Shmiras HaLashon כ"ח אדר - Adar 28 - One-Hundred-and-Seventy-Seventh Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 13 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ג אדר בּ)

Chapter 5

In [this Chapter, we] shall Explain [Concerning] the Great Obligation [that one has] to Support those who Learn Torah, as well as [of] The Greatness of the Reward for [Supporting those who Study Torah]

Behold, based on all of that which we have written at length concerning the greatness of the attributes of The Torah, it being the essence of everything, we are consequently able to understand [concerning] the greatness of the obligation to support The Torah so that it should not decline.

It is not merely those people who are busied in the affairs of the world, who, definitely, in any case, are required to encourage themselves [to contribute] to this great matter [of involvement in Torah study], in order to rescue themselves from the great punishment of being idle from [involvement in] the study of Torah. [This follows] that which Rabbeinu Yonah said in “The Letter of Tishuvah” – “Iggeres HaTishuvah”[1], as follows: “One who wishes to be rescued from the bitter sin and this great punishment [of being idle from Torah study], will involve himself in [providing for] the needs of the students [who learn Torah] and [of] the rabbis… in order [so] that they will remain in his city, and that they will be involved in Torah [study] based on his [support. Concerning the above], our Rabbis of Blessed Memory have explained in “Sifrei”, [as follows]: “Concerning this [support of Torah study], the pasuk states, “It is a tree of life for those who strengthen it…” – “למחזיקים” (Mishlei: 3; 18)[2] [The pasuk] does not state “to those who study it”, rather, [the pasuk states] “to those who strengthen”, for it is they who strengthen the hands of the [Torah] students and [of] the rabbis [to involve themselves in Torah study, who are referred to in the phrase quoted above from “Mishlei”]. However, even those people who study The Torah and fulfill the mitzvos among [The B’nei] Yisrael, similarly have a great obligation to support The Torah [and its study]. If they do not [support the study of Torah], they are included the category of [those who are] cursed, Heaven Forbid, as Rabbeinu Yonah wrote in “Sha’arei Tishuvah”, (Gate 3, letter 19), quoting the “Sifrei”, on the pasuk “Cursed is one who does not fulfill [the words of The Torah]…”[3], [as follows]: “A person who studied [Torah], reviewed [it], taught [it] to others, and fulfilled [the mitzvos included in] The Torah, and possesses the power to support those who involve themselves in [the study of The] Torah and in [the performance of the] mitzvos, and he [nevertheless] does not support [them], behold, he is [included] in the category [of] “Cursed is the one who does not fulfill [the words of The Torah to perform it]…” (Divarim: 27; 26)”

[1] Note from the Hebrew “Kol HaLashon” printing: This teaching is found in 12 on pg. 194 of the Eshkol printing of this work.

[2] The entire pasuk states, “It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy”. Based on the above teaching copied by the Chofetz Chaim from “Iggeres HaTishuvah”, we can see how the pasuk can be teaching The Torah is a Tree of Life for those who support its study.

However, according to many of the miforshim, The Torah is a Tree of Life for those who are involved in its study as well. RaSh”I and Mitzudas David explain that The Torah is a Tree of Life for those who grasp onto it.

Targum Yonasan ben Uziel explains the pasuk states, “It is The Tree of Life for those who strengthen themselves in it, and [for] those who involve themselves in it, [it is] their good.”

[3] Note from the “Kol HaLashon” Hebrew printing of sefer “Shmiras HaLashon”: In the “Sha’arei Tishuvah”, it does not [say that it is] quoting the “Sifrei”, rather, it is written “And our Sages of Blessed Memory have said”. This teaching is found in the Talmud Yirushalmi in maseches “Sotah”, chapter 7, Halacha 4. See also in “Vayikra Rabbah” (25; 1) on (Divarim: 27; 26).

Shmiras HaLashon כ"ז אדר - Adar 27 - One-Hundred-and-Seventy-Sixth Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 12 Adar II - בִּשְׁנַת הָעִיבּוּר - י"בּ אדר בּ)

[Chofetz Chaim’s note: I have heard of an incident concerning one wealthy man who was involved in many great business dealings, who [consequently] completely separated himself from the futile [pursuits] of the world [in order] to involve himself in [the study of] The Torah of HaShem, day and night. [Thereupon], his brothers, his father’s household, as well as his [own] household, ganged up on him [in an attempt] to [persuade him to not involve himself in Torah study so as to] cause him to return to his initial [business] affairs. [This person nevertheless] did not pay attention to [these relatives], and they [consequently] gave up [in their attempts to influence him to return to his business pursuits. Subsequent to witnessing this], the people who already had recognized him to be a great businessman, asked him [to inform them] in what manner he conducted himself in order to not pay heed to the screaming of the people of his household [who thereby hoped have him return to his business pursuits].

[This wealthy man] responded by saying [the following] to them: ‘[What assisted me in ignoring the calls of my relatives to return to my business affairs, was that] I contemplated concerning that which our Sages of Blessed Memory have said [in maseches “Birachos” (63b), as follows]: “The Torah only exists within one who kills himself over it, as it says…”[1] [The] explanation [of this teaching] being [as follows]: [The person should consider it to be] as if he is already dead. [The above] means that he will contemplate to himself that he had already concluded all of his affairs that were within his power [to complete], and [at the time that he concluded these business affairs], he concluded the allotted days of his life, and [that] they brought him before The King Who reigns over kings, The Holy One, Blessed is He, for judgment concerning all of the matters through which he consumed his time with vain and empty [pursuits], and he came out of The Heavenly [Court] with a verdict of guilty. [Upon hearing his verdict of guilty], he cries out, ‘Woe is me, woe is me, woe is me concerning my evil actions and my evil dealings!’ If, in the midst of all of this they would permit him to immediately descend to this world, and perform tishuvah [for his previous actions], he would definitely not be lax for even one moment from this [pursuit of tishuvah] and would not pay any heed to know of the affairs of his household!’

Therefore, a person should think to himself that based on his sins, it was fitting for him to have already died. If [it would be] that after [his] death, The Holy One, Blessed is He, would treat him with [a] great [deal of] kindness, and would give him permission to return [to Him through performance of] tishuvah [and reject his wrongful actions], he would definitely not be lax from this [pursuit of tishuvah] for even one moment. Therefore, what harm does The Holy One, Blessed is He, cause him [by] lengthening the [allotted] days of his life, in order that [he] will perform tishuvah during his actual lifetime? [The person] definitely needs to invigorate himself with all of his power to perform tishuvah for his sins, and to constantly learn Torah. At the very least, [he should set aside] a designated time [that is] constantly [in effect] for [his study of] Torah, and not pay pay heed to those who wish to distract him from this [pursuit of Torah study].]

[1] The text of this section of the gemara, states as follows:

“Another explanation: “Pay heed – הסכּת – and listen Israel…” Crush – כתתו – yourselves over Words of Torah, as Reish Lakish said. For Reish Lakish said, ‘What is the source that Words of Torah do not continue to exist except within one who kills himself over it? [This follows that which] it says [in parshas “Chukas”], “This is The Torah (i.e. The Law): When a person dies in a tent…” (Bamidbar: 19; 14)’ Another explanation: “Pay heed – הסכּת – and listen Israel…” Be silent – הס – and afterwards crush it - כתת. [This follows] Rava, for Rava said, ‘A person should always study Torah and afterwards contemplate [it in depth – RaSh”I].’”

Shmiras HaLashon כ"ו אדר - Adar 26 - One-Hundred-and-Seventy-Fifth Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 11 Adar II - בִּשְׁנַת הָעִיבּוּר - י"א אדר בּ)

Rabbeinu Yonah wrote in “The Letter of Tishuvah”[1], [as follows]: “When people cease from their work and from their affairs, and go to their houses, or they sit on the corners when they are idle[2], or they speak idle chatter, [then] their evil is [consequently of] great [magnitude], and their sin is very weighty, for, [by acting in such a manner], they are despising The Torah. [The people who use their free-time for idle purposes instead of involvement in Torah study, are despising The Torah], for if they would believe that there is no limit to the reward received [for involvement in Torah study, then] why do they not cause their feet to arrive at The Beis Midrash [in order] to study [Torah]? Since [it is the case that] the person is quick and hurries with his feet to his work and to his affairs, [though] he knows that it is all nonsense, [then] how could [such a person] forget the life of The World to Come and not apportion one day from [among] the days or one hour from [among] the hours [to set aside] for [Torah] study? [A person] should not [justify his present lack of involvement in Torah study by] saying in his heart [that] ‘There is yet more time to act [for the sake of] HaShem[3], to read [from] The Torah and to involve [myself] with mitzvos and righteous acts’. [Such a person] “…is guilty, he has certainly acted guiltily against HaShem.”[4] (Vayikra: 5; 19) In addition, our Sages of Blessed Memory have said [in maseches “Sanhedrin” (99a)] on the pasuk [from parshas “Shilach”], “For he has scorned The Word of HaShem and he has negated His Commandment, that soul shall certainly be cut off, its sin is within it.” (Bamidbar: 15; 31) [From this pasuk we learn that] for as long as it is possible for [the person] to involve himself in Torah [study] and he doesn’t involve himself [in Torah study], he [thereby] despises The Word of HaShem.[5] Therefore, [in light of the above], every person is obligated to prepare a place in his house [in which] to learn halachos or mikrah[6], each person in accordance with his [level of proficiency in Torah study. By setting up a place in his house in which he can learn Torah, consequently], at the time that he will turn away from [involvement in] his affairs, and once he leaves his work, he will turn [to go] over [to this part of his home in order] to learn or to read [Torah. By initiating] this directive [of setting aside an area in his home for Torah study, the person] will [provide] wondrous council to his soul [that will help him to] withhold it from destruction[7]. [The individual] should consider his end, and understand [of] his conclusion, as our Sages of Blessed Memory have said [in “Pirkei Avos” (Chapter 3; Mishna 1), as follows]: “Focus on three things…”[8] It is also fitting for a person to fine himself with a full amount or half amount [of money, that he will] give [to] tzidakah for every day that he will neglect to go to the Beis Midrash and to the place where he placed one of the holy sifarim [for the purpose of] studying [Torah] in that [given] place.”

[1] Note from the “Kol HaLashon” Hebrew printing of sefer “Shmiras HaLashon”: This teaching is found in “Iggeres HaTishuvah” – 13, pg. 194, in the Eshkol printing.

[2] “Yoshvei K’ranos” – “Those who sit on the corners”, refers to people who regularly waste their time with nonsense, by sitting with their friends “on the corners”, involved in idle matters, which often lead to sin.

[3] This text is based on the pasuk from sefer “Tehillim”, which states, “It is a time to act for HaShem, they have [tried to] abolish Your Torah” (Tehillim: 119; 126)

The gemara in maseches “Birachos” (54a), as is explained by RaSh”I, teaches that when Rav Nosson says that this pasuk from “Tehillim” teaches that “we negate The Torah, for the sake of a time to act for HaShem”, he is coming to teach us that there are certain times when the person can suspend his involvement in Torah study in order to do an action on behalf of HaShem, as is the case with inquiring of the wellbeing of one’s fellow, it being The Will of HaShem, as it says in “Tehillim” (39; 15). RaSh”I explains that the person would be performing an action that would appear to be forbidden, in that it negates from one’s involvement in Torah study, though is permitted due to the timeliness of involvement in that given action. However, for those actions which HaShem desires that we perform, in a situation where such action is warranted (i.e. it’s something that should be performed now as opposed to later), then it is permitted to stop one’s Torah study for the sake of the mitzvah which he must perform at that time. Obviously the person shouldn’t use the mitzvos as an excuse to go out of his way to perform the given mitzvah when such action is not essential to perform at that point in time, in order to interrupt his Torah study.

Rabbeinu Yonah, in his “Igeres HaTishuvah”, presents an individual who makes an invalid claim that he can hold off on involvement in Torah study, as there are other opportunities to learn Torah. However, we see based on RaSh”I, that the person can only hold off from his involvement in Torah study when there is a need for him to perform a particular mitzvah at that point in time. However, this individual is misusing this pasuk from sefer “Tehillim” to try to justify his lack of involvement in Torah study when he involves himself in unessential activities.

RaSh”I, on the pasuk in sefer “Tehillim”, explains that our Rabbis have taught that there are exceptional situations when a transgression of The Torah is necessary for the purpose of putting a barrier for The Jews for the sake of their continued allegiance to HaShem and The Torah. Examples of this can be found by Gidon and Eliyahu, who both brought sacrifices on a bamah (altar outside The Beis HaMikdash), which was prohibited, though was permissible only in those particular instances. (See sefer “Shoftim” (6; 25 – 27) in reference to Gidon and sefer “Milachim I” (18; 20 – 39) in reference to Eliyahu.) However, exceptions were made in both cases, as these actions, which are otherwise forbidden, were permitted in those cases, as the purpose was to take The B’nei Yisrael away from performing idolatry, to bring them to The Service of HaShem.

RaSh”I quotes an Aggadah which teaches that the person who is free from other obligations and the one who strolls around, who nevertheless limit their involvement in Torah study to designated periods of time throughout the day, is acting to abolish The Covenant that we have with HaShem, for such a person is required be involved in Torah study throughout the day.

RaDa”K and Metzudas David explain that HaShem has a designated time to carry out His judgment of the evildoers who have abolished The Torah. RaDa”K adds that the time when HaShem will punish these evildoers will be at the time of The Redemption (G’ulah), as it says in sefer “Malachi”. Alternatively, RaDa”K explains that this pasuk is a continuation from the previous pasuk, which states that “I am Your servant, cause me to understand, and I shall know of your statutes”. The person is asking HaShem to assist him in attaining knowledge of HaShem’s statutes, in order to grasp onto these statutes, as the person needs to strengthen himself to fulfill the mitzvos in The Torah, as the generation has abolished The Torah. Consequently, the person who wishes to follow HaShem must greatly strengthen himself in reference to The Torah, in order that he will not completely forsake his involvement in The Torah.

MaLBI”M explains that due to the person’s knowledge of the statutes of HaShem, he will be more familiar with the manner in which HaShem dispenses reward and punishment. By being familiar with HaShem’s statutes, the person will also be aware of when it is appropriate and when it is inappropriate to take vengeance against those who act to abolish The Torah and The Jewish religion.

[4] The entire pasuk states, “It is a Guilt (Asham) offering, he has certainly acted guiltily to HaShem”. (Vayikra: 5; 19)

[5] This teaching is brought in the name of Rabbi Nihorye. This section of the gemara states as follows:

““…and one who says The Torah is not from Heaven [does not receive a portion in The World to Come].” Our rabbis have taught [in a Baraisa, as follows]: “For he has scorned The Word of HaShem and has negated His Commandment, [that soul] shall certainly be cut off…” (Bamidbar: 15; 31) This [pasuk] refers to the [person] who says that The Torah is not from The Heavens. Another explanation: “For he has scorned The Word of HaShem…” – This refers to an apikorus (heretic). Another explanation: “For he has scorned The Word of HaShem…” This refers to the [person] who misrepresents [the teachings of] The Torah. “…and he has negated His Commandment…” – This refers to the [person] who negates The Covenant of the flesh (i.e. bris milah – Jewish circumcision). “…he shall surely be cut off…” – [That person] shall be cut off – הכרת – hikareis – in this world, he shall be cut off – תכרת – tikareis – in The World to Come. Based on this, Rabbi Elazar the Moda’ei said, ‘One who violates the kodshim (sanctified meats from The Beis HaMikdash), and one who despises the holidays, and one who negates The Covenant of Avraham Avinu, and one who presents The Torah in a manner contrary to the halacha, and one who embarrasses his fellow publicly, though he possesses Torah [study] and [the performance of] good actions (mitzvos), he [nevertheless] does not have a portion in The World to Come’. Another Baraisa [teaches as follows]: “For he has scorned The Word of HaShem…” – This refers to the [person] who says that The Torah is not from The Heavens. Even if [the person] said, ‘The entire Torah is from The Heavens, aside from this pasuk that The Holy One, Blessed is He, did not say, rather Moshe said it himself, such [a person] is [referred to as] “…one who despises The Word of HaShem…”. Even if [the person] said, ‘The entire Torah is from The Heavens, aside from this vowel [or] aside from this kal va’chomer (fortiori argument), [or] from this g’zeirah shavah (exegetical transposition), this is [what is referred to as] “For he has despised The Word of HaShem…”” We have learned in a Baraisa, [as follows]: “Rabbi Meir had said, ‘One who learns Torah and doesn’t teach it to others is the one [who has] “…scorned The Word of HaShem…”.’ Rabbi Nosson says, ‘[This refers to] all of those who do not pay attention to the mishna (i.e. this person treats the mishna as if it’s not the main thing – RaSh”I)’. Rabbi Nihorye says, ‘[This pasuk refers to one] for whom it was possible to involve [himself] in Torah [study], and [nevertheless] doesn’t involve himself [in Torah study]’. Rabbi Yishmael says, ‘[One who scorns The Word of HaShem, refers to the person] who worships idols. What is the implicit meaning [of this pasuk that would suggest that it refers to idolatry]? This [follows] that which was taught at The Academy of Eliyahu: ‘“For he has despised The Word of HaShem…” – This [refers to the person] who despises The Speech that was said to Moshe from [Har] Sinai, [as it says], “I am HaShem your G-d,… You shall have no others gods aside from Me.” (Shmos: 20; 2 – 3)’ Rabbi Yihoshua ben Korchah says, ‘All of those who learn Torah and don’t review it, is similar to a person who plants and doesn’t harvest’. Rabbi Yihoshua says, ‘All of those who learn Torah and forget [that Torah learning], is similar to a woman who gives birth and buries [that baby]’.”

[6] “Mikrah” refers to The Written Torah (TaNa”Ch – Torah, N’vi’eem, and K’suvim).

[7] This text is based on the pasuk from sefer “Iyov” (33; 18), which states, “To withhold his soul from destruction, and his life from passing through the sword”.

RaSh”I explains that it is with the sword of The Angel of Death that HaShem brings afflictions upon the person for their own benefit. On the previous pasuk, RaSh”I explains that HaShem might inflict the person will illness to prevent him from doing that which is wrong, and to remove his haughtiness from him, in order to withhold himself from complete death.

MaLBI”M explains that HaShem gives the person a dream or a vision during the night in order to warn him to improve so that he won’t continue to act in a way whereby he could suffer from physical death and from spiritual punishment. (33; 15 – 18)

Based on this teaching from “Iggeres HaTishuvah”, we see that the person can rescue his soul from destruction through involvement in Torah study, this being aside from the person performing tishuvah, as explained above.

[8] The entire text of this mishna from “Pirkei Avos”, states as follows:

“Akaviah, the son of Mahalaleil, says, ‘Focus on three matters and you won’t come to sin: Know from where you came, and to where you are going, and before whom you will give a judgment and accounting. From where did you come? [You came] from a putrid drop. To where are you going? [You are going] to a place of dirt, maggot and worm. Before Whom will you give a judgment and accounting? [You will give a judgment and accounting] before The King Who reigns over kings, The Holy One, Blessed is He.’”

Shmiras HaLashon כ"ה אדר - Adar 25 - One-Hundred-and-Seventy-Fourth Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 10 Adar II - בִּשְׁנַת הָעִיבּוּר - י אדר בּ)

[The person who separates himself from involvement in Torah study, in addition to the other punishments noted earlier], is also excommunicated before [HaShem’s] Divine Presence, as it [taught] in [“Pirkei] Avos” (Chapter 6, Mishna 2), that all of those who do not involve themselves in Torah [study are] referred to as “excommunicated”.

In The Holy “Zohar”, [on] Parshas “Mitzora” (volume 3, 52b), [we learn as follows][1]: “How greatly must people guard their ways and [must] fear from before The Holy One, Blessed is He…[2], for all of those who do not toil in Torah and do not involve themselves in it, are excommunicated from The Holy One, Blessed is He, [and such a person] is distant from Him, for [HaShem’s] Divine Presence does not dwell with him. Those guardian [angels] who walk with [this person, subsequently] remove themselves from him. Not only [is] that [the case], but they announce before him: “Remove yourselves from the vicinity of Ploni[3], for he did not have concern for The Honor of The King. Woe to him, woe to [this person], for [those of the] Upper [Spheres] and [the] lower [spheres] have abandoned him, and he does not have a path in The Paths of Life. Once one strives [to involve himself] in Torah and in the service of his Master, a number of guardians are designated concerning him [in order] to guard him, and The Divine Presence rests upon him, and they all announce concerning him and say: ‘Give honor to the likeness of The King, give honor to the son of The King. [Such an individual] is [protected] in this world and in The World to Come [and his portion is meritorious].’”

In addition, due to [the person’s lack of involvement in Torah study], it is common that there will be fires in the world, as our Sages of Blessed Memory have said [in maseches “Sanhedrin” (92b), as follows]: “‘[Concerning] every house in which words of Torah are not heard in it during the night, a fire consumes it.’”[4] It is [also] known that all Jews are are responsible for one another.[5]

[1] This teaching from The “Zohar” is taught in the name of Rabbi Abba. This teaching is preceded by the first pisukim from parshas “Mitzora”: “And HaShem spoke to Moshe, saying, ‘This shall be the law of the mitzora on the day of his becoming pure…” (Vayikra: 14; 1 – 2) Rabbi Abba then quotes the following pasuk from sefer “Iyov”, to introduce his teaching: “You shall fear from before the sword, for the anger of sins is the sword, in order that you should be aware that [The Master of] Judgment [is a Judge of Truth]”. (Iyov: 19; 29) (The translation of the conclusion of this pasuk is based on Targum Yonasan ben Uziel).

[2] This section from The “Zohar”, which is not included in the main text of sefer “Shmiras HaLashon”, states as follows:

“People must greatly guard their paths, and [must] fear from before The Holy One, Blessed is He, [such] that he shouldn’t stray from the acceptable path, and [that] he shouldn’t transgress the words of The Torah, and [The Torah that he has studied] shouldn’t be forgotten from him.”

[3] “Ploni” is a term used to refer to an unnamed individual.

[4] The text from the gemara states as follows:

“Rabbi Elazar said, ‘[Concerning] every house in which words of Torah aren’t heard in it during the night, it is consumed by fire, as it says [in sefer “Iyov”], “All darkness hidden for their hidden treasures shall be consumed by a fire which isn’t fanned, evil shall befall the survivor in his tent”. (Iyov: 21; 26) “שריד” – “survivor” only refers to [a] Torah scholar, as it says [in sefer “Yoel”], “…and among the survivors – שרידים – who HaShem shall call”.’ (Yoel: 3; 5)”

RaSh”I explains that the pasuk quoted from sefer “Iyov” teaches that every house that hidden from the treasures of The Torah every night, on which Torah study is not heard during the nighttime in that house, such a house will be consumed by the fire of gehinnom, which is a fire which does not need fanning.

From the above gemara we are taught that any house of a Torah scholar in which words of Torah are not heard during the night could be suspeptible to being burnt down.

[5] It appears from the words of the Chofetz Chaim that one person who studies Torah can, in the merit of his Torah study, prevent fires from occurring in other areas in the world, thus meriting to bring protection to other Jews. Alternatively, one person should encourage his fellow Jew to study Torah in his home, and elsewhere, both during the daytime and nighttime, especially if he is aware that the person is idle from Torah study, for each Jew is responsible for his fellow Jew. By doing so, the increased amount of Torah studied, will lead to increased Heavenly protection for The Jewish People in specific, and the world in general.

Shmiras HaLashon כ"ד אדר - Adar 24 - One-Hundred-and-Seventy-Third Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 9 Adar II - בִּשְׁנַת הָעִיבּוּר - ט אדר בּ)

It is specifically, [due to the person’s laxity with respect to involvement in Torah study] that he [causes] himself to be harmed, as our Sages of Blessed Memory[1] have said [in maseches “Yoma” (38b), as follows]: “[Concerning] all of those who forget one matter from the Torah that [they] have studied, [they] cause exile to [befall their] children, as it says [in sefer “Hoshea”], “…and you forget The Torah of your G-d, I shall also forget your children.”[2] (Hoshea: 4; 6)”

In addition, the children of a person die when they are young[3] due to this sin [of causing oneself to forget his Torah learning], as our Sages of Blessed Memory have said [in maseches “Shabbos” (32b)][4].[5]

As a consequence of this sin [of being idle from involvement in Torah study, the person] is also judged in gehinnom, as our Sages of Blessed Memory have said [in maseches “Bava Basra” (79a), as follows]: “All of those who separate [themselves] from [involvement in the study of the] words of Torah, fall into gehinnom, as it says [in “Mishlei”], “A person strays from the path of wisdom, he shall rest amongst the gathering of the dead.”[6] (Mishlei: 21; 16), and “rifa’eem” – “dead ones”, only refer to gehinnom…”[7]

In The Holy “Zohar”, [on] Parshas “Vayikra” (volume 3; 25b), [it is written as follows]: “Rabbi Shimon said: ‘Praiseworthy are those Masters of the Soul, Masters of The Torah, those involved in the service of The Holy King. Woe to those sinners who have not merited to cling to their Master, and have not [brought themselves] merit through [their involvement in] Torah [study], for all of those [people] who did not [bring themselves] merit [through their involvement] in Torah [study] do not [receive] merit with [their] ruach[8] and [do not receive merit] with [their] nishama, they [rather] cling onto the side of the evil grouping. This [person] does not have a portion in The Holy King, he does not have a portion of holiness. Woe to him when he departs from this world, for behold he has been made known to those evil types, The Masters of brazenness [which is as] harsh as [the brazenness] of a dog, [they being] the messengers of the fire of gehinnom, who do not have mercy upon him! Come and take note of…”[9]

[1] This teaching from maseches “Yoma” is taught in the name of Rabbi Elazar.

[2] The entire pasuk from sefer “Hoshea” states, “My Nation has been made stupid, without knowledge, for you have detested the knowledge of My Service and you have distanced yourself from serving before Me, and concerning that which you have forgotten The Torah of your G-d, I shall also distance your children”. (Hoshea: 4; 6) This translation is based on the commentary/translation of Targum Yonasan ben Uziel.

This section of sefer “Hoshea” is his prophecy with respect to the kohanim, who distanced themselves from The Torah, thereby leading to a lack of involvement in Torah study by the masses. One of the obligations of the kohanim had been to teach The Torah to The B’nei Yisrael, therefore, their lack of connection with Torah study, led to a widespread lack of Torah study among The B’nei Yisrael.

The section which discusses the lack of involvement in Torah study by The B’nei Yisrael and their subsequent punishment of galus (exile), reads as follows:

“Listen to The Word of HaShem, B’nei Yisrael, for HaShem has a quarrel with the inhabitants of The Land [of Israel], for there is no truth, and there is no kindness, and there is no knowledge of G-d in The Land. They swear falsely and they murder and they steal, and commit adultery, they have broken fences [of The Torah – MaHaR”I KR”A], and blood [of those killed] has touched blood [of others who have been killed]. Therefore The Land shall mourn and all of its inhabitants shall be cut off, with [respect to] the animals of the field and with [respect to] the birds of The Heaven, and also the fish of the ocean shall be wiped out. However, no person quarrels [with another] and no person is rebuked, and your nation is like those who quarrel with the kohen [who teaches Torah to The People – Targum Yonasan ben Uziel]. And you have stumbled today, and your [false] prophet who is with you has stumbled [as one stumbles during the] night, and your nation has been made silent. My Nation have been made similar to you, without knowledge, for you have rejected the knowledge and I have rejected you from serving before Me [as a kohen], and you have forgotten The Torah of your G-d, I shall also forget your children. As they became more numerous, so did they increase to sin to Me, their honor shall be exchanged with disgrace. [The kohanim] shall eat of the sin of My Nation, and their soul shall bear [the] sins [of The B’nei Yisrael]. The Nation shall be like the kohen, and I shall visit punishment upon him, I shall recompense him [with] his ways and his actions. And they shall eat and shall not be satisfied, they shall be promiscuous and shall not raise children, for they have abandoned HaShem, [from] guarding [His Paths].” (Hoshea: 4; 1 – 10)

With respect to the pasuk quoted in sefer “Shmiras HaLashon”, RaSh”I teaches that since the people have forgotten The Torah of HaShem, their children would be forgotten, concerning whom at the time that they received The Torah on Har Sinai, they made guarantors in their stead to guard The Torah. This would occur to their children as a consequence of their children not having fulfilled this obligation as they had instead forgotten The Torah.

Metzudas David states that the people were cut off as a consequence of their not having known HaShem. This occurred as a consequence of the kohanim who were obligated to teach The Torah to The People (see “Malachi” (2; 7), who instead rejected The Torah and didn’t teach it to The B’nei Yisrael. Therefore, these kohanim are being rejected by HaShem from serving before Him. Metzudas David adds that as a consequence of their having forgotten The Torah, HaShem shall appear to forget about them by not bringing them salvation.

RaDa”K comments that The B’nei Yisrael did have access to The Torah by way of the true prophets. However, due to the fact that the kohanim who were obligated to teach The B’nei Yisrael Torah, instead strayed from the truth, as did The B’nei Yisrael, as well as being exposed to the false prophets who would prophesize falsely to them, The B’nei Yisrael consequently doubted the prophecies uttered by the true prophets.

MaHaR”I KR”A explains that “the knowledge” discussed in the pasuk, refers to The Torah, which informs the person of The Paths of HaShem.

MaLBI”M explains that in this pasuk, HaShem is speaking to the kohen, telling him that The B’nei Yisrael has become similar to the kohen in that they are lacking in their knowledge of The Torah, for the kohen has rejected The Knowledge of The Torah. Therefore, due to the fact that the kohen who serves HaShem, by, among other things, teaching The Torah to the people, has not fulfilled this obligation, as he instead rejected The Torah, he is no longer fitting to serve HaShem in the position of k’hunah (the duties of the kohen). Not only do the kohanim lack knowledge of HaShem as a result of their having rejected it, they have even forgotten The Torah which they had originally known. Therefore, initially, when the kohanim had rejected The Knowledge of HaShem, HaShem still didn’t relate to them as if He had forgotten them, for there was still hope that their children would follow The Torah, for even though they had abandoned HaShem, The Light of The Torah could have still brought them back to act apropriately, in accordance with The Torah. However, once the kohanim had forgotten The Torah altogether, HaShem “forgot” them, as there was no longer hope that any of their descendants would be righteous. (See “Talmud Yirushalmi”, maseches “Chagigah”, chapter 1, halacha 7, daf 76, and “Eichah Rabbah”, introduction 2, “Rabbi Abba”, Vilna printing.)

From the above commentaries, we see the great negative consequences that can befall the person and his children due to lack of involvement in Torah study.

[3] The person’s children may die when they are young due to the sin of being idle from Torah study, or with respect to other sins, as taught in this gemara from maseches “Shabbos” (32b).

[4] The text of the gemara from maseches “Shabbos” states as follows:

“We learn in a Baraisa, [as follows]: “Rabbi Nosson says, ‘Due to the sin of [unfulfilled] vows, the wife of the person dies, as it says, “If you don’t have that which to pay, your bed [i.e. wife] shall be taken from below you”. (Mishlei: 22; 27)’ Rabbi [Yehuda HaNasi] says, ‘Due to the sin of [unfulfilled] vows [a person’s] children die when they are young (i.e. while they are minors - below 12 for females and below 13 for males), as it says [in “Koheles”], “Do not allow your mouth to bring sin to your flesh and do not say before the angel, that it was [done in] negligence, why should HaShem become angry with respect to your voice and destroy the actions of your hands”. (Koheles: 5; 5) What are the “actions of the person’s hands”? You would say [that the “actions of the person’s hands” are] the person’s sons and daughters.’ Our Rabbis have taught in a Baraisa, [as follows]: ‘Due to the sin of [unfulfilled] vows, [the person’s] children die’, [these being] the words of Rabbi Elazar [quoting this teaching] in the name of Rabbi Shimon. Rabbi Yehuda HaNasi says, ‘[The person’s children die when they’re young] due to the sin of being idle [from] Torah [study].’ The [teaching of the] one who said [that the person’s children die when they are young] due to the sin of [unfulfilled] vows, is in accordance with [the explanation] which they have [provided] above. However, according to the one who said [that the person’s children die when they’re young] due to the sin of being idle from Torah [study], what is the pasuk [that he uses as his source for this teaching]? [The source for his teaching is] that which is written [in sefer “Yirmiyahu”, as follows]: “I have struck your children for no purpose, [for] they have not accepted musar (moral rebuke)…” (2; 30) Rav Nachman bar Yitzchak said, ‘According to the one who said [that] due to the sin of [unfulfilled] vows [a person’s children die when they are young, his source] is also from [this pasuk from sefer “Yirmiyahu”] – “I have struck your children for being false – לשוא…” – [this is] with respect to matters [concerning which one acts] falsely.’ Let’s see, Rabbi is Rabbi Yehuda HaNasi, and Rabbi said [that a person’s children die when they are young] due to the sin of [unfulfilled] vows. Rabbi [Yehuda HaNasi taught this teaching with respect to unfulfilled vows] after he heard it from Rabbi Elazar quoting [it] in the name of Rabbi Shimon. Rabbi Chiya bar Abba and Rabbi Yosi differ [with respect to this teaching that a person’s children die when they’re young due to the father’s sin of being idle from Torah study]. One of them says [that the person’s children die when they are young] due to the sin [of the person having his residence remain without a] mezuzah, and one says [that this occurs] due to [the person’s sin of] being idle [from involvement in] Torah [study]. According to the one who said [that this punishment can befall one] due to the sin [of not having a] mezuzah [on their residence], the previous pasuk is expounded but [the pasuk which precedes that pasuk] is not [expounded] (See note from RaSh”I below). According to the one who said [that this punishment can befall the person] due to the sin of being idle from Torah [study], the previous pasuk and the one before it are [both] expounded. Rabbi Meir and Rabbi Yehuda differ [with respect to this teaching]. One of them says [that this punishment results] due to the sin of [not having a] mezuzah, and one of them says [that this punishment can result] due to the sin of [not wearing tzitzis]. [This teaching] makes sense according to the one who says [that this punishment can arise] due to the sin of [not having a] mezuzah, as it is written [in parshas “Eikev”], “And you shall write them on the lintels of your house…” (Divarim: 11; 20), and it is subsequently written, “In order that your lives and the lives of your children shall be prolonged…” (11; 21) However, what is the reasoning of the one who said [that such a punishment can befall the person] due to the sin of [not wearing] tzitzis? Rav Kahana, and some say Shila Mari, said, ‘[the source for such a punishment befalling a person due to not wearing tzitzis is found in sefer “Yirmiyahu”], as it is written, “The blood of the souls of innocent poor people are also found in your fringes…” (Yirmiyahu: 2; 34)’ Rav Nachman bar Yitzchak said, ‘[The source] for the [opinion of the] one who says [that this punishment befalls a person] due to the sin of [not having a mezuzah], is also from [this pasuk from sefer “Yirmiyahu”], as it is written, “…You have not found them in a hidden place (such as a place that was dug out – Metzudas Tzion)…” (2; 34) – for they have made doorways like a dug-out area.’ Reish Lakish said: ‘All of those who are careful with [the mitzvah of] tzitzis, merits to have 2,800 servants serve him, as it says [in sefer “Zichariah”], “So says HaShem Master of Legions, ‘During those days, [it will happen] that ten people from each of the tongues of the nations will grasp on, and they shall grasp onto the fringe of a Jewish man, saying, ‘We shall go with you [for we have heard that G-d is with you]’’”. (Zichariah: 8; 23)’

The number 2,800 is attained, as there are 70 nations, from each of which 10 people will grab onto each of the four fringes of trhe tzitzis: 70 * 10 * 4 = 2,800.

[5] Note from the Hebrew printing of “Kol HaLashon”: This teaching is found [in maseches] “Shabbos” in Gilyon HaShas of the Gaon Rabbi Akiva Eiger, where he quotes this teaching from maseches “Kallah” [in the name of Rabbi Yihoshua], where [he] expounds this teaching based on the aforementioned segment from the pasuk in sefer “Hoshea”, which states: “…and you have forgotten The Torah of your G-d, I shall forget your children.”

[6] Metzudas Tzion explains that the “Ripha’eem” are those who are dead who have become torpid – רפה – and weak.

RaSh”I explains this pasuk as teaching that those individuals who separate themselves from the Torah will reside among those in gehinnom.

MaLBI”M explains that those who “stray from the path of wisdom, that being from belief in HaShem, such as one who denies Divine Providence (hashgacha p’ratis) and of knowledge of knowing of HaShem and His running all of Creation or denying His wonders, these people are apostates who have no portion in The World to Come and have no rectification, and they shall descend to gehinnom.

[7] Prior to this teaching, the gemara in maseches “Bava Basra” teaches that the person who possesses haughtiness, falls into gehinnom. Rav Yehuda taught in the name of Rav that the person who disassociates himself from involvement in Torah study is consumed in fire. The teaching in the gemara that is quoted in sefer “Shmiras HaLashon”, is taught by Rabbi Yonasan. The text of this gemara that is not included above, states as follows:

“…And “Ripha’eem” – “רפאים” only refers to gehinnom, as it says [in “Mishlei”], “And they did not know that dead ones – Ripha’eem – are over there, in the depths of sh’ole (hell) [reside] all of those who are designated for it”. (Mishlei: 9; 18)”

Targum Yonasan ben Uziel explains “Ripha’eem” to be “men”.

[8] The “ruach” and “nishamah” are different parts of the person’s soul, that are on different levels of holiness.

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

“Rabbi Shimon said: ‘Praiseworthy are those Masters of the Soul, Masters of The Torah, those involved in the service of The Holy King. Woe to those sinners who have not merited to cling to their Master, and have not [brought themselves] merit through [their involvement in] Torah [study], for all of those [people] who did not [bring themselves] merit [through their involvement] in Torah [study] do not [receive] merit with [their] ruach and [do not receive merit] with [their] nishama, they [rather] cling on [to] the side of the evil grouping. This [person] does not have a portion in The Holy King, he does not have a portion of holiness. Woe to him when he departs from this world, for behold he has been made known to those evil types, The Masters of brazenness [which is] as harsh as [the brazenness] of a dog, [they being] the messengers of the fire of gehinnom, who do not have mercy upon him!

Come and take note of the difference is between [The B’nei] Yisrael and the nations who worship idols: Even though the Jewish person does not [attain] merit except with his nefesh (i.e. the lowest part of his soul), he [nevertheless still] stands on a higher level [than the person from any of the other nations]. If [the Jewish person] desires to acquire a ruach, [he is capable of doing so], and if he desires to acquire a nishamah, he acquires it and [receives] merit with it. However, the nations who worship idols, never acquire [a nefesh] unless it is decreed that they would acquire a soul – nefesh (in the place of a nefesh) from another place. [Concerning] the Jew who remains at the lowest level of the nefesh and does not desire to [acquire greater] merit, his punishment is very great. Woe to that sinner who has forgotten the commandments of the Torah and did not involve himself in Torah [study], he has forgotten his Master, concerning [this person] it is written [in “Tehillim”], “Sinners shall be destroyed from the the land…” (Tehillim: 104; 35)

Come and take note that there are some people who cling on to that [evil] side as a consequence of that nefesh not having [attained] more merit, and when that impure spirit passes upon him, that impure spirit rests upon him, and clings to him, just as that sin that the person sinned was from that side of that impure spirit. The sacrifice [offered by such a person] is one goat, it being the animal that comes from that side, in order to atone for his sin.

Rabbi Elazar, his son, said to him, ‘Isn’t it written [in parshas “Ki-Seitzei”], “Do not leave his corpse hanging on the tree overnight… and you shall not make your Land impure…” (Divarim: 21; 23) Due to [the fact that] The Land [of Israel] is holy, (and in the place that he resides) and the impure spirit will not find a place to rest upon in The Holy Land [of Israel], this being the case, since the impure spirit rests upon that animal (i.e. the goat), and comes from his side, why do we sacrifice it to the side of holiness?’ [Rabbi Shimon responded] to him, as follows]: ‘You have asked appropriately. However, my son, take note [that] it is written [in parshas “Va’Eschanan”], “For HaShem your G-d is a consuming fire…” (Divarim: 4; 24) There is a fire which consumes a fire; The fire of The Holy One, Blessed is He, consumes another fire. Come and take note that there are [certain] angels who [recite] song before The Holy One, Blessed is He, who, when they conclude that song, cease to exist through a spark of consuming fire. Below, [in this world], The Holy One, Blessed is He, prepares a fire of the altar, and this fire consumes and destroys that entire side [of impurity] and that side [of impurity] becomes non-existent by means of that flame of fire and nothing from him remains in the world. That person who offered the sacrifice, stands upon it, and with that ascending scent of his sacrifice, that side of the spirit of impurity that had resided upon him is removed from him, and he is atoned [of his sin]. Due to this [fire], everything by it is made non-existent and is destroyed and nothing can exist by that fire.’”

Shmiras HaLashon כ"ג אדר - Adar 23 - One-Hundred-and-Seventy-Second Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 8 Adar II - בִּשְׁנַת הָעִיבּוּר - ח אדר בּ)

In addition, due to this [lack of involvement in Torah study], the yoke of the idolaters strengthen over [The B’nei] Yisrael, as is [taught] in Midrash [“Yalkut Shimoni”] (“Yishayahu”, Remez 404), on the pasuk “…as straw consumes the tongue of fire…”[1] (Yishayahu: 5; 24): “The straw [refers to] Eisav, and [the] fire [refers to] Ya’akov. When is it [the case] that the straw consumes the fire? “…When they have rejected… The Torah of HaShem…”, [then] “…their roots will be as that which is decayed…”, (Yishayahu: 1; 24) for the merit of The Forefathers will not benefit them.[2]

Furthermore, it is [taught] in Midrash [“Bireishis Rabbah” (65; 20), as follows]: “…‘The voice is the voice of Ya’akov…’”[3] (Bireishis: 27; 22) – The entire time that the voice of Ya’akov chortles in the synagogues and in The House of [Torah] study, Eisav will not rule over him, [however], when the voice is not the voice of Ya’akov…”[4]

[The following teaching is] brought in Midrash “Eichah” (“Eichah Rabbosi”, 2), [as follows]: “When do the governments of idolaters make decrees upon [The B’nei] Yisrael and succeed [in the implementation of these decrees]? [The idolatrous governments are successful in implementing decrees against the Jewish People] at the time that [the Jewish People] throw the words of The Torah to the ground, as it says [in sefer “Daniel”], “And a designated period of time shall be placed upon the Tamid [offering] due to the rebellious sins, and truth is thrown to the ground…”[5] (Daniel: 8; 12), [truth being in reference to] The Torah, as it is written [in “Mishlei”], “Acquire truth and do not sell it…”[6] (Mishlei: 23; 23), and it is written [in “Hoshea”], “Israel has forsaken that which is good, they have been pursued by an enemy”[7] (Hoshea: 8; 3), “good” referring only to Torah.”[8]

[Concerning other disastrous consequences that result from lack of involvement in Torah study], it is written [in parshas “BiShalach”], “And they traveled… and they encamped in Riphidim…”[9] (Shmos: 17; 1) and it is subsequently written, “And Amalek came…”[10] (Shmos: 17; 8) Our Rabbis of Blessed Memory have expounded [in maseches “Sanhedrin” (106a), as follows]: “[The Jewish People were attacked by Amalek because they weakened their hands from [involvement in] The Torah.”[11]

[Furthermore], in The Holy “Zohar”[12] on the pasuk, “…‘You are lazy…’” (Shmos: 5; 17), [the following is written]: “You are lax from [your involvement in The] Torah, therefore, increase the burden of the people with taxes and property taxes.”

[1] The entire pasuk from sefer “Yishayahu” states as follows:

“Therefore, as stubble consumes the flame of fire and [as] the straw of the sheaves shall weaken a flame, their roots shall be as that which melts and their blossoms shall ascend like dust, for they have rejected The Torah of HaShem Master of Legions, and they have spurned The Saying of The Holy One of Israel.”

[2] This entire passage from “Yalkut Shimoni” states as follows:

“Rabbi Yitzchak said, ‘All of those who take a bribe and make the evildoer innocent, shall be trampled by the heel. “…and the righteousness of the righteous shall be removed from him” (Yishayahu: 5; 23) – “…The righteousness of the righteous…” refers to Moshe, [while] “…shall be removed from him” refers to Yitzchak, [for] as a result of his having made Eisav the evildoer righteous, his eyes became dull, as it says [in parshas “Toldos”], “And it was when Yitzchak had become old, and his eyes had become dim [from seeing]…” (Bireishis: 27; 1) Therefore, “…as stubble consumes the flame of fire…” (Yishayahu: 5; 24) Does stubble really consume fire? Isn’t it the [nature] of fire to consume stubble? Rather, this [is reffering to] The House of Eisav who is compared to stubble, as it is written [in sefer “Ovadyahu”], “…and The House of Eisav shall be stubble…” (1; 18) “…The flame of fire…” [refers to] The House of Ya’akov, as it is written, “And The House of Ya’akov shall be fire…” (Ovadyahu: 1; 18) “…And the straw of the sheaves shall weaken the flame…” – This is The House of Yosef, as it says [in sefer “Ovadyahu”], “…and The House of Yosef [shall be a] flame…” (1; 18) “…Their root is like that which has melted…” (Yishayahu: 1; 24) – These are The Forefathers who are the root of [The B’nei] Yisrael. “…And their blossoms shall ascend as dust…” – These are the tribes, for they are the blossoms of [The B’nei] Yisrael. For what reason [does all of the above occur]? “…Because they have rejected The Torah of HaShem Master of Legions…” (Yishayahu: 5; 23) – This being [in reference to] The Written Torah. “…And they have spurned The Saying of The Holy One of Israel” (5; 23) – This being [in reference to] The Oral Torah. Similarly, it says [in sefer “Yirmiyahu”], “…For what reason has The Land [of Israel] been destroyed…?” (9; 11) Correspondingly, it says [in sefer “Hoshea”], “Israel has rejected that which is good…” (8; 3) Likewise, it says [in sefer “Daniel”], “And a designated time shall be given for The Tamid [offering]...” (8; 12)’”

Subsequent to the aforementioned pasuk from sefer “Yirmiyahu”, we read, “…For what reason has The Land [of Israel] been destroyed…?” In answer to this question, the next pasuk states, “And HaShem said, ‘[It is] because they have abandoned My Torah that I have given before them…’” (9; 12) With respect to the pasuk quoted from sefer “Hoshea”, Targum Yonasan ben Uziel comments that “The House of Israel has strayed from following My Service…” RaSh”I comments on sefer “Daniel”, that a designated period of time remained for The Tamid offering as a consequence of the people having strayed from HaShem, as The B’nei Yisrael had involved themselves in idol worship.

[3] The entire pasuk reads, “And Ya’akov approached Yitzchak his father, and he felt him, and he said, ‘The voice is the voice of Ya’akov and the hands are the hands of Eisav’”.

[4] This segment from “Bireishis Rabbah”, which is also found in “Eichah Rabbah” (Introduction, 2), states as follows:

““And Ya’akov approached Yitzchak… ‘The voice is the voice of Ya’akov…’” (Bireishis: 27; 22)… Ya’akov only rules with his voice. “The voice is the voice of Ya’akov and the hands are the hands of Eisav” – Eisav only rules with the hands… “The voice is the voice of Ya’akov” – Rabbi Birechiah said, ‘At the time that Ya’akov lowers his voice, the hands of Eisav rule, as it is written, “The entire congregration [of Israel] complained…” (Shmos: 16; 2), [and it is subsequently written], “And Amalek came…” (Shmos: 17; 8) At the time that [The B’nei Yisrael] chortle with [their] voice, the hands are not the hands of Eisav, [meaning that] the hands of Eisav do not rule over [them]’. Rabbi Abba bar Kahana said, ‘No philosopher arose in the world like Bilam ben Bi’or and Avnimos the Gardi. All of the idolaters gathered by him [and] said to him, ‘Tell us [whether] we can fight against this nation [of Israel]. He said, ‘Walk and go to their synagogues and Batei Midrashos, and if you find children over there who chortle [words of Torah] with their voices, you cannot oppose [The B’nei Yisrael], for such did their father promise them, and he said to them, “The voice is the voice of Ya’akov” – At the time that the voice of Ya’akov is present in the synagogues, the hands are not the hands of Eisav, and if [this is] not [the case, then] the hands are the hands of Eisav [and] you can overcome them’.”

[5] The entire pasuk reads as follows:

“And a designated period of time shall be given for the Tamid offering due to the rebellious sin, and truth shall be thrown to the ground, and they shall do this and be successful.” (Daniel: 8; 12)

RaSh”I and Metzudas David explain that the truth that is thrown to the ground refers to “The Torah of Truth”. Ibn Ezra explains that the people didn’t involve themselves in Torah and didn’t observe the mitzvos. MaLBI”M explains that due to the rebellious sins of some of the people, the Romans threw the truth, that being The Jewish Law and The Torah of Truth, down to the ground with a number of decrees and acts of destruction against The Jewish People, as they attempted to rid the world of Judaism. MaLBI”M adds that unlike the Greeks who quickly declined, the Romans will be successful in their opposition to The Torah for an extended period of time.

[6] The entire pasuk states, “Acquire truth and do not sell it, wisdom, and musar (moral rebuke), and understanding”.

[7] Targum Yonasan ben Uziel explains the pasuk as follows:

“The House of Israel has strayed from following My Service, concerning which I have brought good upon them, from this point, [subsequent to abandoning My Service, the] enemy shall pursue them.”

By abandoning The Service of HaShem, The B’nei Yisrael also abandoned The Torah.

[8] The text from “Eichah Rabbah” states as follows:

“Shmuel taught it in the name of Rabbi Yishmael bar Ami, [as follows]: ‘When does the government make decrees [against The Jewish People], which succeed? [The government succeeds in their decrees against The B’nei Yisrael] at the time that [The B’nei] Yisrael throws The Words of The Torah to the ground, as it is written [in sefer “Daniel”], “And a tzava – צבא – shall be given for The Tamid due to [their] rebellious sin…” (8; 12), “tzava” only referring to the governments, as it is written [in sefer “Yishayahu”], “…HaShem shall visit punishment upon the Heavenly Legion – tzava – in the Heavens…” (24; 21) “The Tamid” (The offering that is brought constantly – Tamid – twice a day) – These are [The People of] Israel, as it is written [in sefer “Yihoshua”], “…and you shall involve yourselves in it (i.e. The Torah) day and night (i.e. constantly – Tamid)…” (1; 8) “Ba’Pasha” – “due to their rebellious sin” – Due to the rebellious sin of The Torah, [for] as long as [The B’nei] Yisrael throw The Words of Torah to the ground, the government makes decrees and is successful [in their implementation], as it says [in sefer “Daniel”], “…and they have thrown truth to the ground…” (8; 12), “truth” only being Torah, as it says [in “Mishlei”], “Acquire truth and do not sell it…” (23; 23) If you have thrown Words of Torah to the ground (i.e. mistreat it by lowering it – RaSh”I and Metzudas David), [then] the governments immediately succeed [in implementing decrees against The Jewish People], as it is written, “…and they shall act and be successful”. (Daniel: 8; 12)’ Rabbi Yehuda ben Pazi said, ‘“[The People of] Israel have abandoned good…” (Hoshea: 8; 3), “good” only referring to Torah, as it says [in “Mishlei”], “‘For I have given you a good acquisition…” (4; 2)’”

[9] This pasuk, in the context of The B’nei Yisrael’s complaint against Moshe due to lack of water, immediately prior to their being attacked by Amalek, reads as follows:

“And the entire Congregation of The B’nei Yisrael traveled from The Wilderness of Tzin, according to [the order of] their encampments, in accordance with The Word of HaShem, and they encamped in Riphidim, and there was no water for The Nation to drink.” (Shmos: 17; 1)

According to the “Or HaChaim”, who quotes from maseches “Bichoros” (5b), where we learn that the word “Riphidim” – “רפידים” can teach us that when The B’nei Yisrael have “רפו ידיהם מן התורה” – “weakened their hands from The Torah”, Torah being compared to water (Ta’anis, 7a). The “Or HaChaim” explains that HaShem withheld water from The B’nei Yisrael, midah k’neged midah (measure-for-measure) for their having become lax with regard to their involvement in Torah, as water is compared to Torah.

[10] This pasuk introduces the section of The Torah that discusses one of the wars between Amalek and The B’nei Yisrael. The entire pasuk states, “And Amalek came and they fought with [The People of] Israel in Riphidim”. (Shmos: 17; 8) RaSh”I explains that The B’nei Yisrael were punished in that HaShem allowed them to become susceptible to attack by Amalek, after they questioned if HaShem was in their midst, as it says, “Is HaShem in our midst or not” (Shmos: 17; 7), though HaShem had been there for them, helping them along the way. The above is analogous to a child who is carried by his father. Every time the child asks the father for something, the father provides the child with those objects. At one point, subsequent to all that the father had done for the child, the child sees another person and asks him where his father is. The father then puts the child on the groud. No longer protected by his father, a dog comes over and bites the child. (“Tanchuma” on parshas “Yisro”, 3 and “Shmos Rabbah”: 26; 2)) By becoming lax in their involvement in Torah, they were denied water (Or HaChaim), then complained to Moshe about not having water, even questioning whether HaShem was in their midst, and were subsequently punished by being made open to attack by Amalek which stemed from their prior lack of involvement in Torah, thereby effectively distancing themselves from HaShem.

[11] This teaching states as follows:

“Rabbi Yehoshua says, ‘[The place that The B’nei Yisrael were encamped at was called Riphidim], as they weakened themselves from [involvement in the study of] Words of Torah, as it says [in sefer “Yirmiyahu”], “…Fathers did not turn to sons due to despair (Metzudas David, lit. “feebleness of hands”).”’”

[12] This teaching is found in the “Rayah M’heimna” on parshas “BiHa’alosicha”, 153a in the third volume.

The text from “Rayah M’heimna”, states as follows:

““…‘You are lazy, are lazy…’” (Shmos: 5; 17) They are lax with [their involvement in] The Torah, they are lax to perform [acts of] good with Torah scholars and men of valor who go from city to city and are not shown favor. They are lax from the heaviness of the tax, for if you would say that they are heavy with the heaviness of the tax and this is the reason that they do not perform good, they are lying with their words and are saying that from the heaviness of the tax that you have placed upon them [by requiring them to collect] straw, they do not give money, for with respect to this they are making a false claim to The Holy One, Blessed is He. [It is] due to [the fact that] they do not rely on Him and have not taken compassion on The Name of HaShem, “‘[Straw] has not been given to your servants…’” (Shmos: 5; 16) For those who do have [money], they conceal and hide the money on the inside, for that is on their insides – תוכן, such as the inside of the treasure-house and [of the] chest. [Therefore], “…and you shall give the set amount of bricks – תכן לבנים” (Shmos: 5; 18), this being the white silver – כספים לבנים – (i.e. high quality, very shiny silver) that existed in that generation, during that time. “…Over there he (i.e. Moshe) placed [down] an ordinance and law for them…” (Shmos: 15; 25), and these are the masters of Mishna. [Similarly], over here, [where the pasuk states], “And they arrived in Marah – מרתה…” (Shmos: 15; 23), they reviewed The Oral Torah (Torah She’Ba’al Peh), [such review being] bitter with a great amount of distress, with misery, so that it would remain within them. “And they (i.e. the Egyptians) made their (i.e. the Jews) lives bitter with harsh – קשה – work…” (Shmos: 1; 14), this being [Torah] difficulties (i.e. questions) – קושיות, “…with clay - בחמר…”, this [being] a fortiori argument (kal va’chomer) – קל וחומר. “…and with bricks - ובלבנים…”, this being the whitening (i.e. clarifying) of halacha – לבון הלכה. “…and with all [types of] work in the field…”, this being [in reference to] Baraisa (Talmudic-era teaching that wasn’t codified in the Mishna). “…all of the their work concerning which they enslaved them with severity” – this being [in reference to] Teiku – תיק"ו (those halachic teachings which are unresolved, which Eliyahu will answer the Torah difficulties and questions, this being the acronym of “TeIK”U” – “תשבי יתרץ קושיות ובעיות”).”

Shmiras HaLashon כ"בּ אדר - Adar 22 - One-Hundred-and-Seventy-First Day

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 7 Adar II - בִּשְׁנַת הָעִיבּוּר - ז אדר בּ)

Furthermore, [concerning lack of involvement in Torah study], our Sages of Blessed Memory have said [in maseches “Birachos” (63a), as follows]: “[Concerning] all of those who grow lax [from involvement in the study of] the words of Torah, [such people] do not possess [the] power to stand on the day of trouble, as it says [in “Mishlei”], “You have made yourself lax, on the day of trouble, your power will be diminished.”[1] (Mishlei: 24; 10)”[2]

[The following teaching is] brought in The Holy “Zohar”[3], on this pasuk [from sefer “Mishlei”, as follows]: “At the time that a person grows lax from [his involvement in the study of] The Torah and goes on paths which are not appropriate, a number of haters are readied in opposition to him, to be prosecutors against him (on the day of trouble). Even the soul of the person, it being his power, will become a hater in opposition to him, concerning which it is written [in sefer “Mishlei”], “…Your strength has been diminished”. [The beginning of the pasuk states], “You have made yourself lax”, [to teach that] one who weakens his hands from The Holy One, Blessed is He, to not grasp onto The Holy One, Blessed is He, [will have dimished power on the day of trouble]. How is a person capable of grasping onto The Holy One, Blessed is He? One who grasps onto The Torah grasps onto The Tree of Life, and gives strength to HaShem’s Divine Presence[4], and there are many advocates who stand over [this individual in order] to mention him for [that which is] good…”[5]

Furthermore, [the following teaching] is brought in [“Pirkei] Avos” (Chapter 3, Mishna 8): “Rabbi Meir says, [concerning] all of those who forget one thing from their learning, the verse considers it as if they area liable with their life, as it says [in Parshas “VaEschanan”], “Only guard yourselves and guard your soul exceedingly…”[6]”[7] (Divarim: 4; 9)

[1] The pasuk states, “התרפית ביום צרה, צר כחכה”. It is because the person “has become lax on a day of trouble – צרה – tzarah” that, midah k’neged midah, “their power has been diminished – צר – tzar” – both words coming from the same root.

Rabbeinu Yonah in “Sha’arei Teshuvah” (Sha’ar 3; 70), explains that this pasuk from “Mishlei” is teaching that if the person has the ability to rescue the property of his fellow Jew or to act toward rescuing his life, either through offering advice or through concrete action, but nevertheless acts as if he doesn’t possess the capability and power to assist his fellow, such a person’s power will be diminished, midah k’neged midah (measure-for-measure). Rabbeinu Yonah then quotes the pasuk from “Mishlei”, in this context, which states, “If you will say, ‘We were unaware of this [matter]’, isn’t it that [HaShem] who examines the hearts, He will understand, and The One Who guards your soul, He shall know, and He will recompense to the person in accordance with his actions”. (Mishlei: 24; 12) (See Targum Yonasan ben Uziel) Rabbeinu Yonah explains, based on this pasuk, that HaShem considers the inaction of the person at the time when he should have acted to protect his fellow (or his property), as if he actually actively sinned, and would be punished for such inaction.

The previous pasuk from “Mishlei”, states, “Rescue those who are being taken out to death, and spare those who are being taken out to be killed”. (Mishlei: 24; 11)

RaSh”I explains this pasuk as teaching that if the person weakens themselves from involvement in Torah study, therefore the Ministering Angels will not strengthen that person’s power. Alternatively, if the person doesn’t take action when necessary, to perform that which is good, then their strength can be diminished on a day of suffering. The above is evident from that which Mordechai warned Ester, when he told her that if she would remain silent that it would be her who would suffer, while HaShem would bring the salvation of The Jewish People from another source and Mordechai then says, “‘…and who knows if it is for this moment that you have attained royalty’” (Ester: 4; 14) Mordechai is telling Ester that HaShem had given her the power that comes with being the queen for a reason, and now that she is in this unique position, she should beseech Achashverosh on behalf of saving The Jewish People from Haman’s planned destruction of The B’nei Yisrael.

[2] This teaching is taught by Rav Tavi in the name of Rav Oshaya.

[3] This teaching from The “Zohar” is found in volume 1 on 174b.

[4] This means that HaShem makes His Shechinah appear to be stronger as a result of the person’s involvement in Torah study, whereby he grasps onto The Torah.

[5] This teaching from The “Zohar” is taught by Rabbi Yehuda, while the last teaching, concerning advocates is taught in the name of Rabbi Abba.

[6] The entire pasuk states, “Only guard yourself, and guard your soul exceedingly, lest you forget the words that your eyes saw, and lest they shall be removed from your eyes, all of the days of your life, and you shall inform them to your children and to your children’s children”. (Divarim: 4; 9)

RaSh”I comments that, as it says earlier (4; 5 – 6), “‘See I have taught you ordinances (i.e. laws for which the reason is unknown by people) and laws, as HaShem my G-d has commanded me, to act in such a manner, in the midst of The Land, to which you are coming there to inherit it. And you shall guard them and you shall perform them, for it is your wisdom and your understanding before the eyes of the nations, that they shall hear all of these ordinances and shall say, ‘Only a wise and understanding nation, this great People’’.” RaSh”I notes that when we do not forget The Torah that we have learned, and shall perform the mitzvos in the appropriate manner, then you will be considered wise and understanding. However, if we would perform the mitzvos in an inappropriate manner due to having forgotten some of that which we have learned from The Torah, we would be considered to be fools.

[7] The mishna from “Pirkei Avos” states as follows:

“Rabbi Dostai bar Yanai, in the name of Rabbi Meir, said: ‘The pasuk considers all of those who have forgotten one matter from their learning, as if he is liable for death, as it is written [in parshas “VaEschanan”], “Only guard yourself, and guard your soul exceedingly, lest you forget the words which your eyes have seen…” (Divarim: 4; 9) Perhaps [the above is true] even if [one forgot] his learning against his will (as the learning was difficult for him – RaSh”I)? The pasuk [therefore] states, “…and lest you remove them from your heart all the days of your lifetime…” (4; 9) [The person who forgets some of The Torah which he has learned] is not liable with his life until he intentionally forgets [the Torah which he has learned].’”

Rabbeinu Yonah explains that the punishment discussed in the mishna is due to the person not having not paid attention to that which he learned, which could lead him to be more susceptible to forgetting The Torah that he had studied, as forgetfulness is common among people. In light of the possibility of forgetting the halacha, the person should have reviewed the halacha a number of times, to contemplate in the study of The Torah all day and all night, so that it will not be able to be removed from his heart. As such a person did not do the above, he is consequently liable with his life, because he can come to teach Torah based on his memory and will quote Torah in the name of his Rebbi and come to teach that that which is forbidden is permitted and vice-versa. Such a person is referred to “a willful sinner”, as “negligence in Torah study is considered a willful sin”. (Pirkei Avos: 4; 13 – Rabbi Yehuda HaNasi) However, if someone forget their Torah learning as a result of forgetfulness due to old age or something else beyond the person’s control, then they are not liable with their lives for having forgotten their Torah learning. In “Sha’arei Teshuvah” (Sha’ar 3, 28), where Rabbeinu Yonah discusses this mishna from “Pirkei Avos”, he also quotes from the gemara in maseches “Minachos” (99b), where Ravina teaches that one who forgets his Torah learning transgresses two prohibitions. The person is only considered to be liable with his life if he removes The Torah that he has learned from his heart as a consequence of being idle from Torah study by not constantly involving himself in Torah.