a 'wicked' person does not get punished, for most of his sins, in this world, but - is rewarded there for his merits, - - a person who has just become 'wicked' (not only that he is seemingly not punished, but:) may seem to prosper - strange as it may seem! But actually this is not the case: since punishment for his sins is now meted out to him - after death, and thus is more bitter!

1. "Because he creates jealousy among the creatures" - by implying that just those creatures (in a bird's nest):
   1. deserve pity (but no others; Rashi);
   2. benefit from Divine providence (while in fact they benefit only from the general providence affecting their species; Me'iri).

2. "Because he qualifies Mitzvoth of the Almighty as acts of pity - while they are actually decrees!" (i.e. had this Mitzvah been established out of pity for birds, He would not have permitted us to slaughter them). Rather, this Mitzvah was decreed to teach us the virtue of pity, lest we become cruel (Me'iri, Ramban Dvarim 22,6).

1. Because whoever fulfills Mitzvoth out of fear: "Merits [Rashi: to protect up to] 1000 generations", for it says"And for those who keep His commandments: for 1000 generations"

2. Because he who fulfills Mitzvoth out of love: "Merits [Rashi: to protect up to] thousands of generations, as it says 'and He Who does favor to thousands [i.e. at least 2000 generations of the descendants] of those who love Me'" (i.e. those who observe Mitzvoth out of love).

1. He performs an extraordinary feat once (like Avraham who was ready to sacrifice Yitzhak); or
2. He has some particular continuing achievement (as it says in connection with Avraham: "And You found his heart trustworthy before You").

Note: The Creator liked our patriarchs because all day and all night they occupied themselves with Torah thoughts (Sef. Ch.), as it says:

1. "But [strive] in [matters of] fearing all day long".
2. "'And Yakov woke up from his sleep'11 R. Yohanan said: from study!"

1. "The Almighty's day [of judgement] for all nations is approaching: according to your [i.e. whatever nation's] actions - you will receive [Mez. D.: fitting] retribution!"

2. R. Meir said "How do we know that a person is judged according to the way he acts? - Because it says: 'With a Saasah [Rashi: a certain measure; Mez.D.: According to the extent they sinned, they will be punished] when [Egypt; Rashi] sent away [Israel; Rashi] You fight them' [as per their measure (Rashi); Targum: To the extent that they strike, they are paid back!], I know only about a Saah [i.e. a great sin; Rashi]...How do we know that each and every Prutah [i.e. minor item; Rashi: even though he may not be punished for it the first time and not the second time, punishment is not cancelled, because:] all add up to a large account? - Because it says 'One for one adds up to an account'".

3. R. Shmuel bar Nachmani said "How do we know that all the acts of the Almighty are measure for measure? Because it says 'And Elisha said: Listen to the words of the Almighty. Thus spoke the Almighty: At this time tomorrow, a Saah [a measurement] of fine flour will be [i.e. costing] a Shekel, and 2 Saah of barley will be a Shekel, at the gate of Shomron', and it says 'And the official said:...and now even if the Almighty provides special openings in the sky [to enable more rain to fall; Targum], will such thing [i.e. such miracle for the benefit of his generation] happen? - And he [i.e. the prophet, in answer] said: you will see this with your own eyes, but you will not eat from it!' and it says 'And it came true, and the people trampled him [that official] to death by the gate'" (Rashi: his sentence corresponded to what he had denied [that it would occur]; thus he was not able to eat from the food, and moreover was trampled to death by onrushing buyers).

1. "Because of 4 things, owners [this refers to wealthy leaders who are not Torah scholars; Maharshah] lose their assets to the authorities":

   1. "Because of those who keep promissory notes after they have already been cashed: (Rashi: in order to try to cash them again; however, according to the Maharshah, they do so not for the purpose of cashing them again, since this constitutes plain robbery, but they retain these notes just to put pressure on the borrower - in case there is some litigation - to claim legal relief ('Migu'). Although such procedure may not appear to some as forbidden, the Sages have forbidden it);

   2. "And for those who lend money on interest" (Maharshah: without Heter Iska, or other legally permitted way);

   3. "And for those who were able [Rashi: because of their influence due to their wealth, or their wisdom] to stop [acts of contemporary transgressors, as those may have been too embarrassed to oppose them; Rashi] by reprimand, but failed to reprimand";

   4. "And for those who publicly announce their donation for charity, but fail to deliver" (all of it, by claiming that their intention was only to spur others into donating appropriate amounts; Maharshah);

2. Rav said "There are 4 reasons for the gradual dissipation of wealth of its owners":
   1. "Delay in paying employees' wages" (Rashi: By telling them: to come for the money some other time; Maharshah: By telling them they are too busy right now - and thus sin by delaying payment arrogantly);

   2. "Unlawful retention of wages due" (Rashi; altogether; Maharshah: by delaying payment);

   3. "Removal of the yoke [i.e. their obligations] from their neck and its transfer to others";

   4. "Arrogance [because of their wealth; Rashi], - and such haughtiness is equivalent to all" (other reasons; Maharshah: because it causes people to retain other people's wages, etc.).

1. "There are four indications" (i.e. punishment by ills for specific sins):
   1. "Indication of (certain) sin: dropsy";
   2. "Indication of causeless hatred: jaundice";
   3. "Indication of arrogance: poverty";
   4. "Indication of evil talk: Askara" (choking or croup)" (Rashi: A sickness which starts in the intestines and ends up in the throat).

2. "Because of the sins of: needless oath, false oath [Rashi: in which the falsehood is not readily recognizable and thus he spreads lies amongst people], desecration of His name, and desecration of the Shabat: wild beasts multiply, livestock becomes less, people become fewer and the roads become deserted"(for lack of people; Rashi).

3. "And the Almighty let loose fiery snakes among the people: Why did He use snakes to punish them? - Because the [original] snake began the evil talk and was cursed for it, and they failed to take this to heart: So the Almighty said: Let the snake, who originally started the evil talk, come to punish those who indulge in evil talk, as it says 'Who breaks a fence [i.e. a law] let a snake bite him'"

1. "And the wicked person who repents all his sins he has committed and observes all My laws and does what is right and charitable - he will live and not die, [because] all his sins will not be remembered [regarding possible punishment; Mets.D.]: through the righteousness he practices - he will live!"

2. "The past wickedness will not be a stumbling block for the wicked - on the day he decides to stop doing evil!"

1. A small merit - which, by itself, however, is not sufficient to redeem him from death (because whoever has to his credit a merit, great enough to redeem him from death, - is not in the category of 'intermediates', but in the category of the 'completely righteous');

2. A Small sin - which, by itself, however, is not serious enough to make him liable to die (Because whoever is burdened by such sin - does not belong to the category of the 'intermediates', but to the group of the 'completely wicked').

1. Associating or living with wicked persons;

2. Neglecting a Mitzva which he had been accustomed to observe.

3. Changing an established custom (dating to the time of the Rishonim) or even only substituting a certain piece of liturgical poetry (Krovah) by a different one (although this is not considered a sin according to the Torah), because it may run counter to the rule "do not trespass the border of the world!" (Rashi: i.e. do not change your ancestors' custom).

Note: But do not pray for the cure of someone who causes others to sin or who prevents others from doing Mitzvoth. You may, instead, pray that such wicked person should mend his ways.

1. "They direct their mouths towards Heaven and their tongue roams on earth!"
2. "You shall beware of the roaming tongue". (Rashi: of the Satan).

Note: If such an expression cannot be avoided, plan beforehand how to express yourself without getting involved in prohibited talk!

1. R. Chanina said326 "No person hurts his finger down here [i.e. on earth], unless this has been decreed upon him from above [i.e. from Heaven], for it says 'From the Almighty are directed the steps of man''A person himself - does he understand his way?'"

2. The Sages said "Everything comes from Heaven [Tos.327: i.e. occurrences such as sicknesses and calamities which are decreed upon a person and which he cannot avoid] - except for thorns and holes" (Tosf.: avoidable if one watches out).

1. "R. Elazar said: If somebody has a garment made for him and it does not fit" (Rashi: Because it is not his size, and he feels annoyed);

2. "Even if he intended to pour warm [liquid], and poured cold [liquid; - or if he intended to pour] cold [liquid], and poured hot [liquid]";

3. "Even if his shirt [when he got dressed; Rashi] was put on inside out" (thus requiring him to put it on again correctly);

4. "Even if he put his hand into his pocket to take out 3 [coins; Rashi] and took out only 2".

1. According to Rav and R. Chanina: whoever embarrasses a Torah scholar

2. According to R. Yohana and R. Yehoshua ben Levi: Whoever insults someone else in front of a Torah scholar] and whoever insults someone else in public - even if he has the merit of Torah [knowledge or study] and good deeds to his credit: he will have no share in the world to come!" (unless he repents; Anaf Yosef).

Note: According to the Ramban this includes whoever worships Avodah Zarah or utters blasphemy (some add: atheists and incorrigibly wicked persons).

1. Even if such slanderer repents and asks you for forgiveness for defaming you, and even if you forgive him, such forgiveness will not help him (except that you won't try to take revenge) to obtain atonement for his sin.

2. Because in order to make up for the damage done, the slanderer would have to notify each and every person who may have heard him (even indirectly) slander you, that he lied then (Sef. Ch.). However, this is almost impossible for him to do:
   1. If he does not remember his lies; or
   2. If he does not remember where and to whom he publicized the lie; or
   3. If he cannot reach all those who had heard the lie (e.g. because they cannot be traced); or
   4. If such lies were printed on a poster or in the newspaper; or
   5. If such lies were publicized through radio or television; or
   6. If he does not know all those who either heard or read such lies; or
   7. If he slandered a righteous person and, because of this (in the eyes of people who believed such slander:), the Heavenly name was desecrated.

1. "And they shall know that I am - not in vain did I decree such misfortune on them!"

2. "or I shall send a plague to that country and I shall vent my anger on it in a bloody manner, eradicating man and beast. But Noah, Daniel and Iyov who are in its midst, by My life, spoke , - whether they will save boy or girl, - but they [i.e. people like Noah etc.], by their merit, will be saved!"

3. "My sent His angel who closed the lions' mouths; thus they did not injure me because of the merit I had accumulated..."

1. increased showing off and arrogant behavior - towards the outside;

2. increased hatred within our people: since such unjustified hatred (even if done 'for Heaven's sake'; Netziv Dvarim 12:5), destroys not only the community from inside, but also reduces any merits the community may have!

1. "Whoever does a Mitzva: Good from him, for he moves himself and the whole world towards merit!"

2. "Whoever commits a sin: Woe to him, since by his action he moves himself and the whole world towards demerit, as it says 'One sinner loses a lot of goodness'- since, because of an individual's sin, much goodness is being lost to himself and to the whole world". How much more so when the evil inclination (in each person) succeeds in causing thousands of Jews to transgress in such matters as evil talk, quarrels or desecration of His holy name.

1. "Those which bear fruit - need those which do not, and those which do not [bear fruits] - need those which do bear fruit; and [the proof is:] a person is able to fulfill his duty [Mitzva of Lulav] only if all [i.e. 4 kinds] are united as one set; - likewise":

2. "Israel can obtain forgiveness [Rashi: because, if they only fast, their prayer is not answered;] only when they are all united" [The wicked and the righteous (Rashi)] - so the righteous will shield the wicked (Maharshah). This is similar to those kinds which do bear fruits and those which do not (Rashi).

Note: Because if one does not reprimand transgressors, then (aside from the fact that transgressors will not stop their bad conduct) this will result in more evil.

For example:

1. The children of the righteous may become friendly with those of the transgressors and copy their bad ways.

2. The situation will eventually deteriorate to a point that transgressors will force the righteous to sin against their will (by means of persuasion or by threats involving their livelihood, etc.).