Shmuel Hakatan Said: "When Your Enemy Falls, Do Not Rejoice, And When He Stumbles Let Your Heart Not Be Glad, Lest The L-Rd See, And Regard It With Displeasure, And Divert His Wrath From Him [To You]."

Shmuel Hakatan Said

It is difficult to understand why this teaching is attributed to Shmuel HaKatan; it is an exact quote of a verse in Mishlei.[56] Among the explanations offered[57] is that the verse in Mishlei refers to conflicts with regard to worldly affairs, while Shmuel HaKatan is speaking about conflicts within the realm of Torah, such as when there is a difference between two sages regarding a halachic ruling.[58] When the view of one sage prevails over that of another, he should not see it as a personal victory. Rather than focus on the fact that it was his conception that triumphed, he should feel happy that the halachah was clarified. That alone should be the source of his joy.

This teaching reflects the character of its author, Shmuel HaKatan ("Shmuel, the small"), for he was given that title because he always regarded himself humbly.[59] Although he was one of the leading Sages of his time, he applied himself to his studies modestly, without taking pride in his achievements.

(Likkutei Sichos, Vol. XIX, p. 44ff)

Alternatively, it can be explained that the verse in Mishlei is referring to a person with whom one shares personal enmity,[60] while the teaching of Shmuel HaKatan refers to a person with whom one has no personal disagreement, and who is called an enemy only because he is wicked, and therefore, "it is a mitzvah to hate him."[61]

The verse is teaching us that even when an individual's enemy is wicked, he should not rejoice in his downfall, because the satisfaction that he feels is private in nature, and is not necessarily a reflection of the joy that accompanies "the perishing of the wicked."[62]

Shmuel HaKatan teaches a further lesson. Even when one has no personal reason for rejoicing at the downfall of a wicked person, one should not feel happiness. As the Baal Shem Tov taught,[63] when a person sees a fault in a colleague, he should realize that he possesses a similar fault. Thus, were he to take pleasure in the fall of a wicked person, he would invite similar retribution upon himself.[64]

There is an intrinsic connection between this teaching and Shmuel HaKatan's own life. Shmuel HaKatan was the Sage chosen to author the blessing VeLamalshinin[65] ("Let there be no hope for the informers..."[66]) which curses non-believers. Why was this task assigned to him? Because his zealousness bore no trace of hate, but was a reflection of his unbounded love for G-d.

(Sichos Shabbos Parshas Chukas, 5741)

   

Notes:

56. (Back to text) 24:17-18.

57. (Back to text) Machzor Vitri, Midrash Shmuel.

58. (Back to text) In this context, compare the prayer of R. Nechumia ben HaKanah (Berachos 28b).

59. (Back to text) Jerusalem Talmud, Sotah 9:13.

60. (Back to text) This concept is reflected by the preceding verses, which warn a wicked man "not to lie in wait against the dwelling of the righteous, nor to plunder his resting place."

61. (Back to text) Pesachim 113b.

62. (Back to text) Cf. Mishlei 11:10.

63. (Back to text) Meor Einayim, the beginning of Parshas Chukas. Note the explanation in Likkutei Sichos, Vol. X, p. 24.

64. (Back to text) See the notes to ch. 3, mishnah 16.

65. (Back to text) Berachos 28b.

66. (Back to text) Siddur Tehillat HaShem, p. 55.