"You shall not curse the deaf, nor put a stumbling block before the blind." (Lev. 19:14) This verse has a literal meaning, yet...we explained this to refer to one who causes another to sin [for instance, one who profers a cup of wine to a nazerite]. So too, when one strikes his grown son [for he causes him to rebel]. "nor put a stumbling block before the blind," is one who has not yet reached the level to render Halachic decisions [yet does so], as is written: "For she has cast down many wounded [refers to one who has not yet reached the level to render Halachic decisions yet does so]; many strong men have been slain by her [refers to one who has reached the level to render Halachic decisions yet doesn't]." (Prov. 7:26) This person [he who has not yet reached the level to render Halachic decisions yet does so] transgresses against, "nor put a stumbling block before the blind," because he caused the other to stumble on an obstacle before the World to Come [by rendering a mistaken Halachic decision, which this man followed and thus blemished his portion in the World to Come]. (Mo'ed Katan 17a)
We learned that one who walks in the righteous path of Torah and toils in Torah properly always earns for himself a good share in the World to Come, [for the Torah relates to tiferet, which always connects to bina that is called the World to Come] since the word of Torah emanating from his mouth wanders in the world and ascends up high. Many holy ones on high [angels appointed to raise up those words of Torah that are learned] join with that word, and it rises straight up, adorned with a holy crown. And it washes in the river [of bina] of the World to Come that flows and exits from Eden [from chochma] and is accepted by it, and is drawn within. The supernal tree takes pleasure from around that river. Then the supernal light exits, and it adorns that person all that day, as we learned.
When he who toils in Torah does not do so in a pure or righteous way [according to the teachings of the Sages], that word rises and turns off the path. Nothing joins it; all push it out and it wanders around the world without finding a place. Who caused this? That person who turned off from the straight path. As it is written, "nor put a stumbling block before the blind" . For this reason, it is written, "but shall fear your Elokim: I am G-d." (Leviticus 19:4) [If you study without truth, you should fear G-d's wrath]
And there is the situation of one who has the yearning to toil in Torah, but can not find someone to teach him. Yet, with his love of Torah, he speaks of it and stutters with it, as he does not know better [through no fault of his own]. Each word ascends and G-d rejoices with that word [for that man's intention was pure], receives it, plants it around that stream and from these are made large trees called 'the willows of the streams'. This is the meaning of the verse, "and be you ravished always with her love..." (Prov. 5:19) [If one learns for the sake of love of Torah, then he will beloved by G-d.]
And King David said: "Teach me the way, G-d; I will walk in Your truth" (Psalms 86:11) and, "and lead me in an even path, because of my enemies." (Psalms 27:11)
BeRahamim LeHayyim: What does the above mean to you, and why is it revealed to you right now?
How difficult is the path of Torah! Or perhaps, how simple?! For everything we ever need to learn, we learned by age 7. Do nice things to others, say nice things to others, try to think nice thoughts about others. But we make our life and relationships difficult. Above we are warned about (1) speaking negatively of others and shaming them, (2) causing your children to react negatively to you, and (3) learning Torah for self-gain. All are problematic. We who try to adhere to the holiness mandate of this Torah portion are forced to be oh so circumspect in our actions, words, and thoughts. This is the role of a Holy people commanded to shine as a light to the nations. It is the simple faith that is the most prized. Hassidic story after Hassidic story relate the merits of the simple prayer and how high it extends. And we also can recall the sweetness of some of the early Torah we learned and how it resonated within and without.
[Bracketed annotations from Metok Midevash and Sulam commentaries]
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