Shmiras HaLashon י"ז אדר - Adar 17 - One-Hundred-and-Sixty-Sixth Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 2 Adar II - בִּשְׁנַת הָעִיבּוּר - בּ אדר בּ)

It is not for naught that The Torah is compared to bread, as it is written [in sefer “Mishlei”], “Go eat My bread…”[1] (Mishlei: 9; 5) [The above pasuk comes to] inform you, that just as bread satisfies the heart, as it says [in “Tehillim”], “…and bread will satisfy the heart of [the] person”[2] (Tehillim: 104; 15), [so too Torah study satisfies the person’s soul]. If [the person] would not eat bread for one or two days, his heart would [consequently] be weakened, all the more so, his heart would be exceedingly weakened if he were to not eat bread for a week, it [subsequently] being difficult for him to reattain the strength that he had lost by [having refrained from eating bread. The aforementioned] is precisely [the case] regarding [the person’s] study of The Torah, [The Torah which the person studies is that which] satiates the holy soul that [resides within] the Jewish man. If [the person] will not study [Torah] for a given [number of] days, [or] all the more so for an entire week, [his soul] will [consequently] be exceedingly weakened. [In light of the above, the person] must be exceedingly careful to not abrogate [his] set time to study [Torah] even [if it is only] for one day. Aside [from the fact that missing out on a given day from one’s involvement in Torah study] impairs the subsequent [Torah study on the] second and third days, for it is almost certain that he will similarly not learn [Torah on those days. This follows that which] our Sages of Blessed Memory have said[3] concerning The Torah’s dictum which states [as follows]: “If you will leave me for one day, I shall leave you for two days.”[4] Subsequent [to his having refrained from Torah study for a given period of time, it is [consequently] exceedingly difficult for him to overpower his [evil] inclination from anew and to designate time for [the study of] Torah. [In addition], even on those days on which he studies [Torah], if the set times [of Torah study] are not regularly [taken advantage of, then] the spirit of holiness does not reside [to] such [a great] extent upon that [Torah] study, this not being the case if [the person does take advantage] of his designated times [of Torah study] on a regular basis, [for in such an instance], a great and awesome holiness resides on every single [occasion that he] studies [Torah].* Consequently, if it is due to a greatly pressing circumstance that it becomes necessary [for him] to abrogate [from] his set Torah study on a given day, [then the Torah study that he had to skip] will be [considered] just as a debt, [concerning which] he should quickly repay by the same time the following day, as is [taught] in [maseches] “Eiruvin” (65a), concerning Rav Acha bar Ya’akov who would borrow during the day and repay [the Torah learning that he had missed], during the night, as RaSh”I explained over there [on the gemara].[5]

*[Chofetz Chaim’s note: [A greater degree of holiness rests on one’s Torah study if it is studied on a regular basis than if it is not studied with regularity], for aside from that which is an obvious matter in and of itself, [we] similarly [learn] in a number of holy sifarim with respect to a various matters [that regular involvement is superior to casual involvement. However, in reference to our teaching, the following teaching from maseches] “Shabbos” (11a), will be sufficient [in explanation of our teaching]: “Rabbi Yochanan said: ‘[We] only learned [that one should not cease from their involvement in Torah study in reference to people] such as Rabbi Shimon bar Yochai and his colleagues, for their [involvement in] Torah [study] is their [occupation]. However, [concerning people] such as ourselves, we interrupt [from our study of Torah], whether [it is] for The Recitation of Shema, or for Shemonah Esrei.’”[6] [The above teaching] appears to be astounding, [for] if it is true that [study of] The Torah, is in and of itself greater than prayer, [then why is it that due to the fact that] we act improperly in one matter [by not involving ourselves in Torah study as much as is possible that] we should also now act improperly [by interrupting from Torah study in order to pray]? Rather, according to [the aforementioned teaching], it makes sense [that we are obligated to hold off on studying Torah in order to pray], for since we don’t [study] Torah constantly, it not being loved by us to such [a great] extent, the proof being that we [put our Torah study on hold in order to involve ourselves in] our profession, [consequently] the power of the holiness [of our Torah study] is not [so] great to the extent that we can thereby abolish [our involvement in] the mitzvah of prayer [in favor of Torah study.]

[1] The entire pasuk states, “Go eat My bread, and drink the wine that I have poured”. (Mishlei: 9; 5)

Metzudas David explains that this pasuk is teaching us that the bread and wine referred to in the previous pasuk refer to the wisdom of the Torah which is pleasant and lightens up the eyes and bestows knowledge to those who contemplate The Torah. This pasuk is teaching us that The Torah is inviting the individual to learn it. If his heart is hidden from wisdom, then The Torah is what HaShem has bestowed us with in order to tap into it and gain knowledge.

MaLBI”M explains that bread is comparable to The Wisdom of The Torah by way of which the person can abandon foolishness, the wine being comparable to understanding which the person can use to understand the depths of The Torah’s wisdom, thereby abandoning his lack of thought.

[2] The entire pasuk states, “And wine shall make the heart of man happy, to lighten up faces from oil, and bread shall support the heart of the person”. (Tehillim: 104; 15)

[3] This teaching from “Migillas Chasidim” is found quoted in the Talmud Yirushalmi at the end of [maseches] “Birachos”, Chapter 9, Halacha 5, as well as in RaSh”I in parshas “Eikev” (Divarim: 11; 13), where he quotes “Sifrei” on Divarim, piskah 48.

[4] The text from Talmud Yirushalmi, states as follows:

“Rabbi Elazar said, ‘Just as this baby needs to nurse during every hour of the day, so too, every Jewish person needs to weary himself in Torah [study] during every hour of the day’. Rabbi Yonah said in the name of Rabbi Yosi ben G’zeirah, ‘All chatter is evil and the chatter of Torah is good. All falsehoods are good and [stating that which is] false [in the context of The] Torah is evil’. Rabbi Shimon ben Lakish said, ‘It is found written in “Migillas Chasidim” [in reference to Torah study], “[If] you abandon me for one day, I shall abandon you for two days”. [This teaching from “Migillas Chasidim” is analogous] to two people who left [their respective cities], one [left] from Tiberias and one [left] from Tziporin (probably Tzzipori) and they both met each other at one dwelling. They had barely left one from the other by the time that this one had walked a mil (1,049 yards according to Rav Chaim Na’eh and 1,258 yards according to the Chazon Ish) and this one had walked a mil, thereby they were two mil distant from one another. [Similarly], a woman who sits and awaits a man [to come and marry her], as long as it [remains] in his mind to marry her, she would sit and await him. Once his mind becomes distant from her, she went and married another [man].”

Concerning the above teaching that “All falsehoods are good and [stating that which is] false [in the context of The] Torah, is evil”, the “Pinei Moshe” explains that the text should really read the converse, “All falsehoods are evil and the falsehoods [relating to The] Torah, are good”. He explains that, for various reasons, we learn that a person is permitted to lie for, among other things, when asked about how much Torah they had learned. However, the person is required to be honest in general, and thereby, “all lies are evil”. The commentary “Chareidim” explains that, as the text in the “Yirushalmi” states, “All lies are good”, as Aharon lied concerning general matters, in order to restore people between people. However, with respect to Words of Torah, it is evil to lie, as one is supposed to be very careful to speak Words of Torah without deviating from the truth. He quotes the pasuk from sefer “Malachi”, which states, “The Torah of truth was in his mouth, and crookedness was not found in his lips…” (2; 6), this being in the context of the kohanim, specifically explained in reference to Aharon HaKohein (see RaSh”I and Ibn Ezra) who, when he taught Torah, he was careful to relate it in a truthful manner. However, “…with peace and uprightness he walked with Me, and he brought back many from sin”, teaches that Aharon lied in respect to mundane matters, for the sake of bringing peace between people.

[5] RaSh”I explains that Rav Acha bar Ya’akov had a set time during the daytime to learn a given number of chapters of Torah. RaSh”I points out that at times Rav Acha would be busied working towards earning money for his sustenance during the daytime and would miss out on his set period to learn during the daytime and would therefore make up that missed Torah study during the nighttime.

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

“If they had began [involvement in Torah study, entering a bathhouse, or the process of tanning, sitting down for a meal, or involvement in a court case], they do not cease [to pray, though those people] do cease [from involvement in those preoccupations] for The Recitation of The Shema: Didn’t we learn in the beginning of the mishna that we do not cease [from these preoccupations]? The end of the mishna is coming [to teach] concerning [study of] Words of Torah, for we have learned in a Baraisa, “Torah scholars who were involved in Torah [study] cease [from their involvement in Torah study] for The Recitation of The Shema, [but] they do not cease [from their involvement in Torah study] for Tefillah (Shemoneh Esrei)’. Rabbi Yochanan said: ‘[We] only learned [that one should not cease from their involvement in Torah study in reference to people] such as Rabbi Shimon bar Yochai and his colleagues, for their [involvement in] Torah [study] is their [occupation]. However, [concerning people] such as ourselves, we interrupt [from our study of Torah], whether [it is] for The Recitation of Shema, or for Shemonah Esrei.’ [But] didn’t we learn in a Baraisa that just as we do not cease for [the recitation of The] Shemoneh Esrei, so too we do not cease for The Recitation of The Shema? When [the above] was taught, it was [in reference to those involved] in determing whether to make the year a leap-year, for Rav Ada bar Ahava said, and similarly, the elders of Hagronia taught, Rabbi Elazar bar Tzadok said, ‘When we were involved in determining whether the year should be made into a leap-year [when we were] in Yavneh, we would not cease [from this work] neither for The Recitation of The Shema [or] for Tefillah.’”

Shmiras HaLashon ט"ז אדר - Adar 16 - One-Hundred-and-Sixty-Fifth Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 1 Adar II - בִּשְׁנַת הָעִיבּוּר - א אדר בּ)

[Concerning] one who does not have the opportunity to constantly study Torah, at the very least, [that person] is obligated to establish [set] times for Torah [study], for our Sages of Blessed Memory have said [in maseches “Shabbos” (31a), as follows]: “At the time that they bring a person to judgment, they ask him: ‘Have you conducted business honestly?[1] Have you set times for [the study of] Torah?”[2] Even if [the person] is poor, he is also obligated to establish [set] times for his [study of The Torah], as is written in [maseches] “Yoma” (35b), [as follows]: “Our Rabbis taught [in a Baraisa], “A poor person, a rich person and an evildoer come to judgment. To the poor person, they say: “For what [reason] did you not involve yourself in [the study of] Torah?” If he says, “I was poor”, they say to him [in response]: “Were you any poorer than Hillel The Elder?” Concerning Hillel The Elder, it was said…”[3] Similarly, [the halacha] was rendered in “Yoreh Deah”, siman 246 (sif 1), [as follows]: “Every man of Israel is obligated [to involve himself] in the study of Torah, whether he is poor or rich, whether he is complete in his body, whether he has many afflictions, whether he is a young man or is very old. Even a poor person who goes to people’s doors [to collect money], even if he has a wife and children, he is obligated to set times for himself to study Torah during the daytime and during the nighttime, as it says [in sefer “Yihoshua”], “…and you shall contemplate in it day and night…” (Yihoshua: 1; 8)”[4]

The matter of establishing [set times for Torah study] is that [the person] will designate a known time for [involvement in] Torah [study], not to miss [out from studying Torah in] that [designated] time under any circumstances, even if he thinks he will [amass a] great profit [in that time period], as is written in [the] “Shulchan Aruch”, “Orach Chaim”, siman 155 (sif 1)[5].

[1] This translation follows the commentary of the “Aruch LaNer” on maseches “Niddah” (70b) where he writes that the person is first asked in Heaven whether they were honest in their business dealings, for if they acted dishonestly in business in order to profit a great deal, then they would be held more accountable for their lack of involvement in Torah study. The “Aruch LaNer” writes that the person is also queried whether they studied Torah during many periods throughout the day.

RaSh”I explains that this refers to relying on people that they properly separated their ma’aser (tithes). Tosfos explains that this teaching in the gemara relates to the person who plants his crops while placing his trust in HaShem.

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

“Rava said, ‘At the time that they bring the person for judgment, they say to him, ‘Were you honest in your business dealing? Did you establish [set] times for Torah [study]? Did you involve yourselves in procreation? Did you await The Redemption? Did you [involve yourselves] in sharp analysis of [Torah] wisdom? Did you understand one matter from another matter?’ Notwithstanding [the above], if “…fear of HaShem is his treasure-house” (Yishayahu: 33; 6), [then] he will [succeed in the aforementioned matters, and] if not, [then he] won’t [succeed in maintaining the aforementioned attributes]. This is analogous to a person who said to his messenger, ‘Bring me up a kor [measure] of wheat to the attic’. [Thereupon, the messenger] went and brought up [the wheat] for him. [The person then said to his messenger], ‘Did you mix [the wheat] with a kav [measure] of chumton (salty earth that protects fruit from becoming infested – RaSh”I)?’ [The messenger] said to him, ‘No’. [Thereupon, the one who dispatched him] said to [the messenger], ‘It would have been better had you not brought up [the wheat to me at all]’.

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

“Our Rabbis taught, [as follows]: ‘A poor person and a wealthy person come to [Heavenly] judgment. They say to the poor person, ‘For what reason did you not involve yourself in Torah study?’ If he says, ‘I was poor and busied with [matters related to] sustenance’, they [then] say to him, ‘Were you any poorer than Hillel?’ It was said concerning Hillel the Elder, that on every single day he would earn and hire himself out for a Tarp’eek (1/2 dinar or 96 p’rutos – approx. = $1.40), half of which he would give to the guard of the beis midrash (study hall) and half of it [would be] for his sustenance and for the sustenance of the people of his household. One time he did not find that with which to hire himself out and the guard of the beis midrash [consequently] didn’t allow him to enter. [Hillel then] ascended and hung on and sat by the sky-light in order [so] that he would be able to hear The Words of The Living G-d (i.e. Torah) from the mouths of Shimayah and Avtalyon.’ [The Rabbis] said: ‘That day was Erev Shabbos (the day preceding Shabbos), and was [during] the season of Teves (i.e. winter – during the three months of Teves, Shevat, and Adar, lasting from sometime in December or early January to sometime in March or April – “Midrash Tehillim” – chapter 19, tenth paragraph), and snow fell on him from The Heaven. Once Amud HaShachar (the first light on the horizon) rose, Shimayah said to Avtalyon, ‘My brother, Avtalyon, every day the [study-hall] lights up and today it is dark, perhaps it is a cloudy day? They [thereupon] peered upwards and saw the form of a person in the sky-light. They [then] ascended and found the height of three amos of snow upon him (approx. five feet). They removed [Hillel from the snow] and washed him, and rubbed him with oil, and sat him down by the bonfire. [Thereupon, Shimayah and Avtalyon] said, ‘This one is fitting to have the Shabbos desecrated on his account’. They say to the wealthy person, ‘Why didn’t you involve yourself in Torah study?’ If he says, ‘I was wealthy and was busied with my property, they [then] say to him, ‘Were you any wealthier than Rabbi Elazar?’ [The Rabbis] said concerning Rabbi Elazar ben Charsom that his father left [an inheritance of] one-thousand towns for him on dry-land, and corresponding to them, [gave him] one-thousand ships on the sea. Every single day, [Rabbi Elazar] would take a leather [bag full] of flour upon his shoulder and would walk from city to city and from country to country [in order] to learn Torah. One one occasion his servants found him and made him work for the head of the town (that being him, as his servants didn’t recognize him and figured that he was a resident of that town and therefore obligated to work – RaSh”I). [Thereupon, Rabbi Elazar] said to them, ‘I plead with you, release me and I will go to study Torah’. [His servants then] said to him, ‘By the life of Rabbi Elazar ben Charsom that we will not release you’. [His servants didn’t recognize him, as] for all of his days he didn’t go and see them, rather, he was sitting and involved in Torah [study] all day and all night.’ They say to the evildoer, ‘Why didn’t you involve yourself in Torah [study]?’ If he says, ‘I was handsome and was busied with my [evil] inclination’, they would say to him, ‘Were you any more handsome than Yosef?’ It was said concerning Yosef HaTzaddik [that] on every single day the wife of Potiphar would entice him with [her] words [to have relations with her], the clothes that she wore for him in the morning, she didn’t wear for him during the evening. She said to [Yosef], ‘Listen to me [to have relations with me]’, he said to her, ‘No’. She [then] said to him, ‘Behold, I will imprison you in the prison’. [Yosef] said to her, ‘“…HaShem releases those who are imprisoned” (Tehillim: 146; 7)’. [She then said to Yosef], ‘I shall cause your stature to [become] bent’. [Yosef replied], ‘“…HaShem straightens those who are bent…” (Tehillim: 146; 8)’. [She said], ‘I shall blind your eyes’. [Yosef replied], ‘“HaShem opens [the eyes of those who are] blind…” (146; 8)’ She [then] gave [Yosef] one-thousand kikar’s of silver (approx. $16,000,000) [in order to encourage him] to “…lie with her, to be with her, to be with her” (B’reishis: 39; 10), and he didn’t want to listen to her. “…To lie with her…” [refers to] in this world, “…to be with her” [refers to being with her in] The World to Come. We [see from the above teaching] that Hillel makes those who are poor liable, Rabbi Elazar ben Charsom makes the wealthy liable, [and] Yosef makes the evildoers liable [for lack of involvement in Torah study].”

[4] The “Shulchan Aruch” notes that one who is unable to learn, whether due to his complete lack of knowledge or due to preoccupations which drain him of his time to learn (assuming he is unable to break away from those preoccupations), should support others who learn Torah. The RaM”A points out that when someone is in a really pressing situation whereby he is precluded from learning Torah, then his recitation of the “Shema” in the morning and evening suffice to fulfill his obligation of Torah study during the daytime and nighttime. The RaM”A adds that the person who is unable to learn but supports others in their study of Torah is considered as if he had learned Torah himself. (Tur) In addition, the person can stipulate with his fellow that he will financially support the other person’s future Torah learning in exchange for a share in the merit of his Torah study. (Rabbeinu Yirucham ben Mishulam on maseches “Sotah”)

[5] This halacha also states that the person should enter the beis midrash from the shul in order to study Torah. The RaM”A quotes the Ra”N on the first chapter of maseches “B’rachos”, that the person should enter the beis midrash even if they do not know how to learn Torah or should establish a set place in the beis midrash in order to learn the little that he is capable of, contemplate what he has learned, and cause fear of HaShem to enter his heart. The Chofetz Chaim, in the “Mishna B’rurah”, comments on this passage from the “Shulchan Aruch”, that the person should really learn Torah at every possible opportunity that they have during the day and night. However, when we learn that a person should establish set times to study Torah, that refers to at least one designated time to study Torah during which he will never miss out on Torah study. If he were to miss studying Torah during that time, he should make it up by learning extra when he has an opportunity, that night, if at all possible, similar to one who incurs a debt who is obligated to pay it off. The Chofetz Chaim also says that if a person is really pressed and doesn’t have much of an opportunity to learn Torah in the morning, they should at least learn one pasuk or one halacha before he leaves the beis midrash.

Shmiras HaLashon ט"ו אדר - Adar 15 - One-Hundred-and-Sixty-Fourth Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 30 Adar I - בִּשְׁנַת הָעִיבּוּר - ל אדר א)

In the merit of one’s involvement in Torah study, [the person] is also [rescued from punishment] on The Great Day of Judgment, concerning which it says, “…Behold, The Day comes, burning like an oven…”[1] (Malachi: 3; 19) [This follows that which is taught] in “Midrash Tehillim”[2], [as follows]: “In the future, The Holy One, Blessed is He, will remove the sun from its sheath, and He will judge the evildoers with it, as it says [in sefer “Malachi”], “For behold, the Day comes, burning like an oven…” (Malachi: 3; 19), and He will heal the tzaddikim[3] with [the sun’s light], as it says, “And a sun of righteousness with healing [in its wings] shall shine for those who fear My Name…”[4] (Malachi: 3; 20)”

“Rabbi Yihoshua said, [as follows]: ‘The Holy One, Blessed is He, performed righteousness with all of the inhabitants of the world, for He did not place [the sun] in the first firmament, for had He placed [the sun] in [the first firmament], there would not have been shade for any of the creatures below [the sun], as it says [in “Tehillim”], “…and nothing is hidden from its heat”.[5] (Tehillim: 19; 7) Similarly [in the context of being protected from the sun on The Day of Judgment], it is written, “For behold, the day comes, burning like an oven…” (Malachi: 3; 19), and it is subsequently written, “Remember The Torah of Moshe, My servant…”[6] (Malachi: 3; 22)’[7]”

“The [study of] Torah is also included among those mitzvos that a person consumes [of] their fruits in this world, and the principle [of the reward] remains intact for him in The World to Come.” (Peah: Chapter 1, Mishna 1)

[Our Sages] have also said [in maseches “Avodah Zarah” (19b), as follows]: “[Concerning] all of those who involve themselves in Torah [study], his property brings him success. [Our Sages have also taught, “Concerning] all of those who involve themselves in Torah [study], The Holy One, Blessed is He, carries out [that person’s] desires on his behalf.”[8] (Avodah Zarah, 19a)

From all of this [which we have learned], we are able to [take note concerning] the greatness of the matter of involvement in Torah [study]. Our Sages of Blessed Memory have already said [in maseches “Birachos” (8a), as follows]: “The Holy One, Blessed is He, only has the four amos[9] of halacha in His World.”[10] [The above teaching is coming to inform us] that the ultimate choice and the desire of The Holy One, Blessed is He, from His world, is only of the type of person who is involved in [the study of] halacha, his place [comprising] four amos.

[1] The entire pasuk reads, “For behold The Day comes, burning like an oven, and all of the wicked and all of those who perform evil will be [as] straw, and The Day that comes shall burn them, [so] said HaShem, Master of Legions, that there shall not remain for them a root and [a] branch.” (Malachi: 3; 19)

Targum Yonasan ben Uziel explains this pasuk as teaching that the evildoers and sinners will be weak like straw and will be consumed, not to leave over any descendants. RaDa”K, commenting on Yonasan ben Uziel’s explanation, points out that the person’s first son is comparable to a root, and the son’s son is comparable to a branch.

RaSh”I explains that in the future, gehinnom will no longer exist. Rather, HaShem will take the sun out of its’ sheath, and, as such, the evildoers will be judged through it and the righteous individuals will be healed through it.

Metzudas David points out that this pasuk refers to The Day of Judgment, on which the evildoers will be destroyed and will be burnt as easily as straw, not to leave over any remembrance of them.

MaHaR”I K’ra explains that HaShem will judge and destroy the evildoers specifically through the sun, as 1) it will be clear which people are evil and which are righteous, and 2) no one will be able to claim that it “just happened to be by coincidence” that they all perish. If HaShem would bring some other punishment that would wipe out the evildoers, then some people may claim that the righteous would have also died had they been in the area.

We can see from this teaching that the righteous individuals will be protected from the sun, while the evildoers are destroyed through it. As noted previously, Torah is compared to fire and protects the person from the fires of gehinnom, especially if they are a Torah scholar. Based on the previous quoted teaching, it appears that The Torah that one has studied will save them from The Day of Judgment in the future, on which the evildoers will be destroyed by way of the sun.

[2] This teaching is found in “Shocher Tov”, on “Tehillim” (19; 7), beginning with the words “מקצה השמים” – “From the ends of the Heavens” (section 13), as well as in [maseches] “Nidarim” (8b). The teaching in “Midrash Tehillim”, quotes Rabbi Yannai and Rabbi Shimon ben Lakish, while the gemara in maseches “Nidarim” quotes Rabbi Shimon ben Lakish. Rabbi Yehoshua teaches that those who involved themselves in Torah study shall be hidden from the destructive effects of the sun at the time that the evildoers are punished and shall also benefit from their Torah study when it comes to the time of T’chiyas HaMeisim.

[3] “Tzadikkim” are the righteous individuals.

[4] The entire pasuk states, “And the sun of righteousness with healing in its wings, shall shine for you, those who fear My Name, and you shall go out and you shall become fat like the penned-in calves.” (Malachi: 3; 20)

Metzudas David explains that the “sun of righteousness” will shine for those who fear HaShem, on behalf of their actions of righteousness that they had performed, which will light up for them like the sun. Furthermore, their mitzvah of charity shall provide them with a good payment. Such people shall benefit in that this sun of righteousness shall provide them healing and enjoyment.

MaLBI”M adds that it is those people who perform acts of good out of their love of HaShem who will be benefited by this light.

[5] The entire pasuk states, in reference to the sun, states, “Its’ rising is from the ends of The Heaven and its’ orbit is by [the] ends [of The Heaven], and nothing is hidden from its heat”. (Tehillim: 19; 7)

Metzudas David explains that the sun rises from the ends of the Heavens, from the perspective of the person, and shines and sets in the same place as it had the previous day. RaDa”K explains that though people can escape the light of the sun, no one can escape the heat of the sun, even indoors. RaDa”K is offering a different interpretation than the teaching of Rabbi Yihoshua, quoted in “Midrash Tehillim”, in that Rabbi Yihoshua teaches that no one would be able to be provided with shade from the sun.

[6] The entire pasuk states, “Remember The Torah of Moshe, My servant, which I commanded him at Choreiv [with] ordinances and laws in reference to all of [The People of] Israel.” (Malachi: 3; 22)

This prophecy, is the last prophecy until the coming of Mashiach, as MaHaR”I K’ra and MaLBI”M explain. MaHaR”I K’ra says that Malachi is telling The Jewish People that by following The Torah, they will bring The Redemption closer. MaLBI”M says that Malachi is telling the peole that they should follow The Torah, as The Torah will show The Jewish People what they should do.

Metzudas David explains that Malachi is saying that the people should follow the mitzvos of The Torah, whether they be the “mishpatim” – “משפטים” – “laws” who’s reasons are provided, as well as to the “chukim” – “חקים” – “ordinances” – those laws who’s reasons have not been provided to The Jewish People and concerning which the Satan tries to make the people question them.

RaDa”K says that Malachi is instructing the people to observe The Torah throughout all generations in advance of the coming of The Day of Judgment.

[7] As the Chofetz Chaim points out, from the juxtaposition of these two p’sukim, we can see that the person will be spared from punishment on The Day of Judgment through their involvement in Torah study (and practice).

[8] The section from the gemara states as follows:

““…and [one who involves himself in Torah study] shall be successful” (Tehillim: 1; 3) – “Rabbi Yihoshua ben Levi says, ‘This matter of the success of the property of those involved in Torah study, is written in The Torah, repeated in (N’vi’im) The Prophets, and [written for the] third time in K’suvim (The Writings). It is written in The Torah, as it is written, “And you shall guard The words of this Covenant, and you shall perform them, in order that you will be successful in everything that you shall do”. (Divarim: 29; 8) It is repeated in N’vi’im, as it is written, “This book of The Torah shall not be removed from your mouth, and you shall contemplate it [during the] daytime and nighttime, in order so that you shall guard to perform in accordance with everything that is written in it, for then your path shall be successful and then you shall prosper”. (Yihoshua: 1; 8) (Translation based on Metzudas Tzion and Targum Yonasan ben Uziel.) It is [written for the] third [time] in K’suvim, as it is written, “For his desire is only in The Torah of HaShem, and he contemplates in His Torah day and night and he shall be as a tree that is planted upon steams of water, who’s fruit is given in its time, and who’s leaves do not wither and he doe not cease from producing fruit”. (Tehillim: 1; 2 - 3)’”

The next segment of the gemara states, “Rabbi Alexandri announced, ‘Who wants life? Who wants life?’ Everyone gathered and came to him [and] said to him, ‘Give us life’. [Thereupon, Rabbi Alexandri] said to them, ‘“Who is the person who desires life?… Guard your tongue from evil… remove yourself from evil and perform [that which is] good…” (Tehillim: 34; 13 – 15)’ Perhaps [the] person will say, ‘I have guarded my tongue from evil and my lips from speaking deceit, I will [now] go and allow myself to go to sleep.’ The pasuk [therefore] says, “Remove yourself from evil and perform [that which is] good…” (34; 15), “good” only referring to Torah, as it says, “For I have given you a good acquisition, do not abandon My Torah”. (Mishlei: 4; 2)”

The teaching that HaShem performs the desires of those who involve themselves in Torah study, is taught in the name of Rav Avdimi, the son of Chama, who quotes the phrase, “For only in The Torah of HaShem is his desire…” (Tehillim: 1; 2)

[9] “Amah” is a cubit – the distance from the elbow to the tip of the finger, which is approximately 18 inches. “Four amos” is considered by Judaism to be the person’s area, such concepts being applicable in Jewish law (halacha) in the laws of prayer, for example, where we learn that a person’s personal area for prayer is “four amos” – approximately six feet all around him (i.e. his area extends six feet from his body, in all directions). The precise measure of an “amah” varies according to different authorities, with, for example, the Chazon Ish ruling that an amah is 22.7 inches, while according to Rav Chaim Na’eh, an amah measures 18.9 inches. Therefore, six amos according to the Chazon Ish is approximately 7.5 feet.

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

“Rava said to Rafram, the son of Pappa, [as follows]: ‘Master, tell us some of those outstanding words that you said in the name of Rav Chisda [with regards] to the synagogue’. He said to [Rava], Rav Chisda said [as follows]: “What is the meaning of that which is written, “HaShem loves the gates of Tzion more than all of the habitations of Ya’akov”? (Tehillim: 87; 2) HaShem loves the gates that are distinguished in halacha more than all of the synagogues and batei midrashos (Houses of Torah Study).” This relates to that which Rav Chiya, the son of Ami, said in the name of Ulla, [as follows]: ‘From the day that The Beis HaMikdash was destroyed, The Holy One, Blessed is He, only has the four amos of halacha in His World.’ Abayee said, ‘At first I would learn [Torah] in the house and pray in the synagogue. Once I heard that which Rabbi Chiya, the son of Ami, said in the name of Ulla, ‘From the day that The Beis HaMikdash was destroyed, The Holy One, Blessed is He, only has the four amos of halacha in His World’, I would only pray in the place that learned.’ Rabbi Ami and Rabbi Assi, though there were thirteen synagogues in Tiberias, they would only pray between the pillars, where they learned [Torah].”

Shmiras HaLashon י"ד אדר - Adar 14 - One-Hundred-and-Sixty-Third Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 29 Adar I - בִּשְׁנַת הָעִיבּוּר - כ"ט אדר א)

[In addition to removing the yoke of the government and the yoke of earning a livelihood from upon the person], The Torah [that one studies] also protects the person [in that] it saves him from the punishment of gehinnom, even though he had sinned. [The above teaching can be demonstrated through a] kal va’chomer[1] from Elisha Acher[2], [concerning whom our Rabbis] have [taught in maseches “Chagigah”, as follows]: “Once Acher passed away, they said, ‘He shall not be judged and he shall not enter The World to Come.’ (Chagigah, 15b) “He shall not be judged” – for he involved himself in Torah [study], “…and he shall not enter The World to Come” – because he sinned.” Furthermore, it is [taught] in “Aggadas Mishlei” (Shocher Tov, Parsha 10), [as follows]: “[Acts of] righteousness[3] does not rescue [one] from the judgment of gehinnom, rather, only Torah [rescues one from the judgment of gehinnom].” The fathers of the world respond: “Since you have been trapped in the fortress of The Day of Judgment, [your] only [recourse] is to sit and involve yourselves in [the study of] words of Torah, for [it is Torah study that] atones for sin.”[4] [Our Sages] have also [taught in maseches “Chagigah”, as follows]: “The fire of gehinnom does not have power over Torah scholars. [The above teaching can be demonstrated from a] kal va’chomer concerning a salamandra[5], it being a byproduct of the fire (once one burns fire in one spot for seven years, from [that place, an animal] is created with the appearance of a mouse, and it is called a salamandra – RaSh”I). Lubricate [something] from its blood, [and] fire has no power over it. How much more so [does fire have no power over] Torah scholars, for their entire body is fire, as it says [in sefer “Yirmiyahu”], “Are My words not like fire, so says HaShem…”[6] (Yirmiyahu: 23; 29)”[7]

[1] A “Kal Va’Chomer” is an a fortiori argument.

[2] Elisha “Acher” was a great Torah scholar who became an apikorus (apostate) after seeing the angel Met-at-ron and thinking that there were really two gods, though, in fact he erred, as Met-at-ron one of HaShem’s angels “second to The King”, as recorded in the introduction to “Tikkunei Zohar” (15a).

[3] MaLBI”M explains that in every place in TaNa”Ch where the term “tzidakah” is used, it refers to good actions performed (mitzvos) between man and HaShem (bein adam LaMakom). (See the MaLBI”M’s explanation of words on “Mishlei” (10; 2), where he quotes “Yishayahu” (1; 21) as an example of this.) As the text of “Shocher Tov” seems to work best with this usage of “tzidakah”, the translation “acts of righteousness” has been used instead of “charity”. RaSh”I, for example, explains “Mishlei” (10; 2) as teaching that “tzidakah” refers to “charity”.

[4] The text from Midrash “Shocher Tov” on sefer “Mishlei”, states as follows:

“Rabbi Chanina ben Dosa said, ‘Charity doesn’t save one from the judgement of gehinnom, except Torah itself, therefore it says, “And charity saves from death…” (Mishlei: 10; 2), for it possesses the power to save one from The Day of Judgement. Is it possible that even if a person is liable in a sinful matter those [acts of righteousness] saves him on The Day of Judgement? It says in the pasuk, “A righteous person is rescued from trouble, and the evildoer will come in his place.” (Mishlei: 11; 8) We have a source that if a Torah scholar performs a sin that he is saved on The Day of Judgement. What is the source for a completely righteous person [to be saved from The Day of Judgement]? Rabbi Akiva said, ‘You don’t have to say [anything], for it is their [good] actions which rescue them, as it says, “The righteousness of the upright ones shall save them…” (Mishlei: 11; 6)’ Why is it [the case that the actions of the righteous save them] to such an extent? [This] is due to the merit of The Torah which is compared to charity and to life, as it says, “Just as one who performs acts of righteousness [is guarded for] life, and one who pursues evil [is guarded for] death.” (Mishlei: 11; 19) Is there really such a person who pursues evil and death? Rather, [the aforementioned refers to] one who makes his days great without Torah.”

[5] The “Turei Even” quotes the “Tanchuma” on parshas “VaYeishev” which teaches that the salamandra is similar to the mouse. The “Turei Even” also quotes the ninth chapter of maseches “Chullin” as teaching that the salamandra is a type of lizard. He also quotes maseches “Sanhedrin” (63b) where it teaches that Chizkiyahu’s mother lubricated him with the blood of the salamandra to ensure that he wouldn’t be burnt in fire, because his father, King Achaz, sought to burn him in fire to the idol Molech. RaSh”I on this gemara points out that we only see recorded that Achaz had Chizkiyahu as a son and therefore it was he who was passed through the fire, though he was impervious to it because he had been lubricated with salamandra blood by his mother. (Milachim II: 16; 3)

[6] The entire pasuk from sefer “Yirmiyahu” states, “Are My Words not like fire, so says HaShem, and as a hammer that breaks a rock”. (Yirmiyahu: 23; 29)

We learn in maseches “Ta’anis” (7a), that Rabbah bar bar Channah mentions this pasuk as comparing words of Torah to fire.

Targum Onkelos explains that “Are My Words not as strong as fire, so says HaShem…” MaHaR”I K’ra explains that The Words of HaShem are comparable to a fire, for just as a fire leaves a mark in the place it burns, so too do HaShem’s Words leave a mark.

[7] This teaching is quoted in the name of Rabbi Abahu.

RaSh”I quotes the example related to Acher who was a Torah scholar and explains that, as is taught in the Talmud Yirushalmi, a pillar of smoke rose from his grave and he suffered from the fires of gehinnom because he recognized his Master and rebelled against him. This teaching is in line with the teaching quoted above from maseches “Chagigah” (15b), as Acher originally was not judged in gehinnom, while, at the same time, he wasn’t able to enter The World to Come. It was only after Rabbi Meir died and interceded on behalf of Acher, that Acher was judged in gehinnom in order so that he would subsequently be enabled to enter The World to Come. The gemara records that when Rabbi Meir died, a pillar of smoke ascended from Acher’s grave, at which time he had entered gehinnom. Rabbi Yochanan said that Acher should be brought out of gehinnom. When Rabbi Yochanan died, the pillar of smoke ceased from the grave of Acher and he was taken out of gehinnom.

Shmiras HaLashon י"ג אדר - Adar 13 - One-Hundred-and-Sixty-Second Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 27 Adar I - בִּשְׁנַת הָעִיבּוּר - כ"ז אדר א)

[In addition to being pardoned for sins and severe punishments due to one’s involvement in Torah study], The Torah also saves [the person] from all sorts of harm, [both] in this world and in The World to Come, as is [taught] in “Tanna D’Vei Eliyahu Zuta”, chapter 17, [as follows][1]: “The Torah protects the person [during] all of those years that he is lying in the dirt, as it says [in “Mishlei”, as follows]: “When you are walking, it shall lead you…[2]” – in this world, “…and while you are lying down, it shall guard over you…” – this [refers to] the time of death, [when one is] in the grave, “…and upon your arousal it is your speech” – this [refers to life in] The World to Come[3]. (Mishlei: 6; 22) An explanation of [this] matter is implicit from that which is brought in The Holy “Zohar” (volume 1; 75b), [as follows][4]: “When you are lying in the grave, The Torah will protect you from the judgment of this world. “…and upon your arousal, it is your speech.” – for The World to Come, once [the person] will awaken after death, then [The Torah] will be [their] speech – it shall [serve] as an advocate for your body, in order that these [righteous individuals] will be the first to arise for eternal life, as it says, “…these [will arise] for eternal life…”[5] (Daniel: 12; 2), [this being the case] because they involved themselves in eternal life, that being The Torah. All of those words [of] Torah [study] that [the person] emitted from [his mouth, with] which he had been involved himself [in studying them] in this world, stand before The Holy One, Blessed is He, and [those words] make themselves heard and do not subside.

(During a Jewish leap-year: 28 Adar I - בִּשְׁנַת הָעִיבּוּר - כ"ח אדר א)

[Furthermore, concerning the benefits of involvement in Torah study, we learn in “Pirkei] Avos”, [as follows]: “[Regarding] all of those who accept the Yoke of Torah upon [themselves, the yoke of the government] and the yoke of earning a livelihood are removed from [them]…”[6] (Pirkei Avos: Chapter 3; Mishna 5) [You should] know that based on [the wording of that which was stated in “Pirkei Avos”, as follows]: “[One] who accepts the Yoke of Torah upon himself”, [rather than the] general [statement of] “All of those who learn Torah”, [it is clear that the above teaching applies] specifically [in the case where] one accepts The Yoke of Torah upon himself, not to weaken [himself] from [his involvement in Torah study] under any circumstances, similar to an ox which has a yoke placed upon him. [The above teaching follows] that which is written [in maseches “Avodah Zarah” (5b), as follows]: “It was taught in The Academy of Eliyahu: ‘A person should always place himself upon the words of Torah like an ox for his yoke and as a donkey for his burden.’[7] [If someone behaves in such a manner], then even if the yoke of government and the yoke of earning a livelihood had been upon him, [then] they are removed from him. How much more so [is it true that] The Holy One, Blessed is He, causes it to be that these yokes are not [placed] upon him [in the future].” [Based on] this [teaching from maseches “Avodah Zarah”], a number of difficulties [concerning the teaching from “Pirkei Avos”], are dispelled.

[1]The beginning of this teaching from “Eliyahu Zuta”, prior to the section included in the text of sefer “Shmiras HaLashon”, states as follows:

“Rabbi Shimon ben Lakish said, ‘All of those who trouble themselves in this world and involve themselves in Torah [study] during the night, The Holy One, Blessed is He, draws upon him a string of kindness during the day, as it says [in “Tehillim”], “During the daytime, HaShem shall command His Kindness, and during the night His song is with me…” (42; 9), and…”

[2] The entire pasuk from sefer “Mishlei”, in reference to Torah study, states, “When you walk, it shall lead you, when you lie down, it shall guard over you, and when you awaken, it shall be your speech”. (Mishlei: 6; 22)

[3] Alternatively, according to RaSh”I, The Torah that one has studied is the person’s speech at the time of T’chiyas HaMeisim (The Resurrection of The Dead). Clearly, both of the above are true, that being that the person speaks the words of Torah that he has studied in this world, both in The World to Come and at the time of T’chiyas HaMeisim.

[4] The text of this section of The “Zohar”, states as follows:

“Rabbi Yehuda opened [his teaching] and said, ‘…For the paths of HaShem are upright…” (Hoshea: 14; 10) All of the paths of The Holy One, Blessed is He, they are all upright and [are] paths of truth, and the people of the world do not know and do not pay attention [concerning] that which their existence [is dependent upon]. Concerning this, [the pasuk from “Hoshea” states], “…and the righteous shall walk in them…”, for they are aware of the paths of The Holy One, Blessed is He, and are involved in Torah [study], for everyone who is involved in Torah [study], he knows [of the paths of HaShem] and walks in them for he doesn’t stray to the right or to the left. [The end of the pasuk states], “…and willful sinners stumble in them”, these [refer to] those people who are liable [for punishment], for they are not involved in Torah [study] and do not contemplate the paths of The Holy One, Blessed is He, and they do not know where the paths lead to, and since they do not know how to look [at The Torah] and are not involved in Torah [study], they [then] stumble in these paths of [HaShem, both] in this world and in The World to Come. Come and see, [concerning] every person who involves himself in Torah [study], when he departs this world, his n’shamah (soul) ascends to these paths and pathways of Torah and they are familiar with these paths and pathways of The Torah. [Concerning] those who are familiar with the paths of The Torah in this world, [they] will walk in them in [The World to Come] when they depart this world. [However], if they had not involved themselves in Torah [study] in this world and are not familiar with its paths and pathways, once they depart this world, they will not how to walk in these paths and pathways and will stumble in them, as such, they will walk in other paths which are not the paths of The Torah and they will arouse a number of judgments and will be punished [on account of them].

[What is written concerning] one who is involved in Torah [study]? “…when you lie down, it shall guard over you and when you awaken it shall be your speech.” (Mishlei: 6; 22), when you lie down in the grave, The Torah shall protect over you from the judgment of [The World to Come], and when you awaken, when The Holy One, Blessed is He, will arouse the spirits and the souls to resurrect the dead, then [the Torah that you have studied] shall be your speech, it shall be your defense for your body, so that those who have involved themselves in Torah [study] as is appropriate, will be the first to rise up for eternal life, as [is] said [in sefer “Daniel”], “And many of those who have been sleeping in the dirt of The Earth, shall awaken, these for eternal life…” (12; 2), these being those [people] who had involved themselves in eternal life, that being The Torah. Come and see [that] all of those who had involved themselves in Torah [study], that body will exist and The Torah will protect [the body]. What is the reason for this? For at [the] moment [of T’chiyas HaMeisim], The Holy One, Blessed is He, will arouse the wind that are composed of [the winds] from all four directions, and that wind that is composed of [winds] from all four directions, will be made available to all of those who involved themselves in Torah [study], to bring them to life with those winds, so that they will live forever. If you will say [in challenge to the above] that it is written [in sefer “Yechezkel”], “…the wind comes from the four directions…” (37; 9), (i.e. at the time when some the descendants of Ephraim had been resurrected), why did they not exist [forever], for they died as was [the case] originally. Come and [take note] that at that time that The Holy One, Blessed is He, brought the dead to life by way of Yechezkel, that wind, though it was from the four directions, it did not descend to keep them in existence [for eternity], rather [it occurred] to demonstrate that The Holy One, Blessed is He, is prepared to bring the dead to life in that manner and to keep them in existence with the wind that is composed [of these four winds], in such a manner. Even though [these people] returned to being bones at that time, as they had been, The Holy One, Blessed is He, wanted to show the entire world that He is prepared to bring the dead to life. (It is [with] this wind that [HaShem] is prepared to cause it to rest in the righteous. What is the meaning of that which is written, “…the wind comes from the four directions…”? [This refers to] the wind that is composed of [wind from the] four [directions].) [HaShem will bring this wind of T’chiyas HaMeisim], because The Holy One, Blessed is He, is prepared to [bring the righteous to a state of] complete existence in the world, as is fitting.

[Concerning] those who had involved themselves in Torah [study] in this world, [that Torah study] rests upon the person, and acts in defense of him before The Holy One, Blessed is He. Rabbi Shimon said, ‘All of those words of Torah and all of that Torah [that the person has studied], stand before The Holy One, Blessed is He, and speak before Him, and it raises its voices and does not subside. At that moment, [The Torah that one has learned] speaks and says, ‘In accordance with [the degree to which] the person clung to and involved himself [in Torah study] in this world, and [it is] due to this, these [people] will rise up [to live] a complete existence, for eternal life, as has been said [earlier in this teaching], and because of this, “…for The Paths of HaShem are upright, and the righteous shall walk in them, and the willful sinners shall stumble in them”. (Hoshea: 14; 10)”

[5] The entire pasuk from sefer “Daniel”, states, “And many of those who are sleeping in dirt of The Earth will awaken, these [will awaken] for eternal life, and these for shame, for eternal disgrace”. (12; 2)

Metzudas David explains that the righteous will be resurrected to receive their reward of eternal life, while the evildoers will be resurrected to receive their punishments. Ibn Ezra quotes a source who explains that those who will live an eternal life will be aroused at the time of T’chiyas HaMeisim, while those who will not be aroused are those evildoers who will suffer disgrace in gehinnom. “The many” who will awaken during T’chiyas HaMeisim, refer to the minority of the people. Ibn Ezra explains that the righteous who had died during the galus (exile) will be aroused in T’chiyas HaMeisim at the time of The G’ulah (Redemption) when The Mashiach (Messiah) arrives, and after enjoying different aspects of The G’ulah, will subsequently die and be Resurrected a second time in The World to Come.

[6] The entire mishna states as follows:

“Rabbi Nichunyah, the son of HaKanah, says, ‘[Concerning] all of those who accept The Yoke of Torah upon themselves, the yoke of the government and the yoke of derech eretz (lit. The way of the land – i.e. mundane obligations) are removed from him, and [concerning] all of those who remove The Yoke of Torah from upon himself, the yoke of government and the yoke of derech eretz are placed upon him.”

RaMBa”M explains that one who constantly involves himself in reading Torah does not have the yoke of being busied by mundane obligations remain upon him. However, the person who removes The Yoke of Torah from upon themself by saying that The Torah is not from The HaShem, and that he can’t bear its burden, will have the burden of the government and other mundane obligations placed upon him. This follows that which it says in maseches “Eruvin”, “חרות על הלחת” – “engraved upon the tablets” (Shmos: 32; 16), which can also be written as “חרות על הלחת” – “freedom upon the tablets”, for due to The Torah study that one is involved in, they will be freed of these aforementioned obligations.

Rabbeinu Yonah explains that once the person makes their Torah study their main focus and treats their occupation as secondary, The Holy One, Blessed is He, will then guard that person from all evil, and will guard his soul, so that he won’t have to be idle from his Torah study, both in terms of his service to the government and as it relates to his occupation. The above will occur because HaShem will make sure that the government won’t focus on him to require him to do anyting in their service that will detract from his time spent on Torah study. He will also be blessed to not need to invest himself to a great extent in his occupation in order to adequately sustain himself and provide for his livelihood. Instead, this person who makes his involvement in Torah study his main focus and a regular, established part of his day, will earn a sufficient amount of money to sustain himself from a minimal amount of involvement in his occupation, for the work of the righteous person is blessed, and he is happy with his portion. In contrast, the person who decides to set aside the work that he invests in his Torah study, in order to “avail” himself so as to invest a great deal in his occupation, then HaShem negates his plans, and puts into the heart of the leader to use this person to act in his service, as it says in “Mishlei”, “For the heart of the king are rivulets of water in The Hand of HaShem, He shall turn it in any way He chooses”. (21; 1) In terms of his livelihood, such a person who has “removed The Yoke of Torah” from upon himself, will consequently have to wander in search of his sustenance and will not be able to find it. Even if that person will have the wherewithal to sustain himself, he will not be happy with his portion, and will waste away his life wearying himself to become wealthy and then to continuously add on to that wealth, as it says in “Koheles”, “One who loves money will not be satisfied with money…” (5; 9). This person’s entire life will be painful and will experience much toil and weariness, never experiencing rest.

[7] This teaching is brought in “Eliyahu Zuta” (Parsha א, beginning with the words “משום דבי אליהו”) is the same as the teaching brought in maseches “Avodah Zarah”, but is greater in length. The teaching from “Eliyahu Zuta”, states as follows:

“They said in the name of The Academy of Eliyahu HaNavi, [as follows]: ‘[The] person should always be as an ox for a yoke and as a donkey for a burden, like cattle that ploughs in the valley. [In] such a manner the person should involve himself in [studying] words of Torah, as it says, “Praiseworthy are you who plant on all waters…” (Yishayahu: 32; 20) Praisworthy are [The B’nei] Yisrael, [for] at the time that they are involved in Torah [study] and acts of kindness, their Yetzer [HaRa] (evil inclination) is [delivered] over into their hands, and they are not [delivered] into the hands of their Yetzer [HaRa]. “Planting” [that is referred to in sefer “Yishayahu”], only refers to righteousness, as it says, “Plant righteousness for yourselves…” (Hoshea: 10; 12), and “water” only refers to Torah, as it says, “Woe, all of those who are thirsty, go to water…” (Yishayahu: 55; 1) Once the person has read Torah, N’vi’im (Prophets), and K’suvim (Writings), has learned halachos, has learned mishna, has learned aggados (non-halachic Talmudic teachings), has learned Talmud, has learned pilpul (sharp analysis of the gemara), [then] immediately, Ruach HaKodesh (The Spirit of Holiness) descends upon him, as it says, “The Spirit of HaShem has spoken within me, and His Word is on my tongue.” (Shmuel II: 23; 2)’”

Shmiras HaLashon י"בּ אדר - Adar 12 - One-Hundred-and-Sixty-First Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 26 Adar I - בִּשְׁנַת הָעִיבּוּר - כ"ו אדר א)

Chapter 3

In [this Chapter, we] shall Explain that The Torah [that one studies] saves the person from Suffering and from all Harm, [both] in This World and in The World to Come

Come and [take note of the] greatness of the power of The Torah, for such did [our Sages of Blessed Memory] say [in maseches “Birachos” (5a), as follows]: “[Concerning] all of those who involve themselves in Torah [study]… all of their sins are pardoned, as it is written [in “Mishlei”], “With kindness and truth, sin is atoned…”[1]”[2] (Mishlei: 16; 6)

Furthermore, [our Sages] have said [in maseches “Birachos”, as follows]: “Afflictions [are repulsed] from all of those who involve themselves in Torah [study], as it says [in “Iyov”], “…and those damagers fly upward – “Oof”, (Iyov: 5; 7) “Oof” – “עוף” only referring to Torah, as it says [in “Mishlei”], “Set your eyes upon it and it is gone…”[3] (Mishlei: 23; 5), and “reshef” – “רשף” refers only to suffering, as it says [in Parshas “Ki Savo”], “Bloating of hunger and burning, devouring – “רשף” – heat, and bitter destruction…”[4] (Divarim: 32; 24) [Concerning the protective power of Torah study, the following], is [taught] in “Tanna D’Vei Eliyahu”[5], [as follows]: “If you see that afflictions are coming into contact and befalling you, [then] run to [involve yourselves in studying] words of Torah, and [these] afflictions will immediately flee from you, as it says [in sefer “Yishayahu”], “Go My Nation, come into your rooms…”[6] (Yishayahu: 26; 20)”[7]

At times, [Torah study] also saves a person even if he is liable to the death penalty at the hands of Heaven, as is [taught] in “Midrash Rabbah”, [on] Parshas “Kidoshim” (Parsha 25, 1), [as follows]: “If a person stumbles [by performing] a sin… What should he do [in order that he will] live? If he had been accustomed to read one page [of Torah], he should read two pages, and if he had accustomed to learn one chapter [of Torah], he should read two [chapters].”[8]

[1] The entire pasuk states, “With kindness and truth, sin shall be atoned, and with fear of HaShem one shall turn from evil.” (Mishlei: 16; 6) (See Targum Yonasan ben Uziel and RaSh”I)

Metzudas David explains that someone will be atoned for their sins on account of the truth and kindness that they are involved in, as long as they turn from evil out of their fear of HaShem and not due to their fear of people. RaLBa”G teaches that if the person acts uprightly, with truth and kindness, then they will be spared of the punishment that would have otherwise befallen him due to his sins. MaLBI”M explains that the person who performs acts of kindness, without expecting to receive anything in return and who is very careful to be truthful, will be atoned of their sins. However, the person who acts out of fear of HaShem will even be better off, as he will turn away from sin, never coming to perform it and thereby will not need atonement. This follows that which it says in sefer “Tehillim”, “‘Praiseworthy is the person who is forgiven of their rebellious sins…praiseworthy is the person who HaShem doesn’t consider as if he has sin…” (32; 1 – 2)

[2] This section of the gemara states, “It was taught before Rabbi Yochanan, “[Concerning all of those who are involved in Torah [study] and acts of kindness, and buries his children, is pardoned for all of his sins. Rabbi Yochanan said to him, ‘It makes sense [to say] that [one is pardoned for all of his sins due to his involvement in] Torah and acts of kindness, for it is written [in “Mishlei”], “With חסד – kindness – and אמת – truth sin is atoned…” (16; 6), חסד – chesed – kindness is גמילות חסדים – acts of kindness, as it says [in “Mishlei”], “One who pursues righteousness and חסד – kindness will find [that he receives], life, righteousness, and honor.” (Mishlei: 21; 21) אמת – truth – is Torah, as it says, “Acquire truth and don’t sell it…” (Mishlei: 23; 23) Rather, from where do we know that one who buries his children [is pardoned for all of his sins]? [In response to such a question], a certain elderly person taught in the name of Rabbi Shimon bar Yochai, ‘[There is a relationship between being pardoned for all of one’s sins and burying one’s children, for we have the word] עון – sin – [by being pardoned for all of one’s sins and by burying one’s children, for] it is written over here, “With kindness and truth עון – sin – shall be atoned” (16; 6), and it is written there [in “Yirmiyahu”], “and He shall pay sin to the bosom of their children” (32; 18)”

[3] The entire pasuk states, “Set your eyes upon it and it is gone, for wings shall surely be made for him, like an eagle that flies in the Heavens”. (Mishlei: 23; 5)

MaLBI”M explains this pasuk as teaching that the person shouldn’t hide his eyes from The Torah, not even for a moment, as The Torah that one has studied is comparable to a bird that is in the hand of a person, for at the moment that he turns away from it, it flies to the Heavens. This is comparable to The Torah that one has studied, for if he hides his eyes from it, it can depart from him, as Torah wisdom that one possesses is not aroused on its own, rather through effort and involvement in Torah study.

[4] The entire pasuk states, “Bloatings of famine, and consumption by demons, and being cut down by spirits, and I shall send the teeth of cattle against them with the venom of those [snakes] that crawl on the ground.” (This translation is based on RaSh”I quoting sefer “Iyov”, maseches “Pisachim”, and sefer “Hoshea”, as well as Onkelos.)

[5] This teaching is found in the beginning of the sixth chapter of “Eliyahu Rabba”.

[6] The entire pasuk states, “Go My Nation, enter your rooms, and close the door [behind] you, wait for about a moment until the anger passes.” (Yishayahu: 26; 20)

Targum Onkelos explains the pasuk as follows: “Go My Nation, perform good deeds for yourself that will protect you at the time of distress, hide yourselves for a short [period of] time until the curse is removed.”

RaSh”I explains that the Jewish People shall enter their rooms, they being the shuls and Batei Midrashos (Halls of Torah study), or, as RaSh”I quotes Rabbi Tanchuma as teaching that the person should contemplate concerning their actions in the chambers of their heart.

Metzudas David teaches that the prophecy that the people should enter their rooms for a moment for protection from the outside dangers. This prophecy refers to the wrath of the troubles that will precede The Redemption, concerning which the person can conceal himself through the performance of teshuvah and good actions.

RaDa”K explains similar to Metzudas David, and notes that this prophecy relates to the war of Gog ánd Magog when there will be trouble for The Jewish People for a short period of time when the good people will be protected from the troubles due to their good actions.

[7] The end of the teaching from “Tanna D’vei Eliyahu” states, “…therefore it states [in “Shir HaShirim”], “…The King has brought me into His chamber…” (1; 4)”

[8] This teaching states, “Rav Huna said, ‘If a person has stumbled in a sin [for which] he is liable for the death penalty at the hands of Heaven, what should he do [in order that] he will live? If he had been accustomed to read one page [of Torah], he should read two pages, if he had been accustomed to learn one chapter of Torah, he will learn two [chapters]. If he is not accustomed to read and learn [Torah], what should he do so that he will live? He should go and make himself a leader over the community, and a collecter of charity [on behalf of the community], and he [then] lives.”

Shmiras HaLashon י"א אדר - Adar 11 - One-Hundred-and-Sixtieth Day

© 2008 by Robert Lepor. All rights reserved.

[Concerning the power of Torah study, we learn in The “Zohar”] in Parshas “Pinchas” (volume 3, 213a), [as follows][1]: “All of those who involve themselves in Torah [study] merit that many gates will be opened for him in [The World to Come, and merits to benefit from] a number of lights. At the time when he departs this world, [The Torah] precedes him and goes to all of the guards of the gates, and announces and says: “Open up the gates and a righteous nation shall enter…”[2] (Yishayahu: 26; 2), prepare a seat for Ploni[3], servant of The Holy King. [The person who involves himself in Torah study in this world is treated with such great honor in The World to Come], for the happiness of The Holy One, Blessed is He, is only with regard to one who involves himself in Torah [study]. How much more so [is this the case that HaShem is happy with] one who arouses [himself] during the night to involve himself in Torah [study], for all of the righteous ones in Gan Eden listen attentively to [this person’s] voice, and The Holy One, Blessed is He, praises him.”

Through the Torah [that the person has learned, the person] also merits to [acquire] a holy soul, as was written in the introduction of The “Zohar” [on Parshas] “Bireishis” (volume 1; 12b), [as follows]: “[The] fifth commandment [of The Torah, states], “…‘The water shall swarm with swarms of living beings…’”[4] (Bireishis: 1; 20), within this [commandment] there are three commandments, the first one [being] to involve [oneself] in Torah [study] and to increase [in the extent of his involvement in Torah study] every day, [in order so that he will] rectify his nefesh and his ruach[5], for once a person involves himself in Torah [study], he is rectified with another holy soul… [However], once the person is not involved in Torah [study], he does not have the holy nefesh, and the holy nefesh that is Above, [in Heaven], does not rest upon him. Once the person involves himself in Torah [study], with that [very] movement [of his lips], he merits [to receive] that nefesh chayah and [merits] to become like the holy angels, [concerning whom] it is written [in “Tehillim”], “Bless HaShem, His angels…”[6] (Tehillim: 103; 20), [this refers to] those who are involved in Torah [study] who are referred to as “His angels” on the Earth…, [that being] here, in this world. [Furthermore], we have learned that in the future, in The World to Come, [that] The Holy One, Blessed is He, will make [wings like eagles for those [who are involved in Torah study, so that they can] fly over the entire world, as it is written, “And those who place hope in HaShem will have renewed strength, they will grow wings like eagles…”[7] (Yishayahu: 40; 31)]”

[1] The beginning of the teaching from The “Zohar” that wasn’t included in the text of sefer “Shmiras HaLashon”, states as follows:

““And HaShem spoke to Moshe, saying, ‘Pinchas, the son of Elazar…’” (Bamidbar: 25; 10 – 11) Rabbi Elazar opened [his teaching] and said, ‘“My son, listen to the moral rebuke of your father, and do not abandon the teaching of your mother.’” (Mishlei: 1; 8) “My son, listen to the moral rebuke of your father…” – this is The Holy One, Blessed is He. “…And do not abandon the teaching of your mother” – this is The Jewish People. What is “the moral rebuke of your father”? This is The Torah which includes a number of rebukes, a number of punishments, as you would say, “My son, do not reject the moral rebuke of your father and do not detest His rebuke.” (Mishlei: 3; 11), and in order that everyone who involves himself in Torah [study]…”

[2] The pasuk states, “Open up the gates and a righteous nation shall enter, those who guard [their] belief [in HaShem].” (See RaDa”K)

[3] “Ploni” is a term often given when referring to a person when no name is given.

[4] This pasuk states, “And G-d said, ‘The water shall swarm with swarms of living beings, and birds shall fly upon the Earth, upon the firmament of The Heaven”. (Bireishis: 1; 20)

[5 The “nefesh” and “ruach” are different parts of the soul, the “ruach” is on a higher level than the “nefesh”.

[6] The entire pasuk reads, “Bless HaShem, His angels, [who] are strengthened with power, who perform His Will, to listen to The Voice of His Word.” (Tehillim: 103; 20)

The “Zohar” teaches us that the person who involves imself in Torah study is compared to HaShem’s angels. Metzudas David explains that the angels perform HaShem’s Will simply because HaShem spoke it, not in order to receive a reward. Those who study Torah for the sake of studying Torah are similar to the angels in that respect, as they learn The Torah that HaShem commands them to study simply because HaShem commands us to learn Torah. The Ibn Ezra explains that the angels are so powerful, as nothing else among the Creation can stand up against them. Similarly, we can see that those who learn Torah are compared to these angels, perhaps as they make themselves so spiritually powerful as a result of their Torah study. The RaDa”K explains that the angels are on a high level, above all of Creation. We can see from The “Zohar”, that those who study The Torah similarly attain a high spiritual level due to their study of The Torah. The MaLBI”M explains that these angels stand prepared to take actions that affect nature, at HaShem’s request. Perhaps we can see from here that those who study The Torah, especially if it is for the sake of Torah study, can similarlay effect changes in nature for the positive.

[7] The entire pasuk states, “And those who place hope in HaShem will have renewed strength, they will grow wings like eagles, they will run and they will not be wearied, they will walk and will not be tired.” (Yishayahu: 40; 31)