© 2006 by Robert Lepor. All rights reserved.
If one speaks slander against his fellow and arouses quarrels against him, he arouses above [in Heaven] a matter of prosecution against the Jewish People, and [through his forbidden speech], gives the Satan power to bring prosecution against the Jewish People. This follows that which is [taught] in the Holy Zohar,[1] [as follows]: “There is a spirit above that stands over all of the habitual speakers of slander. For when people arouse themselves to be involved in Lashon HaRa, this evil, impure spirit, known as Sachsocha, is aroused Above, [in Heaven]. [Sachsocha] rests on that arousal of slander that those people initiated. [Once people speak Lashon HaRa, Sachsocha] ascends to Heaven [with the power gained from the speakers of Lashon HaRa], and with that arousal of Lashon HaRa, he causes death, sword, and killing, [to be brought] into the world. Woe to those who awaken that evil side by not guard their mouths and tongues and not worrying about these [terrible calamities caused by their forbidden speech]. They are not aware that based on the arousal [initiated] below, [in this world], is dependant the arousal Above, [in Heaven], whether for the good [as a result of a good action] or for the bad [as a result of a sinful action]… For all [of the speakers of forbidden speech] “prosecute” [with their forbidden speech] to arouse that great snake[2]. [As a result of the forbidden speech, the Satan] will prosecute against the world, all due to that arousal of Lashon HaRa, when [the forbidden speech] is aroused below [in this world].”
Behold, when we contemplate only to a small degree, concerning this awesome matter [of the great dangers of forbidden speech], we will, as a result, immediately understand why The Holy One, Blessed is He, is more strict regarding this sin than [He is in respect to] all of the [other] sins. [In fact], HaShem [“distances” Himself from the slanderer] and does not want to associate with the habitual speaker of slander [even] to save him from his troubles. [The aforementioned resembles] that which will, G-d willing, be [presented later on [in this sefer] in the name of the Sifrei[3]. [Similar to the above teaching, the Zohar[4] comments as follows]: “Rabbi Shimon said: The Holy One, Blessed is He, forgives [for all sins] with the exception of slander. [HaShem is very forgiving], for it is known, that The Holy One, Blessed is He, has a great love of the Jewish People; they are considered by Him to be as a cherished son and delightful child, as the pasuk states in [sefer “Yirmiyahu” (31; 19), as follows]: “Is Ephraim My cherished son or is he a delightful child?…” When one has a cherished son and a delightful child, [though] he sees [the child] behaving improperly, [the father] nevertheless protects him due to his great love of [the child]. Even if, at times, [the father] punishes [his child, the punishment] will be [carried out] with great favor and mercy. Indeed, if people were to come to [the father] once or twice and tell him of the many sins of his son, [describing] how he argues and quarrels with people for no reason and that he embarrasses and shames everyone, [as a result], the power of anger within the father will definitely intensify toward [his son, to the point that he will] strike and shame him for this [misbehavior]. Who caused the son [to suffer] this [punishment]? The [individual] who spoke [against the son]. The [above] is [true about forbidden speech]; for The Holy One, Blessed is He, because of His great love of the Jews, will not arouse within Himself to inflict evil on the Jews, though He knows all that is done in private and in public, as it is written (Yirmiyahu: 23; 24) “‘If a man will hide [in hidden places and I would not see him?!?’, so says HaShem. ‘Don’t I fill the Heavens and the earth, so says HaShem!’][5]”. [HaShem generally avoids inflicting suffering on the Jews] as it is written (Bamidbar: 23; 21): “He does not focus on evil within Ya’akov…” this follows RaSh"I’s explanation.[6] Indeed, if the Prosecutor approaches [HaShem], relating to Him these [sins of the Jewish People], it would seemingly be necessary for Him to provide some sort of response. [This is similar is the response provided by the governments on earth upon hearing one shout out concerning the given wrongdoing another had inflicted upon them before the leaders, as is written in the books]. In such a manner, the King of the Universe established that the matters of people [proceed] through the [medium of] advocates and the prosecutors.
[1] This teaching from the Zohar is found on Parshas Pekudei, volume 2, 264, 2 – 265, 1.
[2] The “great snake” refers to the Satan. He is called the “great snake” as he is the snake discussed in the beginning of the Torah (Bereishis: 3; 1) who entices Chavah to eat from the forbidden fruit of the tree of “knowledge of good and evil”, thus bringing death to humanity. The “Satan” is the Angel of Death and is the Prosecuting angel who is able to prosecute against individuals as a result of Lashon HaRa that is spoken in this world.
[3] “Sifrei” is the halachic commentary on the Chumash from the Mishnaic era.
[4] This teaching from the Zohar is found on Parshas Sh'lach, volume 3, 161, 1.
[5] HaShem is saying that since He fills all of Creation there is no such place as that which is “hidden” from Him. Therefore, all is known to Him no matter where the person goes.
[6] RaSh”I comments on the verse in Parshas “Sh'lach” (Bamidbar: 23; 21), as follows: “He does not see iniquity in Ya’akov:… The Holy One, Blessed is He, does not focus on the iniquity that is within Ya’akov. When they transgress His words, He is not precise with them to contemplate on the sins that are in their midst and on their acts of misery with which they transgress His Will.”
“HaShem His G-d is with him: Even when they try to cause Him anger and are rebellious before Him, He does not move from their midst.” RaSh”I comments that HaShem does not remove His Divine Presence from the midst of the Jewish People even when they rebel against Him.
Behold, when we contemplate only to a small degree, concerning this awesome matter [of the great dangers of forbidden speech], we will, as a result, immediately understand why The Holy One, Blessed is He, is more strict regarding this sin than [He is in respect to] all of the [other] sins. [In fact], HaShem [“distances” Himself from the slanderer] and does not want to associate with the habitual speaker of slander [even] to save him from his troubles. [The aforementioned resembles] that which will, G-d willing, be [presented later on [in this sefer] in the name of the Sifrei[3]. [Similar to the above teaching, the Zohar[4] comments as follows]: “Rabbi Shimon said: The Holy One, Blessed is He, forgives [for all sins] with the exception of slander. [HaShem is very forgiving], for it is known, that The Holy One, Blessed is He, has a great love of the Jewish People; they are considered by Him to be as a cherished son and delightful child, as the pasuk states in [sefer “Yirmiyahu” (31; 19), as follows]: “Is Ephraim My cherished son or is he a delightful child?…” When one has a cherished son and a delightful child, [though] he sees [the child] behaving improperly, [the father] nevertheless protects him due to his great love of [the child]. Even if, at times, [the father] punishes [his child, the punishment] will be [carried out] with great favor and mercy. Indeed, if people were to come to [the father] once or twice and tell him of the many sins of his son, [describing] how he argues and quarrels with people for no reason and that he embarrasses and shames everyone, [as a result], the power of anger within the father will definitely intensify toward [his son, to the point that he will] strike and shame him for this [misbehavior]. Who caused the son [to suffer] this [punishment]? The [individual] who spoke [against the son]. The [above] is [true about forbidden speech]; for The Holy One, Blessed is He, because of His great love of the Jews, will not arouse within Himself to inflict evil on the Jews, though He knows all that is done in private and in public, as it is written (Yirmiyahu: 23; 24) “‘If a man will hide [in hidden places and I would not see him?!?’, so says HaShem. ‘Don’t I fill the Heavens and the earth, so says HaShem!’][5]”. [HaShem generally avoids inflicting suffering on the Jews] as it is written (Bamidbar: 23; 21): “He does not focus on evil within Ya’akov…” this follows RaSh"I’s explanation.[6] Indeed, if the Prosecutor approaches [HaShem], relating to Him these [sins of the Jewish People], it would seemingly be necessary for Him to provide some sort of response. [This is similar is the response provided by the governments on earth upon hearing one shout out concerning the given wrongdoing another had inflicted upon them before the leaders, as is written in the books]. In such a manner, the King of the Universe established that the matters of people [proceed] through the [medium of] advocates and the prosecutors.
[1] This teaching from the Zohar is found on Parshas Pekudei, volume 2, 264, 2 – 265, 1.
[2] The “great snake” refers to the Satan. He is called the “great snake” as he is the snake discussed in the beginning of the Torah (Bereishis: 3; 1) who entices Chavah to eat from the forbidden fruit of the tree of “knowledge of good and evil”, thus bringing death to humanity. The “Satan” is the Angel of Death and is the Prosecuting angel who is able to prosecute against individuals as a result of Lashon HaRa that is spoken in this world.
[3] “Sifrei” is the halachic commentary on the Chumash from the Mishnaic era.
[4] This teaching from the Zohar is found on Parshas Sh'lach, volume 3, 161, 1.
[5] HaShem is saying that since He fills all of Creation there is no such place as that which is “hidden” from Him. Therefore, all is known to Him no matter where the person goes.
[6] RaSh”I comments on the verse in Parshas “Sh'lach” (Bamidbar: 23; 21), as follows: “He does not see iniquity in Ya’akov:… The Holy One, Blessed is He, does not focus on the iniquity that is within Ya’akov. When they transgress His words, He is not precise with them to contemplate on the sins that are in their midst and on their acts of misery with which they transgress His Will.”
“HaShem His G-d is with him: Even when they try to cause Him anger and are rebellious before Him, He does not move from their midst.” RaSh”I comments that HaShem does not remove His Divine Presence from the midst of the Jewish People even when they rebel against Him.
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