Page 37 - DAAT HAIM-1

Rabbi Chaim Walkin ןיקלאוו םייח ברה
Sefer Da’at Chaim םייח תעד רפס

1st ma’amar ׳ב ר ָמ ֲא ַמ
be lacking one leg?!” She understood that this “payment” will be אֹב ָתּ ַו אוּה ַה ה ָלְי ַלּ ַבּ ןִיַי ן ֶהי ִב ֲא ת ֶא ָןי ֶקּ ְשׁ ַתּ ַו" :בי ִת ְכ ִדּ טוֹל ְבּ וּנאָצָמ
deducted from them in Olam Haba. At that point the two of them
decided to go to Rabbeinu HaKadosh. Rabbeinu HaKadosh listened ,טי תי ִשׁא ֵר ְבּ( "הּ ָמוּק ְבוּ הּ ָב ְכ ִשׁ ְבּ ע ַדָי אלֹ ְו ָהי ִב ָא ת ֶא ב ַכּ ְשׁ ִתּ ַו ה ָרי ִכ ְבּ ַה
to her point of view and promised her that if in fact their table would ,ע ַדָי הּ ָמוּק ְבּ ֶשׁ ר ַמוֹל ,דוּק ָנ ה ָרי ִכ ְבּ ל ֶשׁ הּ ָמוּק ְבוּ :י" ִשׁ ַר שׁ ֵר ֵפוּ .)גל
be lacking in Olam Haba he would replace it with a leg from his own
table. She said to Rabbeinu HaKadosh “Is it so that a person will be םי ִכי ִר ְצ י" ִשׁ ַר י ֵר ְב ִד ְו .תוֹתּ ְשׁ ִלּ ִמ י ִנ ֵשׁ לִי ַל ר ַמ ְשׁ ִנ אלֹ ן ֵכ י ִפּ ל ַע ף ַא ְו
able to see his friend in Olam Haba?! There is a specific pasuk in ה ָרי ִכ ְבּ ל ֶשׁ הּ ָמוּק ְבּ ע ַדָי טוֹלּ ֶשׁ שׁ ֵר ָפ ְל לוֹכָי ד ַצי ֵכּ .לוֹד ָגּ ןוּיּ ִע
Kohelet (12:5) “Each person will go to his own world; each and every
Tzadik will sit in Olam Haba in his own world distinct from everyone תי ִמי ִנ ְפּ ַה ה ָדּ ֻק ְנּ ַה" ר ָמ ֲא ַמ ְבּ וּנ ְר ַא ֵבוּ .ךְ ֶפ ֶה ְל שׁ ָרֹפ ְמ קוּס ָפּ ַבּ ֶשׁ ת ֵע ְבּ
else!” We don’t find anywhere where Rabbeinu HaKadosh answered ר ַח ַא ֵמ וֹתּ ִא ה ֶשׂ ֲע ַנּ ַה ֵמ ר ָב ָדּ ע ַדָי אלֹ טוֹל ת ֶמ ֱא ֶבּ ֶשׁ ,"ם ָד ָא ָה י ֵשׂ ֲע ַמ ְבּ
her challenge. Thus it is evident from the Midrash that in Olam Haba
each and every Tzadik will have his own unique “world.” ל ָכ ְבּ ם ִא - הּ ָתוּיּ ִמי ִנ ְפ ִבּ ת ֶנ ֶח ְב ִנ וֹתוּג ֲה ַנ ְת ִה ֶשׁ ְכּ ל ָב ֲא .רוֹכּ ִשׁ הָי ָה ֶשׁ
What is this concept of a person’s own unique “world?” תי ִנ ָחוּר ה ָשׁ ָגּ ְר ַה וֹל ה ָתְי ָה ְו ,י ִנ ָחוּר ָה וֹבּ ִל ק ֶפֹד ְל ןי ִז ֲא ַמ הָי ָה תאֹז
הָי ָה ְו ,ה ָרוּשּׁ ַכּ וֹני ֵא וּה ֶשּׁ ַמּ ֶשׁ ךְ ָכּ ל ַע דֹמ ֲע ַל טוֹל ךְי ִר ָצ הָי ָה ,ה ָני ִד ֲע
אלֹ ם ָנ ְמ ָא תוּאי ִצ ְמּ ַבּ ֶשׁ ף ַא ן ֵכ ָל ְו .י ִנ ֵשּׁ ַה ה ָלְי ַלּ ַבּ ןִיַי תוֹתּ ְשׁ ִלּ ִמ ע ָנ ְמ ִנ
The inner world of a person – his unique talents
\ abilities and character. ה ֶמּ ַבּ ,ע ַדָיּ ֶשׁ ב ַשׁ ְח ֶנ ןָי ְנ ִע ָה תוּיּ ִמי ִנ ְפ ִבּ ,ה ָרי ִכ ְבּ ל ֶשׁ הּ ָמוּק ְבּ טוֹל ע ַדָי
.וי ָשׂ ֲע ַמ ל ֶשׁ תי ִמי ִנ ְפּ ַה ה ָדּ ֻק ְנּ ַה ת ֶא ן ַח ָבּ אלֹּ ֶשׁ
The explanation is as follows: - Every person is a unique individual
within the boundaries of his being and is comprised of the talents and םי ִרי ִשׁ ְכ ַמ ם ָנ ְשֶׁי י ִע ָדּ ַמּ ַה ם ָלוֹע ָבּ ֶשׁ ם ֵשׁ ְכּ ֶשׁ ךְ ָכּ ִמ דֹמ ְל ִל וּניֵלָעְו
personality and character traits embedded within him from birth that
enable him to serve Hashem. In this regard he is an individual who תוֹדי ִע ְר ד ֵדוֹמּ ַה רי ִשׁ ְכ ַמּ ַה ת ַמ ְג ֻד ְכּ ,ד ָחֻי ְמ ִבּ םי ִני ִד ֲע ַו םי ִשׁי ִג ְר
is unique. This “uniqueness” is referred to in the language of Chazal ל ָל ְכּ םי ִשׁי ִגּ ְר ַמ ןי ֵא ר ֶשׁ ֲא ַכּ ם ַגּ םי ִמ ָע ְפּ ֶשׁ ,)ז" ַע ַל ְבּ ף ַר ְגוֹמ ְסיְי ַס( ה ָמ ָד ֲא
as his “world,” a “world” that is not dictated by his surroundings and
does not flutter in the currents of evil values. It is a “world” which he ל ֶשׁ י ִנ ָחוּר ָה וֹמ ָלוֹע ְבּ ם ַגּ ךְ ָכּ ,ה ָשׁ ֲח ַר ְת ִה ֶשׁ ה ֶא ְר ַמ אוּה ,ה ָדי ִע ְר ִבּ
senses he has a responsibility to maintain and will testify on how he ק ַר ְו ,שׁי ִגּ ְר ַה ְל ה ֶכוֹז ד ָח ֶא ל ָכּ אלֹּ ֶשׁ םי ִני ִד ֲע םי ִשׁ ֵגּ ְר ֶה ם ָנ ְשֶׁי ם ָד ָא ָה
used his unique talents which Heaven granted him.
םי ִני ִד ֲע םי ִשׁ ֵגּ ְר ֶה ַח ֵתּ ַפ ְמ ,שׁ ֶפ ֶנּ ַה ת ֶא ךְ ֵכּ ַז ְלוּ תוֹלּ ַע ְת ִה ְל ד ֵבוֹע ֶשׁ י ִמ
There is an enormous responsibility incumbent on a person to exert
very great effort to attain the ultimate of his “world,” to understand ןוּקּ ִת ְבּ תי ִתּ ִמ ֲא תי ִר ָסוּמ ה ָדוֹב ֲע דֹב ֲע ַל לי ִכּ ְשׂ ַה ְל שׁ ֶפ ֶנּ ַה תוּקּ ַד ְבּ
and internalize that he was placed here in this world for one purpose .הּ ָמוּיּ ִק ְו ה ָרוֹתּ ַה דוּמּ ִל ְבוּ תוֹדּ ִמּ ַה ְו םי ִשׂ ֲע ַמּ ַה
only – to fulfill his life’s mission and to bring to reality \ to actualize
the responsibilities of his “world.” The Mesilat Yesharim in the
beginning of the sefer (chapter 1) expresses this concept as follows:
“The foundation of piety and the source of perfect service to Hashem
is to see clearly and validate as truth within the being of a person what
his responsibility is to his unique world.” A person is obligated to
build his “world” and develop it in the framework of a recognition and

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