Even in the category of "turn away from evil," every thinking man can discover within himself that he does not turn completely and totally away from evil, in a situation requiring a battle of the level [i.e., magnitude] described above, [i.e., the battle required of the kal shebekalim], or even [in a situation requiring a battle] of a lesser magnitude.

For example, [he may find that he does not summon up the strength] to stop in the middle of a pleasant gossip, or [in the middle of relating a tale discrediting his fellow, [as he ought to do] even if it is a very slight slur, and even if it be true, and even though [his purpose in relating] it is to exonerate himself -

As is known from what Rabbi Shimon said to his father Rabbeinu HaKadosh [concerning a problematic bill of divorce that was improperly written]:

"I did not write it, Yehudah the tailor wrote it," [where the slur was a minor one, and the purpose was self vindication - and yet] his father replied: "Keep away from slander." (Note there in the Gemara, Tractate Bava Batra, [9] beginning of chapter 10.)

The same applies to very many similar things which occur frequently.

[There, too, one will find that he does not resist his evil impulse as he ought to, even in the category of "turn away from evil]."

This is especially true with regard to sanctifying oneself [by refraining from indulgence in] permitted matters - and this is a Biblical commandment, [10] derived from the verses: [11] "You shall be holy," and "Sanctify yourselves," etc.

Moreover, [even according to the opinion that this commandment is not of Biblical origin, yet [12] "Rabbinic enactments are even stricter than Biblical laws," etc. - [and yet one will often find himself succumbing to self-indulgence when the temptation is strong and requires a battle to overcome it].

But all these and similar matters are among [13] "the sins which people trample underfoot," [insensitive to their importance], and which have come to be regarded as permissible because they are committed repeatedly. [14]

[All the above-mentioned calculations, then, can lead one to conclude that he is no better than the kal shebekalim.

Like the kal shebekalim, he too fails to wage war against his evil impulse when it is required of him.

Yet this still does not explain the requirement that one consider oneself lower than every man. In what way is he WORSE than the kal shebekalim?

In answer, the Alter Rebbe continues]:

   

Notes:

9. (Back to text) 164b.

10. (Back to text) See ch. 27.

11. (Back to text) Vayikra 19:2; 20:7.

12. (Back to text) Sanhedrin 88b

13. (Back to text) Avodah Zara 18a

14. (Back to text) Yoma 86b