We read in Koheles (7:20), “There is no righteous man on earth who only does good and never sins.” Rashi expounds that one can sin unwittingly, and therefore a righteous person must be careful to examine his deeds.
Why does Shlomo HaMelech make a redundant statement? If one does only good, then he is, understandably, not doing bad.
In his Sefer Yalkut Ha’Urim, R’ Moshe Keller cites R’ Aryeh Leib HaLevi Epstein, who notes that the mitzvah of teshuva is one of the 613 Torah commandments. One who wants to fulfill that mitzvah cannot do so unless he has done something wrong – even if only unwittingly. Thus, Shlomo HaMelech is saying that there was never a righteous person who was able to fulfill all the 613 mitzvos without having done an aveirah, because if there was no aveirah, he couldn’t do teshuva.
However, we learn in Avos (2:1), “Consider three things and you will not come into the clutches of sin: Know what is above you – an eye that sees, an ear that hears, and all your deeds are written in a book.” It would seem then that by contemplating these three factors there is, in fact, the possibility for one to do only good and not sin.
HaRav Eliyahu Lopian notes that the Mishna does not say merely that the individual will not sin if he takes these factors into consideration, but it uses the expression of coming into the “clutches” of sin. HaRav Lopian presents the analogy of an individual who is charged with a serious crime. Accompanied by an officer who is guarding him, the criminal is met in the marketplace, where many offer to help him escape. “I would if I could,” says the criminal, “but I am handcuffed.” Similarly, an individual who is deeply immersed in his sins will find it very difficult to extricate himself because he feels handcuffed. The righteous person, on the other hand, is still in control. He doesn’t fall into the grip of the sin; he doesn’t become entrapped.
Rabbeinu Yonah highlights this fundamental difference. While it is true that a tzaddik can stumble and sin, when he does falter he immediately picks himself up and repents. He conquers his Evil Inclination. The Talmud (Yuma 87a) tells us, though, that when the sinner commits a transgression and repeats it, it becomes as though it is permitted to him, to the point where he eventually believes he is doing a mitzvah. Sin blocks the heart, and despite understanding intellectually that he has done wrong, the individual no longer has feelings of regret.
Thus, one who contemplates and thinks deeply into the three factors detailed in the Mishna will not fall into the grip of the Evil Inclination. He may stumble, but he will not become entangled in sin.
An exceptional yeshiva bachur with a sterling reputation and outstanding character attributes, unfortunately, developed a detrimental friendship with a young man of objectionable character. As he began to spend more time in his company, the bachur’s love for learning and enthusiasm for mitzvos declined, and the bachur was soon found wasting his time with foolish pursuits.
The Rosh Yeshiva watched this disheartening situation, and his heart was pained. However, he was unable to make any headway trying to reach the bachur, who was completely enraptured with his new friend.
One Motzoei Shabbos, as the men began to dance and rejoice after the recitation of the kiddush levanah – as is the custom – the Rosh Yeshiva noticed the bachur standing on the side. He quickly grabbed him by the hand and brought him into the circle. There is an aspect of spiritual ecstasy in rikud (dancing) that is part of the service of Hashem and is very powerful. As the two danced in the circle, the Rosh Yeshiva silently cried and prayed with all his might, that the bachur should be imbued with inspiration to return to yeshiva.
When the dancing concluded, the bachur wished his Rosh Yeshiva a “gut voch” and a “gutten chodesh,” and turned to leave. But the Rosh Yeshiva said, “Wait a moment, my dear student. I need to have you clarify something for me. How is it possible for the Evil Inclination to cause an individual to stumble? After all, every individual is a part of Hashem, and his soul was taken from under Hashem’s Throne of Glory. How could a portion of Hashem rebel against His will?”
The bachur remained silent and didn’t answer. He was not sure what point the Rosh Yeshiva was trying to make.
“I will explain,” continued the Rosh Yeshiva with great love. “It is very difficult for the Evil Inclination to impede an individual and make him sin the first time. However, he perseveres until the individuals is defeated. The Evil Inclination begins with seemingly innocuous diversions that cause the person to become distanced from matters of holiness. It begins with small changes, until little by little – it may take days, weeks, and even years – the Evil Inclination becomes more persuasive and effective. That is when the war is between the person and the Evil Inclination.
“But when the person comes under the influence of an individual of unfavorable character, the clout and domination of the Evil Inclination is significantly intensified and within moments the Evil Inclination can achieve that which he couldn’t for many years.”
These words, spoken with utmost sincerity and truth, broke through the defenses of the bachur and struck a chord. He realized what he had done, and he was brokenhearted. With those few moments of dancing his heart had been softened, and the Rosh Yeshiva’s warmth gained entrance to penetrate his soul. Slowly but surely he was able to separate from his dissolute lifestyle and to reclaim his former glory and prestige.
