On account of our many transgressions, the sin of baseless hatred is found especially among pious people. Each builds himself a pedestal based on his own exclusive conception of Torah scholarship and avodah. There is neither bond nor unity between them. In truth, it is of fundamental importance for those who are occupied in Torah and in the service of G-d to join together and communicate with each other; for regarding the study of Torah, [our Sages[43] applied the verse[44]], "Just as iron[45] sharpens iron, so does one man sharpen another." ["Just as one iron sharpens the other, two sages sharpen each other in Halachah."] No person can assume [on his own] that his own perspective is valid. [Only] when one hears a colleague's opinion and each dialectically debates with another seriously, is it possible to arrive at a true view of the matter at hand.

Similarly in avodah [the service of worship and personal development], when people reveal and speak about their inner faults to each other, a number of benefits can be attained. For one thing, each person has certain faults of which he is not aware, for his own self-love [dulls his sensitivity, as the verse declares,[46]] "Love covers all faults." This surely applies to one's shortcomings with regard to various character traits. One's innate self-love masks them, and another person will [help him by] bringing them to his attention.

Furthermore, when a person reveals his inner faults he feels greater remorse than he felt before speaking. This stronger sense of regret over all past faults [leads him to totally] uproot his desire for them, thereby correcting his soul considerably. The confession of sins must be verbal. This corrects the soul of the sinner to a great degree, for the verbalization [of one's sin] strikes the innermost chords of his soul, [causing him] to feel great pain and regret. Our Sages[47] explained a similar concept in their commentary on the verse,[48] "Worry in the heart bows it down." [The Hebrew verb (vbjah) suggests a similar verb (vbjhah), meaning "speak of it." Thus, the verse can be interpreted to mean,] "If there is worry in the heart of man, let him tell others [about it]." At the time one talks about his troubles, his pain becomes greater, but afterwards he feels better. Similarly in avodah: when one talks about one's inner faults, he feels greater pain at the time, but afterwards he feels better, for many flaws and sins have thereby been removed.

Furthermore, when people discuss [spiritual improvement], each one proposes means of correcting [flaws], and they can jointly resolve to correct certain aspects of their behavior. A resolution reached by two or more people is more lasting than a resolution made by one person alone. Thus, it is obvious that many benefits [result when] those who serve G-d combine their efforts.

Now, this is only possible if one possesses [the quality of] bittul and is capable of coming close and becoming one with another person. But if one is [dominated by] yeshus, it is impossible for him to reveal his inner faults to someone else. If he has a low opinion of others, how can he reveal his affairs to him, and what purpose will it serve? How could another person benefit him? The fundamental reason however [for this attitude] is that he cannot become one with someone else, for in Torah study, he stubbornly defends his opinion and thinks that his wisdom and knowledge is truth. He refuses to accept another opinion, or even consider it impartially without prejudice. When people discuss an idea in this manner, they draw further apart and become opponents. (This disagreement in turn becomes a reason for preventing future cooperation and joining together, for "he said such-and-such," and so on.)

Summary: Baseless hatred among those who serve G-d. The benefits of friends' joining together and discussing both their study of Torah and their avodah. The reason for divisiveness in Torah study.

   

Notes:

43. (Back to text) [Taanis 7a.]

44. (Back to text) [Mishlei 27:17.]

45. (Back to text) An allusion to Taanis 7a quoted in ch. 6 of the maamar beginning, "It is stated in the Zohar, Part III, ...." [See p. 88 below.]

46. (Back to text) [Mishlei 10:12.]

47. (Back to text) [Yoma 75a.]

48. (Back to text) [Mishlei 12:25.]