סימן רכ"א-ע"י שנותנין מעשר

📋 Translator's Summary — Siman 221 "I have set Haveye'ah before me always" [Psalms 16] — the aspect of misnaged [opponent]. I heard from Rabbi Nosson — of blessed memory — that his interpretation is: that sometimes Hashem — as it were — makes Himself as if He Himself is an opponent of the person — disputes with him — and distances him. [But in truth: this distancing is the ultimate drawing close. And as elaborated above in Siman 115 — which is the aspect of: [Exodus 2] "and Moshe drew close to the cloud of darkness where G-d was." And as elaborated in the discourse Rumah Al HaShamayim — Siman 74. And below in Siman 261. And as the Sages said: [Eicha 2] "Haveye'ah was as an enemy [k'oyev]" — not an actual enemy — G-d forbid.] And in my humble opinion it seems: the interpretation is according to its plain meaning. For the way of the person is to permit himself and to find false rationales and proofs — as if Hashem — as it were — also agrees with his deeds which are not fitting. And all of this is because Hashem is gracious and merciful — long-suffering — and great in kindness. Therefore it seems to the person as if Hashem overlooks his deeds. And in truth: the Sages said: [Bava Kama 50] "whoever says the Holy One overlooks." And so on. And therefore David the King — may peace be upon him — said: that he on the contrary always pictures for himself at every moment — as if Hashem is an opponent of him and does not agree with his deeds. Rather: on the contrary — He scrutinizes his deeds greatly — to be fitting to the utmost and to the perfection of purity and clarity. And therefore he was always full of fear of Hashem. And: "in a place of joy — there let there be trembling" — as the Sages expounded. And perhaps one can say: this is what he concluded — "for He is at my right hand — I shall not falter." For on the surface: a person could fall even more in his mind through this — when he knows that Hashem is an opponent of him and scrutinizes his deeds greatly. Therefore he said: he is not afraid of this. For I know and trust in Hashem: that He stands always at my right hand to support me — lest I falter, G-d forbid, in a complete fall. And this is: "therefore my heart rejoices — and so on — for You will not abandon my soul to the grave." And so on. But even so — on the contrary — from this very thing I fear Him even more — and as if He is an opponent of all my deeds. For since He performs such a kindness for me — to stand at my right to support me — certainly I must be scrupulous in all my deeds that they be fitting to the utmost perfection. It follows: that through this — fear and joy are combined in him together as above.