This [manner of behavior] is indicated in the verse (Yeshayahu 66:5), "Your brethren, who have hated you and who have ostracized you...." Lack of spiritual service results in such a lowly spiritual state that even "your brethren" become (G-d forbid) "your enemies whom you ostracize." The word ach [Heb.: "brother"] denotes attachment.[17] Hence: Even such people who have nothing separating them at all - for which reason they are called ach, denoting attachment - still hate each other for no reason at all. They simply cannot tolerate one another and they therefore cannot delight in each other's serenity.

In truth, the commandment to love a fellow Jew should cause one to delight in his tranquillity and prosperity. However, when people cannot tolerate one another, then not only are they not pleased with each other's good fortune, but on the contrary, they may find secret pleasure in each other's afflictions, G-d forbid; at best, they will not be pained by them.

In truth, not only ought one to empathize with the afflictions of another; one ought to feel his pain more keenly than one's own. For a person can find a justification for his own afflictions (May heaven protect us!), as resulting from his misdeeds. As our Sages, of blessed memory, said (Berachos 5a): Rava (others say Rav Chisda) said, "If a person observes that he is being visited with afflictions he should examine his actions, as the verse says,[18] 'Let us search and inquire into our ways, and return to G-d.' If he examined and did not find - [as Rashi explains:] 'he did not find that he had committed a sin that would explain these afflictions' - he should attribute them to his neglect of Torah study."

The foundation of spiritual service is that a person should not deceive himself; he must be cognizant of his true spiritual state, thoroughly examining his deeds, words and thoughts. This is the reason for the twofold expression of the verse, "Let us search and inquire into our ways," for searching by itself does not suffice, since it is possible that he is not conducting a thorough search. Even when the search is thorough there must still be a probing investigation and a piercing examination, as the verse states,[19] "You shall investigate, examine, and inquire thoroughly."

The reason:[20] "[Self-]love conceals all iniquities." This recalls the incident (Berachos 5b) in which four hundred barrels of Rav Huna's wine turned sour and the Sages came to console him.

"They said, 'Let the master examine his things,'" which as Rashi explains means that he should examine his actions [to see if his misfortune was a result of sin].

"He said to them: 'Am I suspect in your eyes [of sin]'?

"They replied, 'Is G-d suspect of punishing without justice?'"

When a person searches his deeds, words and thoughts he will find that (G-d forbid) he is deserving [of misfortune]. Particularly is this so with regard to the sin of neglecting Torah study, both in regard to the fact that he finds various excuses for not studying, which he himself knows full well to be hollow, and especially regarding why it is that he allows matters of major import to be displaced by matters of minor importance, and vice versa. One ought to seek the source for his own firm stance, which causes him to transform the essential into the incidental and the incidental into the essential.

Summary: Lack of spiritual service leads to one's brothers becoming one's enemies. The foundation of divine service is not to delude oneself about one's actual status, searching one's thoughts, words, and actions - particularly with regard to the neglect of Torah study.

   

Notes:

17. (Back to text) [Cf. Or HaTorah on Shir HaShirim, end of p. 481ff.]

18. (Back to text) [Eichah 3:40.]

19. (Back to text) [Devarim 13:15.]

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