Shmiras HaLashon בּ חשון - Cheshvan 2 - Thirty-Second Day

© 2006 by Robert Lepor. All rights reserved.

Furthermore, [in the following manner], this sin [of Lashon HaRa] is more severe than [all of] the other sins: For [when one performs] all other sins, the limb which is used to sin, draws the Spirit of Impurity upon itself. The same is not true concerning the sin of Lashon HaRa, [for by committing Lashon HaRa, the sinner] draws the Spirit of Impurity upon all of his limbs and [thus] makes them impure. [This follows] that which is written in the Holy Zohar, Parshas Mitzora[1]: “Rabbi Chiya said, ‘All those who emit Lashon HaRa [cause] all of their limbs [to] become impure, for that evil speech rises and arouses the Spirit of Impurity upon him, and he [thus] becomes impure. [For] one who comes to make himself impure, [in Heaven] they make him impure. Through the speech [uttered] from Below, [in this world], another speech is aroused. (This [teaching from the Zohar resembles that which our Sages of Blessed Memory have said in [maseches] Yoma (39a): “If a person makes himself impure from Below, [in this world], they make him impure from Above, [in Heaven].[2]) The reason [that the speaker of Lashon HaRa suffers severe punishment of complete impurity], is obvious. [The above is not the case], for speech is not a specific [faculty] of the person, as [is the case with] the rest of his limbs, each of which have their own purpose. [The power of speech] comprises the entire person and [represents] him in his entirety. Therefore, when one makes himself a complete [person] by involving himself in Torah [study], all of his limbs will be rectified [from the Spirit of Impurity that had rested upon him as a consequence of his sins], for the Spirit of Holiness will rest on them to bring life to them and to allow them [to continue] to exist in this world and in The World to Come. [The above follows that which] our [Sages of] Blessed Memory have said [in maseches Eruvin, 54a]: “If one has a headache he should involve himself in Torah study [to relieve that pain], as it says [in reference to Torah learning], “[For they are an attachment of favor…”] (Mishlei: 1; 9) If he has a pain in his throat, he should involve himself in Torah study [to relieve that pain], as it says, “…and [as] a necklace for your throat.”… If he has a pain in his entire body, he should involve himself in Torah study, as it says, “…and for all of his flesh [it provides] healing.” (Mishlei: 4; 22) In the converse, [if], Heaven Forbid, [instead of learning Torah, one] speaks that which is forbidden, he brings impurity [upon] all of his limbs. As a result of [the forbidden speech], each of his limbs falls from its’ level [of holiness]. What benefit [does one’s limbs derive from] their master being a living being capable of speech [if he utters forbidden speech in his lifetime, aside from that he] must [use that speech to] give a judgment and accounting [in Heaven on account of all of his actions]?

[1] This teaching is found in the third volume of the Zohar (53a).

[2] The following teaching is found in maseches "Yoma" (39a): It was taught in the Academy of Rabbi Yishmael: "Sin makes the heart of man foolish, as it says, "And do not become impure from them and you shall be made impure in their midst", do not read "and you shall become impure" - "V'Nitmaisem", rather read "and you shall be made stupid" - "V'Nitamtem"." Our rabbis taught [in a Baraisa], "[If] a person makes himself a little impure, they make him very impure. [If he makes himself impure] from Below, [in this world], they make him impure from Above, [in Heaven]. [If he makes himself impure] in this world, he is made impure in The World to Come." Our rabbis have taught [in a Baraisa]: ""And you shall makes yourselves holy and you shall become holy" - [If] a person makes himself a little holy, is is then made very holy. [If he makes himself holy] from Below, [in this world], they make him holy from Above, [in Heaven]. [If he makes himself holy] in this world, they make him holy in The World to Come."