The Divrei Torah in this section have been translated by Rav Reuven Ungar, Director of Alumni Affairs
By: Rav Aryeh Hendler
In regards to the plague of Arbeh (locusts) the Torah states (Shmot 10:6) that they will fill up the homes of
The Zohar reveals that when the Jewish People rejoice, the Holy One Blessed Be He, enables the parents (who have passed away) to participate in the joy of their children. If G-d forbid, there is suffering amongst the children, the parents are not informed. It appears that the opposite applies to the wicked. When they rejoice, the ancestors are not invited to participate. However, the ancestors are privy to the retributions meted out to their descendants.
The logic that generates this distinction is as follows. The Talmud Yerusahlmi (Masechet Peah, 5a) states that in regards to the Jewish People, the Holy One, Blessed Be He, unites good thoughts with actions (if one intended to perform a mitzvah but did not manage to actually perform it, it is considered as if the mitzvah was fulfilled; alternatively, if that individual intended to perform a transgression but din not actually commit the transgression, it is considered that it did not occur). The converse applies to the wicked.
For the Jewish People is identified with the proliferation of positive actions. Positive thoughts stem from the essential character of the Jew. Thus the absence of the action related to that thought (actual performance of the mitzvah) is not of an inherent nature-it is considered as if the mitzvah has been accomplished. Negative thoughts are an aberration from the innate Jewish character; non-performance of the transgression accurately portrays the spiritual state of the Jewish individual.
Evil intentions accurately represent the true state of the wicked. The absence of fulfilling wicked plans is of an external nature. Positive thoughts are an exception to the normal state of the wicked; without actually performing a good deed it is not considered as if it has transpired.
In essence, all the good or negative actions of children are rooted in their fathers. The potential was present in the ancestors; the descendants merely brought to fruition what was constantly present. Potential (bekoach) dwells in the realm of thought. Fruition (befoal) is expressed in the world of action.
The positive actions of the Jewish People are consequences of the thoughts of the forefathers. Thus the Jewish forefathers rejoice with their children- the latter's positive actions stem from the characters of the former. The converse applies to the wicked.
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