However, when the “Man of Truth” heard this, he said, “If I could only be relieved from having to see you and your despicable face.”

The woman was horrified at her master’s unusual response to her blessing. But then he began to enumerate for her all his complaints. With a heavy heart, the maidservant left the house.

The Ben Ish Chai offers an unbelievable parable of a young man who, on the first day of Rosh Hashanah, began to contemplate the shortcoming of this world which is filled with flattery and deceit. His imagination began to conjure up an ideal world where sheker was completely uprooted. As he became lost in his thought, he drifted off to sleep.

The acts of Hashem are a paradigm for all generations. This particular modification that Hashem made when He repeated His conversation with Sarah to Avraham is to teach us that the quality of peace is even more important than the quality of truth.

The middah of emes has its boundaries. If a person uses it at all times and in all places, without considering the situation at hand, he can harm himself. This would in fact not be a middah chassidus, an extra measure of piety, but rather something that is foolish and forbidden.

Tzedek tzedek tirdof l’maan tichye v’yorashto es ha’aretz … (Devarim 16:20) – Righteousness, righteousness shall you pursue, so that you will live and possess the Land…

The obvious translation of these words is that a person must pursue “tzedek” – to seek ways that will enable him to increase righteousness and tzedakah in the land.

However, the Ben Ish Chai undertakes to comprehend the true meaning of the word tirdof – to pursue, which usually indicates a lashon of hisnagdus – opposition and conflict, and why the word tzedek is repeated twice.

R’ Moshe Chaim Luzatto, likewise, in the fourth chapter of Mesilas Yesharim, cites that Yaakov was brought to task over the fact that he hid Dinah from Eisav. The act is categorized as “lamas meirei’eihu chesed – he holds back kindness from his fellow” (Iyov 6:14). Yaakov was certainly not permitted to arrange a marriage between Eisav and Dinah, as Eisav was a mumar, and Yaakov was prohibited from giving his daughter in marriage to an am ha’aretz. Moreover, if he wanted Dinah to marry someone else, Yaakov was certainly not obligated to give Dinah to Eisav in marriage.

This is also the explanation given for the gemara in Nedarim that states that the Bais Hamikdash was destroyed because Klal Yisroel did not recite the brachos preceding their learning of Torah. Although they fulfilled the core mitzvah of limud Torah, they were remiss in imbuing their learning with that extra spirit and energy to bring it to a higher plane. Their kavanos in learning were uninspired by an input from their soul, obviating the necessary fulfillment of kedoshim tiheyu. The neglect of that mitzvah is what brought about the destruction of the Bais Hamikdash.

Similarly, Chazal tell us in Bava Metzia 30b that Yerushalayim was destroyed because the courts ruled by the laws of the Torah – they only did exactly what they had to do, v’lo ovdu lifnim mishuras hadin -- and they didn’t do any more. They were not motivated to exert themselves on behalf of others in Klal Yisroel.

Ostensibly, this is difficult to understand, for we are saying that despite the fact that the courts followed the law, Yerushalayim and the Bais Hamikdash were destroyed for lack of a generous spirit.

The mitzvah of kedoshim tiheyu enjoins one not to indulge in excess, even in those activities which are permissible by Torah law. Accordingly, if one does not temper his actions it is possible he may be a “novol b’reshus haTorah – dishonorable within the parameters of Torah.” In such a case, then, the individual is faulted in Shamayim and is considered worthy of severe punishment, because he has failed to understand the significance of man as a part of Hashem.

The Talmud in Sanhedrin in discussing the matter of a ben sorer u’moreh -- a thirteen-year-old son who rebels against his parents and steals from them -- states that there never has been in history, nor will there ever be in the future, such an occurrence. Chazal explain there that this incident was cited in order for us to learn about it, expound on it, and receive reward for doing so.

So too, says the Chofetz Chaim, is our relationship with Hakodosh Boruch Hu. We pray, “Avinu malkeinu -- our Father, our King. have mercy upon us. Give us to understand and to be wise. Enlighten our eyes with the Torah and with yiras Shamayim.”

Hashem is a merciful king and wishes to grant our request. However, we don’t come to collect payment. There is no one to blame. It is as if we were talking in our sleep – sometimes our ears do not hear what our mouth is speaking.