| { | |
| "title": "Ohr Yisrael", | |
| "language": "en", | |
| "versionTitle": "merged", | |
| "versionSource": "https://www.sefaria.org/Ohr_Yisrael", | |
| "text": { | |
| "Introduction": [ | |
| "The Rambam, of blessed memory, in Chapter 3 of his Eight Perakim write, and these are his words, those that came before us said that the Nefesh has health and sickness like the body has health and sickness, and the health of the Nefesh is that its character/attributes exist, etc." | |
| ], | |
| "Shaarei Ohr": [], | |
| "": [ | |
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| "Now let us return and see what would be the first cause to have a person be aroused to examine his actions and meditate introspectively during the month of Elul (this matter is relevant to the whole year, in that it touches upon His service, may His name be blessed) - is it not the case that he has no natural desire for this, as [he does] with earthly matters? Our early rabbis - Eden is their rest - trembled about this thing. They relied upon the Pirkei deRabbi Eliezer and instituted the blowing of the shofar in Elul; and it became the first cause for someone to be aroused from his sleep and from the vanities of his slumbers to examine his actions. It is like the statement of the verse (Amos 3:6), \"When a ram’s horn is sounded in a town, do the people not tremble?\" ", | |
| "However it is known that an effect is only created by a cause similar to it. A weighty effect will not come out of a light cause!", | |
| "And with this thing, the blowing of the shofar was the first cause for someone who was immersed, both inside and out, in His service, may His name be blessed. So a light cause could arouse him to examine himself in a more lofty way. But what can we say or speak? What can be done now when we are immersed, both inside and out, in the the vanities of earthly pursuits, and the heart is blocked and as hard as a solid boulder? Will the light arousal [of the shofar] in front of us make an impression upon the powerful rock? " | |
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| "<small>[Your] honor’s letter of this month just reached me, and I feel it is urgent that I write [to you] as [you] requested.<sup class=\"footnote-marker\">1</sup><i class=\"footnote\">This letter is Rabbi Israel Salanter’s reply to a letter informing him of the death of a good person during a cholera epidemic. R. Salanter seeks to guide his correspondent as to how to deal with the threat of the epidemic, the shock of the untimely death of an innocent good man, and how to handle feelings of grief and loss, especially in light of the doctors’ warning that excessive grief can weaken the body’s resistance and ability to fight off disease.</i></small>", | |
| "The whole purpose of man<sup class=\"footnote-marker\">2</sup><i class=\"footnote\">Compare Ecclesiastes 12:13.</i> is to control his spirit,<sup class=\"footnote-marker\">3</sup><i class=\"footnote\">Compare Proverbs 16:32, <i>Avot </i>4:1.</i> to divert it by his will<sup class=\"footnote-marker\">4</sup><i class=\"footnote\">Meaning: to turn it towards his desired outcome in accordance with the Torah’s prescribed good behavior—as against where uncontrolled desire or instinct could lead him.</i> to whatever his situation demands. [In this case, someone has died, so there is a choice] whether to direct the spirit toward sadness, to be embittered by [the dead man’s loss of] His service, blessed be His name, for it has passed<sup class=\"footnote-marker\">5</sup><i class=\"footnote\">I.e., premature death cut off a person’s service of God before its time.</i> -- because “the dead are free” [of the Torah and commandments]<sup class=\"footnote-marker\">6</sup><i class=\"footnote\"><i>b. Shabbat</i> 30a: “Rabbi Yoḥanan says: ‘the dead are free’ (Psalms 88:6)—when a person dies, he becomes free of the Torah and the commandments.”</i> — or to direct one’s spirit toward calming and relaxing the soul, [by regarding this death as a case of] a good man who is on his way to his eternal rest, which is the aspiration of every human being on the face of the earth. This eternal bliss is the fruit of his purpose; “sweet is the sleep of the toiler…”<sup class=\"footnote-marker\">7</sup><i class=\"footnote\">Compare Ecclesiastes 5:11. R. Salanter’s application is that the person is enjoying the fruits of his labor, i.e. his good deeds, in the next world as he sleeps in death.</i>", | |
| "Were it not for the strong words of our Sages, of blessed memory, which confirm and uphold all that we have taught, it would stand to reason that we should stand firm as a rock<sup class=\"footnote-marker\">8</sup><i class=\"footnote\">I.e., We would not mourn at all because earning bliss in the World to Come is our main concern.</i> against the natural desire for a happy life in this world,<sup class=\"footnote-marker\">9</sup><i class=\"footnote\">The natural desire is to focus on life in this world; accordingly, it makes sense to mourn the death of someone who departed with unrequited desires. However, the Sages’ approach - while it emphasizes the reward of the World to Come - nevertheless, takes this world/life seriously and calls on us to mourn the loss of a life. (See footnote 11).</i> and we would not complain about the departure of a noble man. His possessions are in his hand,<sup class=\"footnote-marker\">10</sup><i class=\"footnote\">He acquired wisdom and good deeds that assured his place in the next world.</i> and who knows what would be the outcome of his struggle, were he to live on?! However, we must follow the words of the Sages, of blessed memory, to go and find a way to maintain fear and grief in our heart.<sup class=\"footnote-marker\">11</sup><i class=\"footnote\">R. Salanter is saying that the rational (i.e. religious) reaction to the death of the righteous should be joy, as he has attained life’s ultimate goal of attaining eternal reward in the next world. This shows yet again that R. Salanter profoundly internalized the centrality of reward and punishment in the next world to life in this world. Nevertheless, one must follow the Sages and train his heart to experience fear and grief. Actually, he is acknowledging that the Sages give greater weight to the significance of this life (or its untimely loss) than he does.</i>", | |
| "Yet, for everything there is an occasion, and for every experience, a time.<sup class=\"footnote-marker\">12</sup><i class=\"footnote\">Compare Ecclesiastes 3:1-2. R. Salanter is saying that the epidemic has created a time for grief in our life. We also are pained by the untimely loss of life. Nevertheless, we should guide our emotions not to fear the plague.</i> Now that this plague has appeared in the land, and even here—may the Merciful One save us—this is the teaching that should guide a person,<sup class=\"footnote-marker\">13</sup><i class=\"footnote\">Compare II Samuel 7:19. The verse in II Samuel carries the overtone that this guidance is a gracious, unmerited gift from God.</i> and this is common sense: Do not be afraid of [the disease] at all. For what is human life in any case? Who knows if his [future] path [in life] would have turned out [to be] upright. Furthermore, we must act in accordance with the wise doctors’ instructions - for our religion tells us to walk by the light of their words<sup class=\"footnote-marker\">14</sup><i class=\"footnote\"><i>Halakhah</i> considers “you shall safeguard your lives very much” (Deut. 4:15) to be a <i>mitzvah</i>. <i>Halakhah</i> also rules that saving a life overrules all of the Torah’s commandments except for three.</i> and thus uphold this life to be good and do good.", | |
| "Experience also taught us in past days when the plague was rife, may the Merciful One save us, that whoever submitted to the burden of the doctors’ orders<sup class=\"footnote-marker\">15</sup><i class=\"footnote\">Literally: bowed his shoulder to bear [the weight of] the doctors’ instructions. Compare Genesis 49:15.</i> vis-à-vis diet, etc., wisely, not foolishly, was not affected by plague or disease, may the Merciful One save us. Thus, since all religious behavior is altered, according to <i>halakhah </i>itself,<sup class=\"footnote-marker\">16</sup><i class=\"footnote\">R. Salanter is saying that one should not view the shift away from mourning and grief as the interference of a “secular” or “outside” approach in halakhic practice. Rather, <i>halakhah </i>itself commands us to follow the instructions of physicians. This is in keeping with R. Salanter’s leadership during the cholera epidemic in Vilna in 1848. R. Salanter insisted not only on doing life-saving work on Shabbat (and eating on <i>Yom Kippur</i> to protect life), but that all should follow doctors’ orders and do anything that promotes health, without trying to minimize medically prescribed halakhic changes or seeking exemptions for religious activities.</i> at this time, one should not be excessively bitter on the holidays. This is the time to observe and serve God in joy, and this will be our strength.<sup class=\"footnote-marker\">17</sup><i class=\"footnote\">See Neḥemiah 8:10. There is a tension between joy and dread during the Days of Awe. Here, R. Salanter is instructing his disciples to tilt the balance away from dread by alluding to Ezra the Scribe’s admonition of those who were weeping on Rosh HaShanah that they should prepare festive meals and rejoice, for it is a joyous day. He is also responding to the doctors’ instructions that grief and mourning make the individual more vulnerable to illness, while joy strengthens resistance to the plague. The shift of balance from dread to joy is appropriate in a time of plague.</i>", | |
| "Similarly, do not grieve or be upset about the precious soul [of the dead], for it has been freed from the troubles of vain life to go on to the ultimate destination of its journey.<sup class=\"footnote-marker\">18</sup><i class=\"footnote\">R. Salanter concludes by reasserting his belief that the untimely death of a righteous person means that the person has left the vanities of this life and gone to a desirable eternal reward.</i> May his soul be preserved in the bonds of life.", | |
| "May God, May His Name Be Blessed, comfort [you]…", | |
| "May you be blessed with the blessing of <i>mazal tov</i>, and the blessing of years of life and peace.\n" | |
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| "And that is why when they prayed for rain: Behold Rabbi Akiva's approach was like the way of Hilllel, to forego his reckonings [with others for their sins against him]. Hence he was answered from the Heavens measure for measure. However Rabbi Eliezer's approach was like the way of Shammai, so he would not forego his reckonings. Though it is true that he would receive much reward about this - that which he did the will of God, may His name be blessed, according to his position; nevertheless, since he ultimately would not forego his reckonings, [for the Heavens to] forego the sins of the community would not have been measure for measure. And that is why he was not answered. So this is the meaning of the heavenly voice which said, \"It is not because this one is greater than that one, but rather because this one forgoes his reckonings, etc.\" That is why he was answered, measure for measure, as just mentioned. " | |
| ] | |
| ], | |
| "Iggeret HaMusar": [], | |
| "Netivot Ohr": [], | |
| "Kokhavei Ohr": [] | |
| }, | |
| "versions": [ | |
| [ | |
| "Ohr Yisrael, trans. Rabbi Irving Greenberg with Rabbi Justin Pines, 2020", | |
| "https://www.sefaria.org/" | |
| ], | |
| [ | |
| "Sefaria Community Translation", | |
| "https://www.sefaria.org" | |
| ] | |
| ], | |
| "heTitle": "אור ישראל", | |
| "categories": [ | |
| "Musar", | |
| "Acharonim" | |
| ], | |
| "schema": { | |
| "heTitle": "אור ישראל", | |
| "enTitle": "Ohr Yisrael", | |
| "key": "Ohr Yisrael", | |
| "nodes": [ | |
| { | |
| "heTitle": "הקדמה", | |
| "enTitle": "Introduction" | |
| }, | |
| { | |
| "heTitle": "שערי אור", | |
| "enTitle": "Shaarei Ohr" | |
| }, | |
| { | |
| "heTitle": "", | |
| "enTitle": "" | |
| }, | |
| { | |
| "heTitle": "אגרת המוסר", | |
| "enTitle": "Iggeret HaMusar" | |
| }, | |
| { | |
| "heTitle": "נתיבות אור", | |
| "enTitle": "Netivot Ohr" | |
| }, | |
| { | |
| "heTitle": "כוכבי אור", | |
| "enTitle": "Kokhavei Ohr" | |
| } | |
| ] | |
| } | |
| } |