In truth, however, if he is a scholar and upholds G-d's Torah, and wishes to be close to G-d, his sin is unbearably great and his guilt is increased manifold for his not waging war and not overcoming his impulse in a manner commensurate with the quality and nature of the war mentioned above [that the kal shebekalim must face].

[His guilt is far greater] than the guilt of the kal shebekalim, the most worthless of the street-corner squatters, who are remote from G-d and His Torah.

Their guilt for not summoning up the fear of G-d Who knows and sees all their actions, in order to restrain their impulse which burns like a fiery flame, is not as heinous, as the guilt of one who draws ever nearer to G-d, His Torah and His service.

As our Sages of blessed memory said of [the apostate] "Acher", [Elisha ben Avuyah]: [15] "Because he knew My glory ....," [said G-d; if despite this he still sinned, his guilt is far greater].

Therefore our Sages declared in regard to the illiterate that [16] "Deliberate sins are regarded in their case as inadvertent acts," [since they are unaware of the gravity of their sins.

With a scholar, the reverse is true:

An oversight due to lack of study is adjudged as being as grave as a deliberate sin [17].

Thus, his failure to restrain his evil impulse is indeed worse than the failure of the kal shebekalim.

By contemplating this, the observant scholar will now be able to fulfill the instruction of the Mishnah (quoted at the beginning of this chapter): "Be lowly of spirit before every man."

Thereby he will crush his own spirit and the spirit of the sitra achra in his animal soul, enabling the light of his soul to permeate and irradiate his body, as explained in chapter 29.

   

Notes:

15. (Back to text) Chagiga 15a In fourth Marginal Gloss by the Bach.

16. (Back to text) Bava Metzia 33b

17. (Back to text) Avot 4:13