Shmiras HaLashon י"בּ כּסלו - Kislev 12 - Seventy-Second Day

© 2006 by Robert Lepor. All rights reserved.

[The obligation of the son to avoid associating with the dispute of his father, applies only] when he doesn’t have the ability to prevent and subdue the quarrel. However, if the son finds favor with his father, and he has the ability to subdue the quarrel, and [nevertheless] remains silent [in spite of his ability to bring an end to the dispute], he is punished because of this [inaction. This follows that which is taught] in Tanna D’Vei Eliyahu (Eliyahu Rabbah), chapter 21 (1), as follows: “A person should not see their father and mother when they are speaking words of excess (Meaning: Lashon HaRa and similarly [forbidden speech]) and remain silent. If he did [remain silent, allowing the forbidden speech to continue, both] he and [his parents] will not complete their days and years. Furthermore, it is a mitzvah for every person to impose peace between the [conflicting] sides [of the quarrel], it being included among the things for which a person eats the fruits [of their reward] in this world, and the principle [of the reward] remains [intact] for him in The World to Come, as is [taught] in [maseches] “Peah”.[1] (Chapter 1, Mishna 1) Even if [the person] sees that the law does not accord with one side [of the quarrel], and [the participants in that side of the quarrel] are worthy of punishment due to [their involvement in] the dispute, even [in such a situation], a person should gird himself with all of his strength to make peace between the [disputing] sides, and he should not be lax in this [matter of instilling peace]. Even if he is the most important [person] in Israel [he should invest all of his strength to bring a stop to the quarrel, as] we find [to be the case with Moshe Rabbeinu, as it says], “And Moshe arose and he went to Dathan and Aviram…” (Bamidbar: 16; 25) (Meaning: [Moshe arose and went to Dathan and Aviram] to make peace with them [by speaking] words of peace.) Our Sages of Blessed Memory have also said [in maseches “Sanhedrin”]: “From [this incident involving Moshe, we learn] that we must not hold onto a quarrel.” (Sanhedrin, 110a) ([The following teaching] is brought in [the] Midrash: “Because Moshe walked to the doorway of Dathan and Aviram, he merited to save four righteous individuals from the doorway of gehinnom, they being the three sons of Korach and On ben Peles.”[2] [Furthermore], it is written [in Tehillim], “…Seek out peace and pursue it.”[3] (Tehillim: 34; 15) Our Sages of Blessed Memory have said [regarding this pasuk]: “Seek it out for one you love, and pursue it with your enemy, seek it out in your place and pursue it in other places, seek it out with your body and pursue it with your money, seek it out for yourself and pursue it for others, seek it out today and pursue it tomorrow.”[4] The intended [teaching of] the Midrash [when] it comments, “pursue it tomorrow”, [is meant to] inform [us] that a person should not give up [in his attempts to quiet the conflict], thinking to himself that he is unable to make peace. Rather, he should pursue peace today, and tomorrow, and the following day, until he attains it. [No matter how unrealistic it may seem, one should strive to bring about peace. The above is the case], for [we see that] even [concerning] the [thick] ropes of the wagon, [they being difficult to sever at first], if [one] constantly presses [the rope, it] will become [increasingly] thin and will eventually break. So too [is this true of attaining peace, for] even if he has not achieved [success after attempting to pursue peace] once and twice, nevertheless, [that person] should not cease from [involving himself in] this holy attribute [of bringing about peace]. Even if [the] words [that] he [spoke, they being directed at encouraging a peaceful resolution], are [found to] not [be] of any benefit to the leaders of the quarrel themselves, [he should not desist in his goal to inspire peace. If the person fails to attract the instigators of the quarrel to abandon their quarrel, he should understand that] the attribute of [attaining] victory has strengthened itself within them and their eyes [consequently] became blinded from seeing the truth. In any case, with his words encouraging peace, [the person] should [seek to] stop the people who are more peripheral to the quarrel [from continuing to involve themselves in the dispute. Even if he was not successful in convincing the leaders of the dispute to put a stop the quarrel, he nevertheless has a good chance of stopping the other participants in the dispute from continuing to support the quarrel, for] these people [in the periphery of the quarrel] are not directly affected by the dispute, and are only naively drawn after the council of those who are at the forefront of the dispute. [Therefore, in his attempt to achieve peace, that individual] will rescue [those peripherally involved in the dispute] from the bitter punishment [visited upon those who partake in the quarrel], as Moshe Rabbeinu, Alav HaShalom, did, [thus saving four righteous individuals from death], as mentioned earlier.

[1] This passage from the Mishna in Peah states, “These are the things for which a person eats the fruits [of their reward] in this world, and the principle remains intact for him in The World to Come:… Bringing peace between a person and his fellow…”

[2] This teaching is found in Yalkut Shimoni, Parshas Korach, Remez 752, on the pasuk, “Va’yakhilu al Moshe…”

[3] The full pasuk reads, “Remove yourself from evil and do good, seek out peace and pursue it.” (Tehillim: 44; 15)

The MaLBI”M explains that this pasuk is referring to an inhabited area, for in an uninhabited area, one cannot find that which is evil to avoid and that which is good which can be performed. Therefore, one should not say that in order to seek out peace, they will escape to an uninhabited area; rather, he should be around other people, even if they are likely to come to quarrel. For, with those people, one should seek to instill peace. The MaLBI”M points out that David, when writing this chapter of Tehillim, had in mind that it refer to Doeg. Doeg spoke Lashon HaRa against Nov, the city of Kohanim, leading Shaul to order Doeg to wipe out the city of Kohanim. RaSh”I, quoting the teaching of our Sages from the Yerushalmi (maseches Peah, 4a, chapter 1, halacha 1), states that one should seek out peace in one’s place and pursue it in another place.

From the above, we learn that peace is something which must be pursued and concerning which one must invest effort, in order to bring about peace.

Rav Tivyumi states in the above section from maseches Peah, that one who pursues peace receives honor in this world as well as life in The World to Come.

The Yerushalmi states as follows:

“And acts of kindness: For it is written, “One who pursues righteousness (MaLBI”M – i.e. performs the mitzvos between man and HaShem) and kindness, will find life, righteousness, and honor.” (Mishlei: 21; 21) [He will find] honor in this world and life in The World to Come… And bringing peace between a man and his fellow: It is written, “Remove yourself from evil and perform that which is good, seek out peace and pursue it.” (Tehillim: 44; 15) Seek it in your place, and pursue it in another place. Rav Tavyumi said, ‘It says here, [in Tehillim], “pursue”, and it says above, [in Mishlei], “pursue”. Just as the “pursuing” over there [in Mishlei, refers to] honor in this world and life in The World to Come, so too, over here, [with respect to the pasuk in Tehillim], this is the case.”

[4] Note from the “Kol HaLashon” Hebrew printing of sefer “Shmiras HaLashon”: “This [teaching] is found in sefer “Ma’alos HaMiddos”, “Ma’alas HaShalom”, pg. 321, in the Eshkol printing. [In sefer “Ma'alos HaMiddos” it does not state] that [this teaching] is written in the name of our Sages of Blessed Memory…”

Shmiras HaLashon י"א כּסלו - Kislev 11 - Seventy-First Day

© 2006 by Robert Lepor. All rights reserved.

Even if the instigator of the conflict is [one's] relative, even if [the instigator] is his father, he should nevertheless be exceedingly careful to bestow honor upon him by [allowing himself to] be drawn after him [into the conflict]. Even if [one's] father will command him in this matter, [instructing him to join the dispute, he should still not join the quarrel. This follows] that which is ruled to be the halacha in Yoreh Deah, in siman 240, sif 15, [where we learn] that if [one’s] father [instructs] him to transgress a rabbinic law, he should not listen to [his father], for both the son and the father, [as well as] everyone [else], are obligated to honor HaShem.[1] How much more so, [must the son honor HaShem and not listen to his father if his father instructs him to commit] the severe sin of quarreling.

Similarly, we find that the sons of Korach did not draw [themselves] after their father in his quarrel, though this [proved] shameful for their father. By [not joining their father’s quarrel, the sons of Korach] escaped from the punishment that came upon their father. [This follows] that which is [taught] in Yalkut Parshas Korach[2], as follows:

“This is what the pasuk [means when it] states: (Tehillim: 1; 1)

“Praiseworthy is the man…” This [refers to] the sons of Korach;

“…who has not walked in the council of the evildoers…” – [For] they did not [follow] in the council of their father, as it says, “…Please remove yourselves from the tents of these evildoers…” (Bamidbar: 16; 26),

“…and he did not stand in the path of sinners…”, as it says, “…the pans of these sinners…”” (Bamidbar: 13; 7); [This [pasuk] refers to Korach who would mock Moshe and Aharon].”

It is also [taught] in Yalkut [Shimoni, as follows][3]: “What merit did the sons of Korach possess that they were saved (Meaning: from the punishment that came upon their father)? [They were saved from the punishment that came upon their father], for at the time that they were sitting by Korach, their father, they saw Moshe and hid their faces in the ground. They said: “If we stand from before [the presence of] Moshe Rabbeinu, we are behaving shamefully toward our father, and we are already commanded [to] honor one’s father and mother. [If] we do not stand, it is already written, “Before a Torah scholar you shall stand up…”[4] (Vayikra: 19; 32) It is better that we stand before [the presence of] Moshe Rabbeinu, even though we are bringing shame to our father. At that moment, [the sons of Korach] caused their hearts to stir in Tishuvah. [King] David says with respect to [the sons of Korach], “my heart stirred [with] a good thing.”[5] (Tehillim: 45; 2) From [the above teaching in Yalkut Shimoni], one can [conclude] that if he does not allow himself to be drawn after the council of his father in his quarrel, he will not be caught in [the] net [that his father is caught in, and thereby avoid the negative ramifications of partaking in the quarrel].

[Chofetz Chaim’s note: Even if [the person] sees that the law [goes] is [in accordance] with his father, he should nevertheless see to it to [remain] silent and not strengthen the quarrel with the opposing side. [One should avoid strengthening the quarrel even when he sees that the law is with his father], for aside from the mitzvah of bringing [about] peace, he should think, that perhaps, due to the love that is rooted in the heart of a person [toward his father], he made a mistake in his thinking [regarding which side of the quarrel is in the right. Such a mistake can result in a mistaken notion as to the correctness of his father's argument], since he loves his father as [he loves] himself. [This follows] that which is [taught] in Sifrei (Parshas Ri’eih, peirush 87): “Your fellow that is like yourself” (Divarim: 13; 7) – This [refers to] your father, and, [just as] a person does not see himself as guilty, [he therefore might very well not see his father as guilty and incorrect in his side of the dispute].]

[1] This halacha mentions that if one’s father instructs him to transgress a Torah law, whether it be a positive commandment or a prohibition, or to transgress a Rabbinic law, a person should not follow his father demand's.

[2] This teaching can be found in Yalkut Shimoni, Korach, 16, with the words beginning, “zehu she’amar ha’kasuv…” – “this is what the verse stated, Remez 750.

[3] This teaching is found in Yalkut Shimoni, Parshas Korach, Remez 752, on the pasuk “va’yakhilu…”

[4] This translation, as written in the text, follows Onkelos’ translation.

[5] This chapter of Tehillim was written by the sons of Korach and begins as follows: (Tehillim: 45; 1- 2)

"To the conductor, on the shoshanim [musical instruments], by the sons of Korach, [written] with wisdom, a song of love. My heart stirred with a good thing, my actions are for a king, my tongue [speaks purely in song] as a quill of the expert scribe [writes]."

Note: The above translation is based on the commentaries of Mitzudas Tzion and RaSh"I.

Onkelos writes the above verses as follows:

"For praise for those who sit on the Sanhedrin of Moshe, that was said by prophecy, by way of the sons of Korach, with good wisdom, and praise, and gratitude. My heart seeks to speak that which is good, I say that my actions are for a king, my tongue speaks quickly, just as the quill of the experienced scribe."

Onkelos continues to explain this chapter of Tehillim in context of Mashiach ben David. However, the chapter begins by praising those on the Sanhedrin of Moshe. Perhaps, the sons of Korach merited to have the merit to speak this prophecy about Mashiach ben David, as their hearts stirred in that which is good, as we learn in Yalkut Shimoni, refers to the Tishuvah that the sons of Korach performed when they showed the proper respect for Moshe, as well as by refraining from continuing to take part in the rebellion of their father.

Shmiras HaLashon י כּסלו - Kislev 10 - Seventieth Day

© 2006 by Robert Lepor. All rights reserved.

Chapter 17

[In this chapter, we] shall Explain [Concerning] the Great [Extent] to which one should Distance [himself] from Assisting in [a] Quarrel, [this] Even [being the case] if he would be Supporting his Father and his Mother [by partaking in that quarrel. We] shall also Explain that [one] should see to it with all of his Power that he Impose [a state of] Peace.

[In addition to not directly involving oneself in the conflict], a person should also be cautious to avoid being among those who assist in the quarrel, in order that he will [avoid] punishment when the time comes for that punishment to befall [those who partook in that quarrel]. This follows that which our Sages] have said [in maseches “Makkos”, 5b, as follows]: “The pasuk punishes the one who attaches [himself] to the transgressor, as the transgressor [is punished].”[1] [Similarly, the following is taught] in Midrash Parshas Korach (Bamidbar Rabbah: 18; 4): “Come and take note of the severity of strife, for [concerning] all [of] those who assist in the quarrel, The Holy One, Blessed is He, destroys their remembrance, as it says, “And a fire went out from before HaShem, and it consumed the [two-hundred-and-fifty men who brought the incense.]”” (Bamidbar: 16; 35) [Our Sages of Blessed Memory] have said [in maseches “Sanhedrin”, 110a]: “Rav said, ‘All those who strengthen a dispute, transgress a prohibition, as it says, “…and you shall not be like Korach and his assembly…”’ (Bamidbar: 17; 5) Rav Assi said, ‘It is fitting for him to be afflicted with tzara’as, it is written over here…’”[2] [Furthermore, take note of that which was written] in chapter six [of this sefer, where we quote from] Sefer HaKaneh.[3] [We wrote in the name of Sefer HaKaneh], that, at times, The Holy One, Blessed is He, switches the punishment of tzara’as with poverty, [the participant in the quarrel becoming] a poor person who is placed at the mercy of other people.

The hearty individual will constantly contemplate that which our Sages of Blessed Memory have said in Midrash Rabbah, Parshas Emor (27; 5), on the [following] pasuk [quoted from Koheles]: “And G-d will seek out the one being pursued.” (Koheles: 3; 15): “Rav Huna said in the name of Rav Yosef: ‘G-d will always seek out the one being pursued. [When] you find a righteous [individual] pursuing a righteous [individual], “And G-d will seek out the one being pursued.” [If] a righteous [individual] pursues an evil [individual], “And G-d will seek out the one being pursued.”’ Rabbi Yihudah said in the name of Rabbi Yosi ben Nihorye: “The Holy One, Blessed is He, always demands the blood of those pursued from the pursuers, you should know that this is so…” Rabbi Elazar said in the name of Rabbi Yosi ben Zimra: “[The above teaching] applies even to sacrifices. The Holy One, Blessed is He, said: “An ox is pursued from before a lion, a goat is pursued from before a leopard, a sheep from before a wolf. Do not offer for Me from [those who are] the pursuers, rather, [offer sacrifices to Me] from those [who] are pursued…”’[4]

[Since] this is [the case that HaShem demands the blood of those pursued from the pursuers], one should contemplate from this [teaching concerning], how greatly a person must distance himself from being among those who assist [in] the quarrel, [for they] pursue one of the sides [of the quarrel]. For, [if they decide to continue involvement in the quarrel, effectively being a “pursuer”], in the end, The Holy One, Blessed is He, will demand the blood [of those whom they pursued], from his hand. [Furthermore], in place of [the person's] hopes to be one of those who are victorious [in the quarrel], and thereby be apportioned honor, in the end he will behold his own shame, for he will be punished with tzara’as and poverty, as was mentioned earlier. However, one who guards himself from [partaking in the] dispute, behold, this [person] is respected before the people, as it says [in Mishlei], “There is honor [that comes to] the person who sits [and refrains from partaking] in the quarrel…” (Mishlei: 20; 3) Our Sages of Blessed Memory have also said[5]: “Just as [is the case] with a dispute that [is ascribed] to [a given person, he being honored] if he is victorious, kal va’chomer[6], if [that person] has entered [into] a quarrel that he did not initiate, [he will punished, as he does not receive the same honor as the one to whom the quarrel belongs].” In this vein, [King Solomon] says [in Mishlei], “One who grabs onto the ears of a passing dog joins a quarrel that is not his.”[7] (Mishlei: 26; 17)

[1] The mishna on “Makkos” (5b) states that if all of the witnesses are proven to be false, all of them are punished, even if there are more than two witnesses.

[2] This passage from the gemara states as follows:

““And Moshe rose up and he went to Dathan and Aviram…” (Bamidbar: 16; 23) Reish Lakish said, ‘From here [we learn] that one does not strengthen a quarrel. For Rav said, ‘All of those who strengthen a quarrel, transgresses a [Torah] prohibition, as it says, “…and you shall not be like Korach and his assembly…”’ (Bamidbar: 17; 5) Rav Ashi said, [that person] is worthy to be inflicted with tzara’as, it is written over here, “And HaShem said to him again, ‘Please bring your hand into your upper garment’…”” (Shmos: 4; 6)

[3] “Sefer HaKaneh” refers to “Sefer HaPiliah”, pg. 21, third column – in the Karetz printing.

[4] “And G-d will seek out the one being pursued.” (Koheles: 3; 15): “Rav Huna said in the name of Rav Yosef: ‘G-d will always seek out the one being pursued. [When] you find a righteous [individual] pursuing a righteous [individual], “And G-d will seek out the one being pursued.” An evildoer who pursues a righteous individual, “And G-d will seek out the one being pursued.” An evildoer who pursues an evildoer, “And G-d will seek out the one being pursued.” Even [in the case that] a righteous [individual] pursues an evil [individual], “And G-d will seek out the one being pursued.” In any case, G-d will seek out the one being pursued.’ Rabbi Yihudah ben Rav Simone said in the name of Rabbi Yosi ben Nihorye: “The Holy One, Blessed is He, always demands the blood of those pursued from the pursuers, you should know that this is so, for Hevel was pursued by Kayin, and The Holy One, Blessed is He, chose Hevel, as it says, “…And HaShem turned to Hevel and to his offering.” (Bereishis: 4; 4) Noach was pursued by his generation, and The Holy One, Blessed is He, only chose Noach, as it says, “…For I have seen you before Me as the righteous one in this generation.” (Bereishis: 7; 1) Avraham was pursued by Nimrod, and The Holy One, Blessed is He, chose Avraham, as it says, “You are HaShem, The G-d, for You have chosen in Avram…” (Nechemiah: 9; 7) Yitzchak was pursed before the Plishtim, and The Holy One, Blessed is He, chose Yitzchak, as it says, “…‘We have surely seen that HaShem was with you…” (Bereishis: 26; 28) Ya’akov was pursued from before Eisav, and The Holy One, Blessed is He, chose Ya’akov, as it says, “For HaShem chose Ya’akov…” (Tehillim: 135; 4) Yosef was pursued from before his brothers, and The Holy One, Blessed is He, chose Yosef, as it says, “He has placed a testimony concerning Yosef…” (Tehillim: 81; 6) Moshe was pursued from before Pharaoh, and The Holy One, Blessed is He, chose Moshe, as it says, “…had not Moshe His chosen [stood in the breach before Him]…” (Tehillim: 106; 23) David was pursued from before Shaul, and The Holy One, Blessed is He, chose David, as it says, “And He chose David, His servant…” (Tehillim: 78; 70) Shaul was pursued from before the Plishtim, and The Holy One, Blessed is He, chose Shaul, as it says, “…’Have you not seen that HaShem has chosen him…” (Shmuel I: 10; 24) [The nation of] Israel is pursued from before the other nations, and The Holy One, Blessed is He, chose Israel, as it says, “…and HaShem has chosen you to be His treasured nation…” (Divarim: 14; 2) Rabbi Elazar said in the name of Rabbi Yosi ben Zimra: “[The above teaching] applies even to sacrifices. The Holy One, Blessed is He, said: “An ox is pursued from before a lion, a goat is pursued from before a leopard, a sheep from before a wolf, do not offer [sacrifices] for Me from the pursuers, rather, [offer sacrifices to Me] from those that are pursued. [The above] follows that which is written, “An ox or a sheep or a goat when it is born, [and it shall be with its mother for seven days, and from the eighth day and onward, it shall be desired as a fire offering to HaShem.]” (Vayikra: 22; 27)”’

[5] This teaching can be found in sefer “Ma’alos HaMiddos”, “Ma’alas HaShalom”, pg. 329 in the Eshkol printing.

[6] “Kal va’chomer”, is loosely translated as “how much more so”.

[7] The commentators on this pasuk (Mishlei: 26; 17) (RaSh”I, MaLBI”M, and Mitzudas David), explain that one who joins a conflict that is not his is comparable to someone who grabs the ears of a passing dog, who, otherwise, has no interest in barking and attacking him. However, once the person grabs onto the dogs ears, the dog will bark at him and bite him. Similarly, when one joins a quarrel that is not his, he is volunteering to be the target of attack for the opposing side of the quarrel. Instead of simply walking past the dog, or refraining from joining the quarrel, the individual could have avoided being the subject of attack and punishment, becomes the target of punishment.

Shmiras HaLashon ט כּסלו - Kislev 9 - Sixty-Ninth Day

© 2006 by Robert Lepor. All rights reserved.

Even if one has already entered the matter of dispute, and it is difficult for him to separate from his other friends [by desisting from the quarrel], nevertheless, he should see to it with all of his strength to extricate himself from [being involved in this quarrel]. [Removing oneself from a quarrel] is similar to what On ben Peles did. [On was] initially of one mind with the instigators of the quarrel [of Korach], as is written in the Torah. [However], in the end, [On] removed himself from [the quarrel of Korach and his followers], as [our Sages of Blessed Memory] have said in Perek Chelek.[1] (Sanhedrin, 109b) Therefore, [On] was not punished when the time came for the visitation of punishment [against the participants in Korach’s quarrel. In addition, when attempting to extricate himself from the quarrel], a person should pay no heed to the words of the Yetzer HaRa and his arguments, [for the Yetzer HaRa] entices [the person to persist in the quarrel, by claiming] that it would not be honorable for him to stop in the middle [of the quarrel] and not finish [the dispute by achieving] the “victory”. The individual should refute these claims of the Yetzer HaRa by pointing out] that it is preferable for a person to be embarrassed in this world before certain individuals and not be embarrassed in The World to Come, before the entire Heavenly retinue. Our Sages of Blessed Memory have also said (Eduyos: Chapter 5, Mishna 6): “It is preferable for a person to be referred to as a shoteh[2], all of his days, and not be evil for even one moment before HaShem.[3]”

[1] The gemara here is discussing the incident where On’s wife encouraged him to leave the dispute with Korach. RaSh”I, on this gemara, points out that On tells his wife that he swore to the participants in Korach’s dispute that if they would call him to come with them and assist them in their dispute, that he would come. To get On out of his bind, On’s wife gave him wine to drink, whereupon On got drunk. On’s wife stood by the entrance to the tent with her hair uncovered. Anybody who was involved in Korach’s dispute who came to call On to join, turned around from the tent upon seeing her standing by the entrance to the tent with uncovered hair.

[2] “Shoteh” refers to a person who is crazy or is a fool.

[3] This mishna in Eduyos (Chapter 5, Mishna 6), lists four rulings that the great sage Akaviah ben Mahalalel had which were at odds with the ruling of the Chachamam (Sages). The Chachamim offered Akaviah the position of Av Beis Din – father of the court, that person being the deputy to the Nasi (president) of the Sanhedrin. He would preside over this Jewish High-Court when the Nasi was not present. However, the stipulation for Akaviah to receive this distinguished position was that he retract his four rulings which were at odds with the rulings of the Chachamim. Akaviah refused to change his position on these four rulings, stating it is better for a person to be called a fool – shoteh, all of his life by others, then to be an evildoer for even one moment before HaShem’s Presence. He refused to change his four positions, for he said that by changing his positions, it would appear to others that he changed his position on the four rulings in exchange for a position of leadership.

Shmiras HaLashon ח כּסלו - Kislev 8 - Sixty-Eighth Day

© 2006 by Robert Lepor. All rights reserved.

My brother, come and I shall further demonstrate to you the great power that the Yetzer [HaRa] wields with respect to the attribute of [achieving] victory. For, at the time that one enters into the depths of the quarrel, even if he were to see with his eyes that he is going in the path of darkness and [of] thick darkness, [realizing that by persisting in the quarrel] he will descend to gehinnom, nevertheless, he is more content to go into the depths of sh’ole [rather than to] conceal himself from the quarrel. This type of Yetzer HaRa is an inheritance to [those who uphold the quarrel at such great costs] from their fathers Dathan and Aviram, they being the fathers of all instigators of conflicts. [Dathan and Aviram] said explicitly [that they were determined to persist in their quarrel, even though they would be punished in gehinnom as a result. This follows] that which is brought in Midrash Rabbah, Parshas Korach[1], [where we learn that Dathan and Aviram] said: “Behold, we support our words, and we will not ascend from the judgment of gehinnom." [Meaning: Though we shall not ascend [from gehinnom], we shall nevertheless support our words [of strife and continue the quarrel].] Therefore, my brother, have pity and compassion on your life and the lives of your sons and daughters, and restrain yourself from [involvement in] the quarrel.

[1] For more on this teaching, see Yalkut Shimoni, “Korach”, Remez 752, beginning with the word “va’yakhilu”.

The full quote of this passage in Bamidbar Rabbah (18; 4), reads as follows:

“Rabbi Nathan said, ‘The Holy One, Blessed is He, said, ‘If all of the sorcerers of the world would gather and seek to change the morning into the evening, they would be unable [to do so. So too], just as I have separated between light and darkness, I have similarly separated Aharon to sanctify him in The Holy of Holies.’ Immediately, “And Moshe sent to call to Dathan and Aviram the sons of Eliav, and they said, ‘we will not go up.’” (Bamidbar: 16; 12) The [pasuk] here does not [state], ‘we shall not go’ and ‘we shall not come’, rather, [it states], ‘we shall not go up’. [The verse in Mishlei states], “The mouth of a fool brings ruin to him, [and his lips are a snare to his soul.]” (Mishlei: 18; 7) - [Dathan and Aviram] opened their mouths to punishments, to say that they will die by descending and not by ascending. [In accordance with that which] they [responded to Moshe], so did they die, “and they and all that belonged to them descended alive to sh'ole...”” (Bamidbar: 16; 33)

Shmiras HaLashon ז כּסלו - Kislev 7 - Sixty-Seventh Day

© 2006 by Robert Lepor. All rights reserved.

[The actions that] the instigator of the quarrel [takes are] very wonder: For if someone else was to inflict a minor injury upon his son, even [if the injury was inflicted] unintentionally, [the father] would emit “torches” from his mouth, [they being directed] against [the one who inflicted the damage]. How much more so [would the father take it out against the guilty individual] if [that person] injured his son intentionally, causing [the son] to be bedridden. Even when the son is healed, [the father] will not be silent and will not rest until he retaliates against [this individual] in accordance with [the damage that was inflicted due to the] actions [of the attacker. Still, even after retaliating against the attacker, the father] will bear a grudge of everlasting hatred in his heart because of this [injury inflicted by the attacker. However], when [the father] brings all of these troubles upon his son due to this [injury inflicted upon his son, by thereby involving himself in a quarrel], it also being possible that they will die [as a result of this quarrel], Heaven Forbid, [the father will not desist from the quarrel, though it poses a [mortal] danger to his family. This follows] that which we have written earlier, in chapter fifteen, in the name of the Midrash, [where we learn] that even nursing babies were punished [in Korach’s quarrel against Moshe] due to this sin [of strife][1]. [A related teaching is found in Tanna D’Vei Eliyahu (Eliyahu Rabbah), chapter 21[2].[3]] [Though the father would react so harshly against another person who injures his son, when, as a result of his quarrel he may lead his son and family to die, Heaven Forbid], he [nevertheless] does not have any pity on them, and on the contrary, his disposition dictates that he hint to the members of his household that they [should join him and thereby help him] intensify his quarrel. We find such [a situation occurred with] Dathan and Aviram, who went outside to stand by the entrances of their tents, they, and their wives, and their children, and their babies. (Bamidbar: 16; 27) [This dangerous attitude of Dathan, Aviram, as well as of other instigators of strife], follows that which the pasuk says [in sefer “Yirmiyahu”], “The fathers gather the wood and the children light the fire”. [The pasuk in Yirmiyahu (7; 18) has a different text, which reads as follows: “The sons gather… and the fathers burn…”[4]]. [Such a dangerous attitude inherent in many quarrels] must only be due to the Yetzer HaRa blinding [the person's] eyes, and placing before him every pit and snare to become a flat valley.

[1] [The following is quoted from the] Midrash Rabbah, Parshas Korach (Bamidbar Rabbah: 18; 4): “Rabbi Berechiah said, ‘So harsh is strife, for the Heavenly Court does not punish [for sins, unless one is] twenty years old and over, and the Earthly court [punishes for sins committed] from thirteen years and up, [however], in the quarrel of Korach, babies [that were] one day old were swallowed into the lower levels of gehinnom, as it says, “…and their wives, and their children, and their babies.” (Bamidbar: 16; 27), “…and they and all that belongs to them descended alive into sh’ole…” (Bamidbar: 16; 33)

[2] Note found in the Hebrew “Kol HaLashon” printing of sefer “Shmiras HaLashon”: See the beginning of chapter 20 in Eliyahu Rabbah, where it is explained that the explanation of the pasuk “on the lives of your sucklings”, means nursing babies. [A teaching related to] this pasuk is also brought in the beginning of chapter 21. Subsequently, the statement that “one should not see his father and his mother speaking excess…”, is brought. Rabbeinu derives that this is also in the category of something that is disgusting, for which nursing babies die as a result, see over there and you will expound and find that it is easy [to understand].

[3] The teaching from Tanna D’Vei Eliyahu is as follows: “Another explanation: “…Raise your palms to Him, for the life of your sucklings who are enwrapped in famine by the entrance of all districts.” (Eichah: 2; 19) [Based on this verse, our Sages] said, ‘A person should beseech [HaShem] for mercy upon himself and upon his wife and upon his children, as well as [for] the people of his household, so that none of them shall come to [perform] that which is reprehensible. [In addition], a person should not remain silent [if] he sees his father and his mother when they are speaking words of excess. If one acted this way [by refraining from silencing his mother and father when they speak words of excess], “he and they will not complete their days and their years, as it says, “Only guard yourself and guard your soul greatly…”” (Divarim: 4; 9)

The commentary Shai LaMora explains the following on the above passage from Eliyahu Rabba:

“Words of excess” refer to forbidden types of speech, such as Lashon HaRa. If one speaks words of excess, they fall into gehinnom. Rabbi Nachman bar Yitzchak says that even one who is silent and does not stop such speech, falls into gehinnom. (Shabbos, 33a)

[4] The entire pasuk states, “The sons gather the wood and the fathers burn the fire and the wives knead the dough, [in order] to make cookies for the “queen of Heaven” and to offer libations to other gods, in order to anger Me.” (Yirmiyahu: 7; 18) This pasuk comes to teach how the entire family would play a part in the sin of idolatry in order to “anger” G-d. So too, in our context, when members of the family join together to involve themselves in a quarrel, they all join together to go against HaShem and bring great punishment to themselves, chas v’shalom.

Shmiras HaLashon ו כּסלו - Kislev 6 - Sixty-Sixth Day

© 2006 by Robert Lepor. All rights reserved.

Furthermore, [in addition to the previously noted punishments that may befall the one who scorns their Rav, our Sages of Blessed Memory] have said [in maseches Sanhedrin, 110a]: “Rav Chama said, ‘All those who initiate a quarrel with their rabbi[1], it is as if he instigates a quarrel with HaShem’s Divine Presence, as it says, “These are the waters of quarrel, for the Children of Israel quarreled against HaShem…” (Bamidbar: 20; 13) Furthermore, with regard to this issue [of quarreling against one’s rabbi, the following teaching] is found [in that gemara]: “Rabbi Chanina bar Pappa said, “All those who complain against their rabbi, it is as if he has complained against The Shechinah[2], as it says… Rabbi Abahu said, ‘All those who suspect their rabbi as having done something wrong, it is as if he suspects the Shechinah, as it says, …’[3] These four levels that the gemara mentions below, [comes] to teach us that [by] merely thinking [that someone performed a wrong, he] is also [transgressing] a major prohibition.

The people who view lightly [the sins of] disputing [with] and scorning their rabbi and [arguing and scorning] the Beis Din of the city, are very foolish, [for though they have committed such a great sin, they still] do not tremble because of the great punishment that is designated to come [to them] in The World to Come, as a result of this [sin]. Come and see that which is [taught] in Midrash Rabbah, Parshas B’ha’alosicha (Bamidbar Rabbah: 15; 17), on the pasuk, “…and you shall honor the countenance of the elderly[4]…”[5] (Vayikra: 19; 32) [In Bamidbar Rabbah, we learn that the aforementioned pasuk] refers to a Torah scholar. [This follows that which is taught] in [maseches] Kiddushin (32b), as follows: “What [type of] respect does the Torah [refer to when] it says “והדרת” – “v’hadarta” – “and you shall respect”? [This “respect” refers to] not standing in the designated place [of the Torah scholar], and not sitting in his designated place, and [one] should not contradict his words…” For, each person who does not behave with these [aforementioned] attributes toward their rabbi, is called an evildoer before HaShem and he forgets his Torah learning, and his lifespan is shortened, and he eventually becomes poor, as it says, “And there shall be no good for the evildoer, and his days shall not be lengthened, similar to the shadow which does not fear before G-d.” (Koheles: 8; 13) Behold, the [aforementioned] Midrash applies even [to a case] when he doesn’t respect [his rabbi] properly. How much more so [is one's punishment severe] if he draws people from the city to join [the] quarrel [that he initiated, in which case] he will definitely be punished [with a punishment that is] multiple times [more severe than the punishment which befalls one who acts alone in his disrespect directed against his rabbi].

[1] “One who initiates a quarrel with their rabbi” means that he causes other people to argue against his rabbi as well, using his words to attract them [to this quarrel].

[2] “Shechinah” refers to G-d's Divine Presence.

[3] The full passage from maseches “Sanhedrin” (110a), reads as follows:

“Rav Chisda said, “All those who [involve themselves in a] dispute against their Rabbi, is comparable to one who disputes HaShem’s Divine Presence, as it says, “[…They are Dathan and Aviram, those who are called by the assembly, who incited [the people] to quarrel against Moshe and Aharon], when they incited to quarrel against HaShem.” (Bamidbar: 26; 9) Rav Chama said in the name of Rabbi Chaninah, ‘All those who initiate a quarrel with their rabbi, it is as if he instigates a quarrel with HaShem’s Divine Presence, as it says, “These are the waters of quarrel, for the Children of Israel quarreled against HaShem…” (Bamidbar: 20; 13) “Rabbi Chanina bar Pappa said, ‘All those who complain against their rabbi, it is as if he has complained against The Shechinah, as it says, [“…your complaints are not against us, rather [your complaints] are against HaShem.” (Shmos: 16; 8) Rabbi Abahu said, ‘All those who suspect their rabbi as having done something wrong, it is as if he suspects the Shechinah [of having done something wrong], as it says, [And the nation spoke against HaShem and against Moshe…”’ (Bamidbar: 21; 5)

Through connecting suspecting one's rabbi of wrongdoing to disputing one's rabbi, quarreling with him, and complaining against him, we see that suspecting one's rav of wrongdoing is also a great prohibition.

[4] RaSh”I on this pasuk explains that "זקן" – “elder” that it refers to an elder who is a boor (alternatively, a sinner) (see Sifsei Chachamim), the pasuk states “zakein” which only refers to one who has acquired wisdom. (Kiddushin, 32b)

[5] Such did Rabbi Tanchuma expound, “And HaShem said to Moshe, ‘Gather for me seventy men from the elders of Israel…’” (Bamidbar: 11; 16) There is a halacha: Within how many amos (cubit between 1.5 - 2 feet, in length) is a person obligated to stand before a zakein? This is what our Rabbis taught: A person is obligated to stand within four amos [of] a zakein, as it says, “Before one who is elderly [and is scholarly in Torah] you shall stand…” (Vayikra: 19; 32). [The translation of the above pasuk follows Onkelos' explanation. In addition], you inquire as to his [wellbeing] (lit. “state of peace”) within four amos [of his presence]. What is the honor that the Torah [referred to when it] said “v’hadarta” – “and you shall respect”? That one shouldn’t stand in [the] place [of the Torah scholar] and shouldn’t sit in his place, and he shouldn’t contradict his words, and when he inquires as to a halacha, he should ask in [a state of] fear, and he should not jump to [provide an] answer, and he should not enter into the midst of his words. [A person must be careful concerning all of the above], for those who do not behave towards their Rav with all of these characteristics, is called an evildoer before The Presence [of HaShem], and he forgets his Torah learning, and his years are shortened, and in the end he comes to [a state of] poverty, as it says, “And there will not be good for the evildoer, and he will not have lengthened days, as the shadow which does not fear before G-d.” (Koheles: 8; 13) What is this “fear” [that one should have in the presence of the zakein]? When it says [in the pasuk], (Vayikra: 19; 32) “Before the one who is elderly [and is scholarly in Torah] you shall stand… and you shall fear from your G-d”, this is [the source for] fear of the Rav. [As] this [reasoning] is the case, there is also fear of charging a Jew usury and fear of using deceptive weights in business. [Concerning the passage where it discusses charging a Jew usury, it says, (Vayikra: 25; 36) “…and you shall fear from your G-d…”, while by the section which deals with deceptive weights, the pasuk concludes by stating, “…I am HaShem”. (Vayikra: 19; 37) Therefore, one might think that a person should also fear from involvement in usury and using deceitful weights.] Rather, Rabbi Elazar said, ‘It says [in the pasuk] over here (Vayikra: 19; 32), “…the face of the zakein…”, and [we quote] later on [from Koheles], “…which does not fear from [before] the countenance of G-d”. [From the wording in these verses, we learn that one should fear before the zakein, which we learn from the pasuk that discusses the fear we should have before HaShem. One is also obligated to give [the zakein] precedence to everyone else [when it comes] to entering and exiting [an area] and [should] treat him with fear and respect, as it says, “You shall fear HaShem, your G-d…” (Divarim: 6; 13) We learn in a Baraisa, that the word "את" [of "את ה אלה-יך תירא" – “You shall fear HaShem, your G-d…”] comes to include those who are masters of Torah, for there is no other trait comparable to this. Similarly, it says [in the context of Moshe placing leaders upon the Jewish People, “And I shall take the heads of your tribes, men who are wise and known,] and I have placed them as leaders over you…” (Divarim: 1; 15) From [this pasuk, we] learn that one should treat [Torah scholars] as one would treat princes, [he should] stand in their presence, [and] give them precedence in every matter of greatness. Rabbi Abba HaKohen bar Pappa said, “When I would see a group of people, I would walk on a different path so as not to burden them, so that they wouldn’t see [me] and [be required to] stand in my presence. When I spoke of [these] matters before Rabbi Yosi the son of Rabbi Zivida, he told me that, ‘You need to pass before them, and they shall see you and stand before you, and you shall [thereby] bring them to [attain] fear of Heaven, as it says, “Before one who is elderly [and is scholarly in Torah], you shall stand… and you shall fear before your G-d…” (Vayikra: 19; 32) Why [is it that respect of Torah scholars leads to fear of Heaven]? For the elevated level of the righteous is a level from which there is no descending. However, the level of Eisav is a level from which one only descends. Today he is a lieutenant, tomorrow he is, (loosely translated), the Roman equivalent of a knight, the next day he is a captain, the same being true of all of their leaders. Similarly, the prophet says [in reference to Eisav], “If you shall rise up like an eagle, [and if you place your nest between the stars, from there I shall take you down, so says HaShem.”] (Ovadiah: 1; 4) However, the level of Ya’akov is a level from where there is no descending, and their [level of] holiness never falls.

Similarly, you find by [Israel’s] zikeinim (elders), that they are one of thirteen things that are written [in the context of being in possession of] the Name of The Holy One, Blessed is He. [Those thirteen things are as follows]: 1) The silver and the gold, 2) Kohanim, 3) Levites, 4) and Israelites, 5) the firstborn 6) The altar, 7) donating to the Mishkan, 8) and the anointing oil, 9) the Ohel Moed (Tent of Meeting) 10) the Kingship of the House of David, 11) the sacrifices, 12) the Land of Israel, 13) and the zikeinim.

[HaShem’s love of the aforementioned thirteen things is based on the following verses]:

1) The silver [and the gold] – “For Me is the silver and for Me is the gold…” (Chaggai: 2; 8)

2) The Kohanim – “…and [the Kohanim] shall serve before Me.” (Shmos: 28; 41)

3) The Levites – “And I shall take the Levites for Me…” (Bamidbar: 3; 41)

4) Israelites – “And you shall be for Me…” (Shmos: 19; 6)

5) The firstborn – “Sanctify for Me [all of the firstborn who open the womb from the Children of Israel, among the man and the animals…]” (Shmos: 13; 2)

6)The altar – “An altar of earth shall you make for Me…” (Shmos: 20; 21)

7) The donation [for the Mishkan] – “…and you shall take a donation for Me…” (Shmos: 25; 2)

8) The anointing oil – as it says, “…this shall be holy anointing oil for Me…” (Shmos: 30; 31)

9) The Tent of Meeting – “And you shall make a sanctuary for Me…” (Shmos: 25; 8)

10) The sacrifices – “…you shall guard yourselves to bring to Me…” (Bamidbar: 28; 2)

11) [The] Kingship of the House of David – “…for I have seen that from among his sons will be a king for Me.” (Shmuel I: 16; 1)

12) The Land of Israel – “…for the Land is for Me…” (Vayikra: 25; 23)

13) [The] Elders – “Gather for Me seventy [men from the elders of Israel…]” (Bamidbar: 11; 16)”

Shmiras HaLashon ה כּסלו - Kislev 5 - Sixty-Fifth Day

© 2006 by Robert Lepor. All rights reserved.

Chapter 16

[In this Chapter, we] shall Explain [Concerning] the Great Punishment [that befalls] one who Disputes [the teachings of] his Rabbi

Behold, the sin of strife even applies if someone argues with [a person] of equal stature. How much more so [does the sin of strife apply to] one who argues with a Torah scholar, even if [that scholar] is not his rabbi. All the more so, [the individual is guilty of the sin of strife] if it is his rabbi[1] [with whom he argues], definitely his sin is great and [the] evil of his [action] is multiplied [in its intensity. The sin of strife is so severe, especially when one opposes a Torah scholar], for it is known that a quarrel involves shaming the opposing side with [one's] words. The greatness of the sin of one who scorns a Torah scholar is known from that which [our Sages of Blessed Memory have] said in [perek] Chelek, [Sanhedrin, 99b][2], and [this halacha has been] determined similarly in Yoreh Deah, in siman 243, sif 6, [where we learn] that one who scorns a Torah scholar is included among [those whom the pasuk refers to when it says], “For he has scorned the word of HaShem…, that soul shall surely be cut off, its sin is within it.” (Bamidbar: 15; 31) (In our times, even if [the individual] is only worthy to teach [Torah] and he has wearied himself in the Torah, he is called a “Talmid Chacham”. [Therefore], one who scorns [the Torah scholar], even only [by scorning him] with [his] words, and even [when he is] not present, it [nevertheless] is a criminal sin, and he is liable for excommunication because of this. [This follows that which is taught] in Yoreh Deah, in siman 243, sif 7[3], and in siman 334 in the Shach, sif kattan 68.) In addition, [one who scorns a Torah scholar] has no remedy for his infliction [which comes as a result] of this [sin], as is [taught in maseches] Shabbos (119b): “Rav Yihudah said in the name of Rav, ‘All those who scorn a Talmid Chacham have no remedy… Furthermore, the destruction of Jerusalem came about as a result of this sin [of scorning Torah scholars], as it says, “And they were mocking the messenger of G-d, and they were scorning His words, and were deceitful with His prophets, until the anger of HaShem arose in His nation, to the point of no remedy.”” (Divrei HaYomim II: 36; 16) [Our Sages of Blessed Memory have] also said in [maseches] Berachos (19a): “Rabbi Yihoshua ben Levi said, “all those who speak [that which is forbidden to speak against a Torah scholar], behind [the] coffin [of that Torah scholar], falls into gehinnom, as it says…[4]”

[1] His rabbi refers to the rabbi from whom he learns or has learned Torah. The halacha is even stricter when one acts inappropriately in respect to the rabbi who has imparted the individual with most of his Torah wisdom. For example, it is forbidden to impart halachic rulings within a given proximity of the residence of his rabbi without being permitted. This law is stricter when it comes to the rabbi from whom he possesses most of his Torah knowledge.

[2] The gemara in maseches “Sanhedrin” (99a) quotes Rav and Rabbi Chaninah who list those who mock Torah scholars as apikorus’ (individual’s who are familiar with the Torah and reject it). The mishna on 90a lists apikorsim as among those individuals who do not receive a portion in The World to Come.

[3] This halacha in the Shulchan Aruch continues by teaching us that once the individual is placed in excommunication for scorning the Torah scholar. That excommunication is only reversed once the Torah scholar that he scorned is mollified. If the Torah scholar that he mocked had passed away, his state of excommunication is reversed by the Beis Din (Jewish religious court) upon his repentance.

[4] The full teaching from maseches “Berachos”, is as follows: “Rabbi Yihoshua ben Levi said, “all those who speak [that which is forbidden to speak against a Torah scholar], behind [the] coffin [of that Torah scholar], falls into gehinnom, as it says, “And those who turn themselves to perverseness, HaShem Will lead them with those who perform iniquity, peace upon Israel.” (Tehillim: 125; 5) Even at the time that there is peace upon Israel, HaShem Will lead them with the performers of iniquity.” RaSh”I points out that HaShem Will lead these individuals to gehinnom, along with the performers of iniquity.

Shmiras HaLashon ד כּסלו - Kislev 4 - Sixty-Fourth Day

© 2006 by Robert Lepor. All rights reserved.

(Today’s entry of sefer “Shmiras HaLashon” is found in sefer “Ma’alos HaMiddos”, “Ma’alas HaShalom”, written by Rabbi Yichiel ben Yikusiel, pgs. 328 – 330.)

Strife is so severe, that it leads to the endangerment of lives. For, as a result of the quarreling that existed between the shepherds of Avraham and the shepherds of Lot, each of them separated from one another. This resulted in Lot going to Sodom, and almost being destroyed [along] with [the people of Sodom].

[The sin of] strife is so severe, for it brings a person to receive lashes, as it says, “When there shall be a quarrel between people…” (Devarim: 25; 1), “And if the evildoer is found liable [to receive] lashes…” (Devarim: 25; 2) What caused him to [receive] lashes? [Based on the aforementioned verses], you would say, [that] the [sin of] strife [led to the lashes].

Strife is such a severe [sin, to the extent that] that it leads to death, as it says, “And when men shall quarrel and they smite a pregnant woman…” (Shmos: 21; 22), “And it shall be that if [that action] resulted in death, and you shall give one life…” (Shmos: 21; 23) What caused this [death]? [Based on the above], you would say, the quarrel.

[Furthermore], our Sages of Blessed Memory have said (Derech Eretz Zuta, chapter 9): “Strife in the house leads it to eventually be destroyed. [The Sages said that if there is] strife in the synagogue, [the attendees] will eventually scatter [away from that synagogue][1]. Not only that, but eventually [that synagogue] will lie desolate. If there is strife in a city, there is murder in the city. Two Torah scholars who live in one city, and [the same goes for] two courthouses[2] [in one city], between whom there exists strife, in the end they will die.[3] Not only that, but [Abba Shaul said that] a quarrel between courthouses brings destruction to the world.” You should known that this is the case, [that destruction results from the sin of strife which exists between two courthouses], for the entire time that there is peace in the court below, [in this world], there is peace in the Heavenly Court, as it says, “The One Who builds the stratum of Heaven…” (Amos: 9; 6) When is this the case [that HaShem builds the stratum of Heaven]? [HaShem builds the stratum of Heaven] at the time that “…His group is firmly established on earth…” (Amos: 9; 6) [The aforementioned] means [that]: At the time when the Jewish People are bound together as one group, and there is peace between one another, [HaShem builds the stratum of Heaven].

[1] According to the text of “Derech Eretz Zuta”, quoted in sefer “Shmiras HaLashon”, we learn that a synagogue in which there is strife will eventually be disbanded – “להתפזר”. However, the text of “Derech Eretz Zuta”, included in a Vilna set of Shas, reads that the synagogue will be cut off – “להתגזר”. The Vilna Gaon has a varying text which states that the synagogue in which there is strife, will, in the end, become a house of idol worship.

[2] “Courthouses” refers to courts of Jewish law.

[3] In maseches “Sotah” (49a), we learn that if there are two Torah scholars in a city who are not pleasant to each other in halacha, one dies and the other is sent into exile.

Shmiras HaLashon ג כּסלו - Kislev 3 - Sixty-Third Day

© 2006 by Robert Lepor. All rights reserved.

[In addition to everything else] the Satan [does, he] also provokes those who are accustomed to strife, as is [taught] in [maseches] Gittin (52a): “There were these two individuals who the Satan would provoke, for at twilight of every erev Shabbos, they would quarrel with one another. [To stop the quarrel], Rabbi Meir went there and delayed them [from quarreling on] three erev Shabboses [in a row], until they made peace. [Whereupon], it was heard that [the Satan] was saying, “Woe, for Rabbi Meir took that man, [i.e. the Satan], out of his house.”

[The following teaching] is brought in Yalkut Korach[1]: “Come and take note concerning the extent of [damage] caused by quarrels. [The above is the case, as] the acronym of מחלוקת – MaCHLoKeT – quarrel, [spelled without] the [letter] ו – vav, [stands for]: מכּה – Makkah – blow, חרון – Charon – anger, לקוי – Likui – affliction, קללה – Kilalah – curse, תּכלית – Tachlis – complete [destruction].”[2] [The aforementioned] means that the quarrel brings destruction to the world. [In addition], in accordance with the greatness of the stature of the instigator of the quarrel, so will his punishment be [proportionally] great. [This follows] that which is [taught] in Tanna D’vei Eliyahu (Eliyahu Rabbah), chapter 18[3]. Therefore, in order to teach us [concerning] the greatness of [the] sin [of some of those involved in Korach’s rebellion, the following] is written in Parshas Korach [in reference to these individuals], “…princes of the assembly, those who are called at the appointed times…” (Bamidbar: 16; 2)

Our Sages of Blessed Memory have said[4]: “In three instances, The Holy One, Blessed is He, [suspended judgment for the sin of idolatry until] there was strife, [once strife was introduced into society, HaShem] did not [suspend punishment for the sin of idolatry]. The first [instance occurred] in the days of the generation of Enosh. [In the generation of Enosh] they began to worship idols, as it says, “…then they began to profane the Name of G-d.[5]” (Bereishis: 4; 26) Since there were [people] in their midst who looted and robbed from one another, [HaShem] did not forgive them, as it says, “…for the earth has been filled of robbery [from before them, and I shall destroy [them with] the land.]”[6] (Bereishis: 6; 13) [The] second [instance was] in the generation of the Desert, when Israel came to [be involved in] the incident [involving the idolatrous sin of the golden] calf, The Holy One, Blessed is He, pardoned them[7]. However, when [Israel] would come to quarrel, The Holy One, Blessed is He, did not pardon them, for in every place that you find “וילינו” – “and they complained”, [relating to] a quarrel, you find a great plague.[8] From where do we know this [to be the case]? [We know of this] from the quarrel of Korach. [The] third [instance involved] the idol of Michah. Since [the people] maintained peace in their midst, [HaShem] gave them an extended period of time [of grace before punishing them], as it says, “And the children of Don set up the idol, and Yihonasan the son of Gershom the son of Minashe, he and his sons were priests for the tribe of Don until the day of the exile of the Land.” (Shoftim: 18; 30)

However, once the tribes [of Israel] separated from the tribes of Yihuda and Binaymin, and there was not peace in their midst, these [tribes of the Kingdom of Israel and of the Kingdom of Yihuda] brought each other trouble. When the [tribes belonging to the Kingdom of Israel] would sin, The Holy One, Blessed is He, would bring these [tribes] to Him, and He would bring calamity to them, as it says, “And Aviyah and his nation inflicted a devastating blow, and they caused five-hundred-thousand corpses to fall from the young men of Israel.”[9] (Divrei HaYomim II: 13; 17) [Similarly], when the tribes of Yihuda and Binyamin sinned, the ten tribes came and inflicted calamity upon them, as it says, “And Pekach killed… one-hundred-and-twenty-thousand from Yihuda on one day…”[10] (Divrei HaYomim II: 28; 6)” From [these aforementioned catastrophes], we learn that the instigators of quarrels become tools of destruction for one another.

[1] Note from Hebrew “Kol HaLashon” printing: This teaching is found in Yalkut Shimoni, Bamidbar, Parshas “Korach” 17; 751 [and] in Bamidbar Rabbah 18; 12.

[2] This teaching precisely resembles the teaching brought in Bamidbar Rabbah. In Bamidbar Rabbah, there is another word also offered as an acronym for the last letter in MaCHLoKeT, the ת, which could also stand for תועבה – Toeivah – abomination. In Yalkut Shimoni, instead of Likui, the similar word לוקין – Lokin – to be stricken, is written, and instead of Charon – anger, the word חרם – Cherem – destruction, is used.

The teaching in both Yalkut Shimoni and Bamidbar Rabbah note that the term “תכלית” is the beginning of the phrase “תכלית כלי-ה מביא לעולם”, where the “tav” of MaCHLoKeT stands for “[quarrels] bring complete destruction to the world”. “Tachlis” means “complete”.

[3] The teaching taken from the eighteenth chapter of Tanna D’vei Eliyahu (18; 88), states as follows:

“Blessed is [HaShem’s] Presence, Blessed is He, for there is no favoritism before Him. Just as He conferred honor to Achitofel and called him “יועץ” – “yoeitz” – “advisor”, as it says, “and the council of Achitofel, which he advised in those day is like one who would ask the matter of G-d, [so was the advice of Achitofel both for David and for Avshalom.]” (Shmuel II: 16; 23) Just as He conferred honor to Doeg the Edomite, and called him “גבּוֹר” – “gibor” – “strong [one]”, as it says, “[For] what [reason] does the strong one praise himself with evil?…” (Tehillim: 52; 3) Similarly, in accordance with the greatness of their honor, so too is the greatness of their suffering. Therefore, it is subsequently [written], “Your tongue thinks of destruction, as a sharpened blade, it performs deceit… G-d will also cut you off forever, He will bring you down and drag you from the tent, and your root [will be removed] from the Land of the Living, Selah…” (Tehillim: 52; 4, 7) “G-d will also cut you off forever” – [This applies to being cut off from living] in this world, [from living] in the days of the son of David (Mashiach ben David), and [from living] in The World to Come. “He will bring you down and drag you from the tent” – [“Tent” refers to] the Beis Midrash. Our Sages of Blessed Memory have [also] said, that such is what David said, ‘Even their utterances shall not be remembered in the Beis Midrash.’ “And your root from the Land of the Living, Selah.” – This is The World to Come, for the righteous live and exist in it for eternity.”

We learn of the great punishment of Achitofel and Doeg in the mishna of Perek Chelek in maseches Sanhedrin (90a). Of the four Jewish non-royal personalities, mentioned in TaNa"Ch, regarding whom the mishna teaches do not receive a portion in The World to Come, Doeg and Achitofel are listed as two of those four individuals.

[4] Note from “Kol HaLashon” printing: This teaching is brought in sefer “Ma’alos HaMiddos”, Ma’alas HaShalom – pg. 327 in the Eshkol printing.

[5] RaSh”I, quoting from Bamidbar Rabbah (23; 7), explains the pasuk as follows:

The people called HaShem’s Name with reference to people and idols, to make them [into forms of] idolatry and call them “god”.

[6] The translation of this pasuk, with the added bracket “...and I shall destroy them [with the Land].” follows RaSh"I's commentary.

In Parshas Noach (Bereishis: 6; 11 - 12) we read of the great corruptness of the generation of the flood. The pesukim state as follows:

“And the land was corrupted before G-d and the land was filled with robbery. And G-d saw the land and it was corrupted, for all flesh had corrupted its way upon the land.”

RaSh"I comments on these pesukim that society became sexually promiscuous and was involved in idolatry.

The next pasuk, RaSh"I explains to us (quoting maseches “Sanhedrin”, 108a), informs us that the punishment against this very sinful generation was only sealed as a result of the robbery that was prevalent in their midst.

The pasuk states, “And G-d said to Noach, 'The end of all flesh has come before Me, because the Land has become full of robbery from before them, and behold, I shall destroy [them with] the Land.” (Bereishis: 6; 13)

According to the Sforno, everyone was committing robbery against others in society. Sifsei Chachamim, quoting the MaHaRI"L, explains that the sin of robbery was unique as it was a sin that is between one person and his fellow, while the other sins performed were between man and G-d. The RaMBa"N explains that the sin of robbery was the determining factor in HaShem initiating the destruction of the generation of the flood, for it is a sin that is an evil to Heaven (a sin between man and G-d) and between one person and his fellow.

Since peace was lacking among the generation of the flood because of societal-wide involvement in robbery, each person robbing to “get back” at the other who robbed him, there was clearly a state of strife that had thoroughly infiltrated society to such an extent that the decree for the generation's destruction was sealed.

[7] If one looks at the pasuk that follows the account of the sin of the golden-calf, we read, “And HaShem smote the nation on account of their making the calf which Aharon made.” (Shmos: 32; 35) Clearly, there was some punishment that came about as a result of the sin of the golden-calf. However, the punishment at that time was very limited compared to the complete punishment. In fact, the sin of the golden-calf was so severe that HaShem told Moshe that He was prepared to wipe out the Israelites and make Moshe the progenitor of the future Israelites, in their place. (Shmos: 32; 10) After Moshe prayed to HaShem to spare the Israelites (32; 11 - 13), HaShem relented and spared them from destruction. (32; 14) Therefore, when we learn that the Israelites were pardoned for the sin of the golden-calf, they were pardoned from the immediate destruction intended for them.

[8] Shortly after the Torah records the sin of the golden-calf, we read of the future punishment for this sin of idolatry. The pasuk states, “...and on the day of visitation [of punishment], and I shall visit their sin upon them.” (Shmos: 32; 34) RaSh"I, quoting from maseches “Sanhedrin” (102a), points out that when HaShem brings punishment upon the Jewish People for their sins, there is always some punishment mixed in from the sin of the golden-calf.

Sforno notes that HaShem visits punishment upon the Jewish People when they continue to sin, such as was the case with the sin of the ten spies, where HaShem visited punishment upon them for the sin of the golden-calf, as well.

Based on the above, had the Jewish People completely ceased from sinning, they would not have been punished in proportion to the greatness of the sin of the golden-calf. However, punishment for future sins of the Jewish People, to a certain degree, include punishment for the sin of the golden-calf.

The RaMBa"N, on the next pasuk, points out that the number of people that died in the plague that immediately followed the sin of the golden-calf is not listed, though concerning a numbers of other sins, the number of those that died in the plagues are listed. (Shmos: 32; 35) RaMBa"N suggests that perhaps those who sinned with the golden-calf were not punished immediately, rather their punishment was postponed and they died earlier than they would have had they not involved themselves in the sin of the golden-calf.

[9] This battle is recorded in the thirteenth chapter of sefer “Divrei HaYomim” II. The battle was between the Kingdom of Israel under King Yirav’am and the Kingdom of Yihuda under King Aviahu. The army of the Kingdom of Israel outnumbered the army of the Kingdom of Yihuda by 800,000 men to 400,000 men. The RaLBa”G explains that the pasuk (Divrei HaYomim II:13; 3) notes that, in addition to the smaller army, another physical disadvantage that the army of Yihuda had with respect to the army of Israel, was that the army of Israel had 800,000 choice men, who were more war-ready. The disadvantages that Aviahu’s army faced only highlight the miracle that HaShem performed for the army of Yihuda, leading to a rout of Israel’s army with the death of 500,000 of their soldiers.

Chapter thirteen of sefer “Divrei HaYomim II”, includes a passage where the King of Yihuda, Aviahu, gets up to address Yirav’am King of Israel and his army. (13; 4 – 12) Aviahu relates that HaShem promised that the Kingship of Israel would always remain with the House of David. Aviahu further contrasts the idolatrous practices of the people of the Kingdom of Israel with the people of the Kingdom of Yihuda who continue to serve HaShem. Aviahu tries to discourage the Kingdom of Israel from pursuing war with the Kingdom of Yihuda, by stating, “…Do not fight against HaShem, The G-d of your forefathers, for you shall not be successful.” (Divrei HaYomim II: 13; 12) However, instead of heeding the words of Aviahu, Yirav’am, trusting in his physically superior army, prepares an ambush behind the army of Yihuda, effectively surrounding the army of Yihuda. Seeing that they were surrounded by the army of Israel, the army of Yihuda cried out to HaShem to help them win the war. During that time, the Kohanim who were at the head of the army of Yihuda blew on the trumpets and the man of Yihuda blew on the horn. “…And it was when the man of Yihuda blew [on the horn], and G-d struck Yirav’am and all of Israel before Aviah and Yihuda.” (Divrei HaYomim II: 13; 15)

Mitzudas David explains that the man of Yihuda blew the horn because the Kingdom of Yihuda was confident that HaShem would make them victorious in the war against the Kingdom of Israel.

The MaLBi”M explains (13; 12) that there were three “things” that the Kingdom of Yihuda had at the head of their army: 1) G-d, 2) The Kohanim who serve in the Beis HaMikdash, and 3) The trumpets that are blown at the time of the Avodah (Service) in the Beis HaMikdash. With these three “things” at the head of their army, the Kingdom of Israel was guaranteed to lose the war.

[10] In chapter twenty-eight of “Divrei HaYomim” II, we find that Achaz assumed the kingship of Yihuda. Achaz followed the “lead” of many of the Kings of the Kingdom of Israel and was involved in idolatry. (28; 1 – 4) Almost immediately thereafter, we read of the consequences of these idolatrous practices on the people of Yihuda, “And Pekach the son of Rimalyahu killed one-hundred-and-twenty-thousand [people] of Yihuda on one day, all of them men of war, [this happened] when they abandoned The G-d of their forefathers.” (Divrei HaYomim II: 28; 6)

The Chofetz Chaim is coming to tell us that the punishment for such major sins as idolatry is pushed off until the sin of strife is found amongst the Jewish People. Once the sin of strife exists, HaShem punishes for such sins as idolatry. Similarly, we find that Achav, the King of Israel, was victorious in war even though his generation served idolatry, since Lashon HaRa was not in their midst. This teaching is found in the Yiruhshalmi (Peah: chapter 1, halacha 1) and in Midrash Shocher Tov (Tehillim: 7; 8). Of course, the sin of Lashon HaRa and strife are very much related to one another, for Lashon HaRa is very prevalent where there is strife and Lashon HaRa often brings about discord and enmity. Hence, it is clear that the generations who practiced idolatry were not punished unless the sin of Lashon HaRa or strife was found in their midst, as well.