קב ישר- באנגלית להורדה:
The Book "Kav Hayashar"
The Diamond in the Crown
How did it all begin?
It all began with a dream….
Late at night on Rosh Hashana, just before the sun rose in Meron, on the great and awe-inspiring Day of Judgment, while I still slept – the gaon and tzaddik, my father, blessed be his righteous memory, appeared to me in a dream. He addressed me, asking:
Why don't you publish the book Kav Hayashar divided into Daf Hayomi – daily lessons? Everyone who studies the Daf Hayomi (of the Zohar) should first learn the book Kav Hayashar!
In the dream I took an old book of Kav Hayashar, which was several hundred years old and once belonged to my grandfather, the gaon and tzaddik Rabbi Zeev Wolf Mutzen, blessed be his memory. I looked in the book and asked my father, blessed be his righteous memory, how I could possible publish the book as Daf Hayomi. It was very old print with commentary in Hebrew, with brown paper that was close to tearing. I looked and looked, and I said to him that I couldn't understand how to divide the book into a year's worth of lessons. And then I suddenly remembered, and I told my father that I had an idea. I had already published the entire book in Hebrew many years ago [I distributed it for free, and then also prepared an edition with the vowel signs added, but had never published that edition]. So I could simply divide that book into a year's worth of lessons, and I could do that right away. And then my father disappeared.
After I woke up in the morning, I wanted to tell someone about my great and awe-inspiring dream. But since I had taken upon myself a ta'anit dibur [a vow of silence] for the duration of Rosh Hashana, I couldn't tell my dream to anyone. Only after Rosh Hashana ended, after the evening prayers of Shabbat Shuva, as I went home from the Meron with a group of eight people, did I finally break my ta'anit dibur. Because many people came to talk to me about the Holy Zohar [see the stories about this in other writings], and I told the people with me about the dream. And during the Ten Days of Repentance, one of the people came up to me and said: "Rabbi…so…why don't you do something, to fulfill the dream? Why don't you follow through with it?" I didn't get a chance to answer him, and then he said to me, "You know what? I will collect money to pay for publishing the book." And on Yom Kippur Eve he came and gave me about 1000 shekels.
And baruch Hashem people began to study the Daf Hayomi.
Dear Jews, you have the merit to read a very great book of Mussar, which will arouse your faith and yirat Shamayim. Very righteous men said that if they hadn't read a Mussar book for a few minutes every day, they would have experienced spiritual downfall.
If you have been divinely chosen and have the merit to come into possession of his book, then know that whoever reads the Daf Hayomi of the Sefer Hayashar for three minutes every day will merit very great things. Things that the eye can't see. And if one encourages others to study the book in any manner at all – either in group or with a study partner, or if one publicizes or distributes the book among others – for example by handing out discs or teaching the Daf Hayomi, or via the media, all of his transgressions will be forgiven, and he will completely repent in the merit of all those who learned because of him.
- The tzaddik doesn't sleep day or night until he reproves the rashaim, and causes them to repent. (the Holy Zohar, part 1, 20)
- If the men of this world knew how great the reward is for one to brings his friend back to the straight path, they would run to do so constantly, just as they run after money and gold. (the Holy Zohar, Parshat Truma 128, 2 – 129, 1)
- If you see people behaving with irreverence even when fulfilling a certain mitzvah, it is clearly praiseworthy for every honest and sincere man to fulfill that mitzvah with stringency, and to inspire others to fulfill that mitzvah with love and respect for the Holy One blessed be He. (the Holy Zohar, Parshat Trumah, Kav Hayashar chapter 64)
- Every mitzvah that is neglected, and nobody is interested in fulfilling it – you must seek it out, because it is like a met mitzvah, an abandoned corpse. If there is a mitzvah that nobody rushes to fulfill, then you should rush to fulfill it. For that mitzvah complains, saying "how terrible I must be that everyone has ignored me". (Sefer Chasidim, section 105)
And when the holy Jews study the holy book Kav Hayashar, they will all fully repent, for the sake of Hashem, with love, and to elevate our mighty Shechina. And a redeemer shall come to Zion to unite Yehuda and Yisrael, and we will be happy and rejoice with our righteous Mashiach, and the holy Rashbi, speedily in our days, amen.
The Virtues of the Book
It is a guidebook which illuminates the paths:
- It explains how to prepare for one's Bar Mitzva.
- It contains instruction for the wedding day, for the bride and groom, and their parents.
- It is a guide for daily life, explaining how to get through all the hardship and difficult incidents one experiences on a daily basis.
- It is a guide for men and women who are angry and irritable due to their troubles, providing advice regarding how to life their spirits and once again become happy, good hearted people and cheerful people.
- It provides enlightenment for parents who have been given, from Heaven, children with spiritual and material difficulties – the book will help them feel happier and accept that they are emissaries chosen by Hashem to hasten the Redemption.
- The book gives encouragement and joy to Jewish mothers, suggesting how to manage a home full of many children, bli ayin hara.
- The book offers comfort and support to broken hearted young men.
- The book teaches ways of managing money and business, so he won't lose his assets all at one.
- The book teaches one how to remove the trait of jealousy from his heart, whether he is rich or poor, and proves that poor people are happy.
- The book is full of hundreds of segulot, medical remedies, and special prayers for every need that may arise in daily life.
Publisher's Introduction
In our generation, the generation of orphans, due to our numerous transgressions we are lacking in righteous men as once lived in previous generations. There is nobody to reprimand the nation with words of Mussar and inspiration, but we can make up for this lack by studying the holy book Kav Hayashar. When we delve into this book, we see that the author spoke to each and everyone of us, as though he lived in our generation. It is as if he knew the magnitude of the tests our generation would have to cope with.
As our sages, blessed be their memories, wrote in the Midrash about the verse "A time to do for the Lord; they have made void Your Torah." – when the generation breaches the fences of the Torah, and due to our numerous transgressions do not fulfill the Torah and mitzvoth properly, we are "void of the Torah". And then it is "a time to do for the Lord" – we must take action for the sake of Heaven, to strengthen the observance of the holy Torah.
It is worth mentioning the words of the holy gaon Rabbi Hillel of Kalamai, may his merit protect us, who wrote in the introduction of his holy book Et L'asot, that his book caused him to shed countless tears, and he spent many years neglecting his Torah study in order to distribute the book in the world. But he printed the book in order to increase faith and trust and good traits among the people of Israel, as he felt all that was lacking during that time.
And if in his generation the holy gaon of Kalamai wrote this, when in comparison to our generation his was one of Torah and yirah, holiness and purity, and at that time there were still hundreds of gaonim and tzaddikim living everywhere among Jews – even though he wrote that the world needed such a book – what can we say now, with our numerous transgression, when Jews are so much more likely to fall as a result of spiritual and material tests? People are worried about earning a living, and though we have raised a new generation of Jews, bli ayin hara, with Hashem's help, almost none of them know what a God fearing Jew of the past generation looked like.
Therefore we have decided to strengthen the weak, and believe it is necessary to publish the holy book Kav Hayashar, to let it see the light of day in a new edition, in order to illuminate the eyes and warm the hearts of Jews with words of holy Mussar which the author wrote in holiness and purity.
In some instance we found it necessary to change several words, but we worked very hard to preserve the idea the author wanted to express. The work was edited a few times in order to ensure that this holy book would be easy to read. We didn't spare ourselves any effort, and didn't cut corners with regard to the expenses that publishing the book entailed.
We wrote out the abbreviations that appeared in the first addition, and clarified the punctuation and vowels, and divided the book into sections, adding a title before each chapter and topic.
We spent a lot of effort ensuring that the book would be attractive to the eye, and even though we know it is written in Tehillim "Who understands errors?" it may be that there some mistakes occurred during the printing. Therefore, we ask that the reader give us the benefit of the doubt, and understand how much work went into publishing such an enlightening book.
And we offer our praise and thanks to the Holy One, blessed be Hew, who gave enabled us to give merit to the masses, to publish the book Kav Hayashar anew, nearly 300 years after the author's death.
May it be His will that the holy author will protect us and all the members of our household, and all of those who assisted in publishing the book. May all of their wishes be granted for the best – offspring, sustenance, health, to raise their children to lead lives of Torah, to marry and perform good deeds.
It is our hope that this book will bring holiness and yirat Shamayim in the hearts of the people of Israel, and that we will merit witnessing the Redemption of all of Israel, and their joy as a result. And may the prophecy of Yeshayahu (52, 7-9) be fulfilled speedily in our days: How beautiful are the feet of the herald on the mountains, announcing peace, heralding good tidings, announcing salvation, saying to Zion, "Your God has manifested His kingdom." The voice of your watchmen- they raised a voice, together they shall sing, for eye to eye they shall see when the Lord returns to Zion. Burst out in song, sing together, O ruins of Jerusalem, for the Lord has consoled his people; He has redeemed Jerusalem.
A Short History of this Project
About the Author of Kav Hayashar
Not much is known about the author of Kav Hayashar, despite the fact that this book reached every Jewish community in the world. The very little information we have has been collected from different sources, and specifically from his own introduction to the book, and from the introduction to the books his holy father wrote, blessed be his righteous memory.
The author of this book, Kav Hayashar, the holy gaon Rabbi Tzvi Hirsch Kodenover, may his merit protect us, was one of the greatest tzaddikim of his generation. He stood out among the rabbis of his city, Frankfurt. The most illustrious rabbis of his generation called him "holy of holies", and testified to his greatness.
The author was born more than three hundred years ago. His father was the holy gaon Rabbi Aharon Shmuel Kaidenover, may his merit protect us, who wrote the book Birkat Hazevach about Masechet Kedoshim; Tiferet Shmuel on the "Rosh", Birkat Shmuel on the Torah, and a book of responsa titled Emunat Shmuel.
The last name Kodnover comes from the town of Kondov near Minsk, where Rabbi Aharon Shmuel was born. Rabbi Aharon was the student of Rabbi Yaakov and his son Rabbi Heschel of Lublin. When he had his brit milah, he was named Aharon. Later he became ill and the name Shmuel was added. From then on he was known as Aharon Shmuel.
Rabbi Aahron Shmuel's mother was a simple woman who could not even pray, but when she lit the Shabbat candles she davened to the Holy One, blessed be He, that her son Shmuel would grow up to become a Torah scholar.
As a young man Shmuel Aharon was given a position in the Vilna Beit Din of Rabbi Moshe Lima, author of Chelkat Mechokek. When the terrible decrees and pogroms of the years 1648 – 1649 took place, Rabbi Aharon Shmuel and his son – the author of Kav Hayashar, escaped for their lives along with other great rabbis to Holland, Germany, and Austria. For the years of the pogroms they underwent much suffering and hardship, and two of Rabbi Aharon Shmuel's daughters were murdered (see chapter 102 of the book, where the author reveals wonderful secrets about what happened during the years 1648 – 1649).
When Rabbi Aharon Shmuel reached age 62 he passed away on the 19th of Tammuz (December 1, 1676) while attending a gathering of Torah scholars that took place in Chmielnik.
The author of Kav Hayashar, the gaon, the holy Rabbi Tzvi Hirsch, was subject to extreme suffering even in his old age, when someone informed on him and he, his wife, and son were all imprisoned. His son wrote about this experience in the introduction to Rabbi Hirsch's book Birkat Shmuel.
The author of Kav Hayashar was so humble that he blamed his suffering on the fact that he failed to print his father's books, and immediately after he moved to live in Frankfort on the Main in Germany, he began publishing his father's books. In the first edition of Kav Hayashar, he also writes about all the trials and tribulations he suffered.
The holy gaon, the author of Kav Hayashar, blessed be his righteous memory, lived a long life. He died in Frankfort on the Main on Shushan Purim, in the year 1712. On his gravestone it is written: The Torah scholar and rabbi, our teacher, Rabbi Hirsch Kaidanover. Here is buried a devoted and stringent man, Tzvi son of the great Rabbi Shmuel, blessed be his memory. Died on Wednesday, the 15th of Adar 2, 5472.
The book Kav Hayashar is considered one of the most popular books in the world in the last 300 years. Ever since the book was published for the first time, and for ten years after that, dozens of editions of the book have been printed – which only proves how important the book has been for the Jewish people.
Until now the book has been printed about 120 times, in different countries in Europe and Asia. The book was even printed once in Ladino. The first translation into Yiddish was printed by the author himself.
Many Torah scholars and chassidim are especially fond of this book, but it has also become popular among common men and women because of its simple and clear language, and the stories and moral lessons that inspire yirat Shamayim and a desire to uphold the Torah. Everyone can find something that appeals to him: the Torah scholars, the common people, women, and even children.
In addition into stories from the sages and the holy Zohar, the author gleaned stories from ancient books, including the books by the Arizal and his students. But for the most part he got material from the holy books Reshit Chochma and the Shlah Hakadosh.
The author's holy rabbi, who wrote the holy book Yesod Yosef – which is the main basis for Kav Hayashar (which includes in many chapters the exact wording used by the rabbi, with credit given to the rabbi) – was a gaon, a chassid, and a mekubal in his generation. He served as the rabbi and rosh yeshiva in Yeshivat Minks and Dubna. In addition to the book Yesod Yosef he wrote a book of responsa called Naima Kedosha, and more.
There are two reasons the author called his book Kav Hayashar: a) there are kav – קב – 102 chapters in the book b) the numerical value of the author's name – Tzvi – צבי – is 102.
The book Kav Hayashar is the source of several Jewish laws and customs: a) not to permit a rasha – evil person – to perform the act of washing another Jew's hands in the morning; b) to place water in metal vessels during certain times of danger, as a form of protection; c) not to leave empty dishes on the table when reciting the blessing after bread. The custom to recite at the end of Shabbat 11 verses that begin and end with the letter nun also originates in the Kav Hayashar. The same is true regarding the prayer recited after the Torah reading, and the recitation of Parshat Hanesi'im during the month of Nissan, etc.
The extent to which great rabbis over the generations have appreciated the prayers in Kav Hayashar was demonstrated by the holy gaon Rabbi Shmuel Elbaz, blessed be his righteous memory, who published a collection of all the prayers found in Kav Hayashar. He called his book Rova Hakav, and testified that anyone who recited those prayers on a regular basis would be free of sin, and would not stray from the path of Torah.
Another sign of how distinguished the author of Kav Hayashar was, is that many great rabbis who gave their recommendations for the book Yesod Yosef emphasized that the author of that book was the rabbi of the author of Kav Hayashar. The author wrote two more books which were never published: Ofer Ha'elim on the Torah, and another book about the Jewish calendar.
The Virtues of the book Kav Hayashar
All G-d fearing and pure people who seek out Hashem's words would keep the book Kav Hayashar in their tallis and tefillin bag, so it would always be handy for studying. The gaon Rabbi Tzvi Yechezkel Michelson, blessed be his righteous memory, wrote a recommendation for the book Orchot Tzaddikim. In that recommendation he mentioned that he recalled that in the winter of 1881, which he first visited the gaon and holy rabbi the Sfat Emet of Gur, blessed be his righteous memory, the custom was that every avrech would enter the room of the Sfat Emet to receive advice about serving Hashem. And the Sfat Emet told them to study a chapter a day from a Mussar book. Sometimes he told them to study Chovot Halevavot, and sometimes he told them to study Orchot Tzaddikim, and they also kept those books in their tallis and tefillin bags so they could study from them before praying.
It would be a good idea for the teachers and leaders of the people to encourage the avrechim to carry in the tallis and tefillin bags the book Kav Hayashar, so that they can learn from it for at least five or ten minutes before or after prayers.
In certain places rabbis would give public lectures on Kav Hayashar every day between Mincha and Ma'ariv, and that is still the custom today in a number of places.
Rabbeinu Yona wrote in the book Sefer Hayira (clause 240) that a man should accustom his mouth to uttering words of yirat Shamayim, such as: Be as bold as a leopard… the end of the matter, everything having been heard… fear God and keep His commandments… what does the Lord, your God, demand of you… be very, very humble…and then he will surely never falter.
Rabbi Yehuda, the son of the Rosh, wrote that one should study books of Mussar in order to fulfill the mitzvah of "hear with your ears what you say with your mouth". And the Arizal also cautioned that one should study books of Mussar every day, and not a single day should go by without learning from these books.
And the holy gaon Rabbi Hillel of Kalamai, blessed be his righteous memory, wrote in his book Et L'asot (question 13) about the necessity for girls to be well versed in the prayers, and to be able to read Yiddish. For they could then increase their study of Mussar, yirah, modesty, and good character traits. He also wrote that if a girl is proficient in the Yiddish language, she can read the books Menorat Hamaor, Simchat Hanefesh, Kav Hayashar, and Shevet Mussar every day. And in that manner when will be able to familiarize herself with the great value of the Torah and the rewards of Gan Eden, the punishment of Gehinom and the seriousness of transgressions. We can see from this that the holy gaon Rabbi Hillel of Kalamai included among the important Mussar books Kav Hayashar.
He also wrote in his book Maskil El Dal (part 2, page 11), that people who are not Torah scholars should also set aside an hour or more during the day or at night to study Mussar books that were published in Yiddish, such as Menorat Hamaor, Kav Hayashar, and others. And they will earn a great reward, as if they had delved into complex Talmudic debates of Abaye and Rava. He also wrote in his book Et L'asot (page 246) that if a person studies Mussar books, Hashem will help him to become God fearing, and his sons will be honest and follow the straight path.
Because of its importance, the book Kav Hayashar has been printed in several editions. With so many G-d fearing readers anticipating each next printing, the book was published many times, and each time it was published the book was received well all over the Jewish world.
With his holy language, the author accompanies the reader in all his affairs. His holy words warm the heart, as they are full of love for Hashem and Am Yisrael. He teaches people the great importance of fulfilling each mitzvah in and of itself, all with pure and pleasing language, understandable even to school children.
The author wrote everything in rhyme and added stories from the holy Zohar and the writings of the Arizal and others. He cautions that one should be stringent even with regard to the simplest of mitzvot one fulfills, and illuminates the eyes of man wherever he may be.
During the author's lifetime the book was printed in Hebrew in Frankfort, with a Yiddish translation. Even though the Yiddish translation was at the time very useful to people who read the book, so that they could understand in their spoken language everything written in the book, there were several mistakes in the translation. In addition, that translation is not comparable with spoken and written Yiddish of more modern times. In the year 1702 three volumes of Kav Hayashar were published in Yiddish, and people were impressed by their glory and spleandor.
Recently, the book has been republished in Hebrew in several magnificent editions, with vowel signs and footnotes, and an index and a bibliography. We decided to once again print the book in Hebrew in order to give merit to the masses, and we hope that by studying the book people will increase their Torah study and yirat Shamayim. May Hashem's name be sanctified by our efforts to increase Torah and yirat Shamayim in Am Yisrael.
The Benefits of Studying Mussar Books Daily
The holy gaon Rabbi Yonaton Ibishitz, may his merit protect us, wrote in his book Ya'arot D'vash (part one, essay 12, page 68) that women and young girls are also obligated to daily study Mussar books printed in Yiddish, such as the book Simchat Hanefesh and Lev Tov, etc. He promises that by doing so the women will develop true yirat Shamayim, and will not come to sin. In the book Simchat Hanefesh (page 134), he wrote that everyone must study Mussar, particularly since now the books have been published in Yiddish.
The Gra, blessed be his righteous memory, wrote in a letter to his mother (Igrot Hagra): "I have in my possession some Mussar books in Yiddish, and one should study from them regularly. One should study Mussar especially on the holy Shabbat, and teach others in the spirit of the Mussar books." We can see from this that on Shabbat women should occupy themselves with Mussar books, and not with anything else, so they will know their obligations in this world.
In the book Derech Yashara it is written that one should study Mussar books every day, on the level of his understanding, and he will be rewarded by Hashem as if he was a great scholar studying holy books in Hebrew.
It is also known that the Chatam Sofer, may his merit protect us, studied Chovat Halevavot daily with his students, and he once said that he felt a lack if a day passed when he didn't learn from a Mussar book.
There is a story that a man once asked the great Mussar scholar, the gaon Rabbi Yisrael Salanter, blessed be his righteous memory, what he should study if he only had half an hour per day to learn Torah. The rabbi answered that he should study Mussar books, and the he would realize that he actually had more than half an hour per day to devote towards learning Torah.
It is clear that studying Mussar books is useful for improving ones character traits. The great rabbis of our times have said that the most important thing now is to work on our traits. There is a saying of the great rabbis – It is possible to study the entire Talmud and not learn from Masechet Middot.
Illustrious righteous scholars devoted much time and energy to improving their character traits. The holy Rabbi Pinchas of Koretz, may his merit protect us, who was the supporting pillar of his generation, said about himself that he had to work for thirteen years in order to banish the trait of falsehood from his character, and another thirteen years to acquire the trait of truthfulness.
In the introduction to the book V'yaged Ya'akov, about the holidays, he wrote in his father's name – the holy gaon the Maharid of Belz, may his merit protect us, "One should study the book Reshit Chochma, one should read the book Chovat Halevavot, and one should learn by heart the book Orchot Tzaddikim." He of course intended that one should study other Mussar books as well, such as and others. For there was never a home throughout all the generations that didn't have a copy of the holy book Kav Hayashar.
Rabbi Akiva Eiger, blessed be his righteous memory, wrote in his book that we should be stringent about printing books on high quality paper, with attractive lettering in black ink. Because when a book is printed in an ornate style, with letters that are pleasing to the eye, the reader is more likely to internalize and accept what is written in that book.
Therefore, we have not spared any effort or expense in publishing an attractive, complete, and edited edition of the book – so that everyone can read it with ease. May we sanctify Hashem's name with this endeavor, and in the merit of increasing purity and fear of G-d among Jews, may we also merit the arrival of our Redeemer, the Mashiach, speedily in our days, amen.
The holy book Kav Hayashar was printed several times during the lifetime of the author, the righteous holy gaon, Rabbi Tzvi Hirsch, son of Rabbi Aharon Shmuel Kodenover, may his merit protect us, from the city Frankfort. Afterwards it was printed nearly sixty times in different years and in different countries, until the year 5658 (1898) – as detailed in the list below. And since then, until today, the book has been reprinted countless times in in countless places. It was recently published in Hebrew and Yiddish, with new print, in several new editions.
List of Printings of the holy book Kav HaYashar, with 102 chapters
From 5465 – 5658, in Hebrew, Yiddish, and Latin:
- Frankfurt on the Main 5465 – 1705 (212 pages)
- AM"D 5482 – 1722 (168 pages)
- Kushta 5492 – 1732 (88 pages)
- Venice 5503 – 1743 (88 pages)
- Venice 5532 – 1772 (112 pages)
- Lvov 5551 – 1791 (136 pages)
- Zhovkva 5565 – 1805 (136 pages)
- Sadilkov 5585 – 1825 (136 pages)
- ChMU"D (136 pages)
- Livorno 5603 – 1843 (136 pages)
- Lvov 5611 – 1851 (67 pages)
- Lvov 5618 – 1858 (67 pages)
- Lvov 5623 – 1863 (120 pages)
- Vilna 5624 – 1864 (120 pages)
- Lvov 5631 – 1871 (120 pages)
- Warsaw 5639 – 1879 (120 pages)
- Lublin 5658 – 1898 (120 pages)
- Frankfurt on the Main 5469 – 1709 (120 pages)
- Frankfurt on the Main 5470 – 1710 (90 pages)
- Jessnitz 5485 – 1725 (90 pages)
- Zhovkva 5515 – 1755 (90 pages)
- ChM"D 5533 – 1773 (108 pages)
- Frankfurt on the Main 5546 – 1786 (108 pages)
- Frankfurt on the Main 5559 – 1799 (108 pages)
- Salzbach 5555 – 1795 (108 pages)
- Salzbach 5559 – 1799 (124 pages)
- Salzbach 5565 – 1805 (124 pages)
With a Yiddish Ashkenaz translation by Rabbi Moshe Natan Neta
- Sadilkov 5581 – 1821 (124 pages)
- Zhitomir 5620 – 1860 (124 pages)
- Lvov 5623 – 1863 (124 pages)
- Vilna 5625 – 1865 (124 pages)
- Warsaw 5626 – 1866 (124 pages)
- Lublin 5636 – 1876
- Lublin 5658 – 1898
Translations into Yiddish Only:
- Salzbach 5484 – 1724 (98 pages)
- Furth 5498 – 1738 (88 pages)
- Furth 5503 – 1743 (88 pages)
- ChMU"D
- ChM"D 5533 – 1773
- ChM"D 5553 – 1793
- Lachov 5577 – 1817
Translations into Ladino: (by Rabbi Nissim Hacohen)
- Constantinople 5583 – 1823
- Constantinople 5588 – 1828
- Constantinople 5623 – 1863
..
קב הישר
(Kav HaYaShaR)
THE EQUITABLE PATH
(The Book of Ethics and Moral Guidance
to direct one's heart on the Straight Path)
.
PREFACE
The book Kav HaYaShar was written by Rabbi Tzvi Hirsch Kadinover and printed around 1705 (5465). The Book quickly became widely accepted and very popular. In fact, it's been so sought after that it had been re-published in many different languages for easy access of learning.
In Hebrew the name צבי (Tzvi) has a gematria of 102, which is also the number of Chapters in His book. While the name הישר (HaYaShar) is also the Rav's name הירש spelled in a hidden manner. The gematria of this name is 515.
Interestingly, if we add the gematriot of the two names (102 + 515), we get 617. According to the rules of gematria, we can, also, add the number of letters in His name (or the the 2 words), which is 7 letters. We get a final sum of 624. This is significant when you realize that this sum is 24 times the Name of Hashem – 26. In other 26 x 24 = 624 !
There was agreement across the religious world of this Book's importance of study in helping people to come closer to G-d, because the Kav HaYaShar provided not just a road map of ethics, but in providing moral guidance.
AUTHOR'S INTRODUCTION
I speak to honor You, Hashem. And, like a warrior,
I summon my strength, so I can follow your
righteous and equitable path that you have set before me
And, Mose said to Hashem,ואתחנן ,I implore you Hashem for an undeserved gift. When Moshe found out that He would not be allowed to enter The Holy Land, He prayed to Hashem 515 times. Prayer in Hebrew is תפלה , which has the same gematria of 515 as ואתחנן. Moshe would, also, sing, which is שירה or הירש. They all share in common the same sum of 515.
I will follow the path of our wise leaders, and ask you Hashem for an undeserved gift of salvation from my problems, because I know you will answer me on the day that I call out to you through prayer ( תפלה ), which is in my name ( הירש ).
I implore you Hashem to guide my upon your just ( ישרה -515) path. I come before, pleading like a beggar, supplicating before you, that the words of my mouth will find favor before you, because these combinations of prayer are formulas of holiness without any duplicity.
It isn't by chance that I gave the name קו הישר – Kav HaYaShar to The Book. There are two appropriate reasons for this name, קו הישר – Kav HaYaShar, which means the “The Equitable Path.” Firstly, there are 102 Chapters in The Book. The first title word קו – Kav and my name צבי-Tzvi have the same sum total of 102. The second title word הישר- HaYaShar is a letter combination of my name הירש– Hirsch. Secondly, similar to flour that has been sifted thirteen times until a “clean kav” of flour emerges the קו- Kav (which can also mean a certain volume of measure used in the offerings in the Beis Hamikdash), it puts the heart towards the equitable and moral path, upon which the Tzadikim walk.
Moreover, the Tzadikim will see this and elated in seeing this great illumination and understanding the wonderful benefits contained therein. Upon a simple reading, it seems as though it's only filled with rebuke, but looking beneath the surface, one can see the great love and truly wonderful benefits hidden within. At times, the language is straight forward; but, at other times, it weaves in story and allegory, such as found in Midrash and Zohar. The heart will find this attractive to the emotions and the intellectual to the mind.
Again, Heaven knows, I did not write this Book for personal gain, but for the sake of Heaven to benefit and to encourage the souls of the Jewish people. I implore you take this Book with you everywhere, to not let it sit idle, but to read a little bit everyday; and, to speak its words often, in turn, you will feel its love and rejoice in it wonders.
I am able to bring part I of this Book to the printer, therefore, Hashem has answered half of my prayer in publishing this book. I wonder how can I continue to implore Hashem for additional undeserved gifts to publish the second volume. He has showed me so much favor, turning my darkness into light, and giving me life in face of death.
I have been attacked mercilessly by hornet and wasp, speaking terribly against me like a hissing snake or viper.. I but I know you will protect me Hashem from my enemies. I put my trust in your righteous judgment.
Despite my soul being crushed and crumbled like dust. I know that Hashem loves me and will aid me from the depths of despair. And, in fact, Hashem did rescue me the straights of desperation, bringing me to the Holy City of Frankfurt. Upon arrival, I had nothing, except for this holy work, which I wrote for the benefit of Jewish People. It is here, where I was allowed to be mentored by the great and important Rabbi Yosef Yudel of blessed memory. I will discuss him in the second portion of this Book, quoting him directly giving him praise and explanation to his words. In repeating the words of the person who said them, we bring redemption to the world.
I pray for everyone to read this book and to perform the mitzvahs and and to fulfill it purpose with your heart. I pray that it provide you encouragement and strength in to be a true servant of Hashem.
Chapter I
“In Wisdom, Hashem laid the foundation for the Earth, while with understanding, He established the Heavens.” These words come to announce that the main splendor of wisdom and understanding come into being when they give birth to and they sprout new beneficial foundations and sources. This is what men of wisdom should praise and take pride in these achievements obtained through wisdom and understanding of what is beneficial to the soul.
The human soul is exalted above all else. It has been sculptured out from beneath Hashem's Throne of Glory. Against its will, it is sent down into this world and placed with in the body of a human being to be bedecked and decorated with beautiful adornments and to perform mitzvas and to act morally upright. At the appropriate time, the Soul returns to its original place and dwells amongst the Souls of the Righteous with great pleasure and strength.
However, when a person's ego rules its wisdom and has the person pursue vane things and material pursuits of no benefit, as the body withers away, slowly loses its desire and emptiness begins to overtake it, it realizes that the pleasures it pursued come to meaningless and devoid of any spirituality. It is then, that the person realizes, of what good is such intelligence if not used to pursue the holy. Would it be unnecessary to say that if he uses his wisdom to perpetrate lies and deception, including evil and corrupt deeds that are the complete opposite of our Holy Torah, he thereby sullies his soul with filth and blemishes. Wretched is such wisdom ! Wretched is such understanding ! These vain pursuits bring only pain and sorrow to the holy soul, causing it to be sent to Gehinnom (Hell) to receive terrible afflictions and tribulations, because it has been banished from the realm of holiness in shame and disgrace.
The best strategy to be urged upon everyone worthy of the “Yisrael” is that he be humble of heart and to seclude himself where he can speak to Hashem and to contemplate how holy and awesome is Hashem; and, therefore, to pray for Hashem's mercy and humility will rest upon him.
Further, let him ponder upon the days and years that have passed and disappeared, as if never existed. Everyday that passes, his time grows shorter and shorter and the day of departure nearer and nearer; the day of death. Nobody know the moment nor day of death. It comes without warning like an eagle. The agents of The Heavenly Court meet with him immediately, seeking an accounting for every thought, speech, and action. Every detail is scrutinized, nothing is overlooked Terrifying to us on this day of judgment ! Terrifying to us on this day of rebuke !
The heart is the seat of emotions, and therefore, knows the bitterness that is buried within his soul. There he knows how in his youth and old age, whether publicly or privately, he rebelled against Hashem and angered The Holy One, Blessed Be He. There is nothing hidden from Hashem. Everything is revealed and known before The Holy One, Blessed Be He. Like a witness in front of a Judge, all must must rise during the time of judgment and to give testimony before Hashem with specificity the exact day, hour, minute, second, and moment where and when the evil deed took place.
As The Holy Zohar says, “come and see” what is written in the text אותיות דרבי עקיבא, Otiot de Rabbi Akiva, (Hebrew) Letters of Rabbi Akiva. Inside, it is explained how a certain angel next to the first firmament, examining a person's deeds, then he tells it to second angel. This second angel, then makes a public declaration of these deed before the holy enclosure of angels. Upon hearing this declaration of sins, the angels, waiting to sing songs of praises, remove themselves from the spot upon which they stood, until the thoughts of these sins is removed and purified through immersions.
Oye to us for not listening nor understanding. Let us ponder what was just stated. If the angels removed themselves from where they were standing to be purified through immersions, simply because they heard declarations of sin, then the actual place of sin must be defiled; but, even more than the place of defilement, it is only logical that the the person who committed the sin must the defiled and full of filth.
Despite this, a man should not say, Woe to me that my shudders regretfully inside me. There can be no rectification for me due to my many sins against The Holy One, Blessed Be He. To the contrary, he should know that Hashem, The King, has mercy beyond human understanding, and actually reaches out to the person waiting for his repentance. A person must not give up hope, but just the opposite, he must know that Hashem is always ready to help him for his past sins and to help him avoid any in the future. Hashem is always with him, but as soon as he reflects upon this, then he'll know that Hashem is with him; because it is Hashem's ways to have all of Heaven to make an effort to assist everyone that attempts to purify themselves.
So long as the person makes his own efforts to straighten his ways and to fix whatever damage he's done, Heaven will help him. Still, he can't be easy on himself saying it was a simple matter or very important to regard as reason to repent or to feel remorse. For instance, he should not say, I'll worry about the serious infractions and ignore the minor issues. It must always be remembered that no thought, speech or deed is missed by Hashem.
Come and see what the pious Rav Yosef Katz says in book, רכב אליהו, Rechev Eliyahu, regarding a certain event that took place during his time. There was a group of women sitting together and discussing the accounting a person must give of their deeds. In jest, one woman said, “when I come in front of the Heavenly Court on the day of my judgment and they will ask me, 'Why did you do these things?' I will give the impression that I am dumb and not able to answer !” Be warned, we must be careful with our words, because nothing is missed on High, in turn, leaving an impression. A few days after uttering this boast in jest, she was stricken with a mysterious illness, leaving her dumb, until the day she died.
A man must not rely upon himself that due to his wealth and good health that he can engage in all sorts of frivolity or worldly pleasures or sin, and not fear the consequences. To the contrary, he should know that just as he is wealthy and healthy, there are, also, stores filled with just the opposite waiting for him to his demise (Koheles 5:12). Hashem is patient, hoping for repentance, but at the same time waiting for this person's measure of sin is filled, before pouring out His fury upon him. The person recognizes the immediate changes as he is mercilessly afflicted by health issue, money problems and set upon by enemies.
Oh son of man ! If only you knew that Side of Evil lies in wait with all demons eagerly prepared to pounce only a half cup of the blood in your heart, surely you would do repent and do teshuva by dedicating your body and soul to The Holy One, Blessed Be He.
Each morning a person awakens knowing that he is created anew, knowing that it is a new day. We know that we were created to dedicate our live to the Torah, and to uphold the Torah with all its statutes and commandments given by Hashem. That is why the moment we awake from our slumber we should give thanks to Hashem and we should reflect upon the giving of the Torah at Mt. Sinai.
Let him, then reflect upon the Nation of Israel purifying and sanctifying themselves with fear and awe in anticipation of receiving the Torah. Further, let him imagine that he approaches the Mountain covered in smoke and fire that crowned it as The Holy One, Blessed Be He descended upon in it with countless of angels accompanied by the sound of the Shofar. Let him see the image of Moshe Rabbeinu, speaking to Hashem on behalf of the Jewish People.
After imagining these thoughts and silently speaking to himself, then let him speak holy words out loud. The author of the book, סדר היום, Seder HaYom, says that immediately upon awakening, a person should say, מודה אני לפניך מלך חי וקים שהחזרת בי נשמתי בחמלה רבה אמונתך , ”I give thanks to you my King, living, everlasting, and eternal for you have returned my Soul within me with great compassion and abundant is Your faithfulness.” Then while he is still in bed, before his feet touch the ground, he should wash his hands, cleanse his body and run to the Beis Midrash to pray the morning prayers.
It is known and revealed that the world is surrounded by and filled with influences from the Side of Evil. As the Holy Zohar explains, the world is filled with accusing angels, which were created from loshen hara, sins, and other transgressions by mankind. Therefore, a person must be careful lest these accusing angels cling to him as he goes to the synagogue. As he leaves his house, and he kisses his mezuza, he should think of the Shechina on the rightside and remind himself that evil lurks on the left, which is the Side of Evil, because “sin crouches at the opening.” As Koheles stated: “the heart of the wise is to his right.” The mezuzah is not only the side of the Shechina, but Rachel Immeinu as well as we see from the verse that “sin crouches as the opening” – לפתח חטאת רבץ Rachel (רחל) Immeinu has her name hidden in the first letter of each word, which shows us that Rachel is protecting us. Due to the fact that evil is lurking in the doorway, blocking man's path, it is because Hashem's Holy name is inscribed on the mezuzah that gives him the strength to leave his house.
The “Other Side” lies in wait in the morning waiting to cling to a person as he leaves his house hoping it will force him to sin, and that's why added protection is needed. This evil impulse is known as the Yetzer Hara, יצר הרע, and when the word Yetzer (יצר) is spelled out, יו-ד, צד-י, רי-ש, hidden within the last letters is a Holy name of Hashem, which is inscribed upon the mezuzah, therefore, protecting the person from this evil.
A person still needs to do his part; and therefore, as he leaves his house he should pray this short prayer that “Master of the Universe ! Please have mercy upon me and spare me from the evil impulse and all its gatherings, Amen.” Further, he should recite the first passage from the Shema, so he will be spared that day from guilt and iniquity.
בס"ד
Chapter 2
In Tehillim (119:37), King David, z”l, said, העבר עיני מראות שוא בדרכך חיני , “Turn away my eyes from seeing the world's vanity, let me live in Your ways.” A person needs to know that many things are dependent on sight. Therefore, it seems to me, that upon rising in the morning, a person needs to be careful what he looks upon in his house. For instance, the Shulchan Aruch states that a person must place Hashem in front of his eyes at all times. Therefore, upon arising, we must keep in mind the mitzvah of mezuzah Hashem gave us. We can do this by thinking about the mitzvot Hashem gave us. For example, we place a mezuzah on the entrance to our house, or the mitzvah to erect a protective fence around our rooftop.
Now, if He goes out of his house and he sees a clean animal, then let him reflect upon Hashem's commandment to bring pure and proper sacrifices. On the other hand, if he sees an animal that is not clean or pure, let him think about those animals forbidden to be sacrificed. Similarly, should he see a gentile, let remember the mitzvah not to intermarry with.
In short by thinking about Hashem & focusing on his Torah, we protect our eye, our thoughts and our speech. This constant focus is, in itself, learning and allowing for spiritual growth. It all begins with the sanctity of the eyes.
Unfortunately, the opposite is true. If we gaze about without borders, we will no longer focus on the holy, but set our eyes upon the forbidden, such as women. And this, heaven forbid, can cause grave defilement and damage.
An example of damage, caused by unabashed looking, is seen with the bird know as the “Bas HaYaNah” (בת היענה). This bird stares at here eggs with a piercing gaze, until the egg cracks and the chick emerges. I will discuss this concept in greater depth later chapters.
And therefore, our sages, put up a protective fence to guard him from gazing upon anything that could likely bring him to sin. For example, he is forbidden from looking at women or young girls, so he won't come to waste his seed. In Tehillim, when King David said, “Turn away my eyes from seeing the world's vanity, let me live in Your ways.” The word for vanity in Hebrew, שוא, has a numerical value of 307 (this is sum of these two letters ש – 300+ ז – 7 = 307 ). These letters stand for the words, שכבת זרע, semen. In other words, King David prayed that Hashem should protect His eyes from anything that could cause him, שכבת זרע, to waste His semen.
Furthermore, it seems to me that the female demon, Lilith, and her evil companions are called ,חבלי שוא – חבלי דמיתה, the pains of vanity and the pains of death, which is discussed in the Zohar; and, that is why King David prayed that Hashem should cause him to live in His ways. More specifically, that the side of life should influence him, and not heaven forbid, the side of death.
The great Tzadikim and authors of material on ethical and moral guidance have a wonderful strategy for avoiding sin, which is to place Hashem in front of them at all time, specifically, the four letter name of Hashem (שויתי ה' לנגדי תמיד). This is the foundation of what King David meant when he said “My eye are constantly directed towards Hashem, because He will free my feet from the trap” ('עיני תמיד אל ה). This is easy to understand.
The Maggid or the angel that used to appear before Rav Yosef Karo, known as the Beis Yosef, the author of The Shulchan Aruch, gave him another helpful strategy to avoid this sin. The Maggid taught that, similar to the story of Yosef HaTzadik and Potifer's wife, when she tried to seduce him, but he saw an image of his father, Yaacov Aveinu, יעקב אבינו, standing in front of him, which caused him to run away, a man should envision the image of own His father standing before him.
There is another hint in Bereishit (1:12), the verse, דשא עשב מזריע זרע, “a grass of herbs giving forth seed, each to its kind.” The word grass, דשא, is an acronym for the phrase, דיוקנו של אביו, a portrait of his father. It becomes a medicinal herb to ensure that seed is brought forth to his kind, and that no semen is spilled in vain.
The Holy Zohar says come and see in Parsha Pekudei. There it tells of an angel named Patos, פתות, which tempts or seduces (מפתה) men to gaze upon something or someone, in a lewd and lascivious manner. This is done, not only to make the man sin, but, after he dies and is buried, this same angel comes and restores the soul to the man for the cruel purpose of holding and breaking his eye, plucking out his eyes. After this, the man is sentenced to horrible afflictions and then lowered into a pit filled with vipers and scorpions, which persecute him with terrible judgments. Heaven protect us from this !
The holy, Arizal, explains that there is a small bird described in the Torah called “Raah” (ראה). It is given this name, because it can see from far away. In Hebrew, the word, רואה, means to see. Our Sages explain that it was given this name, because it uses its keen eyesight to engage in a lewd and wanton manner from far distances. And therefore, the punishment, of a man that stares at women, is to be reincarnated as this bird. Thus, measure for measure, this man is punished, causing great suffering to his soul.
A person must know, that all his sins, are caused by some act or action preceding them. In the case we're discussing, it is the forbidden gazing at women that is the cause of the sin. Therefore, what causes a man to stare at a woman, eventhough it is forbidden ? The original or preceding cause is his staring at impure things, until he grows accustomed to staring at forbidden things. You see, eventhough the Sages allowed us to gaze at creatures from far away lands, even giving us a blessing to say, “Blessed is He who makes difference among his creations” (ברוך משנה הבריות), we still need to put limits upon this gazing to a simple view or passing glance, in turn, protecting our eye from desiring the object or creature.
The Zohar explains that the eye is comprised of four different colors |(white-surrounding the iris; the color of the border surrounding the iris; the color of the iris itself; and, the black of the pupil). These for different colors match up to the the four letter name of Hashem. Now, we can understand that when a man stares at an impure creation, he draws upon himself impure spirit that hovers over it. This impure entity, then, causes him to stare at even worse things, which causes him to sin. Heaven forbid !
Due to these impure spirits, the Sages warned a man from looking at his own wife when she is unclean (during her menstrual cycle), because he can draw the these impurities to his eyes and upon himself. It is known that if a woman, during her menstrual cycle, stares at a new mirror, stain can form upon the glass !
The Sages forbade a man from staring at the face of wicked person to protect from drawing his unclean spirit upon him. That is why the Sages recommended a man to gaze upon Holy things. This not only strengthens the person spiritually, but draws holiness upon himself. This causes the four colors of the eye to be saturated with great illumination.
It is, now, easy to understand, why a person should place Hashem's name before him at all times. Also, the Zohar explains that it is beneficial for a man to stare at the Heavens.
Rabbi Elazar, the son of Rabbi Shimon Bar Yochai, said that once he was on the seashore when Eliyahu HaNavi appeared to him and asked what is the meaning of “raise your eyes on high and see who created these things”? Rabbi Elazar answered him that “These are the Heavens and their Hosts, these are the works of Hashem. It is incumbent upon mankind to stare at them and to bless Him … 'When I look at Your Heavens, the workings of Your fingers, the moon and the stars that you established' … 'Hashem, our Holy Master, how great is Your name, it fills all the earth.' “
And therefore, men should make it a fixed practice to stare at the Heavens after nightfall, as the stars begin to shine brightly, and to say how “how great are Your works Hashem, etc.” Also, men should look at the Heavens early in the morning to see the details of the sun is rising, showing its strength, as it illuminates the horizon. And, it is at this time that Side of Evil and impure beings and forces of strict judgment are awakened by the strength and intensity of the Sun.
This same idea applies at night when the moon begins to shine. The moon reflects the suns' light, therefore, the Side of Evil cannot appear in the light itself. What transpires is that the forces of evil become very strong and float about the world. Hashem causes the sun and the moon to shine in mercy, so that no Jew will come to harm due to their light. We can understand a little of Hashem's mercy upon us during the morning prayers when we read the blessing before the Shema, “Blessed are you Hashem, our G-d, King of the Universe Who forms light and creates darkness, Who makes peace and creates everything.”
From the aforementioned, it is easy to understand that we must be very protective of our eyesight. Evenmoreso, with our speech, because speech is considered an action. That is why, on the way to Shul, we should try to limit our speech. Moreover, it arouses Hashem's mercy upon us during prayer.
The writings of the Arizal, show where he once instructed on of his students, Rav Yitzchok Cohen, z”l, that he should go to the village of Ayin Zatim to the grave of Rav Yehuda bar Ilai and to pray with certain intentions in mind taught to him by the Arizal. The Arizal explained with these specific intentions in mind, that Rav Yehuda bar Ilai would reveal to him an explanation of a passage in Parsha Hazinu. The Arizal warned him not to speak to anyone on the way.
Rav Yitzhok set off for the village and prayed accordingly and prostrated himself upon the grave. However, there was no sound nor explanation forthcoming. After sometime passed, he returned to the Arizal, explaining that he prayed as instructed, but there was neither a sound nor an answer.
The Arizal with his great powers of understanding asked “Didn't I see you speaking with an Arab ? And not only did you speak to him, but you greeted him first ! Don't you remember, I warned you not to speak to anyone !?!” Rav Cohen realized his mistake and had no choice, but to admit to it.
With the aforementioned stories, you have proof that sight and speech when involving the pure and holy can help us to grow in holiness, but Heaven forbid, the opposite can cause great harm. Eventhough, we must greet everyone with a smile, nevertheless, we should be careful with our words and limit our words to the minimum. This formula is a tried and true strategy for success. We shall discuss this in more detail in the later Chapters.
Chapter 3
In Tehillim (1:1), King David, z”l, said, “Fortunate is the man who has not walked under the guidance of the wicked … nor did he sit in the gathering of scorners.” In Perkei Avos (3:3), the Chochamin said that “When two persons sit together and there are no words of Torah between them, it is a 'gathering of contemptuous' .” Unfortunately, due to our many sins, this is an all too common phenomenon, hence, a person must pay careful attention to this warning. Therefore, whenever a person sits with his friend, he must be certain that the discussion consists of words of Torah, character growth or fear of Heaven.
Obviously, a person must avoid the company of scoffers and those that sit idly by wasting time or engaging in frivolous acts. It's inevitable that, during the course of the endless banter, they will come to speak words of loshon hara and derogatory speech, in turn, giving rise to harmful spiritual forces, which will inflict damage upon their souls. Therefore, anyone that is a יראת שמים, (Fear of Heaven) and fears the word of Hashem, will distance himself from their company.
And you should know that there is a certain category of malignant spirits know as כסילים “K'Seeleem, evil clowns or fools, that have been given the assignment to appear to men walking alone at night. Sometimes K'Seelem can form their own group and try to convince him to join their company. At other times, they can appear as in the form of an Inn with bright lights shining forth to attract his attention. As he approaches the Inn, he doesn't realizes that he's being drawn further and further from the right path. Eventually, he's strayed so far that he imperils his life by entering a dangerous forest or swamp.
These same evil spirits are assigned to sit amongst those that speak endless chatter and tell frivolous stories, instead of telling stories of Tzadikim, which are of great value. These same evil spirits are, also, known as destroying spirits or destroyers, referred to as “workers of transgression,” that write down every word of mockery and folly, and all bad speech in a book on high known as the “Workers of Transgression.” When the day comes that these people meet their end, classes of these K'Seeleem come out to meet them and to cause mishap to their souls. They take them to the deserts or swamp lands, causing terrible suffering to their soul.
Therefore, a person needs to keep far away from friends in these types of worthless gatherings. Furthermore, there's no need to say that if a person sees contentiousness and quarreling, he must run away from that place, because he should know that that place is a place of gathering of malignant spirits.
From this, a person can take away the damage that is done by speaking frivolous and mundane matters in shul, or a place of holiness, which should be filled with songs to Hashem and praises and entreaty.
And you should see what is written in the Zohar, Parsha Terumah, the language is thus, “Oye to the soul that speaks in shul … He has no portion in the G-d of Israel, he reduces the faith in the King.” (See there what is written in the Zohar, for I have given you an abridged version of the punishment that awaits those that speak of trivial matters).
And we, are His nation, we are His flock and He is our Shepherd. Each and everyone of us is responsible for each other. And we must build protective fences for ourselves and for others not to speak of frivolous matters in shul. It is because we think that speaking of mundane things in shul is a small matter, Heaven forbid, one can lose his portion in the G-d of Israel, as is written in the holy Zohar.
In the synagogue, a person should take care not speak any unnecessary words, and certainly not words that divulge private information. This is an especially serious matter in a shul or house of study, because the “Shechina,” שכינה, Hashem's presence is felt strongly in these holy places. When people are lax in this area, and speak of the mundane or frivolous matter, the Shechina is forced to depart from Israel, Heaven forbid. In Parsha, Noach, it states “And, the dove found no resting place.” The Zohar says that this refers to the Shechina.
And know, that through frivolous speech and mockery in holy places, a person brings the “Other Side” or “Side of Evil” along with its malignant and destructive spirits, causing the holy to come under siege, and many holy place have have been destroyed as a result.
The Zohar writes, in Parsha Pekudei, the Side of Evil has assigned its agent to specifically look out for those that speak of the mundane, mockery, lies or trivial, etc. It continues to lie in wait with other malignant spirits, anticipating some words of holiness will be spoken, then taking those holy utterances and defiles them, so the speaker will receive no reward. Oye to that person in this world! Oye to that person in the next world! This was all caused by wasteless and boundless speech. Inevitably, there is an unholy mixture of good and evil, which is destructive in itself, but even worse, Heaven forbid, it gives power to the Other Side.
Therefore, it better for a person to accustom his mouth and his tongue to speaking only words of fear of heaven and ethical guidance. Therefore, to benefit the souls the most, it is best done in the Holy Language.
Interestingly, our wisemen have shown that from the nature of a person's speech, we can understand the source of his soul on high. For instance, if he is accustomed to speaking words of impertinence, slander, words of contention, etc., then it is clear that his soul comes from the Other Side, which is the side of the evil snake. This is true, even is his mother and father are pious and modest, nonetheless, his soul is a reincarnation from the side of the mixed multitude.
The holy Arizal says this is true if one speaks frivolously and crudely, Heaven forbid, because this is an attribute caused by the inverting of the letters of the moon from לבנה to נבלה (worthless or crude speech). In fact, there are many different types of harmful speech, too many, to go into detail. But, know their severity and the punishments that they bring. Therefore, I will simply bring a strong warning that a person must place a fence around his mouth, to guard it from mockery and slander, not to engage in evil speech, because he was given a “holy mouth” by the Holy One Blessed is He, to speak words of torah, holiness, and praise.
We learn from this that a person decide on a set place in the shul, next to an honest and good neighbor, so he can turn this location into holy spot. Moreover, he should distance himself from the opposite and those that speak in shul.
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Chapter 5
In Parsha Vayikra, it's written “ואהבת לרעך כמוך", “And, you shall love your fellow like yourself.” This is a fundamental principle of Torah. The souls of the Jewish people are all interconnected; therefore, each must look out for the wellbeing of the other. This includes admonishing a Jewish brother if he starts to veer from the path of the Torah.
However, not everyone can give rebuke. It has to be one with deep understanding of trials and tribulations, cause and effect, reward and punishment when the soul is separated from the body at death. This must be explained to the person. This deeper understanding may person to abandon to his errant path, and return to the path of the just and be healed.
A soul that has been sullied in this world will suffer punishment in the next world. In fact, the Arizal explains how this world is filled with souls that have not been allowed to ascend to their place of rest. The holy Ari relates a story when he went to study in the fields, he saw that the field, the water and trees covered with countless souls. The holy Ari inquired of these souls why they congregating in this field. They explained that they were cast down from the Holy domain above for both their failure to repent for transgressions and for preventing others from atoning. Therefore, they were condemned to wander aimlessly through the air and on the earth.
While they holy Ari was standing there and speaking to these wandering souls, a Heavenly voice announced that there was a certain righteous man, referring to the Ari himself, who had the ability to rectify souls that were cast out. Thereafter more and more souls began to congregate around the holy Ari, who promised to do everything he could to help to rectify these souls, so they could ascend on high to their resting place.
The Ari explains these souls can ascend with the prayers of a righteous person. When a pious person prays, his prayers ascend on high The Throne of Glory. The Zohar s how a poor man is often afflicted, and so, he pours his heart and soul out to Hashem. The prayers of the poor are precious to Hashem and souls from all over grasp onto to these prayers, because they know they will be able to ascend on high, unimpeded by the Evil one, because it fears the prayers of the righteous or the poor.
This same idea is present, when the soul of a righteous person departs from this and person through Gehinnom. Its person is so those souls can cling to it as it passes through, in turn, they can ascend on high by clinging to it. There are many other stories about the holy Ari and his disciples, which relates to their prayers, which help lost souls. And, while our generation, we may not be on the same spiritual level, nevertheless, it is our duty to make efforts to help other Jews. Whatever we do, no matter how small, is still of great benefit for lost souls.
We need to pray with our hearts and our mouths. The Zohar relates that this is what King David what was unifying when he said “May the words of my mouth and the meditations of my heart be acceptable unto You, Hashem, my Rock and my Redeemer.” Another type of unification is the binding of the Shechina and Hashem. The following can be meditated upon or said at all the times, and is a true effort at revealing Hashem's oneness through unification and completeness, לשמם יחוד קודשא בריך הוא ושכינתיה בדחילו ורחימו, ליחד שם י”ה – בו”ה ביחודא שלים בשם כל ישראל, “For the sake of the unity of the Blessed Holy One and His Presence with awe and love , in order to unify the name of 'Yod' and 'Heh' with the letters 'Vav' and 'Heh' in complete oneness in His name of all Israel.”
From seeing this holy phrase, we can, now, have some small understanding of the serious nature of not just saying prayers with our mouths, but binding them with our hearts. Similarly, when one speaks to his fellow one thing, but has other intentions in his heart. These separations, of our mouths and hearts, therefore causes a separation, Heaven forbid, in the name of the Holy One. This is a terrible transgression.
The Zohar explains that the “Vav” of Hashem's name represents the Written Torah, while the “Heh” of Hashem's name represents the Oral Torah. Thus, failing to bind our hearts and mouth, causes, Heaven forbid, a separation in the Torah. This is similar to the heretics that deny the words of sages as brought in Talmud.
If these warning weren't enough, it should be known that if a parent is accustomed to speaking words with his mouth, but not with but not what is withing his heart, it can cause his children to stray from the Torah, or even to deny it, Heaven spares us from such evil.
Israel needs to cling and attempt to unify itself with Hashem through righteous and meritorious deeds by following the Torah and performing its mitzvot. Through these efforts no evil can intervene. Moreover, with Hashem's help, He not only will not let Evil intervene, but Evil won't even dare approach.
Therefore, to achieve this Heavenly protection, each one of us must make great efforts, according to our abilities, to pray with our hearts and mouths, and to seek good for our neighbor, and to pray that all Israel repents. Through these efforts, righteousness will increase in the world, Evil will be diminished and Hashem's presence will reveled.
קב הישר
(Kav HaYaShaR)
THE EQUITABLE PATH
(The Book of Ethics and Moral Guidance
to direct one's heart on the Straight Path)
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