אות - קב

It is written, “He beholds no sin in Jacob, nor sees evil in Israel; the Lord his God is with him, and the King’s trumpet blast is in him” (Numbers 23:21) .

[We heard the Rebbe’s explanation of this verse, but the main idea was lost. The following, however, was retained.] A trumpet blast is a TeRuAh . This literally means “breaking,” as it is written, “You shall break them ( TeRoAm ) with an iron staff” (Psalms 2:9) . Thus, the previous verse can be rendered, “The broken pieces, the King is in them.”

When atheism is smashed, the King is in the broken pieces. The Divine King is even in atheism, for His life-giving power permeates all things.

The Rebbe said that the secularists have no life, even in this world. As soon as things go against them, they are left with nothing. They think everything is determined by nature and have no place to turn. When trouble strikes, they are left without any source of hope.

A man of faith believes in God and has a very good life. When trouble strikes, his faith still inspires him. He trusts in God and knows that everything is for the best. If he must suffer, he realizes that it will atone for his sins, or that it will ultimately bring a much greater benefit. No matter what happens, he realizes that God does only good. Therefore, the man of faith always has a good life, both in this world and in the next ( cf. Parparaot LeChokhmah , end of #119) .

The secularists, however, have no life, either in this world or the next. It is well known that their lives are always filled with suffering. No matter what happens, things never seem to go their way. Actually, it is impossible that it should, for they have chosen this world – a realm of suffering and trouble. All their chosen world has to offer them is pain and worry.

This world never goes exactly the way a person wants; if he ignores his true purpose and seeks worldly pleasure, he will then find only a world filled with suffering. He will constantly encounter trouble and anxiety, and through it all, will have nothing to console him.

If however you believe in the truth and look forward to the World to Come, you have a very good life. You know that all things are good. Even your suffering is for the best – either to remind you to repent or to atone for your sins in order to attain the everlasting good of the World to Come.

The sins and other wrongs you may have committed may cause you great anguish and you may suffer because of your regret. Still, this is for your good. It is written, “The fear of God increases days” (Proverbs 10:27) . The pain of regret is not evil; it increases your days and adds to your life.

On the other hand, a person’s troubles and anxieties shorten and destroy his life. Therefore, the secularists have no life, since their troubles and anxieties destroy it completely. But “the fear of God increases days.” When a person’s apprehensions and concerns stem from his fear of God, they actually add to his life.

You may be pained when you regret your sins. You may contemplate God’s greatness and cringe because of your wrongdoings. Or you may recall that God punishes, and tremble with anxiety. In either case, your suffering comes from your fear of God and is included in the verse, “The fear of God increases days.” The suffering and anxiety adds to your life.

If you are a person of faith, you will find it easier to repent ( Mey Nachal II, 86) .

True repentance must be Teshuvat HaMishkal (balanced penitence), namely contrition and remorse equal to the enjoyment derived from the sin. 178 See Roke'ach , Hilkhot Teshuvah 6, 8; Kol Bo 67; Sefer Chassidim 167.

If you truly believe in God, you can never have perfect enjoyment from any sin. Whatever wrong you do will be with mixed feelings and full knowledge that it will be bitter in the end (cf. II Samuel 2:26) . You are aware of the severe and bitter punishment for each sin, and are filled with regrets even while sinning. You may be overcome by temptation, but your enjoyment is limited.

Therefore, it is easier for you to repent and to balance out your pleasure. You need endure less suffering, for the pleasure from your sin was never complete.

However, heretics, without faith, will find repentance very difficult. He can sin without guilt or remorse, and does not suffer when he transgresses. His repentance must therefore balance this unmitigated pleasure.

Look carefully in the Shelah , 179 Abbreviation for Shnei Luchot Habrit ("Two Tablets of the Covenant"), by Rabbi Isaiah Horowitz of Prague (1556-1632). Page references are to the 5720/1960 Jerusalem edition. in the section entitled Masekhta Shavuot . 180 ” Section on Shavuot,” 2:92b ff . There you will find the stern prohibition against becoming involved in philosophy. He writes that one who studies philosophy can lose his portion in the World to Come (cf. Sanhedrin 90a) . He also quotes the opinion of many earlier sages who all agree that this is among the worst possible sins. This is also discussed in many other sacred works. 181 Teshuvot HaRosh 25; Teshuvot Rashba 419; Sefer HaYashar 6:13; Rav Hai Gaon on Chagigah 14b (in Eyn Yaakov ); Sheviley Emunah , p. 100; Shiltey Giborim , Avodah Zarah , Rif 5b, #1; Bartenura on Sanhedrin 10:1; HaGra , Yoreh Dei'ah 179:13. The two books, Machnia Zedim and Kinat HaShem Tzevahot , are on this subject.