© 2007 by Robert Lepor. All rights reserved.
[You should] know that guarding the tongue from evil [speech] includes [the need for the person to] guard [himself from coming to partake] in all types of speech which inflict evil or [involve] mocking one’s fellow, such as Lashon HaRa, Richilus, [words of] strife and [of] curses, [words which] cause embarrassment, and hurtful words. One who wishes to merit [attaining the attribute of] guarding the tongue [from forbidden speech] – “Shmiras HaLashon”, will greatly strengthen himself in the attribute of trusting [in HaShem], as [was] mentioned earlier, in the beginning of chapter ten.[1] [Once one has sufficiently strengthened himself in the attribute of trusting in HaShem, this will benefit him] so that he will not [inflict] evil [upon another, even] if [that person] involved himself in his [personal] matters, and he will not come to speak of that which is disreputable concerning him, and [will not come to] quarrel with him, curse him, embarrass him, [or] mock him. [Rather, that person] will trust in HaShem that He will summon [to him] that which he is lacking as a result of [the actions of this other individual]. Behold, our Sages of Blessed Memory have said [in maseches “Minachos” (29b), as follows]: “All those who make their trust dependant [on] The Holy One, Blessed is He, behold, He protects [this person] in this world and in The World to Come, as it says…”[2] The words “כּל התּוֹלה” – “all of those who make dependant”, even includes [a situation where] this matter [involving the person’s is not related to Heavenly matters. [How much more so will HaShem protect the individual] who withholds himself from quarreling with his fellow, who [had] involved [himself] involved with, [and thereby negatively affected] his affairs, [if he does not quarrel] for the sake of the Honor of Heaven, for he fears, that at the time of his anger, he will not be able to retrains himself from speaking words that are halachically improper [to utter]. Therefore, [for HaShem’s Honor, the person] overcomes his [negative] attributes, and [he places his] trust in HaShem, and [rather asks HaShem to provide] him [with that which he is now lacking], from another place. Definitely, [in such a situation], The Holy One, Blessed is He, will also [serve as] a refuge for [this person] in this world, [in addition to providing him that which he had been denied by his fellow].
[1] Once a person places his trust in HaShem, he will be less inclined to speak negatively against him. As he will realize that, though the other person caused him harm, he is not and will not be lacking anything from that HaShem has determined that he will receive. The tenth chapter begins with the 21st day of Teves.
[2] The gemara records Rabbi Ami’s response to Rabbi Yehuda HaNasi, when he asked him what the meaning of the pasuk “Trust in HaShem forever, for in Ya-h HaShem, [is The] Rock of the worlds” (Yishayahu: 26; 4) is. Rabbi Ami explained that one who places his trust in HaShem, benefits that HaShem will act as a shelter for him in this world and in The World to Come. Rabbi Yehuda HaNasi then clarifies that he wants to know why the pasuk states “בּי-ה” – “b’Ya-h” – “in Ya-h”, as opposed to simply saying “for Ya-h HaShem…”, without the prefix of the “בּ”. The answer to this question follows the teaching of Rabbi Yehuda, the son of Ilai, who says that this is because with the “yood” of HaShem’s Name “Ya-h”, He created this world, and with the letter “hei”, He created The World to Come.
Chapter 11
[In this Chapter, we] shall Explain how The Holy One, Blessed is He, Protects the Person [Because of his having Practiced the] Attribute of Trusting [in HaShem]
[In this Chapter, we] shall Explain how The Holy One, Blessed is He, Protects the Person [Because of his having Practiced the] Attribute of Trusting [in HaShem]
[You should] know that guarding the tongue from evil [speech] includes [the need for the person to] guard [himself from coming to partake] in all types of speech which inflict evil or [involve] mocking one’s fellow, such as Lashon HaRa, Richilus, [words of] strife and [of] curses, [words which] cause embarrassment, and hurtful words. One who wishes to merit [attaining the attribute of] guarding the tongue [from forbidden speech] – “Shmiras HaLashon”, will greatly strengthen himself in the attribute of trusting [in HaShem], as [was] mentioned earlier, in the beginning of chapter ten.[1] [Once one has sufficiently strengthened himself in the attribute of trusting in HaShem, this will benefit him] so that he will not [inflict] evil [upon another, even] if [that person] involved himself in his [personal] matters, and he will not come to speak of that which is disreputable concerning him, and [will not come to] quarrel with him, curse him, embarrass him, [or] mock him. [Rather, that person] will trust in HaShem that He will summon [to him] that which he is lacking as a result of [the actions of this other individual]. Behold, our Sages of Blessed Memory have said [in maseches “Minachos” (29b), as follows]: “All those who make their trust dependant [on] The Holy One, Blessed is He, behold, He protects [this person] in this world and in The World to Come, as it says…”[2] The words “כּל התּוֹלה” – “all of those who make dependant”, even includes [a situation where] this matter [involving the person’s is not related to Heavenly matters. [How much more so will HaShem protect the individual] who withholds himself from quarreling with his fellow, who [had] involved [himself] involved with, [and thereby negatively affected] his affairs, [if he does not quarrel] for the sake of the Honor of Heaven, for he fears, that at the time of his anger, he will not be able to retrains himself from speaking words that are halachically improper [to utter]. Therefore, [for HaShem’s Honor, the person] overcomes his [negative] attributes, and [he places his] trust in HaShem, and [rather asks HaShem to provide] him [with that which he is now lacking], from another place. Definitely, [in such a situation], The Holy One, Blessed is He, will also [serve as] a refuge for [this person] in this world, [in addition to providing him that which he had been denied by his fellow].
[1] Once a person places his trust in HaShem, he will be less inclined to speak negatively against him. As he will realize that, though the other person caused him harm, he is not and will not be lacking anything from that HaShem has determined that he will receive. The tenth chapter begins with the 21st day of Teves.
[2] The gemara records Rabbi Ami’s response to Rabbi Yehuda HaNasi, when he asked him what the meaning of the pasuk “Trust in HaShem forever, for in Ya-h HaShem, [is The] Rock of the worlds” (Yishayahu: 26; 4) is. Rabbi Ami explained that one who places his trust in HaShem, benefits that HaShem will act as a shelter for him in this world and in The World to Come. Rabbi Yehuda HaNasi then clarifies that he wants to know why the pasuk states “בּי-ה” – “b’Ya-h” – “in Ya-h”, as opposed to simply saying “for Ya-h HaShem…”, without the prefix of the “בּ”. The answer to this question follows the teaching of Rabbi Yehuda, the son of Ilai, who says that this is because with the “yood” of HaShem’s Name “Ya-h”, He created this world, and with the letter “hei”, He created The World to Come.
No comments:
Post a Comment