File size: 36,479 Bytes
ef93d66 |
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 |
{
"title": "Pele Yoetz",
"language": "en",
"versionTitle": "merged",
"versionSource": "https://www.sefaria.org/Pele_Yoetz",
"text": {
"Introduction": [],
"": [
[
"Love of The Holy one, blessed be He: There is no better trait than the Love of The Holy one, blessed by He, for the entire service of G-d and Judaism draws from it. To serve (G-d) from love is not comparable to serving from fear, as the author of the \"Sefer HaBris\" delved and expounded to explain the root of love and fear very well. \"The words of the mouth of the wise is grace\" (Ecclesiastes 10:12). Praiseworthy is the man who is diligent with his words. To make habit the work which is before me I will come in short, and I will write some notes for myself and for others in my condition, according to that which I learned from the book quoted earlier (\"Sefer HaBris\") and other books which I have seen to be a reminder between my eyes, and may G-d the Almighty assist me in the matter of honoring His name. "
],
[],
[
"The love of sons and daughters: The love of sons and daughters is necessitated by nature, for they are the bone from his bone and flesh from his flesh, and even ???. But one must take care that his love does not overturn boundaries, that he does not make his son suffer and longs for him greatly and gives him extra love. Shlomo has already said in his wisdom (Proverbs 13:24) \"One who spares his rod hates his son, but one who loves him rebukes him.\" And the essence of love is love of the soul, and included in this is love of oneself, for ??? gives merit to the father. As it is written (ibid 29:17): \"Punish your son and he will give delicacies to your soul.\" Therefore, a person should be careful to behave with his son with open rebuke and hidden love, according to what he understands in his youth. \"Foolishness is bound up in the heart of a youth, a rod of rebuke will distance him from it\" (ibid 22:15). But the father should take care not to be cruel to his child and not to hit him and give him a bruise out of anger. Rather he should lead him with gentleness and with mercy he should hit his legs, not on a place where he will sustain a wound like between the eyes. And when he is older, \"a rebuke enters deeper into a man of understanding\" (ibid 17:10). And it is known (Moed Katan 17a): that he who hits his adult son transgresses because of the sin of putting a stumbling block before a blind person, etc. This does not refer to an actual adult, rather according to the son's understanding and character traits\" when he is older and does not accept rebuke, \"a soft tongue breaks the bone\" (Proverbs 25:15) and he will not be lenient in his own honor so that his reputation will not be ruined. And he [the father] needs to be even more careful with that which our rabbi cautioned (Shabbat 10b): One should not teach his son when he is among other boys, for \"jealousy is as difficult as the grave\" (Song of Songs 5:6). The principle is: according to the mental ability and character traits of the son is how a father needs to behave with him in a way that he will not sin. If he does sin against him, he should be quick to forgive him so his son will not be punished on account of him, and he should not be exacting with them, and sometimes he should make himself like a deaf person who does not hear and as if he does not see, and sometimes he should submit his will to their will. And this is a major principle for one who wants to bring merit to his soul and the souls of his sons after him."
],
[
"The love between a husband and wife must be a passionate one. We will begin with the love of the husband to his wife for the declaration of our Sages (Yevamot 62b) is known, \"That the husband is obligated to love his wife as himself and to honor her more than himself.\" Nonetheless, he may not compromise his service of G-d because of his love for her. The tanna (Avot 1:5) already cautioned, \"Do not speak excessively with a woman. This is referring to one's wife, for anyone who does speak excessively with a woman causes evil to himself, is idle from words of Torah, and in the end will inherit Gehinom.\" Our Sages said (Baba Metzia 59a), \"One who goes after the counsel of his wife falls into Gehinom.\" In light of this condition, every wise man must act with cleverness. As our Sages commented (Sanhedrin 107b), \"The left hand should push away as the right hand brings close.\" The primary love is the love of the soul. It is incumbent upon the husband to admonish his wife with pleasant words, to guide her in the ways of modesty, to distance her from slander, anger, cursing, the mention of G-d's name in vain, and similar things in the Orders of Nashim and Nezikin. He should caution her in regard to the details of mitzvot – especially in the areas of prayer, blessings of benefit from this world, the observance of Shabbat, etc. How good and how pleasant it would be for him to teach her ideas of ethical improvement and to share with her words of the Sages in all matters that are relevant to her and their severity. Then her heart will tremble and she will be even more careful thana man.",
"... it is unnecessary to remark that someone who has an intelligent wife, the gift of G-d, has found a good wife. Certainly a thread of grace is draped upon her and she is beloved unto her husband. However, a man unto whom a challenging lot has fallen – a difficult wife – must be very careful. He stands before a great test and requires determination to behave towards her with peace and affection in honor of the Divine Presence. These are subjects of ancient wisdom. A person should be aware that even among eminent men the \"fire has fallen\". To the extent that our Sages noted (Yevamot 63a), \"… It is enough that they save us from iniquity and raise our children to Torah.\" A person should also be cognizant of the saying of our Sages (Shabbat 33b), \"The minds of woman are prone to superficiality.\"People say, \"A woman's hair is long and her mind is short.\" Therefore, intelligence must originate with him. If she violates his will and angers him, he must control his emotions so that he does not become angry with her, and it need not be said to shame, curse, or strike her, Heaven forbid. This is the practice of boors and frivolous and rash individuals – in actuality he hurts himself! Rather with soft speech and sweet words he should admonish her. In any case he should bear the yoke and be insulted rather than insulting, and accept upon himself the judgment of Heaven with joy – because each woman is sent to a man from G-d. In truth, according to the dictum of our Sages (Eruvin 41b), \"Someone who has a bad wife will not see Gehinom\", it would be proper to seek a bad wife if he could stand the test, considering the enormous severity of the punishment of Gehinom. If he passes the test, then he will not inherit two Gehinoms (one in this world and one in the World t Come)! Rather he should accept her with love and he will receive a fine reward for his labors.",
"",
"",
"",
"A woman who falls into a relationship with a man who is rough in his manners and his opinions, and who is a wretched, worthless person who lacks all good attributes, should not for this reason diminish his honor in her eyes and hate him in her heart, God forbid. Rather, she should nevertheless be cautious regarding his honor, a good man just as a sinner, a contemptible man just as an honorable man, because the word of the king and ruler of the world is upon her, and \"What have you to do with the secrets of God?\" (Berachot 10a), for God is the settler of the single ones and the joiner of couples, thus all that is imposed upon her to do, she shall do. What is this similar to? To a man whom the king wishes to honor and makes him the second to the king, and all the nation is required to act with honor towards him even if he is a leper or a zav, and so is this matter. And just as a woman should be cautious with regard to the commandments of niddah, challah, and lighting candles, so should she be cautious with regard to her husband's honor, because such was commanded to her by the king, and her reward will be increased as her actions prove that they are done for their own sake, and she fulfills the decree of the king of the world."
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"",
"",
"",
"",
"",
"",
"And there is stealing that is not considered stealing by the laws of people, but is considered stealing by the laws of heaven, such as one who decides in one's mind to enter in judgment with one's friend in order to collect money from the friend without doing violence, just because one's eyes deceived him, and one brings monetary damage to the friend, even without a fight or misuse, just by the simple emotion, having clean hands, and even if from the decision the friend would be forced to pay all, the spirit of the Place does not abide with him, and does this as a tax owed by the friend, one transgresses \"love your neighbor as yourself\" which is a general rule in the Torah, and it is in instances like this that they said \"a person is known by their pocket\" (Eruvin 65b). And according to the basic material, stealing is forbidden and the teshuvah is difficult, behold it says \"one who steals even a cent from one's friend is likened to one who stole the soul from the friend, and the soul from the friend's sons and daughters\" (Bava Kamma 119a) and while the stolen money is in one's hands there is no possible atonement, and it is very difficult to return food that was stolen (Chulin 99a). And behold a person who fears Hashem will be cautious and will guard oneself very much from anything that is forbidden in any aspect it can exist, and will deal all one's business faithfully, and even when a good opportunity appears, and those who sell are being stricken with harsh punishments, one will never extend one's hands towards stealing God forbid, because it is better for a person to die of starvation than to become an evildoer even for an hour in the Place's eyes, and \"those who seek Hashem do not lack what is good\" (Ps. 34:11) because God does not withhold good to those who walk in simple ways."
],
[],
[],
[],
[],
[
"",
"",
"",
"",
"",
"And included in the commandment of loving the convert (literally, stranger) is to help and assist a person who is wandering from his place and lives in a foreign land. And it is not specifically [dealing with] a convert. For is 'the resident on the ground and the stranger in the highest heavens' [such that there is no reason to assist the stranger]? And go after the reason - as it is written (Exodus 23:9), \"for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt.\" Behold it is explicit that the verse is referring to someone who lives in a foreign land without a companion or brother, and who has no acquaintances, such that his spirit is lowly and his heart is broken and depressed. It is fitting to have mercy upon [such a person] and to bring him close and to be his friend and companion, and to help him and support him regarding everything that comes his way. And with this, one fulfills this great commandment. "
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"",
"",
"And it is [good to add ethical teachings] especially when reading the Haggadah on the night of Passover, which is a commandment from the Torah - as it is written (Exodus 13:8), \"And you shall tell your son.\" 'And anyone who adds [and spends extra time] in telling the story of the exodus from Egypt, behold he is praiseworthy.' And the main part of the commandment is to tell over in fine detail, to his children and his wife, the deeds of the Lord and to add in the telling over of the Omnipresent's praise and the magnitude of His ability and providence over the individual; and of His great love, affection and compassion - 'and how many goodly aspects did the Omnipresent bestow upon us!' And hence an obligation rests upon us to fear and love God, and to serve Him with complete service. These are all outgrowths (lit., fruits) of the Haggadah. "
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"The letter \"Yud\": REVERENCE - with reverence you cannot go wrong because it to guards against all evil. It is known that there is an external reverence, which fears punishment in this world and the next, for many pains afflict the wicked and reproofs for sin, to the extent that no one can fathom the great evil that the soul of the wicked endures in the world to come. They say that if a person were to suffer in his life as Job suffered, it would not be as a drop in the sea against the anguish of the day of death. And all the anguish of the day of death is not as a drop in the sea against the sufferings of the world to come, which empower the wicked to endure their suffering. Those who pass through the valley of weeping shall turn it into a spring (Psalm 84:7). Our sages, may their memory be a blessing, interpreted (Eruvin 19a) that we cause rivers of tears to flow. Indeed, a person must, while in this world, protection for his soul and consider the benefit for a transgression relative to its loss. He should have complete faith and believe that the Holy One, blessed be He, doesn’t become permissive even for the smallest moment. ",
"And so it was that a single soul was developed to the Holy Rabbi Reishit Chochma, Hashem diligently scrutinizes humanity from the realm above far more than one could fathom, and it is the divine decree to mete out justice upon all. Therefore, the man who possesses reverence and a tender heart shall be cautious and guard against every transgression as if evading a sword. And if by chance he stumbles and falls into sin, let him hasten to find refuge until the days of adversity and remorse shall no longer avail. As long as there remains strength within him, whatever he can accomplish, he shall indeed do. However, observe that this fear is referred to as \"evil fear\" in the Holy Zohar, for it is found that one does not fear the Lord Himself, but rather fears for his own soul. Nevertheless, even this type of fear is considered good, for through acting ‘not for the sake of Heaven’ turns into ‘acting for the sake of Heaven,’ one attains righteousnes. But truly pure is the fear of the Lord, which is the awe of His supernal majesty, for He is great, mighty, and beyond comprehension. His attributes and knowledge are immeasurable and incalculable. Yet not all individuals merit to attain such fear; rather, it depends on their awakening and deeds. It is contingent upon their diligent study of spiritual books on the Wisdom and on the reverence of the Lord.",
"The essence beheld in all matters of sanctity lies within one's utmost diligence and vigilance. It is known that the commandment to fear the revered and awe-inspiring Lord is one of the 613 commandments, and abundant it is. This is a constant commandment, for at any given moment when one remembers to fear the Lord, they fulfill a direct biblical commandment. A person cannot claim that they wished to fulfill a commandment but were unable to do so, for there are commandments that are dependent on thought and remembrance, which are within one's capacity to fulfill every moment. Whether at home on the Sabbath, while traveling on the road, amidst the company of others, or engrossed in one's business affairs while seated in a shop or the like, one should not incline their heart towards idleness, but rather cultivate pure thoughts, thereby fulfilling a commandment. The Holy One, blessed be He, rewards such endeavors. ",
"What a pleasure it is to utter, again and again, the timeless verse \"I have set the Lord always before me\" (Psalms 16:8). It is truly exceptional how the Divine Name can be inscribed within one's consciousness, in a manner that fosters a sense of reverence. Indeed, the holy Ari, may his memory be a blessing, taught that it is possible to cultivate such awe-inspiring awareness. (I have witnessed individuals who would write these three sacred words – YHVH, ahava (love), and yir'ah (fear) – on a piece of parchment or paper, binding it beneath their fingers in a way that it remains concealed, serving as a constant reminder in their midst during Shabbat in their homes and journeys as well.) This commandment of reverence leads to further benefits, as it safeguards one from all evil. Fortunate is the person who harbors perpetual fear, for it is within this state that they prevent any anguish or wrath from affecting the exalted and awesome King. They tremble and repent from wrongdoing, choosing to do good and bring solace to their Creator. "
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"Money/silver - it is written \"The tongue of the just is like choice silver\" (Prov. 10:20) and it is also written \"under the shadow of wisdom, under the shadow of silver\" (Eccl. 7:12). Look and see the analogy of silver to speech and of silver to wisdom. There is a hint there, that they said \"life and death are in the hands of the tongue, one who wants who live can do so because of the tongue, one who wants to die can do so because of the tongue\" (Arakhin 15b). And they also said that the Torah is similar to a simple drug one who wants life [can get it through Torah] one who wants death [can get it through Torah] (Kidushin 30b). So too this we can say about the question of money: one who wants who live can do so because of the money, one who wants to die can do so because of the money - this is because most of the transgressions are caused due to a person being eager after money: robbing, stealing, exploitation, cheating, swearing falsely, swearing a lie, lies, unrighteousness in character traits [NT: could be 'in judgment' as עול במשפט makes more sense in the context of Torah list], moving boundaries, disputes, jealousy, hatred, rivalry, forbidden foods, desecration of Shabbat and holy days, and most of the transgressions that a person does is over gaining money, and the sin of desecrating God's Name is on top of them all. And so too, someone who loves their money cancels most of the mitzvot and the prayers and the blessings, and study of Torah corresponds to them all. And when such a person does them, they are unfit due to the doing them as fast as possible, and with miserliness, and the fact that one's heart is not into it, since that person's heart is only preoccupied with their own gain all the time, and they avert their eyes from [the needy by not giving] tzedakah, and when this person wants to do it, they really don't, and likewise many evils are done this way \"riches kept for their owner to the owner's pwn hurt\" (Eccl. 5:12) and at its hands one inherits Gehenna and goes down to the pit of destruction. ",
"And in truth they said \"a person is known through his pocket\" (Eruvin 65b). Truly, the desire for money is a formidable adversary, especially in this generation, which is a generation focused on money, in which a person can be more eager for money than for any other transgression and any other pleasure, and the money of a person can be more dear to some than their bodies and even their souls. But this is the Torah for people in this world, that one should conquer their desires (Avot 4:1) and open their eyes and see that silver collects souls, gold grieves souls, and they will understand that this is truthful truth, because it is better for a person to die of hunger and not be evil in the presence of the Place and not anger their Creator, God forbid.",
"And were it possible to conquer one's impulse by force and that money should be seen in one's eyes as nothing in comparison to doing the Creator's will! Therefore, one should look at money as stones to do our Heavenly Parent's will. And should should believe with perfect faith, and set it in one's heart with immovable nails that the amount of one's food is defined by Heaven. Even if they went to heaven or went down to the deepest depths, no one could add or subtract even a cent [to this quantity] with the exception of the outlays of mitzvot and good deeds which are not defined, rather on this case if a person adds, they add to that person. And therefore one who acquires their world through their money by doing lots of tzedakah, mitzvot and good deeds, and acquires a good name for themselves, and acquires words of Torah, and acquires for oneself life of the world to come. And the mnemonic: 'word of Torah, coins acquired' (Eruvin 81b, Bava Kamma 46b, Bava Kamma 47b and other places) that for all words of Torah and for all good things one needs coins, and money will answer all. One who is wise will guard these words and won't go to sleep. End of all words, all was heard, fear God and guard God's mitzvot, since this is all that there is to being human (Eccl. 12:13)"
],
[],
[],
[],
[],
[],
[
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
"",
" Love for a perfect king who abundantly does good, who chooses His people Israel with love. Through His love and compassion, He bestows upon us countless blessings that cannot be comprehended. And above all, He chose us from among all the nations and sanctified us with His commandments. It is stated in the Zohar that any commandment that is not performed with awe and love is not a true commandment and does not ascend on high. Specifically, in the study of Torah and its hidden aspects, if one does not hear its voice with awe and love, as it is written (Numbers 11:1), 'And the Lord heard, and His anger was kindled,' Heaven forbid."
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[
"Healing - Our sages of blessed memory said on the verse \"And heal he will be healed\" [shemot 21;19] - from here the Torah gave the permission to doctors to heal. [berakhot 40a] And it is also said [with respect to illnesses] - that they are bad and trustworthy [Deut / devarim 28;59] - that they are \"trustworthy\" as an emissary / delegate [of heaven] [rashi there] for at the time that they are appointed / delegated [to fall upon a person] - it is decreed upon them that they should only leave on a determined day by the appointed doctor using the prescribed medicine. Our sages have also said \"A person should not live in a place where there is no doctor\" [sanhedrin 17b]",
"\tAnd thus we find that an [interesting] inquiry arises. Since it is Hashem who determines death and life - what what will the doctor add [by aiding to heal the patient]? Is it not so that if it was decreed [in Heaven] that one will die, even if all the doctors in the world arose to heal him, they would not be able to save him from death?And thus [we can better understand] our sages statement \"the error / malpractice of the doctor is the will of the Creator\" and it is not in his power to save. And if it was decreed upon the person that he should live, even without a doctor, the Holy One Blessed Be He, will turn over [worlds] and cure him. For Hashem has many ways and with Him there is much deliverance and He will stretch out his word [other version \"hand\"] and heal him. However, the answer to this inquiry and to many others like it is that there are three different types of decrees - 1) If he is one that holds a special merit and his merit is strong and his fate is salutary - even if he doesn't have a doctor and he does things that will worsen his condition, he will not die and \"live he will live\". 2) And there are those, upon whom death is decreed - that is to say, even if he guarded himself with all protection in the world, his persistence of protecting himself is all in vain, and doctors will be of no help and he will not be saved. 3) However, there are those who, due to their sins, place themselves under the influence of \"nature\": - if they protect themselves and act with the proper cures according to nature - \"live he will live\" - he will surely live. - and if not they will die and on this type of person it is said \"and there is death without judgment.\"",
"\tBehold, thus each person needs to seek the proper cure when he needs them. For if he will not do this and will cause \"death without judgment\", he will be held accountable for his life. And he is at fault [his death is worthwhile] for he transgressed on that that is written [in the Torah], \"and you shall protect very well your life.\" [deut / devarim 4;15] And the person who does not preserve his health, and does not act in the according to nature, to seek the proper medical treatment of his illness, to the best of his ability - will surely be punished since he transgressed that which is written in the Torah. It also comes out that he depended on a miracle and if a miracle was done for him, a part of his merits will be taken away.",
"One needs to be very careful to guard one's health so that he will not become ill. And if he did become sick, he needs to seek cures and consult expert physicians. And he should not be concerned about his money [he will spend for the cure], for a person should give all his money to save his life. As it says in the Zohar HaKadosh \"that one who is apt to suffer monetary loss, he will fall into house of illness, and will not be cured until the amount that it was decreed for him to lose, is spent.\" That is why it is good advice to spend the money as quickly as possible. And how good is it for a person to increase his giving of charity - for he gains a mitzvah and it is a segulah (an ability) to nullify the decree [of suffering]. Really, before a person should seek cures - he should always believe with complete conviction - that his healing is in the hands of the Holy One Blessed be He - the Merciful and Trustworthy Physician - Healer of Israel, His people. Thus, he should preface [his acts], with prayer before Him. (And I already composed a prayer for an ill person and placed it in my place of prayer)",
"A person who has a sick person in his household, is obligated not to slumber, and not to remain silent, and not to rest until he seeks all types of doctors and all sorts of remedies according to his means / until he achieves his objective. And if he is a needy person, and he cannot afford [proper diagnosis and treatment], the obligation falls on the citizens of his city and/or on the Bikur Holim Organization (lit - visitation of the ill society - ie, the illness relief fund). - to assign for him doctors and cures - and they should not be concerned about the great expenses, for they should consider how great is the mitzvah. Go and learn till where the obligation to heal applies, for behold they permitted our holy / strict Shabbat to be desecrated and to transgress upon the entire Torah in order to treat a person who was in mortal danger. As our the Talmud says \"It is better for one to desecrate one Shabbat so that one may observe many other Shabbats.\" [shabbat 151a] And how much more so that it is proper to spend all the money in the world in order to save one Jewish soul - for it is as if one saved the entire world. And even if with all this effort the person still passed away, G-d forbid, this should not serve to make them regret and balk (at the money spent). Rather they should rejoice in their hearts knowing they did did what was required of them to do. To Hashem - they are doing the best that they can do - and Hashem will pay them seven times over in their laps with wealth and riches in their home. "
],
[],
[],
[],
[],
[],
[],
[
"Pele Yoetz – on Sinah - Hatred - Hatred [of others] is hated [by Hash-m] for upon it the Tanna said Rabbi Yehoshua says a bad eye & the evil inclination & hatred of the creatures [of Hash-m], expel a person from the world. (Pirkei Avot 2:11 on Self-Destruction And it causes many sins for hatred awakens quarrels & one falls into the grips of controversy & evil speech & causes one to become happy for the misfortune [of others] & to damage & cause pain & to take vengeance & to spite like a snake [against the other] & many similar evils. And it is written in the holy books – that there is no sin of all the sins like hatred – because every moment one transgresses upon that that is written in the Torah “Do not hate your brother in your heart.” and that that is written “You shall love your fellow as yourself.” & this is the reason why gratuitous hatred destroyed the Holy Temple. And any kind of of hatred is considered 'gratuitous hatred', for any kind of claims that he has [against the other party] to express, are vanity, acts of delusion, like we explained above in the section of 'love of [our] fellows' - see there. "
],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[],
[]
],
"Supplement": []
},
"versions": [
[
"Sefaria Community Translation",
"https://www.sefaria.org"
],
[
"itorah.com/pele-yoetz",
"https://learntorah.com/PeleYoetz/Pdf/English5.pdf"
]
],
"heTitle": "פלא יועץ",
"categories": [
"Musar",
"Acharonim"
],
"schema": {
"heTitle": "פלא יועץ",
"enTitle": "Pele Yoetz",
"key": "Pele Yoetz",
"nodes": [
{
"heTitle": "הקדמה",
"enTitle": "Introduction"
},
{
"heTitle": "",
"enTitle": ""
},
{
"heTitle": "נספח",
"enTitle": "Supplement"
}
]
}
} |