with a select treasury of commentaries on all levels of Torah interpretation
Chapter 4 Mishna 11
with select commentaries
Commentaries used in this translation:
Rashi Commentary (1040-1105)
Rambam Commentary (1135-1204)
Rabbi Ovadiah of Bartenura Commentary (1445-1515)
Tiferet Yisrael commentary (1782–1860)
Rabeinu Yonah (1180-1263)
Derech Chaim - Maharal of Prague (1525-1609) (hebrewbooks.org/14193)
Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Rabbi Avraham Azoulai commentary - (1570-1643)
Rabbi Chayim Yosef David Azoulai (Chida) commentary - (1724-1806)
Chatam Sofer commentary - (1762-1839), along with Ktav Sofer, and others
Ben Ish Chai commentary - (1835-1909)
and many more..
Commentary Level:
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- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, Maharal of Prague.
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- ShortMix - (recommended) short version of level 4.
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Chapter 4 Mishna 11פרק ד משנה יא
| Rabbi Eliezer ben Yaakov would say: he who performs one mitzvah (commandment) acquires for himself one advocate, while he who commits one transgression acquires for himself one accuser. Repentance and good deeds are as a shield against punishments. | רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הָעוֹשֶׂה מִצְוָה אַחַת, קוֹנֶה לוֹ פְרַקְלִיט אֶחָד. וְהָעוֹבֵר עֲבֵרָה אַחַת, קוֹנֶה לוֹ קַטֵּגוֹר אֶחָד. תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, כִּתְרִיס בִּפְנֵי הַפֻּרְעָנוּת. |
Bartenura - "advocate (praklit)" - a defending angel (melitz tov, ie a "defense attorney" to assist him).
"accuser (kategor)" - a prosecuting angel (melitz rah, ie a "prosecuting attorney" against him).
Rambam - "advocate (praklit)" - this is [a man] who speaks good on someone to the king.
"accuser (kategor)" - this is the opposite. He slanders a man to the king and strives to have him executed.
Ahava b'Taanugim - ie do not think that G-d takes a bribe. Namely, if a man does one mitzvah and one sin, then they cancel each other and he is left with no reward and no punishment. It is not so. Rather, from the mitzvah an advocate (praklit) is created, etc. Thus, he will receive reward for the mitzvah and punishment for the sin..
Tiferet Yisrael - "advocate..accuser.." - for man was made in the image of G-d, every hour he creates within himself angels which are either good or evil. This was hinted to Yaakov our forefather when he left his righteous parents to go to the house of the wicked Lavan. He saw in a dream (Genesis 28:12) "a ladder set on the ground", a reference to the body, "whose top reached to heaven", a reference to the soul. "angels of G-d ascend and descend it" - this refers to man's powers and faculties. It is within his hands to sanctify them for Heaven, to elevate them or the opposite - to debase them. In the dream Yaakov was exhorted that G-d stands over him, He sees and observes all his deeds, whether good or evil. If "he places G-d opposite him always", G-d will tell him "do not fear, etc."
Through this Yaakov was exhorted to not stray in the house of Lavan. These angels will either be prosecutors against him to cause him punishment or defense attorneys to speak good on him. From them good or evil will come out. This is the secret of what our sages said that the angels which accompanied him from Israel were the holy thoughts he had there. After he left Israel and was occupied in the house of Lavan, different angels ruled over him. These were his thoughts.
Binyan Avot - "accuser" - (katigor) it ascends on high and accuses him, not resting, not silent, until judgment is executed (gezar din). Even if the person has merits, the katigor waits and accuses until the time comes (to exact retribution)... the word "katigor" means argument and dispute (ketata v'tagar). For it always argues and argues until its wish is fulfilled..
"acquires for himself" - he used the words acquires, to rouse a man that the matter of mitzvot and sins are not like imaginary acquisitions of this world. For they pass and go after a person dies. He leaves behind all his properties and money in the hands of others. Of all his efforts, nothing remains in his hands. "they leave their wealth to others" (Tehilim 49:11). But in matters of mitzvot, it is not so. Rather, one who does a mitzvah - "acquires to himself", one who does a sin, etc. No one else can touch it. Regarding the mitzvot, it says: "your righteousness shall go before you" (Isaiah 58:8), while for sins, it is written: "the paths of their way turn aside, [they go nowhere and perish]" (Iyov 6:18).
Rabeinu Avraham Pritzel - the sage is saying a wondrous matter. After one does a mitzvah, it continues to exist in the world as a spiritual being, created from the powers of his soul. Then it is as if he acquired a praklit, ie, a defendant, to shield him and speak good on his behalf, lest the judgments of retribution surround him. For the spiritual mitzvah created will call out loudly to save its maker from troubles that befall him. And the opposite for sins. One acquires a katigor (accuser) which slanders and speaks evil against him to bring and spread over him the attribute of justice. But repentance, however and whenever so, is like a shield to flee and escape from the attribute of justice. It will not slay him and he will be spared. As our sages said: "there is nothing which can stand before repentance" (Yerushalmi Peah 1:1)..
Maharal Tzintz - "he who performs one mitzvah (commandment) acquires for himself one advocate, while he who commits one transgression acquires for himself one accuser.." - the words of the mishna is a reason to what our sages said that a man is judged according to the majority. If the majority is merits - he is meritorious. But if the majority is sins - he is guilty. For since every deed creates an angel, thus if the good angels are many, they defeat and conquer the bad angels. This is similar to the natural order [in war] whereby a large army defeats and conquers a small army. But if G-d forbid, the opposite, then the opposite happens.
Yachel Yisrael - in the prayers of the high holidays, we mention several times the defenders (sanegorim) and prosecutors (kategorim) which stand before the Heavenly Beit Din in the judgment of all human beings on those days.
For example, in the Yom Kippur prayer, we beseech G-d "silence the prosecutor and advance the defender in his place (hass katigor, v'kach sanigor..)"..
Who are these prosecutors and defense attorneys we are referring to? Our mishna says: "one who does a mitzvah acquires one defender.." and likewise: "one who commits a sin acquires a prosecutor".
"acquires" - every man is judged every second, every day, every year (Rosh Hashana 16a), and of course after death and in the future world.
In every judgment, the defenders stand to his merit and the prosecutors to accuse him of his sins.
All the defenders and prosecutors accompany a man forever and ever, standing by him in all his judgments.
Thus the Talmud says in tractate Sotah (3b): "whoever does one mitzvah in this world - the mitzvah advances and walks before him in the world to come". The defending angel created from the mitzvah walks before this man and announces on him everywhere he goes, as written: "your righteousness shall walk before you" (Isaiah 58:8).
Rashi's commentary on this mishnah brings our sages teaching (Avot 6:9):
"When you go it will direct you, when you lie down it will watch over you, and when you awaken it shall be your speech" (Mishlei 6:22) - "When you go it will direct you" - in this world; "when you lie down it will watch over you" - in the grave; "and when you awaken it shall be your speech" - in the World To Come.Ony a person's torah and good deeds accompany him forever and ever, standing at his side in all circumstances, in all stages of judgment he will endure..
Likewise, all of a man's prosecutors do not let go of him. They also accompany him forever. Thus we find in the talmud:
Sotah (3a) - whoever performs one commandment in this world, it precedes him for the World-to-Come; as written: "your righteousness shall go before you" (Isaiah 58:8); and whoever commits one sin in this world, it clings to him and precedes him for the Day of Judgment, as written: "The paths of their way are held by them; they go up into the waste and perish" (Iyov 6:18). R. Eleazar says: "It attaches itself to him like a dog; as it is said: "He (Yosef) did not listen to her, to lie with her (Potifar's wife), and be with her" (Gen.39:10) - "to lie by her" - [refers to] in this world, "or to be with her" - [refers to] in the World-to-Come.Rabbi Eliezer there gives us a picture of this attachment saying "the sin attaches itself to him like a dog", like a person who ties a dog on a leash and holds it strongly so the dog does not flee. So too the sin is attached to a man like a leech and does not separate from him forever and ever.
A source for this is from a diyuk (inference) of a verse in the torah. When Yosef was tempted by the wife of Potifar, it is written there that Yosef refused her repeated temptations: "he did not listen to her, to lie with her and be with her" (Gen.39:10). Our sages expounded this double expression: "to lie with her" - in this world, "to be with her" - in the World-to-Come.
The sin does not let go of a man. It cleaves to him in his judgments in this world and also in his future judgment, it accuses him.
The righteous Yosef knew that if he succumbed to his evil inclination and committed the sin, this deed would cleave to him in this world and the next. Therefore, "he did not listen to her..."
"he who does ONE mitzvah... ONE sin" - the Tanna used a singular tense to impress on us the importance of every mitzvah and every sin. Sometimes one single mitzvah or the opposite can tip the entire scales to merit or the opposite, r"l..
Daat Zekenim - ie from each and every mitzvah performed, a spiritual power is created. And how much more so from each and every good thought stemming from the depths of the soul (nefesh) while performing the mitzvah, a spiritual power is pictured (manifested) in the soul (mitztayer bnefesh koach ruchani). This is a defender (praklit) in Olam Haba. For we already spoke of the Ramban's words in parsha Chukat (21:9) a very wondrous matter in the powers of the soul. A deep thought in the soul (machshava amuka b'nefesh) is a very powerful active force. It causes pictures and imaginations in the soul and from there to the body.
And the opposite, G-d forbid, every bad thought in the depths of the soul when committing a sin and likewise all the more so, [every bad thought] in the depths of the soul during a deep lust - this pictures (manifests) in the soul an evil spiritual power of destructive form. These are the angels of destruction (malachei chabala) which chase a man until his destruction, r"l.
This is what scripture says: "He who is only rebellious seeks evil, and a cruel angel shall be sent against him" (Mishlei 17:1). Namely, one who seeks (evil) in the depths of his thought, "a cruel angel shall be sent against him", to punish him and chase him until destruction r"l.
With this we will understand the teaching of our sages: "thoughts of sin are worse than the sin" (Yomah 29a). For the thoughts come from the depths of the soul r"l and through them many angels of destruction are pictured and created in the soul r"l.
And the opposite, through the good one does with great intent (kavana) and tremendous joy coming from the depths of the soul, holy angels are pictured and created in the soul who benefit the person. (Chochma u'Mussar chelek beit, 117)
Etz Hadaat Tov, R. Chaim Vital, parsha Matot - every word a person utters with his mouth, whether good or bad, if it is good, it creates a good angel, and if it is evil, then an evil angel.
Therefore, a man should be exceedingly careful to not profane his word with loshon hara (slander) or nivlut peh (profanities), or false oaths. One should not tell himself: "there is no deed in this. It is merely light speech". Know that it is not so. Rather, all that goes out of one's mouth makes a complete act. If it is good, it creates a good angel. And if it is evil, an evil angel. Therefore, do not profane your word.
Chida - for when one fulfills a mitzvah, one angel (spiritual being) of good is created. If he did the mitzvah wholly, the angel is created whole. But if it lacked intent or a detail of the mitzvah, the angel is also created lacking and blemished, and this is enough of a disgrace. If he did not finish the mitzvah, the angel is also not finished. This is the reason why our sages said: "one who starts a mitzvah but does not finish it is punished". For the angel created is greatly distressed and recognizes his lacking. It screams on him and demands justice until the decree of punishment is sentenced, r"l. (Roshei Avot).
And in the verse "when you make a vow (neder) to the L-ord, your G-d, do not delay in paying it. For seek He will seek it (darosh yidreshenu) from you" (Devarim 23:22). The rishonim (early sages) wrote that one must be careful of vows (nedarim). For from the time he makes the vow, an angel is created and it is not whole until the vow is fulfilled. When he fulfills the vow, the angel is made whole. But all the time he delays the neder, this angel is in suffering..
This is what the torah says: "when you make a vow", an angel is created.. but it is suspended and waiting. "do not delay to pay it (shalmo), ie to complete (hashlim) the angel. For "seek he will seek", double expression, since it refers both on the vow and on the angel. ( Pnei David, ki teitzei ot 7).
"kategor" - this prosecutor is created from the power of the sin he committed. It itself always demands justice and accuses until the judgment is exacted from this prosecutor himself. With this we will explain the verse: "woe to the wicked, evil, for the work of his hands will be exacted on him" - ie woe to the wicked for the "evil". Namely, an avenging angel is created from each one of his sins. Woe to him for "the work of his hands will be exacted on him" - the angels of destruction he created. They themselves will exact revenge on him. (Kise David, Drosh 9).
Matanat Avot - "he who performs one mitzvah (commandment) acquires for himself one advocate.." - it seems to me the sage is addressing simple people who are not so interested in fulfilling the will of G-d. In every thing, their main consideration is the profit and loss in the matter. To them the sage turns saying:
Listen, precious Jew. It is clear to you that someday, you will need to return the possessions here in this world and to "move apartment" to the world of truth.
Just like every person, when he moves to a new job, study class, or neighborhood, he seeks there old friends who can help him adjust and explain to him how to manage. Thus he hopes to make the change easier on himself. Likewise, when a person knows that he is being investigated regarding a shiduch, job, kollel, yeshiva, or anything else, he tries to find good friends who will speak good on his behalf and arrange "protexia" (special favors) for him to be accepted in the desired place he dreams of.
So too here and much more so. For when a person comes to the world of truth, he begins a new path and a new home. There he will dwell forever and ever. He will also need to stand before the Beit Din above which will meticulously investigate and scrutinize every act, word, and thought of his in this world to awesome levels of details of absolute justice.
Thus, without a doubt, every person will seek out as much as possible for those who will speak good on his behalf and help him when he stands in judgment before the Master of all and also so they can help him to manage the difficulties in adjusting to this new world.
In light of this, the words of the Tanna are very understandable: "one who does a mitzvah, acquires one praklit (advocate)". This is a recommendation to every person: "know that for every good deed you do, not only do you give great satisfaction to your Maker and Creator, but you add for yourself another good angel who will help you and speak good on your behalf in your future judgment in the Beit Din above. He will also help you and improve your stay in the next world.
(as the Vilna Gaon writes on the verse "Wealth adds many friends" (Mishlei 19:4), that the intent of the angels created from one's torah and mitzvot, is that they are his good friends)
Why? Because you created the angel and he wants to express gratitude towards you for his very existence in your merit.
On the other hand, G-d forbid, "he who commits one transgression acquires for himself one accuser". This matter has enough power to quake every sensible person when he wants to commit a sin.
For in this, the Tanna (sage) comes to explain to us: not only are you ungrateful and returning evil for good to your Maker and Creator who bestowed on you countless favors and kindliness all the days of your life, and not only do you cause great pain to the Holy One, blessed be He, and immense destruction in the upper spiritual worlds through your sin - but first of all you hurt yourself directly. Is it not enough for you the fact that on the day of judgment in the world of truth, all your deeds, great or small, will be meticulously examined in all its details whether it was done properly as it should? Who knows how many of your [good] deeds will pass this examination. Not only this, but you added for yourself sins and transgressions which created cruel angels of destruction (malachei chabala) whose only aspiration is to strike you down. Is this light in your eyes?!
Imagine to yourself that a person is being taken to a human court for breaking the law. Instead of bringing character witnesses who will testify that he is an honest person and that this criminal offense was not befitting such a person, etc. he brings instead witnesses who will testify on him that he is a serial killer who murdered dozens of people and that he is a big crook who breaks into homes every other day and burglarizes stores once a week.
Is there a greater fool than this?! But one who commits sins creates with his own hands angels which will stand on the day of judgment and testify on the light and severe sins he committed. Besides this, they themselves will punish him and embitter his life in the world to come endlessly such that his stay there will not at all be pleasant..
One who has a little bit of brain in his head will find his hairs stand up when he thinks on this. For every sin he commits, he invites another witness who will testify against him in the Heavenly Beit Din just how much he is a sinner and corrupt. Is it not enough for him the depth of judgment there that he needs to add for himself more problems?
Now it is difficult. After we understood how awesomely severe it is to commit a sin and that it is a tremendous mistake to invite more and more prosecutors to testify against him on the great day of judgment. If so, what can I do now with all the sins I already committed and all the bad angels created through them?
On this the sage continues: "but repentance and good deeds are like a shield against retribution".
Just like in wars of old, the soldiers went out with shields so that if the enemy shoots arrows or stones at them, the shield will stop them. The shield does not destroy the enemies, it only shields from them.
So too for every person. Even though he has many enemies, namely, the angels of destruction he formed through his sins, r"l, and they want to destroy him and torture him with all sorts of bitter and terrible sufferings in this world and the next.
But if he repents and does many good deeds, then in the meantime, until he merits to annul these destructive creatures, at least he has a shield to protect him from them so they don't harm him.
This is as Rabeinu Yonah wrote in "the Gates of Repentance" (Gate 4): "there is an advice and remedy for the sinner. Namely, through good deeds he can shield himself from troubles... if a man transgressed sins which carry a punishment of death by Beit Din or Karet and he repented.. let him prepare his heart to do mitzvot which shield from sufferings... further, he will find atonement in learning torah always.. for the torah is a medicine for all illnesses..."