Shmiras HaLashon י אדר - Adar 10 - One-Hundred-and-Fifty-Nineth Day

© 2008 by Robert Lepor. All rights reserved.

[Concerning the greatness of Torah study, we learn in The “Zohar”, on] Parshas “Emor”, [as follows][1]: “Praiseworthy is The Nation of Israel, for The Holy One, Blessed is He, has chosen them from among all of the nations [to be His Chosen Nation], and out of His love for them, He has given them The Torah of Truth, [in order] to know of The Way of The Holy King. It is considered as if all of those who involve themselves in Torah [study], are involved in [the study of] HaShem, for the entire Torah is The Name of The Holy One, Blessed is He, and all of those who are involved in [the study] of The Torah, is considered as if he is involved in [the study of HaShem’s] Name. [In contrast], one who distances himself from [the study of] The Torah is distant from The Holy One, Blessed is He.”

Furthermore, [we learn in The “Zohar” on parshas “Emor”[2], as follows]: “Praiseworthy is the portion of those who involve themselves in Torah [study] every day[3]. Woe to those who do not involve themselves in Torah [study], for they do not have a portion [in The Holy Name of HaShem], and they do not know of it[4], neither in this world, nor in The World to Come. [However], one who merits [to involve himself in Torah study] in this world, merits to [partake] in [that Torah] in The World to Come, as it says [in “Shir HaShirim”], “…the lips of those who are sleeping, move.”[5] (Shir HaShirim: 7; 10), for though they are in [The World to Come], their lips [nevertheless] move with [words of] Torah…”

[In The “Zohar”, on] Parshas “Shilach-Licha” (volume 3, 159b), [we learn as follows]: “The Holy One, Blessed is He, praises The Torah, [as follows]: ‘Go in My path, go in My service, and I shall cause you to ascend to good worlds and to the Supernal Worlds. “…Ascend here in the Negev…”[6] (Bamidbar: 13; 17), and involve yourselves in Torah [study], and see that [The Torah] stands before you, and you shall know Me from [The Torah study in which you are involved].’”

Furthermore, [we learn in The “Zohar” on parshas “Shilach” (volume 3, 166b), as follows][7]: ““A doe that is loved and arouses favor…” (Mishlei: 5; 19), The Torah is The Light of all of the worlds. Many oceans and streams, sources of water, and springs, spread out from you. What can I say to you, everything exists for your sake, [both in the] Upper Spheres and [the] Lower Spheres? [You are] “A doe that is loved and arouses favor…” in reference to the Upper Spheres and [the] Lower Spheres. Who will fittingly merit [to attain] your honor and who will reveal and say that which is secret and hidden of you?”

[1] This teaching from The “Zohar” is quoted in the name of Rabbi Abba and is found in volume 3, 89b. This teaching from The “Zohar” is based on the following phrase:

“To You HaShem is righteousness, and for us [there is] shamefulness for as of this day, for the man of Yehuda and the inhabitants of Yirushalayim…” (Daniel: 9; 7)

[2] This teaching from The “Zohar” is found in volume 3, 96a. This teaching is quoted in the name of Rabbi Shimon, which he begins by quoting the following pasuk from “Divrei HaYomim I”:

“Then the trees of the forest shall be joyous before HaShem, for He has come to judge [all of the inhabitants] of The Earth.” (16; 33) (Translation is based on Targum Yonasan ben Uziel.)

[3] The phrase from The “Zohar” that is left out, reads, “…that they know The Ways of The Holy One, Blessed is He, and they grasp onto His Name (every day)…”

[4] An alternative reading to “they do not know [of His Name]” is “they do not grasp onto [His Name]”.

[5] The entire pasuk states, “And your palate is like good wine, it goes to my loved one, in uprightness, it causes the lips of those who are sleeping to move.” (Koheles: 7; 10)

The Vilna Gaon explains that the lips of the sleeping which move, refer to the righteous in Gan Eden who are involved in Torah study. “Your lips are like good wine” refers to The Written Torah, while “it goes to my loved one”, refers to The Oral Torah.

[6] This pasuk states, “And Moshe sent them to spy out The Land of C’na’an, and he said to them, ‘Ascend here in the Negev, and ascend the mountain’.” (Bamidbar: 13; 17)

[7] This teaching from The “Zohar” is quoted in the name of Rabbi Shimon, on the pasuk, “A doe that is loved and who inspires favor, her nipples satiate you at every moment, you shall constantly be crazy with love of her.” (Mishlei: 5; 19)

This pasuk refers to The Torah. The MaLBI”M comments that this pasuk is written in reference to Torah insights that one has, the loved doe that inspires favor – “חן” – refers to Torah insights which comes from The Heaven. Though the person comes up with new Torah insights – chiddushim – at the time that the person does not come up with new insights, he desires to use that time to review those earlier Torah insights.

Shmiras HaLashon ט אדר - Adar 9 - One-Hundred-and-Fifty-Eighth Day

© 2008 by Robert Lepor. All rights reserved.

[The value of involvement in Torah study is discussed in] The Holy “Zohar” [on] Parshas “VaYeishev”, [as follows][1]: “Rabbi Yehudah began [his teaching by stating]: ““The Torah of HaShem is complete, it returns the soul…”[2] (Tehillim: 19; 8) There is a great [reason] for [the] person to involve himself in Torah [study], for all of those who involve themselves in Torah [study], will have life in this world and in The World to Come, and merits [to live] in both worlds. Even [concerning] one who involves himself in Torah [study], though doesn’t involve himself in it for the sake [of studying Torah] as is appropriate, [nevertheless] he merits [to receive] a good reward in this world and is not [subject to] judgment in The World to Come…[3] At the time that his soul departs [his body] to return to its place [in Heaven, the Torah that he has studied] precedes that soul, and many gates are broken before The Torah [that he had studied], until [his soul] ascends to its [proper] place. [Furthermore, the Torah that the person has learned], stands over the person until he will be aroused at the time of The Resurrection of the Dead and acts in his defense [when he would be judged], this [follows] that which is written, [“When you walk, it[4] shall lead you, when you lie down, it shall protect you, and when you awaken, it shall be your speech.” (Mishlei: 6; 22)][5]”

[Concerning the benefits of Torah study, we also learn in The “Zohar” , on] Parshas “BiShalach” (volume 2, 46a), [as follows][6]: “The Holy One, Blessed is He, greatly loves The Torah, for all of those who involve themselves in Torah [study] are loved Above, [in Heaven, and] are loved below, [in this world, and] The Holy One, Blessed is He, listens closely to his words [of Torah study, and] does not abandon him in this world and does not abandon him in The World to Come. It is necessary [for the person] to toil in Torah [study] during the daytime and nighttime, as it is written, [“And you shall contemplate its [teachings] day and night…” (Yihoshua: 1; 8), and it is written [in sefer “Yirmiyahu”], “[So said HaShem], ‘If not for My Covenant of day and night, [I would not have put the laws of Heaven and Earth into effect’.]” (33; 25)]”

[1] This teaching from The “Zohar” is found in volume 1, on 184b.

[2] The entire pasuk states, “The Torah of HaShem is complete, it returns the soul, The Testimonies of HaShem are trustworthy, they make the fool wise.” (Tehillim: 19; 8)

At this point, The “Zohar” states, in parenthesis, that one who is idle from Torah study (at the time that they should be learning Torah), is considered as if he had destroyed an entire world.

[3] This segment of Rabbi Yehuda’s teaching that is left out in the text of “Shmiras HaLashon”, states as follows:

“And come and [take note of] that [which] is written [in “Mishlei”], “Length of life is in its right, in its left is wealth and honor.” (Mishlei: 3; 16) Length of days [are given to those] who involve themselves in Torah [study] for the sake [of studying Torah], for he has long life in that world [i.e. The World to Come] which has length of days, and these days are definite days. Over there [in The World to Come], is the security of supernal holiness, in which the person attains [that supernal] security in The World to Come by involving [himself] in Torah [study] in this world, in order to strengthen it in [The] World [to Come]. “…in its left is wealth and honor”, there is great reward and tranquility in that world [i.e. The World to Come], and [concerning] all of those who involve themselves in Torah [study] for the sake [of studying Torah], when he departs this world, The Torah [that he had studied] precedes him and announces before him, and protects him so that those Masters of Judgment can’t come near him, when the body lies in the grave, that [Torah that one has studied] protects him…”

[4] “It”, in this pasuk refers to Torah study.

[5] The conclusion of Rabbi Yehuda’s teaching in The “Zohar”, states, “When you walk, it shall lead you…”, as has been [taught above], “…when you lie down, it shall protect you…” - [this refers to] the time that the body lies in the grave, for at that time the body is judged in the grave, this Torah [that he has studied] protects him, “…and when you awaken it shall be your speech” – as has been [taught, that] at the time when the dead of the world will be awakened from the dirt, [The Torah that you have studied] shall be your speech [in that] it will be that which argues in your defense.”

[6] This teaching which is found in , is quoted in the name of Rabbi Yosi, on the pasuk “And HaShem goes before them during the day…”, in reference to The Pillar of Cloud with which HaShem protected The B’nei Yisrael in the desert, during the night HaShem provided them with a Pillar of Fire. (Shmos: 15; 31) Rabbi Yosi brings the following pasuk from sefer “Tehillim” to introduce his teaching: “A hymn on the Ayeles (an instrument – RaSh”I) of the morning, a praise by David.” (Tehillim: 22; 1).

Shmiras HaLashon ח אדר - Adar 8 - One-Hundred-and-Fifty-Seventh Day

© 2008 by Robert Lepor. All rights reserved.

[Concerning the greatness of the reward for those involved in Torah study, we learn in] “Midrash Tehillim”[1] [as follows]: “A hymn by the sons of Korach: All of the nations, listen to this…”[2] (Tehillim: 49; 1 – 2), this being that which the pasuk [refers to when it] states [in “Koheles”, as follows]: “And the light is sweet, and it is good for the eyes…”[3] (Koheles: 11; 7) – the light of The World to Come is so sweet! Praiseworthy is the person who possesses good deeds in order that he will merit to behold that light [present in The World to Come], as it says [in sefer “Shoftim”], “…and those whom He loves are like the sun rising in its strength…”[4] (Shoftim: 5; 31) Rabbi Abba said, “things that are compared to light are so sweet, as it says [in “Mishlei”], “For a mitzvah is a candle…”[5] (Mishlei: 6; 23) Praiseworthy is the person who sees The Torah as white as snow, for there is no end to the reward given [for involvement in Torah study]. When The Holy One, Blessed is He, will come to pay [The People of] Israel [with the] the reward given to those who toil in [study of] The Torah, and Will benefit [The B’nei Yisrael] from the “hidden light” in the merit [of their involvement in Torah study], at that [very] moment, [The People of Israel] will say to the nations of the world, [as follows]: “We merited [to benefit from this “hidden light” due to our involvement in Torah [study, concerning which] you said to us, “You are wearying yourselves [with Torah study] for nothing”, [now, come and] take note of the reward given [to us on account of our Torah study]!” [The above teaching relates to the aforementioned pasuk from “Tehillim”], as it says, “All of the nations, listen to this…” (Tehillim: 49; 2), [the word] “this” – “זאת”, only refers to Torah, as it says [in Parshas “VaEschanan”], “…this – זאת – is The Torah…”[6] (Divarim: 4; 44) [The following pasuk from “Tehillim” states, “…all of the inhabitants of the earth – “חלד” – pay heed” (Tehillim: 49; 3), these being the people who raise up rust[7] – “חלודה” – in gehinnom. Who are these people [who inhabit gehinnom]? [The next pasuk provides the answer]: “Also the sons of “Adam” – “אדם”, also the sons of “Ish” – “איש” – “man”…” “Adam” refers to אברהם – Avraham, as it says [in sefer “Yihoshua”], “…the great man – “Adam” – “אדם”, among giants…”[8] (Yihoshua: 14; 15) [The pasuk notes in reference to the inhabitants of gehinnom], “Also the sons of man – “אדם”…” – this refers to the descendants of Yishmael and the descendants of Kiturah. “…also the sons of man – “איש”…” – these are the descendants of Noach, [Noach] being referred to as “איש צדיק” – “…a righteous man…”[9] (Bireishis: 6; 9) Another explanation [of “sons of man” – “איש”, is as follows]: [The “sons of Ish” refer to] the nations of the world who descend to gehinnom.[10] [The pasuk from “Tehillim” continues as follows]: “…together wealthy and poor.” – [This refers to those who are] wealthy in Torah and [those who are] poor in Torah. [Those who are wealthy in Torah, include] Doeg and Achitophel, for though they were heads of the Sanhedrin, they descended to gehinnom. Those who are poor in Torah, [refer to] those who had the ability to learn [Torah], and [nevertheless] did not study [Torah]. Therefore, [as The Torah can save one from gehinnom and provide the person a great reward in The World to Come], the sons of Korach said, “My mouth shall speak [words of] wisdom…”, [that being] The Wisdom of The Torah, “…and my heart shall meditate in [words of] understanding.” (Tehillim: 49; 4), [this being] the understanding of The Torah. [The next pasuk states], “I shall incline my ear to the parable…” (Tehillim: 49; 5), [this being] to the parable of Torah.”

[1] This teaching is found in “Shocher Tov” on the 47th perek of “Tehillim”, with slightly different wording.

[2] The relevant p’sukim that are quoted in this Midrash, state as follows:

“A hymn by the sons of Korach: All of the nations, listen to this, all of the inhabitants of the world, pay attention [to this]. Also the sons of Adam – Avraham, also the sons of Ish – Noach, both wealthy and poor [should listen what I shall relate]. My mouth shall speak [words of] wisdom, and the thoughts of my heart are [matters of] understanding. I shall incline my ear to the parable, I shall open my riddle with [a] harp.” (Tehillim: 49; 1 – 5) (See RaSh”I’s commentary on “Adam” and “Ish” (49; 3), as well as Metzudas David who comments on “understanding” as referring to “matters of understanding”.)

[3] The entire pasuk reads, “And the light is sweet, and it is good for the eyes to see the sun.” (Koheles: 11; 7)

Targum Yonasan ben Uziel explains that “The light of The Torah is sweet, and it is good for lighting up darkened eyes to see The Glory of The Countenance of The Shechinah, which, in the future will light up the faces of the righteous from The Brightness of The Shechinah, and that their beauty will shine like the sun”.

[4] The entire pasuk states, “So shall all of Your enemies be destroyed, HaShem, and those who He loves are like the sun rising in its strength, and the Land [of Israel] was tranquil for forty years.” (Shoftim: 5; 31)

Targum Yonasan ben Uziel states, “Just as [was the case with] Sisra, so too shall all of the enemies of The Nation of HaShem be destroyed, and those righteous whom He loves shall shine in the future like The Radiance of His Presence, [it being] 343 times [brighter than] the sun when it rises in its strength, and The Land of Israel was quiet from making war for forty years”.

[5] The entire pasuk reads, “For a mitzvah is a candle, and Torah is light, and the path of life is the rebukes of musar.” (Mishlei: 6; 23)

[6] The Midrash brings this pasuk from parshas “VaEschanan” to demonstrate that the word “זאת” – “zos” – “this”, which is quoted in the passage from sefer “Tehillim”, refers to The Torah. The relevant phrase from “Tehillim” is “שמעו-זאת כל-העמים...” – “All of the nations, listen to this…” (49; 2), while the pasuk from “VaEschanan” states, “וזאת התורה אשר-שם משה לפני בני ישראל” – “And this is The Torah that Moshe placed before The B’nei Yisrael.” (Divarim: 4; 4)

[7] The Midrash expounds from the pasuk in “Tehillim”, based on the double-meaning of the word “חלד” – “Earth” or “rust”, that “all of the inhabitants of the Earth” can alternatively be read as “all of the inhabitants of rust”, that referring to all of those who reside in gehinnom, they being those who raise up its rust.

[8] The pasuk from sefer “Yihoshua” reads, “And the previous name of Chevron [was] Kiryat Arba, he being the great man – Adam – “אדם” – among giants, and The Land was tranquil from war.” (Yihoshua: 14; 15)

RaSh”I comments that the man – Adam – in this pasuk, is Avraham.

[9] The entire pasuk reads, “These are the generations of Noach, Noach is a righteous man – “Ish” – he was upright in his generations, Noach walked with G-d.” (B’reishis: 6; 9)

[10] The mishna in Perek “Chelek” in maseches “Sanhedrin” (90a) teaches that there are three kings and four “ordinary” people who didn’t receive a portion in The World to Come. Two of these people are Doeg and Achitofel, who were both great in their knowledge of The Torah. Achitofel had been King David’s advisor, but had sided with Avshalom in his rebellion against King David. (Shmuel II: Chapters 15 – 17) When King David and his men were in exile from the monarchy, Achitofel advised Avshalom to pursue David’s men with 12,000 soldiers, weary them out, and then kill David. (Shmuel II: 17; 2 – Metzudas David) HaShem caused it to be that Avshalom would reject Achitofel’s advice, in order to bring punishment upon Avshalom. (17; 14) Once Achitofel saw that his advice was rejected, he committed suicide through strangulation. (17; 23) Perhaps Achitofel could have performed teshuvah if he wouldn’t have committed suicide. Achitofel’s death by strangulation occurred in fulfillment of David’s curse directed against him at the time when the water of the t’hom was rising and threatening David. David said that anyone who knows how to stop the water and is silent would die by strangulation, which applied to Achitofel. (Sukkah, 53a – b) David’s curse came true, but if not for Achitofel’s haughtiness in not allowing himself to perform teshuvah, perhaps somehow the curse wouldn’t have applied to him in such a way. Doeg spoke Lashon HaRa against David to Shaul and led to eighty-five kohanim being wiped out, as well as Nov the city of kohanim, and further encouraged Shaul to pursue David. (Shmuel I: 22; 9 – 19)

The gemara in maseches “Sanhedrin” (106b), quoting Rabbi Yochanan, notes that though Doeg lived in the time of Shaul and Achitofel lived in David’s time, they didn’t see each other as each of them, due to their great sins, lived very short lives; Doeg lived for thirty-four years and Achitofel lived for thirty-three years.

Shmiras HaLashon ז אדר - Adar 7 - One-Hundred-and-Fifty-Sixth Day

© 2008 by Robert Lepor. All rights reserved.

[Through involvement in Torah study], one merits [to receive reward in] The World to Come, as our Sages of Blessed Memory have said [in maseches “Peah” (Chapter 1, Mishna 1), as follows]: “These are the things for which a person consumes [the fruits [of their reward] in this world, and the principle remains intact for him in The World to Come]… and Torah study is equivalent to all of them.”[1] Our Sages of Blessed Memory have also said [in maseches “Bava Mitzia” (85b), as follows]: “What is the meaning of that which is written [in sefer “Iyov”], “The small and the great one are over there, and [the] servant is free from his master.”[2] (Iyov: 3; 18)? All those who make themselves small over words of Torah in this world [are] made great in The World to Come, and all of those who [treat] themselves as slaves over words of Torah in this world become free in The World to Come.” Furthermore, [we learn] in “[Pirkei] Avos” [that] “There is no honor except for The Torah, as it says, “Sages inherit wisdom…”[3].[4]” (Mishlei: 3; 35) (“Pirkei Avos”: Chapter 6, Mishna 3) [We also learn in “Pirkei Avos”, in the succeeding mishna, as follows]: “Do not desire greatness in excess of your learning, and do not desire the tables of ministers, for your table (in The World to Come) is greater than their table – in this world, and your crown is greater than their crown…[5]” [We] also [learn] in Perek “Chelek” [in maseches “Sanhedrin” (100a)[6], as follows]: “All of those who blacken their face in this world through words of Torah, The Holy One, Blessed is He, [in turn], brightens [that person’s] countenance for The World to Come, as it says [in “Shir HaShirim”], “...מראהו כלבנון בחור כארזים” – “…his appearance is like Lebanon, he is choice like the cedars.”[7] (Shir HaShirim: 5; 15) A similar [teaching] is also brought in “Midrash Rabbah”[8], [as follows]: “Rabbi Yehudah explains [the following pasuk] in reference to Torah scholars: One pasuk states “…black like a crow.”[9] (Shir HaShirim: 5; 11), and [another] pasuk states, “…their appearances are like flames, quick as is lightning.”[10] (Nachum: 2; 5) [The aforementioned pisukim refer to] those involved in Torah who appear [of] leathery and blackened [complexion] in this world, however, in the future [world], their appearance will be [bright] like flames.” [We learn in maseches “Sanhedrin” (100a), as follows]: “Rabbi Tanchum, the son of Chanilie, said, ‘All those who make themselves hungry over words of Torah in this world, will be satiated by The Holy One, Blessed is He, in The World to Come, as it says [in “Tehillim”], “They will be satiated from the fatness of Your House…”[11] (Tehillim: 36; 9)

[1] As is noted in the teaching recited subsequent to the morning Torah blessings, we learn that 1) honoring one’s parents, 2) acts of kindness, 3) arriving early to the Beis Midrash (Torah study hall) in the morning and during the evening, 4) inviting guests, 5) visiting the sick, 6) helping enable a bride to get married, 7) escorting the dead to burial, 8) an in-depth look at tefillah (prayer), and 9) instilling peace between one person and his fellow, are also mitzvos for which the person receives a reward in this world, in addition to receiving his complete reward in The World to Come. It is 10) Torah study which we learn is equivalent to these other great mitzvos which are listed. The mishna in maseches “Peah” only lists the first three mitzvos noted above and the mitzvah of Torah study.

[2] This chapter in sefer “Iyov”, focuses on, among other things, life in The World to Come, which Targum Yonasan ben Uziel makes clear through his commentary. Iyov is describing some of those who enter The World to Come. Targum Yonasan, on this pasuk, writes, “Ya’akov who is called “the young student”, and Avraham who is called “the old one”, are over there [in The World to Come], and [this is the case of] Yitzchak, the servant of HaShem, who went free from the prison stocks, from his master.” (3; 18) Perhaps Targum Yonasan is referring to the fact that Yitzchak was free of his Yetzer HaRa after a certain point in his life. This would follow the teaching from maseches “Bava Basra” (17a) that states that the Yetzer HaRa didn’t “rule within” Avraham, Yitzchak, Ya’akov, and some say King David. Tosfos on this gemara, quotes maseches “Yoma” (38b) that once a person constantly overcomes his Yetzer HaRa for most of his life, then they are assured that they won’t sin for the rest of their life. Therefore, since the Avos continually pushed themselves to distance themselves from sinning, once they had lived most of their lives, HaShem made it so that the Yetzer HaRa would no longer rule within them. As Tosfos notes, it must be the case that the Avos had to overcome their Yetzer HaRa’s earlier in life, for otherwise they would have been unable to receive their rewards in The World to Come, as there would have been no challenge to overcome to avoid sinning and to fulfill the mitzvos. We can see from this pasuk, as explained by the Chofetz Chaim, and Targum Yonasan, that the person who studies Torah in this world, and acts as a slave to The Torah, thereby helping free himself from the Yetzer HaRa in this world, will merit to receive a portion in The World to Come, where Avraham, Yitzchak, and Ya’akov, who overcame their Yetzer HaRa’s, reside. (The fact that involvement in Torah study ensures that one will not be given over into the hands of the Yetzer HaRa is found in maseches “Kiddushin” (30b) on B’reishis (4; 7).)

[3] The entire pasuk states, “Sages shall inherit honor and the fools shall raise up disgrace.” (Mishlei: 3; 35)

RaLBa”G explains that the “Sages will inherit honor” as they will be honored by people. MaLBI”M explains that it The Wisdom of The Torah itself that brings honor to the Sages, for the honor of the soul shines within them and raises them above the lowliness of the soul, that being the lowly desires of the soul, they being a disgrace. This honor that the Sages receive is eternal. Ibn Ezra explains that HaShem will cause the Sages to inherit money and wealth.

[4] In this mishna, Rabbi Yehoshua ben Levi teaches that a person must show honor to one who has taught him Torah, even if he taught him one chapter, one halacha, one pasuk, one word, or even one letter of Torah. The example brought in the mishna is of King David who referred to Achitofel as his “Rebbe” – “teacher” even though he only taught him two matters. (Tehillim: 55; 14) The conclusion of the mishna, in support of this teaching, subsequent to the section of the mishna quoted by the Chofetz Chaim, states, ““…and the upright shall inherit good.” (Mishlei: 28; 10), “good” only reffering to [The] Torah, as it says, “For I have given you a good acquisition, do not abandon My Torah.” (Mishlei: 4; 2)”

[5] The conclusion of this mishna states, “and The Master of your work is trustworthy that He will pay you the wage for your work”.

[6] This teaching is quoted in the name of Rabbi Yehuda who quotes Rabbi Simon.

[7] The entire pasuk states, “His Thighs are pillars of marble situated on supports of fine gold, His Appearance is like Lebanon, choice like cedars.” (Shir HaShirim: 5; 15)

RaSh”I, on this gemara, explains that this pasuk from “Shir HaShirim” is preceded by a pasuk which states “…black like a raven.” (5; 11) From here we can see that one who first blackens himself in this world through his involvement in the study of Torah, comparable to the raven, will be comparable to Lebanon and its cedars, as his countenance will shine in The World to Come.

The GR”A (Gaon Rabbi Eliyahu – Vilna Gaon) explains that “his appearance is like Lebanon” refers to Ba’alei Teshuvah (Masters of Teshuvah) who are white like the Forest of Lebanon. (i.e. they are pure) The Vilna Gaon notes that “choice like cedars” refers to the righteous who, from the time of their birth are careful to avoid transgressing prohibitions, they being strong like the cedars.

RaSh”I explains that “his appearance is like Lebanon” refers to the person who looks at and contemplates The Words of The Torah will discover flowers and blossoms like this forest which blossoms. These flowers and blossoms in the forest are comparable to the study of The Torah, for one who learns Torah will come up with chiddushim (innovative Torah insights). RaSh”I notes that “choice like cedars” teaches that one who is involved in the study of Torah is comparable to the cedar which is choice to use for building, for strength, and for height.

Targum Yonasan ben Uziel explains the pasuk as follows:

“And the righteous are the pillars of the world, who’s bases are on supports of high-quality gold, they being The Words of The Torah which they are involved in [studying], and they rebuke The Nation of The House of Israel to perform [HaShem’s] Will, and He [then] is full of mercy upon [The B’nei Yisrael] as is an old man, and He whitens the sins of The House of Israel like snow, and is prepared to perform victory and war against the nations who transgress His Will, as a young man who is strong like galm’sheen (apparently a cedar tree).”

[8] This teaching is found in “Shir HaShirim Rabbah”, on (Shir HaShirim: 5; 11) in sif 5.

[9] This pasuk states, “His head shines like a treasure of fine gold, his braids are hanging, black like a raven.” (Shir HaShirim: 5; 11)

In the context of “Shir HaShirim Rabbah”, “black as a raven” is positive, in that it refers to those who have blackened themselves in this world to study The Torah and will thereby shine in The World to Come.

Targum Yonasan ben Uziel on this pasuk explains that the person who follows the laws of The Torah will be “white like snow”, while those who do not follow The Torah are black like the wings of ravens. Similarly, the Sforno explains that “black like ravens” refers to the evildoers, such as those who lived in The Generation of The Mabbul (flood), in The Generation of The Dispersion (Dor HaPalagah), the people of Sodom, and others who are evil.

The Vilna Gaon explains “black like ravens” in a similar manner as does “Shir HaShirim Rabbah”, in that the righteous during the sinful generations, such as Noach in The Generation of The Mabbul, were in a state of trouble and were therefore “black like a raven”. Perhaps if one were to take the Vilna Gaon’s commentary along with the teaching from “Shir HaShirim Rabbah”, we could understand that those who study Torah, though they might be in a state of trouble, as the generation is not supporting their Torah study to the proper extent, or perhaps even trying to undermine it, those who study The Torah nevertheless continue to study Torah, perhaps even in the face of hardships. Though the countenances of many of those who study The Torah, may darken somewhat in this world due to all of their challenges, midah k’neged midah (measure for measure), their countenances will shine in The World to Come.

[10] The entire pasuk reads, “At the outlying areas, the chariot shall drived in a crazed manner, the clanging of their weapons shall be heard in the streets, their appearances are like flames, they run like lighting.” (Nachum: 2; 5) This chapter refers to the massive army of Sancheriv of Assyria who were threatening to attack and conquer Yirushalayim, but were miraculously wiped out in a plague, the night before their planned attack. (Milachim II: 19; 35)

[11] The entire pasuk reads, “They will be satiated from the fatness of Your House, and You shall give them to drink of the stream of Your delicacies.” (Tehillim: 36; 9)

Metzudas David explains that the people will be satiated from the good that comes to them from Heaven, and they shall drink of the waters of the stream that flows from Eden, in other words, they shall have a great abundance. RaDa”K explains that the reward described in this pasuk is that which the person will receive in The World to Come, and the “delicacies” referred to is the attainment of the knowledge of HaShem, that being the good which is not followed by evil and is comparable to one who is satiated and has drank sufficiently though he is never again in need of drinking or eating. These “delicacies” are like a flowing stream, in that they are abundant, and HaShem will “give them to drink”, as He will help them attain The Kowledge of The Torah. Ibn Ezra teaches that these people who are blessed by HaShem in such a manner are those who are those who are alone in their homes in order to serve HaShem, that Service of HaShem being that which fattens the soul and they shall benefit from knowledge of HaShem as a stream that never stops. MaLBI”M explains that the souls of people are the members of HaShem’s Household who eat bread on His Table. This bread is not physical bread, rather, it is bread of the angels, and their drinks are from the stream of the Upper Eden. This food and drink is analogous to The Spiritual Abundance from HaShem, His Torah, His Commandments, The Oneness of His Shechinah (Divine Presence), and The Abundance of prophecy, to the point that one can attain all of the spiritual levels.

Shmiras HaLashon ו אדר - Adar 6 - One-Hundred-and-Fifty-Fifth Day

© 2008 by Robert Lepor. All rights reserved.

Rabbi Yochanan said [in maseches “Sanhedrin” (99b) that the one who studies Torah] “‘even [brings] protection over the entire world, as it says, “…and I have covered over you with The Shadow of My Hand …”’ (Yishayahu: 51; 16) Levi said: ‘[One who is involved in Torah study] even makes The Redemption come earlier, as it says, “…and say to Tzion, ‘You are My Nation.”’” (Yishayahu: 51; 16) Torah [study] is greater than all of the karbanos, for such did our [Sages of] Blessed Memory expound [in maseches “Rosh HaShanah” (18a), as follows]: ““…If the sin of the Household of Eli will be atoned with a sacrifice and a Mincha offering…”[1] (Shmuel I: 3; 14), [the sin of the household of Eli] will not be atoned with a sacrifice and a Mincha offering, however, [their sin will be atoned] through [involvement in the study of] words of Torah.”[2] Similarly, the pasuk states [in Parshas “Tzav”, as follows]: “This is the [Torah] law for the Olah and the Mincha and the Chattas…”[3] (Vayikra: 7; 37) [Our Sages][4] have said in [maseches] “Minachos” (110a), [as follows]: “[Concerning] all of those who involve themselves in Torah [study], it is [considered] as if he had offered an Olah, it is as if he offered a Mincha offering, it is as if he has offered a Chattas, it is as if he has offered an Asham, it is as if he has offered a Shilamim. [The following is taken from] The Holy “Zohar”, [on] Parshas “Shilach” (Volume 3, 159a), [as follows]: “All of those who involve themselves in Torah [study], it is [considered] as if he has offered all of the sacrifices in the world, before The Holy One, Blessed is He. Not only [is the above the case], but The Holy One, Blessed is He, brings atonement to him for all of his sins and prepares a number of seats for him for The World to Come.”[5] [The following teaching is taken from the] “Midrash HaNe’elam” [on] Parshas “VaYeira” (volume1, 100a), [as follows]: “[When] the karbanos are put in abeyance, The Torah [is still] not [held] in abeyance. Whoever does not involve himself in the karbanos, will involve himself in Torah [study] and it will benefit him more [than had he been involved in offering karbanos].”[6] The above is [quoted from the “Midrash HaNe’elam”] in short.

Torah [study] is also greater than saving lives, as our Sages of Blessed Memory have said in [maseches] “Megillah” (16b)[7].

[1] This section reads as follows:

“And HaShem said to Shmuel, ‘Behold I am going to do a matter in Israel, concerning which everyone who hears of it will have both of his ears shudder. On that day, I shall bring upon the Household of Eli all that which I have spoken concerning his Household, [this decree shall] begin and shall destroy them. And I have told him that I am Judging his Household forever for the sin of that which he knew that his sons were acting derisively toward HaShem (according to RaSh”I’s explanation) and he did not protest against [their actions]. And therefore I have sworn to The Household of Eli that they will never be atoned for by a sacrifice and a Mincha [offering] forever.” (Shmuel I: 3; 11 – 14)

According to Metzudas David and MaLBI”M, The Household of Eli would never be atoned for by a sacrifice or a Mincha offering, as they sinned in relation to those offerings and a “prosecutor can’t be made into a defender”. Their punishment was midah k’neged midah for their having acted disparagingly as related to the karbanos.

[2] This teaching is quoted in the name of Rava. Abayee holds that the sin will be atoned for by Torah study and g’milus chasadim (acts of kindness).

[3] The entire pasuk states, “This is the [Torah] law for the Olah, for the Mincha, and for the Chattas, and for the Asham, and for the Milu’eem and for the sacrifice of the Shilamim.” (Vayikra: 7; 37)

The above pasuk lists various types of offerings that were brought in The Beis HaMikdash.

[4] This teaching is quoted in the name of Rabbi Yochanan and is taught in reference to the following pasuk from “Tehillim”: “A song of ascents: Behold, those who serve HaShem, who stand in The House of HaShem during the nights.” (Tehillim: 134; 1)

[5] The teaching from The “Zohar” states as follows:

““And they came until Nachal Eshkol…” (Bamidbar: 13; 23) Rabbi Yehuda opened [by quoting the following pasuk from sefer “Yishayahu”]: “So says HaShem, The Creator of The Heaven and Who spread it out…” (42; 5) How [fitting] is it for people to look in The Service of The Holy One, Blessed is He, how [appropriate] is it for the person to look in [The] words of The Torah. For every person who involve themselves in [the study of The] Torah, [is considered] as if he has offered all of the sacrifices of the world before The Holy One, Blessed is He. Not only [is the above the case], rather, The Holy One, Blessed is He, Atones for all of his sins, and prepares a number of seats for him in The World to Come.”

[6] This teaching from The “Midrash HaNe’elam” of The “Zohar”, is quoted in the name of Rav Dimi. This teaching is followed by a teaching of Rabbi Yochanan’s, where he stated that HaShem told Moshe that when The Beis HaMikdash wouldn’t be in existence, when The B’nei Yisrael would be able to involve themselves in Torah study, that would have more of a positive effect than had they brought all of the karbanos (sacrifices) in that they will be pardoned for all of their sins as a result of their involvement in Torah study. Rav Kruspidee teaches that one who recites the matters of the karbanos and how they are offered in the Beis Midrash’s and shuls is guaranteed that the angels who would otherwise mention the sins of that person will not be able to and will not be able to do evil against that person, but will only be able to do that which is good to him.

[7] Rav Yosef teaches that studying Torah is superior to saving lives. Similarly, Rav, or alternatively, Rav Shmuel bar Marta taught that the study of Torah is superior to the building of The Beis HaMikdash. Rabbah said in the name of Rav Yitzchak, the son of Shmuel, the son of Marta, that studying Torah is superior to honoring one’s father and mother.

The gemara is merely teaching of the superiority of Torah study over these other great mitzvos. However, these other mitzvos are also applicable, though it must be clearly determined under what circumstances one would be involved in Torah study so as to not be obligated at that time to perform the aforementioned mitzvos. It is also important to keep in mind that though Torah study is superior to these other mitzvos, when the given mitzvah must be performed and can only be performed by the person who is studying Torah, he should try to find a way to avail himself to perform the given mitzvah if the mitzvah must be performed at the time of his Torah study. The person should, of course, try to make up that time he spent away from Torah study at a later time.

The sources, quoted in the gemara, by the above rabbis, which support their teachings, are as follows:

Rav Yosef notes that Mordechai was named after four great Torah leaders, as noted in sefer “Ezra” (2; 2), but subsequent to his being raised into the aristocracy, he was less involved in Torah than he had been previously, as a result and is mentioned after five great Torah scholars, indicated a drop in his stature. (Nichemiah: 7; 7) Though Mordechai was involved in saving the lives of The Jewish People, which he of course was obligated to do, his stature dropped.

Rav or Rav Shmuel bar Marta notes that Torah study is superior to the building of The Beis HaMikdash, as Ezra did not ascend to Eretz Yisrael, until after The Beis HaMikdash had been built, as he was learning Torah from Baruch ben Neriah, the Torah scholar, and prophet, in Bavel. (See RaSh”I, quoting a Midrash and Ezra (7; 8))

Rav Yitzchak, the son of Shmuel, the son of Marta, taught that studying Torah is superior to honoring one’s father and mother, as Ya’akov was not punished for the fourteen years that he spent studying Torah in the Yeshiva of Shem and Ever. (Megillah, 16a – b)

Shmiras HaLashon ה אדר - Adar 5 - One-Hundred-and-Fifty-Fourth Day

© 2008 by Robert Lepor. All rights reserved.

Chapter 2

In [this Chapter, we] shall Explain [Of] the Reward for [The] Study of The Torah

Our Rabbis, of Blessed Memory, have said in “Perek Chelek” [in maseches “Sanhedrin” (99b), as follows]: “All of those who involve themselves in Torah [study] for for the sake of studying Torah, engender peace in The Heavenly Retinue and in The Earthly Retinue, as it says [in sefer “Yishayahu”], “If they would grasp onto My stronghold, they will make peace for Me, peace they shall make for Me.”[1] (Yishayahu: 27; 5) Rav said, ‘It is [considered] as if [the one who learned Torah for the sake of learning], built The Heavenly Palace and the earthly palace, as it says, “And I shall place My words in your mouth… to plant the Heavens and to set the foundation for the Earth…” (Yishayahu: 51; 16)”[2]

[Chofetz Chaim’s note: According to the words of Rav, the [following] pasuk [from “Tehillim”] will be [thoroughly] explained: “And to You, HaShem, is kindness, for You pay the person in accordance with his actions.” (Tehillim: 62; 13) Many [people] will be surprised [concerning the above pasuk]: What kindness is it when The Holy One, Blessed is He, [rewards one with that which is] good due to his observance of [HaShem’s] mitzvos? However, according to [the following, this reality] can be understood. For it is known, that if one will succeed with his wisdom in the invention of a new machine with which the builders [can use to] build a city in one day [and] if this matter [of his wondrous invention] will be brought before the king, this [inventor] will definitely find favor in his eyes, [and the king will then] give [this inventor] a great gift in accordance with the wherewithal of the king. However, it is impossible that [the king] will give [the inventor] those cities which his servants built with this machine and that [these cities] will be called by his name as if [the inventor] himself built [those cities].

[The above analogy] is similarly [applicable to our] case [concerning Torah study]: Through the words of Torah that one studies in this world, the Creation of Heaven and Earth continue in existence, as we have written earlier, in chapter one [of “Sha’ar HaTorah”]. In reality, does the person really build these palaces so that they will be called by his name? Isn’t it The Holy One, Blessed is He, Who with His power and His strength renews the act of Creation every day with His goodness, and it is He Himself Who is The One Who gives power to the words of Torah that [the person] has studied, [so] that they will be as a root for this matter [of Creation]. Notwithstanding [that it is HaShem Who has embedded the power to sustain Creation within the words of Torah that one studies], in His kindness, The Holy One, Blessed is He, considers it as if [it is the person who studies Torah] himself [who has] built The Palaces of Heaven and of Earth. [The aforementioned] is the intended [teaching] of Rav, [when he states], “as if he built…” [The] explanation [of the above being] that The Holy One, Blessed is He, considers it as if the person himself planted Heaven and Earth, as Rav [taught]. In addition, it is also possible to further explain the previously quoted pasuk [when looking at] the [seemingly] extraneous word “You”, based on that which the GR”A wrote in “Mishlei” on the pasuk, “The fear of the evildoers shall befall him, and [HaShem] will provide the desire of the righteous.”[3] (Mishlei: 10; 24) [This pasuk comes to teach us] that it is the sin itself which a person performs that subsequently [comes to] punish the person. Therefore, just as there is a limit to the sin there is a limit to the punishment. However, as a result of the mitzvah [that one performs], The Holy One, Blessed is He, Himself and in His Glory, rewards the person. [As this is the case], the reward is therefore for a world without limit , just as The Holy One, Blessed is He, Himself is without limit[4]. [The above] is the intended [teaching] of the [following] pasuk: “And to You HaShem, is kindness…” (Tehillim: 62; 13), “…for You…”, meaning [it is] You Yourself [Who] bestows the reward to the person [in compensation for] his performance of mitzvos, in order that there will not be a limit to [the] reward [that he will receive].]

[1] Targum Onkelos on this pasuk explains that this pasuk is teaching us that, “If you will strengthen yourselves with words of Torah, peace shall be made for them from now on, peace shall be made for them”.

RaSh”I explains that if The B’nei Yisrael are determined to not hold onto any stronghold except The Stronghold of HaShem, then HaShem shall have peace from The Attribute of Justice which would otherwise prosecute against The Jewish People, saying “why are these different than these”, in that some people are punished, but not these people. Therefore, peace for HaShem also relates to peace for The B’nei Yisrael, which comes about as result of involvement in the study of The Torah for the sake of learning Torah.

According to the Chofetz Chaim, the statement “…they shall make peace for Me, peace they shall make for Me.”, refers to the peace benefited by 1) The Heavenly Retinue and 2) The Earthly Retinue, therefore the double-mention of peace being made for HaShem.

The text of this pasuk, in its double-mention of “peace”, resembles the conclusion of Shemoneh Esrei, where we say “He Who makes peace in Lofty Places, He shall make peace upon us, and upon all [of The People of] Israel.

[2] The text of the gemara states as follows:

“Rabbi Alacsandri said, ‘All of those who are involved in [the study of The Torah] for the sake of learning Torah, instill peace in The Heavenly Retinue and in The Earthly Retinue, as it says [in sefer “Yishayahu”], “If only they would grasp My stronghold, they would make peace for Me, peace they would make for Me.” (27; 5)’ Rav said, ‘It is considered as if [the person who learned Torah for the sake of learning Torah], built the Heavenly and Earthly palaces, as it says, “And I shall place My Words in your mouth, and shall cover over you with The Shade of My Hand, to plant The Heaven and to set the foundation of The Earth…” (Yishayahu: 51; 16)’ Rabbi Yochanan said, ‘[One who learns Torah for the sake of studying Torah] even protects over the entire world, as it says, “…and I shall cover over you with The Shade of My Hand…”’ Levi said, ‘[One who studies Torah for the sake of studying The Torah] even brings The Redemption closer, as it says, “…and say to Tzion, ‘You are My Nation’.” (Yishayahu: 51; 16)’”

[3] RaSh”I explains that that which the evildoer fears shall befall them, as was the case with the Dor HaPalagah (Generation of Dispersion) who feared being dispersed throughout the world. They therefore built a city with a really high tower in a sinful manner, in opposition to HaShem. The people in that generation said, “…lest we will be dispersed…” (B’reishis: 11; 4) and then “HaShem caused them to be dispersed…” (11; 8) RaSh”I explains that it is HaShem who rewards the righteous for their good actions.

[4] The person receives their full reward in “a world without limit” – The World to Come.

Shmiras HaLashon ד אדר - Adar 4 - One-Hundred-and-Fifty-Third Day

© 2008 by Robert Lepor. All rights reserved.

It is written in “Chovas HaLivavos”[1] that it is fitting for a person to internalize in his heart that if he were to receive a book from a king of flesh and blood, and was doubtful in his understanding of [what was written in] it [due to the] form and fineness of its writing, or [due to] the depth of [its] language, he will then be greatly troubled until he will understand [that which is written in this book] and will focus his entire heart and mind toward understanding [it]. If [the person] would act in such a manner concerning a book [written by a king] of flesh and blood, who is here today and in the grave tomorrow, it is all the more [appropriate for him to conduct himself in such a manner] with respect to [The Torah, it being] The Book of The Holy One, Blessed is He, which is his life and his salvation, as it is written in [Parshas “Vayeilech”, as follows]: “…For it is your life and the length of your days…”[2] (Divarim: 30; 20)

Behold, many people stumble in [the aforementioned] sin, [that being that] they invest all of [the abilities within] their power [in order] to [attain the potential of] their understanding of concerning the laws [instituted by] a king of flesh and blood, [though they are] lax [with respect to learning] The Law[3] of The King of kings, The Holy One, Blessed is He. [The above] relates to that which is stated [in sefer “Daniel”, as follows]: “…and you have praised gods of silver and gold, copper, wood, and stone, who do not see and do not hear and do not know, and you did not glorify G-d Who is in possession of your soul and all of your ways are His.”[4] (Daniel: 5; 23)

Our Sages of Blessed Memory[5] have also said [in the Talmud Yirushalmi, [in] maseches “Chagigah” (Chapter 1; Halacha 7), as follows]: “The Holy One, Blessed is He, has forgiven for the sin of idolatry, [for the sin of] sexual immorality, and [for the sin of] murder. [However], He has not forgiven for the sin of [being] idle from Torah [study], as it says [in sefer “Yirmiyahu”]: “…For what reason was The Land destroyed? And HaShem said, ‘For abandoning My Torah which I have given before them.”[6]” (Yirmiyahu: 9; 11 – 12)

Since there are a number of people in reference to whom the sin of bittul Torah[7] has become neglected, [in that] they spend all of their time [involved] in nonsense, and do not consider this to be a sin at all, [consequently], one sin leads to another sin, for [as a result of their being derelict in their study of The Torah], they do not [support and encourage] their sons [to involve themselves] in Torah [study], and the mountains of the world have thereby declined[8].

[Concerning the decline in the recognition of the importance and centrality of The Torah, I have [come to the conclusion that I would] copy down [a few] of the [teachings] of our Sages of Blessed Memory, [that discuss] the extent of the reward [that one receives] for Torah study, [both] in this [world] and in [The World] to Come. In contrast, [these teachings also discuss of] the extent of [the person’s] punishment, Heaven Forbid, [if he would remain idle from involvement in Torah study]. Perhaps, as a result of [these teachings, people] will be somewhat aroused to strengthen [themselves in involvement] in [their study of] The Torah of HaShem.

[1] “Chovos HaLivavos” was written by Rabbi Bachay ibn Pakuda.

Note from the Hebrew “Kol HaLashon” printing: This teaching is found in the Gate of “Cheshbon HaNefesh”, chapter 3, beginning with the words “And the fifth…”.

[2] This section of The Torah states, “I testify today to The Heaven and The Earth, concerning you, I have placed life and death before you, the blessing and the curse, and you shall choose life, in order that you and your children shall live. To love HaShem your G-d, to listen to His Voice and to cling to Him, for it [i.e. The Torah] is your life and the length of your days, to live on The Land that HaShem has sworn to your forefathers, to Avraham, to Yitzchak and to Ya’akov, to give it to them.” (Divarim: 30; 19 – 20)

Targum Yonasan ben Uziel teaches that it is The Torah that is one’s life in this world and the length of his days in The World to Come. As RaSh”I notes, HaShem is telling us to choose the good portion, the portion of life (i.e. The Torah).

[3] “The Law” of HaShem refers to The Torah.

[4] This pasuk discusses Daniel telling King Belshazzar of his improper conduct. Shortly thereafter, Daniel interprets a sign that is given to Belshazzar, in that his kingdom of Chaldea would be given over to Persia and Media. (Daniel: 5; 24 – 28) That night, Belshazzar was killed. (5; 29)

This pasuk states, “And you have glorified yourself over The Master of [The] Heaven, and the vessels of His House (i.e. The Beis HaMikdash) were brought before you, and you and your nobles, and your consorts and your concubines. You have drank wine in [these vessels], and you have praied gods of silver and of gold, [of] copper, bronze, wood, and stone, who do not see and do not hear and do not know, [however] you did not glorify The G-d Who possesses your soul and all of your ways are His.” (Daniel: 5; 23)

[5] This teaching is quoted by Rabbi Yirmiyah, in the name of Rabbi Shmuel, the son of Rabbi Yitzchak.

[6] The p’sukim state, “Who is the man who is wise and will understand this, and to whom The Mouth of HaShem spoke, and shall relate [concerning] the reason that The Land [of Israel] was destroyed, becoming desolate like the desert, without passerby. And HaShem said, ‘[It is] concerning their having abandoned My Torah that I have given before them, and they did not listen to My Voice, and did not go in [the ways of The Torah].” (Yirmiyahu: 9; 11 – 12)

[7] “Bittul Torah” means “idleness from Torah [study]”. This can refer to the times that the person allots to study Torah, as he is obligated to do, and he nevertheless is idle from the study of Torah. If a person involves himself in that which is not essential instead of learning Torah, he is considered to be idle from Torah study.

[8] The decline of the mountains of the world is ostensibly a reference to Torah scholars who continually decline in stature as the generations proceed, due to the absence of proper encouragement of the children to involve themselves in Torah study.

Shmiras HaLashon ג אדר - Adar 3 - One-Hundred-and-Fifty-Second Day

© 2008 by Robert Lepor. All rights reserved.

[In addition to the fact that The Torah is the life of the person], the world only continues to exist for the sake of The Torah, as it says [in sefer “Yirmiyahu”], “…If not for My covenant [of] day and night, I would not have put the laws of Heaven and Earth [into effect].”[1] (Yirmiyahu: 33; 25) The Holy “Zohar” states as follows [on] Parshas “Bireishis”, [in volume 1], 47a: “All of those who involve [themselves] in Torah [study] on a daily basis, will merit to gain a portion in The World to Come, and it will be considered as if he had built worlds, for through the medium of The Torah, the world was built and had its foundation laid, as is written [in sefer “Mishlei”], “HaShem has laid the foundation of The Earth with wisdom…”[2] (Mishlei: 3; 19)…[3], [it being the case that] all those who are involved in [Torah study] have laid the foundation of worlds and maintain their existence. Come and [take note that] The Holy One, Blessed is He, made the world with breath and with [that] breath [the world] continues to exist[4]. This breath [that sustains the existence of The Earth is the breath] of those who toil in Torah [study]…[5]” [The “Zohar” also states on] Parshas “Tzav”, [volume 3], 35a, [as follows]: “Rabbi Elazar began [his teaching by] stating: ‘“And I shall place My words in your mouth and I have covered you in the shadow of My Hand…”[6] (Yishayahu: 51; 16) We have learned [as follows]: “[Concerning] all of those people who are involved in [studying The] Words of [The] Torah, and [their] lips move [when involved] in [their] Torah [study], The Holy One, Blessed is He, covers over [such a person] and His Divine Presence spreads it’s Wings out over him…[7] Not only [is the above true], but [this person who is involved in Torah study is responsible for maintaining the] existence of worlds and The Holy One, Blessed is He, is happy with him as [He would be] had The Heaven and The Earth been planted on that day, as it is written, […to plant The Heaven and to lay the foundation of The Earth and to say to Tzion, ‘You are My Nation’.]” (Yishayahu: 51; 16)”

[1] The entire pasuk states, “So said HaShem, ‘If not for My Covenant [of] day and night, I would not have put the laws of Heaven and Earth [into effect].” (Yirmiyahu: 33; 25)

[2] This pasuk states, “HaShem has [laid the] foundation of The Earth with wisdom, He has established the Heaven with understanding.” (Mishlei: 3; 19)

RaSh”I explains that HaShem laid the foundations of The Earth through use of The Torah, which is wisdom, and has established the Heaven with understanding, which also refers to The Torah. Metzudas David points out that it was the wisdom of The Torah that was used in laying the foundation of The Earth and it was the understanding of The Torah which HaShem used to establish The Heaven.

[3] This part of the teaching from The “Zohar” that the Chofetz Chaim doesn’t quote, brings another pasuk from sefer “Mishlei”, which states, “And I shall be for him as a wet-nurse, and I shall take delight [in it] every day, rejoicing before him every day.” (Mishlei: 8; 30) (Translation based on Metzudas David)

[4] This teaching from The “Zohar” also relates to the pasuk from sefer “Tehillim”, which states, “With The Word of HaShem, The Heaven was made, and with The Breath of His Mouth, all of His Legions.” (Tehillim: 33; 6) The Word of HaShem and “The Breath of His Mouth” both refer to The Torah, as we learned in The “Zohar”.

[5] This section of The “Zohar” continues by noting “and all the more so [is this true] of the breath of the children [who learn Torah] in the house of their rabbi.” From here we see that the Torah study of children which is more pure than The Torah studied by adults, as children as considered to be free of sin. Therefore, as adults have the power to create worlds and maintain their existence through their involvement in Torah study, this is all the more-so true of The Torah studied by children.

[6] The entire pasuk states, “And I shall place My Words in your mouth, and I shall cover you in The Shadow of My Hand, to plant The Heaven and to lay the foundation of The Earth, and to say to Tzion, ‘You are My Nation’.” (Yishayahu: 51; 16)

[7] The Chofetz Chaim didn’t quote the pasuk from The “Zohar”, which is reiterated to demonstrate that “And I shall place My Words in your mouth, and I shall cover you in The Shadow of My Hand…” (Yishayahu: 51; 16) is the source which shows that one who involves himself in Torah study has HaShem’s Shechinah cover over him.

Shmiras HaLashon בּ אדר - Adar 2 - One-Hundred-and-Fifty-First Day

© 2008 by Robert Lepor. All rights reserved.

The person was only created for [the sake of involvement in] Torah [study], as our [Sages] of Blessed Memory have expounded [in maseches “Sanhedrin” (99b), as follows]: “A person was created to toil, as it says [in “Iyov”], “…A person was born to toil…” (Iyov: 5; 7) [Based on this alone], I do not know [if a person was created to involve himself in] toil of the mouth or toil of work. Once it says [in “Mishlei”], “…For his mouth has compelled him.” (Mishlei: 16; 26), I would say [that a person was created to involve himself in] toil [involving] the mouth, [however], I still do not know [if a person was created] to toil [in] Torah [study or] to toil [in] chatter. Once it says [in sefer “Yihoshua”], “This Book of The Torah shall not depart from your mouth…”[1] (Yihoshua: 1; 8), I would say that the person was created to toil in [the study of] Torah. [Torah study] is the essence of the life of the soul, as is [taught] in “Sifrei” [on] Parshas “Eikev” (Piskah 48), [as follows][2]: “Rabbi Shimon would say [in reference to the following pasuk]: “Only guard yourself and guard your soul greatly…”[3] (Divarim: 4; 9) [The above pasuk is] analogous to a king who trapped a bird and gave it into the possession of his servant. [Thereupon, the king] said to [his servant, as follows]: “Be careful concerning this bird [which is a present] for my son. If you shall lose him, do not think that you lost a bird worth an “isar”, rather, [consider it] as if you lost your life. Similarly, it says [in Parshas “Ha’Azinu”], “For it is not an empty matter… for it is your life.”[4] (Divarim: 32; 47)

[1] The entire pasuk states, “This Book of The Torah shall not be removed from your mouth and you shall contemplate its [teachings] day and night, in order that you shall guard [yourselves] to perform in accordance with all that which is written in it, for then you shall be successful in your paths, and then you shall be wise.” (Yihoshua: 1; 8)

Metzudas Tzion explains that the word “תהגה” could either mean “utter”, as in one should utter words of Torah day and night, or it could mean “contemplate”, in that the person should contemplate words of Torah during the day and night. The RaDa”K also offers the same explanation.

[2] The text from “Sifrei” states as follows:

“Rabbi Yishmael used to say, ‘“Only guard yourself and guard your soul exceedingly…” (Divarim: 4; 9) [This is] comparable to a king of flesh and blood who trapped a bird and put it in the possession of his servant. [Thereupon, the king] said to [his servant], ‘Be careful with this bird, [for it is] for my son. If you have lost it, don’t think that you have lost a bird valued at an isar, rather, it is as if you have lost your life. Similarly, it says [in reference to The Torah], “For it is not an empty matter from you…” (Divarim: 32; 47), [that which] you say is empty [when referring to The Torah] is that which is your life.””

[3] In reference to The Torah, this pasuk states, “Only guard yourself and guard your life exceedingly, lest you forget the things which your eyes have seen [i.e. at Har Sinai – Commentary on Yonasan ben Uziel] and lest you shall remove them [i.e. these words of The Torah] from your heart all of the days of your life, and you shall teach them to your children and to your children’s children.” (Divarim: 4; 9) The next pasuk states, “The day [on] which you stood before HaShem your G-d at Choreiv (Har Sinai), when HaShem said to me (i.e. to Moshe), gather the nation for Me, and I shall make My words heard [by] them, [so] that they shall learn to fear Me all of the days that they are alive on the ground, and [so] that they shall teach it to their children.” (4; 10)

[4] This pasuk, also in reference to The Torah, states, “For it is not an empty matter from you, for it is your life, and in this matter you shall lengthen your days on The Land which you are crossing the Jordan [River to go over] there [in order] to inherit it.” (Divarim: 32; 47)

Shmiras HaLashon א אדר - Adar 1 - One-Hundred-and-Fiftieth Day

© 2008 by Robert Lepor. All rights reserved.

[The great importance of Torah study can be expressed by the following teaching] in “Sifrei” [on] Parshas “Eikev”, [as follows][1]: “Your springs have spread outward…”[2] (Mishlei: 5; 16) The words of Torah are analogous to water: Just as water is [a source of] life for the world, so too are words of Torah [a source of] life to the world, as it says, “For they are life to those who find them and are [a source of] healing for all of his flesh.” (Mishlei: 4; 22) [In addition, words of Torah are comparable to water, for] just as water raises the impure person out of his [state of] impurity, so too, words of Torah cause the person to ascend from [a state of] impurity to [a state of] purity, as it says [in “Tehillim”], “Fear of HaShem is pure…”[3] (Tehillim: 19; 10) [Consequently, just as water purifies the person even though the impurity has spread out into all of his limbs, so too, The Torah [that one studies] purifies the person from the impurity of his sins even if [that impurity] has spread out from the sole of his foot to his head. In addition, just as the person does not beome pure until the water [covers] all of his limbs, it being necessary that there is not any separation between the [person’s limbs and the water, so too, a person must, in reality, make his entire body and his limbs, subservient to [The] Torah, and there shall not be any separation [between any part of him and The Torah], as it is written [in Parshas “VaEschanan”], “And these words shall be… on your heart.”[4] (Divarim: 6; 6)] [Furthermore], just as water rejuvenates the soul of the person, so too do words of Torah return the soul of the person from the path of evil to the path of good, as it says [in sefer “Tehillim”], “The Torah of HaShem is pure, it rejuvinates the soul…”[5] (Tehillim: 19; 8) [In addition], just as water is free for the world, so too, words of Torah are free for the world, as it says [in sefer “Yishayahu”], “Woe, all of those who are thirsty, go to water…”[6] (Yishayahu: 55; 1) As water has no value, does Torah also not have value? [The pasuk in “Mishlei”, in answer to such a question, states as follows]: “It is more valuable than pearls and all of your objects do not equal it [in value].” (Mishlei: 3; 15)

[1] This teaching can be found in Piskah 48, though with slighty different wording which is underlined below. The teaching states as follows:

“Rabbi Akiva says, ‘Behold, it says [in sefer “Mishlei”], “Drink water from your pit…”, [then the pasuk says, “…and flowing water from the midst of] your well.” (Mishlei: 5; 15) At first [the person’s Torah knowledge is comparable to] a pit which is unable to bring forth a drop of water on its own, it only contains that which is within it, such is [true of] a Torah student, who at the beginning of [his involvement in Torah study, who] has not learned everything, only possesses that which he has learned. [In referenence to one who has spent more time studying Torah, the pasuk states, “…and flowing water from the midst of your well.”, [he being] similar to a well, just as a well causes running water to flow from all of its sides, so it is [the case in reference to a person who has become familiarized with Torah knowledge who has] students come [to him to] learn from him. In this context [the pasuk] says, “Your springs shall spread [outward]…” (Mishlei: 5; 16), words of Torah are comparable to water, just as water provides life to the world, so too are words of Torah [a source of] life to the world, as it says [ in reference to words of Torah in “Mishlei”], “For they are life to those who find them…” (4; 21) Just as water raises those who impure out of their status of impurity, so too do words of Torah raise those who are impure out of their state of impurity, as it says [in sefer “Tehillim”], “Your words are exceedingly pure and Your servant loves [them].” (119; 140) Just as water rejuvinates the soul of the person, as it says [in “Mishlei”], “Cold water on a weary soul…” (25; 25), so too does Torah rejuvinate the soul of the person, as it says, “The Torah of HaShem is complete, it rejuvinates the soul…” (Tehillim: 19; 8) Just as water is free for the world, so too are words of Torah free for the world, as it says [in sefer “Yishayahu”], “Woe, all of those who are thirsty shall go to water…” (55; 1) Just as water has no finite value, so too do [words of] Torah not have a finite value, as it says [in “Mishlei”], “It is more valuable than pearls…” (3; 15)”

From the above teaching of Rabbi Akiva concerning the comparison between water and Torah, we can further appreciate concerning the countless benefits that Torah study has to offer the person and the infinite reward one can derive from Torah study, all of this can be acquired without having to spend any money.

[2] The pasuk from sefer “Mishlei” states, “Your springs shall spread outward, in the streets there shall be streams of water.” (Mishlei: 5; 16)

The previous pasuk states, “Drink water from your pit, and flowing water from the midst of your well.” (Mishlei: 5; 15)

RaSh”I explains on the above two p’sukim refer to Torah study, which is compared to water. The pasuk first compares the Torah that one studies earlier in life to water that is gathered in a pit and then compares it to flowing water. Eventually the person’s springs of Torah will spread outward in that he will acquire students, will teach Torah publicly, and will become well-known for the Torah that he teaches.

The MaLBI”M explains that at first the person’s study of Torah familiarizes him with the manner in which to attain wisdom and then, once the person is familiar with the teaching concerning how to amass wisdom, he then is comparable to a well and a stream who’s water spreads out, as he is able to come up with his own chiddushim (Torah insights), as well as possessing a great deal of Torah knowledge, which flows outward, in that he now benefits others from his Torah knowledge and wisdom. The pasuk quoted in sefer “Shmiras HaLashon”, first compares one’s teaching of Torah to a spring of water which “spreads outward”, in that the person at first benefits the members of his household and his students with his knowledge of Torah. The person is then compared to streams of water that flow in the streets, as his Torah teachings then benefit all of The B’nei Yisrael, similar to a stream flowing in the main streets. One’s Torah teachings that spread “outward”, according to the MaLBI”M, is like water that flows behind the houses, in an area which is only frequented by the people of the household. The “Richov” – “רחוב” – “street”, is the wide – “רחב” – main street which is in front of the houses and which is accessed by the public. The MaLBI”M explains that once the person’s Torah teachings become increasingly public, his Torah teachings are comparable to a stream which is continually strengthening and to a river which doesn’t cease from flowing. This teaching concerning the comparison of Torah to a river is found in “Pirkei Avos”, where Rabbi Meir teaches that these and other benefits come to a person who learns Torah for the proper reasons (lishmah). (Pirkei Avos: 6; 1)

[3] The entire pasuk states, “Fear of HaShem is pure, it remains forever, the judgments of HaShem are true, they are correct together.” (Tehillim: 19; 10) The Metzudas David explains that the judgments of The Torah do not contradict one another.

MaLBI”M explains that “Fear of HaShem” refers to those mitzvos for which the reason behind their performance is not known to people – Chukim.

In the text of “Sifrei”, instead of quoting the above pasuk, as is quoted in sefer “Shmiras HaLashon”, it quotes “Your words are exceedingly pure and Your servant loves them.” (Tehillim: 119; 140).

[4] The entire pasuk states, “And these matters that I command you today, shall be on your heart.” (Divarim: 6; 6)

[5] The entire pasuk states, “The Torah of HaShem is whole, it rejuvinates the soul, The Testimonies of HaShem are reliabe, they make the fool wise.” (Tehillim: 19; 8)

Metzudas David explains that “The Testinonies” of HaShem refer to the mitzvos, as they testify concerning those who fulfill them that they believe in HaShem.

RaDa”K explains that The Torah testifies concerning the wisdom and uprightness. The Torah is also that which keeps the person’s soul in existence.

Ibn Ezra, quoting Rav Sa’adia Gaon, explains that The Torah testifies to HaShem’s existence, as David HaMelech explains. The Torah “returns the soul” of the person, as it removes doubt from the person’s heart.

[6] The entire pasuk, which speaks of Torah in terms of water, states as follows, “Woe, all of those who are thirsty go to water, and those who do not have money, [will still be able to acquire water – translators addition], go acquire and eat without money, and without monetary value wine and milk [can be acquired – add.]. (Yishayahu: 55; 1)

Targum Onkelos writes the pasuk as stating the following:

“Woe, all of those who desire to learn [Torah] shall come and learn, and those who do not have money shall come and hear and learn, and shall come and hear [Torah] without [needing] money and without [expending] money he can acquire [Torah] teachings which are superior to wine and milk.”

RaSh”I notes that the word “הוי” – “woe”, is a call of invitation, in this context, to encourage people to gather together to learn Torah.

Metzudas David explains that “wine and milk” refer to all matters of wisdom of The Torah, which can all be learned without having to expend money.

RaDa”K explains that Torah is compared to wine in that wine gladdens the heart and is compared to milk in that milk is necessary for a little baby in his existence and development, so too, Torah study is necessary for the existence and development of the soul, which continues to grow in its level of learning.