Please Learn in the Merit of:

Please learn for the merit of a complete recovery for the following individuals:

Ya'akov Don ben Esther Ahuvah Sharona
Avraham Yishayahu ben Aviva
Perel Leah bas Sima

Please learn in the merit/memory of Eyal ben Uriel, Gil-Ad Michael ben Ophir, Ya'akov Naftali ben Avraham, and Alter Aryeh Leib Reuven ben Sima

Friday, August 03, 2007

Shmiras HaLashon כ"ו טבת - Teves 26 - One-Hundred-and-Sixteenth Day

© 2007 by Robert Lepor. All rights reserved.

What is this matter [of placing one’s trust in HaShem], comparable [to, specifically in a situation where the person who trusts in HaShem refrains from retaliating against his fellow for having been wronged by him]? [The above is similar to a situation where] a man allocated portions [of food] to each one of his sons [at that time that they] were feasting at his table. [Thereupon, one of the sons] snatched [the rightful portion away] from the hand of his fellow. The son who was the victim of [this] theft then went to his father, and said to him, [as follows]: “Father, I asked my brother to return my portion to me and he did not wish [to return it to me]. I know that you do not want one person to hit his brother, and [you do] not even [want brothers] to quarrel [with one another]. Therefore, I beg you to please give me another portion!” Once the father hears [of this] matter, he kisses [this son who was wronged], and gave him another portion [of food] which [was] bigger [than the original portion], and said to him, [as follows]: “My son, now you have found favor in my eyes because of your good attribute [of putting your trust in me to right the wrong instead of retaliating against your brother]. Your foolish brother will hold onto your portion [of food, while at] another meal, I shall give you a double [portion], and I shall not give him anything at all!” However, if the son who is the victim of the theft will not do this, [and shall] quarrel with his brother instead [of consulting with his father], and they shall [resort to] striking one another before their father, to the point that [their father’s] mouth froths, though the truth lies with this son who was the victim of the theft, nevertheless this action shall [prove] dissatisfying [to] the father, and he shall hate both [of these sons] together, by saying: “You should have asked me for another portion, and I would have given it to you with great happiness. [However], one person should not hit and quarrel with his brother [in my presence], for such nonsense as [this]!”

[The above discussion] is precisely the case with this matter [of the person refraining from retaliating against one who has wronged him, and rather places his trust in HaShem, as] The Holy One, Blessed is He, [is The One] Who apportions sustenance to all of His creations. [The above follows that which] is written [in seferTehillim”]: “He gives bread to all flesh…” (Tehillim: 136; 25), “He”, being The Father of all of Israel, and they are His children, as it is written [in ParshasR’aye”], “You are [the] children [of] HaShem, your G-d…” (D’varim: 14; 1) [HaShem desires that the Jewish People have] peace [in their midst], and does not desire their [partaking in] quarrels, as is [taught] in “Tanna D’Vei Eliyahu” (Eliyahu Rabba, chapter 28), [as follows]: “The Holy One, Blessed is He, said to Israel, “My son whom I love, is there anything that I have lacked that I seek from you? What do I seek from you? [Rather, I seek] only that you will love one another and respect one another… and sin and robbery shall not be found in your midst…” ([this teaching is similar that which] I have copied [down] earlier [in this sefer], in chapter five[1]). Therefore, when one involves himself in the matters of his fellow, [thus bringing about negative consequences to his fellow], and [his fellow] asks him to refrain from [involving himself in his personal affairs], and [the other person] does not wish [to comply with his request], and [the] person [who is being wronged], comes before HaShem Yisbarach, and petitions Him to provide him another portion [in place of that which his fellow caused him to lose], and he will not need to quarrel with his fellow, [then] he will definitely find favor in the Eyes of HaShem Yisbarach because of this holy attribute [of placing his trust in HaShem. This follows that which] our Sages of Blessed Memory have said [in masechesChullin” (89b), as follows]: “What is the meaning of that which is written [in seferIyov”], “…He suspends the earth on nothingness” (Iyov: 26; 7)? Upon whom does the world exist? [The world continues to exist because of] one who curbs his mouth at the time of quarreling”[2], and because of his [having placed his] trust in HaShem, and [such a person as] this is given a double portion.

[1] The teaching from
Eliyahu Rabbah” that the Chofetz Chaim also quoted from in chapter five, is found at the end of the text on the first day of Teves, also see footnote # 4.

[2] The gemara precedes the teaching quoted in the text, by quoting “Rava and some say Rabbi Yochanan, [who state that] the world only exists for the sake of Moshe and Aharon, [for] it is written over here, [when it records Moshe’s statement to The Jewish People in reference to himself and Aharon], “…and what are we…” (Shmos: 16; 7), and it is written over there, [in seferIyov”], “…He suspends the Earth on nothingness” (26; 7) Rabbi Ila said, The world continues to exist only due to one who curbs [his mouth (RaSh”I)] at the time of a quarrel, as it says, “…He suspends the Earth on nothingness”.

The word “בּלימה”, quoted in seferIyov”, means “nothingness”, can be broken up into two words “בּלי מה”, as Metzudas Tzion explains, and would therefore literally mean “without what”, or “nothingness”. The word “בּלימה” is similar to the Hebrew word “בּוֹלם” – “curbs [his mouth]”. Therefore, from the similar wording in seferIyov” to the word “בּוֹלם”, the gemara derives that HaShem “suspends the Earth on [one who] curbs [his mouth so as to avoid involvement in a quarrel.

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