Shmiras HaLashon - שמירת הלשון

Shmiras HaLashon ט"ז ניסן - Nissan 16 - One-Hundred-and-Ninety-Fourth Day

2008-12-31T23:36:00.000-08:00

Similar [to the above incident involving Rabbi Zmira’ah, as recorded in the “Zohar”], is [an incident] that is also [taught] in “Tanna D’Vei Eliyahu” [in] chapter 17, [as follows]: “Rabbi Yochanan ben Zakkai said: ‘On one occasion I was walking on the road and encountered one person who was gathering wood, and I spoke with him, [though] he didn’t respond to me [at all]. Subsequent [to this encounter] he came to me and said to me: ‘Rabbi, I am dead and am not alive.’ I said to him, ‘If you are dead, what purpose do you have for all of these [pieces] of wood?’ He responded to me: ‘Rabbi, listen to me [concerning the] matter that I shall relate to you: When I was alive, I and my friend were involved in a sin in my residence, and when we arrived here [in gehinnom], they decreed a judgment of burning upon us. When I gather wood, they burn my friend, and when he gathers wood, they burn me.’ I said to him: ‘[For how long will] your judgment [continue]?’ He said to me: ‘When I arrived over here, I left my wife pregnant, and I know that she is pregnant with a [boy]. Therefore, I plead with you, be careful with [my son] from the time that he is born until he is five years old, take him to the Academy of his Rabbi [to learn] Scripture, for from the moment that he says, “We bless HaShem Who is The Source of Blessing” – “ברכו את ה' המברך”, they will raise me out of the judgment of gehinnom.’”

Shmiras HaLashon ט"ו ניסן - Nissan 15 - One-Hundred-and-Ninety-Third Day

2008-11-30T20:57:00.000-08:00

At times, [due to the person’s having ensured that his son had a Torah education, in addition to being saved from judgement in gehinnom, the father], as a consequence of this [Torah study of his son], merits to be counted among the righteous. [The above follows that which is taught] in “Midrash HaNe’elam” (“Zohar Chadash” – “Midrash Ruth”, the teaching [beginning with the words] “מי שמת בלי בנים” – “One who dies without children”), in the second chapter, [as follows]: “Rabbi Zmira’ah went out to the field of Unoo [and] he saw flames rising in those fissures of the Mountains of Ararat. [Thereupon, Rabbi Zmira’ah] inclined his ear and he heard voices. That Arab [then] said to him: “Come with me and I shall show you wonders that are hidden from people.” [Rav Zmira’ah] went with him behind a boulder, and he saw other fissures and flames were ascending [from those fissures. Rabbi Zmira’ah and the Arab then] heard other voices. [The Arab then said]. ‘Incline your ear over here’. He inclined his ear and he heard voices that were saying, ‘Woe, woe’. [Thereupon, Rav Zmira’ah said], ‘Definitely this place over here is one of the places of gehinnom’. The Arab then went away and [Rav Zmira’ah] remained [over there]. After a while he bent [himself his body] in another place and saw a person who was raising his voice [and] they were taking him and were taking him to the depths of another compartment [of gehinnom], and he was covered over and not see again. [Rav Zmira’ah then] went to sleep and saw that man [who he had seen in gehinnom] in a dream. [Rav Zmira’ah] said to him: ‘Who are you?’ [The man] said to him: ‘I am a Jewish sinner, for I have not left [any evils and sins in the world that I did not perform: In the midst of the dream [Rav Zmira’ah] said to him, ‘What is your name?’ [The man responded] to him: ‘I don’t know, for the sinners of gehinnom do not remember their names.’ [Rav Zmira’ah] said to him: ‘What is the name of the place [where you had lived]?’ [The man] said to him: ‘I had been a butcher in the Upper-Galilee, and due to numerous sins that I had performed over there, the judgements of that person (i.e. referring to himself) are three times during the daytime and three times during the nighttime. [Thereupon, Rabbi Zmira’ah] arose (got up) from there and went to the Upper-Galil. [Once Rabbi Zmira’ah arrived in the Upper-Galil], he heard the voice of a child who was reciting [the following pasuk from “Mishlei”]: “If you seek it out like silver and search for it like hidden-treasures, then you shall understand the fear of HaShem…” (2; 4 – 5) [Rav Zmira’ah then] went to another Beis Midrash [and] heard the voice of another child who was saying: “Seek out righteousness, seek out humility, perhaps they had been hidden”. (Tzifaniah: 2; 3) [Thereupon, Rav Zmira’ah] went and searched out for the place [where] that evil man [had lived], and he asked one child [concerning where he had lived]. The child said to him: ‘Rabbi, such-and-such should happen to that person, for he didn’t leave over any evils and sins that he did not perform. Such-and-such should befall that evil man and the baby who nurses on account of him. [Rav Zmira’ah] said to [that child]: ‘Did [that man] leave a son in the world?’ [The child] said to him: ‘Yes. He left one son, and he is an evildoer like his father, and he is the child that goes to the slaughter-house. [Thereupon, Rabbi Zmira’ah] sought out [that man’s child] and he took him with him, and he wearied him in [the study of] The Torah until he taught him Scripture (Mikrah) and tefillah, and K’rias Sh’ma. Afterwards, [Rav Zmira’ah] taught him mishna and Talmud, and halachos, and aggados, until he became wiser. [That child] is Rabbi Nachum HaPakuli. Why did [the people] call him “HaPakuli”? [The people referred to him as “HaPakuli” – “הפקולי”, for] it says [in sefer “Yishayahu”], “…removed him from judgement” – “פקו פליליה” (28; 7), for he [caused] his father to be removed from the judgement of that world (i.e. gehinnom), and numerous scholars of [their] generation who descended from him and are called “Pakuli”. [Subsequent to Rabbi Zmira’ah having taught his son Torah], that man [who Rabbi Zmira’ah had seen in gehinnom], came to him in a dream, and said to him: ‘Rabbi, you have so greatly comforted me, [to] such [an extent] should The Hold One, Blessed is He, comfort you, for from the day that my son knew one pasuk, they removed me from one of my judgements during the day [and from one judgement] during the night. Once [my son] read [Torah] in the Academy of his Rabbi, they completely removed me from my judgements. On the day that [my son] became a scholar and they called him “Rabbi”, my chair was placed in the midst of the righteous in Gan Eiden, and on every day that Torah is renewd in his name, they crown me in a supreme crown with which the righteous are crowned. On account of you, [Rabbi Zmira’ah], I merited all of this [great] honor. Praiseworthy is the portion of [the person] who left a son in this world who wearies himself in Torah [study].”

Shmiras HaLashon י"ד ניסן - Nissan 14 - One-Hundred-and-Ninety-Second Day

2008-10-28T21:36:00.000-07:00

In reality, [the person’s] expenditures for his children’s Torah education, is not included in the [amount of money] that is designated for him [to earn] from [the judgement passed on] Rosh HaShanah, as our Sages of Blessed Memory have said [in maseches “Beitzah” (16b), as follows]: “All of the sustenance of the person is designated for him from [between] Rosh HaShanah until Yom Kippur, aside for his expenditures for Shabbos…, and expenditures on behalf of his children for [their] Torah study, for if he diminishes [the amount of money that he spends for his Shabbos needs and for his children’s Torah education], they dimish [that equivalent amount of money] from him. If, [on the contrary, the person] increases [the amount of money that he spends on his children’s Torah education or for Shabbos needs], they add [that equivalent amount of money onto the amount of money that] he [was designated to earn that year]. Please go [take note of] that which our Sages of Blessed Memory have said [in maseches “Kiddushin” (30a) concerning expenditures for the Torah education of one’s children]: “[Concerning] all of those who teach their grandson Torah, the pasuk considers it as if he [had] received [that Torah] at Har Sinai, as it says [in parshas “Va’Eschanan”], “And you shall inform [concerning] them to your children and your grandchildren” (Divarim: 4; 9), [which is] juxtaposed with: “The day that you stood before HaShem your G-d, at Choreiv (4; 10).

In addition, [as a result of paying for one’s children’s Torah education, that person] merits a long life, [for both] him and [for] his children (see “Sifrei” [on] parshas “Eikev”, piskah 46), as it is written, “and you shall teach them to your children…” (Divarim: 11; 19), [this being] juxtaposed with, “in order that your days and the days of your children shall be lengthened…” (21)

Moreover, as a result of the Torah study of the son, [the father] merits to be rescued from gehinnom, as is [taught] in “Tanna D’vei Eliyahu Zuta” [in] chapter 12, [as follows]: “[Concerning] the ignorant (ammei HaAretz) who treated [The Torah] with respect and taught their children Torah, [as a consequence, these] children rescue their fathers from that embarrassment and shame, and from that disgrace, as well as from the judgement of gehinnom.”

Shmiras HaLashon י"ג ניסן - Nissan 13 - One-Hundred-and-Ninety-First Day

2008-09-28T23:52:00.000-07:00

In addition [to the fact that many people have become lax from their involvement in Torah study], they also do not encourage their children [to involve themselves in] Torah [study] and do not send them to [a Torah] school, except to the point that they know a little bit of Chumash. Woe and alas that such has occurred in our days! [The above is especially problematic and tragic, for] isn’t the halacha thath was determined, [as brought in] “Yoreh Deah”, in siman 245, sif 6, known, [that being] that wherever it is possible for the father, it is incumbent (a mitzvah) upon him to hire [someone] to teach [his son] until he will know mishna and gemara, halachos and aggados.

I know the justification [of these fathers], for they will say that [their sons] are pressed for time. However, in reality, when they will contemplate [this matter] thoroughly to themselves, they will know that it is only the Yetzer [HaRa who] is misleading them. [The father would arrive at the above realization], for isn’t [it true] with respect to other matters which are only of physical benefit to the son, every person helps his son with all of his ability, [even] more than his ability, and [even] there are many instances that he will put his own life in danger of destruction on [his son’s] behalf, that being that he will do things that are not in line with halacha [with respect to mitzvos that are] between one person and his fellow and [mitzvos that are] between the person and HaShem, and he [nevertheless] blesses himself in his heart, saying, ‘There shall be [peace for me, for [by acting in such a manner], I am thereby performing [acts of] righteousness at every moment [in order] to sustain the members of my household. [However], at the time that he is required to encourage his son to [involve himself in] Torah [study, so] that he will know how to serve HaShem, and he thereby brings life of The World to Come to his son and himself, as we shall copy later on from the midrashim of our Sages of Blessed Memory, he says that [his son] is pressed for time. Behold, [the above behavior of the father] resembles that which the pasuk [in sefer “Yishayahu” says, as follows]: “And you have not called Me, Ya’akov, for you have wearied Me, Israel” (43; 22), precisely within Me. [The following is taught] in [the] Midrash on the [aforementioned] pasuk: “[The person] performs business dealings every day – and he is not wearied, [when he] prays – he becomes wearied”. (Yalkut Shimoni on [sefer] “Yishayahu”, remez 457)

Shmiras HaLashon י"בּ ניסן - Nissan 12 - One-Hundred-and-Ninetieth Day

2008-08-31T23:59:00.000-07:00

Chapter 7

In [this chapter] the reward of one who supports his children’s involvement [in] Torah study, shall be explained, and, in contrast, [this chapter shall also discuss] the magnitude of [the] punishment [awaiting the person] who, Heaven Forbid, does not support his children to [enable them to] be involved in Torah [study]

In our numerous sins, a very great [number of] people grow lax from involvement in Torah [study] and don’t [even] consider the great punishment that is [awaiting them] as a consequence of [their] bittul Torah[1]. [The aforementioned teaching relates to that] which is written in “Midrash Mishlei”[2] [in] chapter ten, [as follows]: “Rabbi Yehuda said, ‘Come and take note of the harshness of The Day of Judgement, for in the future, The Holy One, Blessed is He, Will Judge the entire world… [The person] who possesses [knowledge] of Scripture [that he had learned in this world], but does not possess [knowledge of] Mishna, arrives [on The Day of Judgement], The Holy One, Blessed is He, turns His Countenance from him, and the hinges of gehinnom are strengthened with respect to him… and they take him and send him to gehinnom. [Concerning] the person who possesses [knowledge of] two or three orders [of mishna], The Holy One, Blessed is He, says to him: ‘My son, why didn’t you learn all of the halachos?’… [The person] who possesses [knowledge of all of the] halachos, arrives [before HaShem on The Day of Judgement. Thereupon, HaShem] says to him: ‘My son, why didn’t you learn Toras Kohanim[3]? There is [found] within [Toras Kohanim]…’ One who possesses [knowledge of] Toras Kohanim, arrives [for judgement]. The Holy One, Blessed is He, says to him, ‘My son, why didn’t you learn The Five Books of The Torah? For within [The Five Books of The Torah there exist the mitzvos of] k’rias sh’ma, tefillin, and mezuzah.’ One who possesses [knowledge of] The Five Books of The Torah, arrives [for judgement. Thereupon], The Holy One, Blessed is He, says to him: ‘My son, why didn’t you learn Talmud?’… The person who possesses [knowledge of] Talmud comes [to judgement. Thereupon], The Holy One, Blessed is He, says to him, ‘My son, since you involved yourself in [the study of] Talmud – you have glanced at The Merkavah… how The Throne of Glory stands… how the Chashmal stands… and with how many faces it turns… see [this teaching] over there [in “Shocher Tov”], at length.

[1] “Bittul Torah” is idleness from involvement in Torah study.

[2] This teaching is found “Shocher Tov”.

[3] “Toras Kohanim” refers to The Book of “Vayikra” (Leviticus).

Shmiras HaLashon י"א ניסן - Nissan 11 - One-Hundred-and-Eighty-Nineth Day

2008-07-31T22:47:00.000-07:00

[You] should also be aware of that [which] is found in the holy sifrarim[1], that [being that] the person who [financially] supports those who study Torah, even though he was an am HaAretz[2] in this world, he merits [through his support of Torah study, to] also be familiar with that knowledge of The Torah [study that he had supported] in the future, [when he enters Heaven]. [3] In reality it is obvious [that the person who supports Torah study will be familiar with the Torah knowledge that he had supported, as he] possesses a portion in the actual reward of his Torah [that he had supported], it being known that the great pleasures that [exist] in Gan Eiden, exist due to the spirituality of the Torah. [Therefore, as some of the delights present in Gan Eiden, came into existence due to The Torah that was studied based on his financial support, for which support he is rewarded, he] must consequently [be familiar with that] Torah [study that he had supported].

As [the above] is the case, each person should consider to himself, how it is essential for him to support those who study The Torah, for [even] if, in this world, [someone] would say to a person who is not [regularly involved in Torah study], (or even if he is a Torah scholar, however the masechta[4] that his fellow, the impoverished Torah scholar is now studying, he has not studied as of yet), [as follows]: “How much would you want to give in order to be orally proficient in such-and-such masechta, or in “Yoreh Deah”[5], or in “Choshen Mishpat”[6]?” [In response to the above question, the person] would definitely respond, [as follows]: ‘I will give all that which is within my ability [to be orally proficient in] even one chapter [of gemara], and how much more so [would I give all that I can, to be similarly proficient in] an entire masechta!” [The above response of the person would occur] even in this world, [in which] we do not recognize the greatness of the holiness of The Torah and the extent of its value. [As the above is the case, it is] all the more so [true that the person would desire to give all that which is within his ability, once he enters] The World to Come, for the greatness of the holiness of The Torah will be evident to everyone, and [it is in The World to Come that the person] will contemplate its profound value. [The above follows that which] is known from [the teaching] in The Holy “Zohar”[7], “that [the person] who inherits one masechta, inherits one world”[8]. [The person who supports Torah study] will subsequently be so happy with [respect to] the portion of Torah that he will find awaiting him [in The World to Come], for which he didn’t toil in this world [to attain], and [it] was only on account of the small amount [of money] that he set aside from his toil [in his profession] while he is still alive [that gained him this great reward]. While [the person] is still alive, once he will constantly contemplate [the great reward awaiting those who support Torah study], he will run after those who are proficient in Torah [in his] desire to cling to them and [financially] support them. [Once the person recognizes the greatness of the reward that can be received due to supporting those involved in Torah study, he will pursue Torah scholars in order to support their Torah study to a] much greater extent than he would pursue a [potential business] partner for the purposes of associating with him in material matters.

[1] Note from the “Kol HaLashon” printing of sefer “Shmiras HaLashon”: [This teaching can be found in maseches] “Pisachim” (53b) [beginning with the words] “In the shadow of wisdom, in the shadow of money” (Koheles: 7; 12). See RaSh”I’s comments [on that section of the gemara].

[2] An “Am HaAretz” is a person who is ignorant in Torah matters.

[3] This teaching is based on Rabbi Yochanan’s teaching in the gemara, as follows:

“All of those who give merchandise into the wallet of Torah scholars, merits to sit in The Heavenly Yeshiva, as it says [in “Koheles”], “For in the shadow of wisdom, in the shadow of money…” (7; 12)”

RaSh”I, on this passage in the gemara, explains that this gemara, quoting Rabbi Yochanan, refers to the person who gives merchandise to Torah scholars, which they can use to earn a profit. RaSh”I, based on this pasuk from “Koheles”, explains that the person who financially supports Torah scholars merit to enter the section of wisdom in Heaven – i.e. the Heavenly Yeshiva (Yeshiva Shel Ma’alah).

[4] “Masechta” is a “tractate” of either the Talmud or Mishna. In this context, it appears that the Chofetz Chaim is referring to a tractate of the Talmud.

[5] One of the four sections of Jewish law, known as the “Arba’ah Turim” – “Four Pillars” – compiled by Rav Ya’akov ben Asher (also known as the “Ba’al HaTurim”), and “Yoreh Deah” can refer more generally to the areas of Jewish law in this section. Much of “Yoreh Deah” discusses the laws of kashrus.

[6] “Choshen Mishpat” is another of the four sections of the “Arba’ah Turim” of Jewish law, and more generally can refer to the areas of Jewish law referred to in this section. “Choshen Mishpat” deals with monetary laws.

[7] Note from the “Kol HaLashon” Hebrew printing of sefer “Shmiras HaLashon”: [This teaching is found in the] Introduction to “Tikkunei Zohar”, erev Rosh Chodesh Elul.

[8] This teaching is stated in the name of Rabbi Shimon, and states as follows:

“Every single righteous individual has his own world [in Heaven] and every person who merits [to study] one halacha inherits one world. How much more is this the case of [the person] who merits [to learn] one masechta, or two [masechtos], or sixty [masechtos], concerning the [masechtos], it is [written in “Shir HaShirim”], “There are sixty queens…” (6; 8), for each masechta is a noblewoman in and of itself. Meritorious is the person who inherits her (i.e. the masechta) in this world, for a halacha is the world of the noblewoman…”

Shmiras HaLashon י ניסן - Nissan 10 - One-Hundred-and-Eighty-Eighth Day

2008-06-02T17:55:00.000-07:00

In contrast [to the reward that the person receives for strengthening The Torah], the magnitude of the punishment for one who does not strengthen The Torah, is explained in The Holy “Zohar” [on] parshas “Vayishlach” (volume 1; 171a), [as follows][1]: “[Concerning] one who toils in Torah [study, for whom] there is no one to support him, and he does not find anyone to take [of their] profits to put into his wallet [in order] to strengthen him [and support his study of The Torah], as a consequence of this, The Torah is forgotten in every single generation, and the power of The Torah weakens every single day, for there is nothing upon which those [people] who toil in Torah [study] rely [on for support]. [As a consequence of the lack of support of those who study Torah], the governments of the idolaters[2] becomes stronger every single day. Come and take note of the extent [of damage that] is caused by this sin [of not supporting Torah study], for since there is no one who supports Torah [study] as is fitting, these supports are weakened (explanation: In the supernal holy worlds, there are worlds that are referred to as “supports of Torah”, and this is [what The “Zohar” means] when it says, “these supports”, in other words, these worlds weaken, [that being that] their power weakens, so to speak), and they cause (meaning: those who do not strengthen the hands of those who study The Torah, cause) the one who does not have legs and thighs to be strengthened to stand up. (Meaning: For Sama’el (i.e. the Satan) and the original snake, they being the worlds of the k’lipos (i.e. spiritual “husks” or barriers)). [Rabbi Shimon] began [his teaching] and said [as follows]: ““And HaShem G-d, said to the snake, ‘Because you have done this [sin], you are more cursed than all of the domesticated animals… you shall walk on your belly…’”[3] (B’reishis: 3; 14) What is the meaning of “You shall walk on your belly”? [“You shall walk on your belly” means that the Satan’s] supports have been broken and his legs have been cut, and he [consequently] has nothing upon which to stand, [this being as a consequence of the support that The B’nei Yisrael offers for Torah study. However], when [The B’nei] Yisrael do not wish to support [the study of] The Torah, they provide [the snake] supports and thighs to stand up [upon] and to [use] to impede [others][4].”

[1] This teaching from Rabbi Shimon, discusses how supporting Torah study, to ensure that it doesn’t diminish, allows The B’nei Yisrael to thereby ensure that the power of the Satan remains significantly diminished. However, when Torah is not supported sufficiently, and all the more-so if not supported at all, the power of the may increase, chas v’shalom.

[2] In the Romm Vilna printing (printed in the Jewish year 5,684 or approx. 1925) of the “Zohar”, instead of “ומלכות עובדי כוכבים ומזלות” “governments of idolaters”, the text “ומלכו חייבא” – “the wicked governments”, is written.

[3] The pasuk from parshas “B’reishis”, states as follows:

“And HaShem G-d said to the snake, ‘Since you have done this, you are more cursed than all of the domesticated animals, and than all of the animals of the field, you shall walk on your belly, and you shall eat dust all of the days of your life’.” (B’reishis: 3; 14)

The “Or HaChaim” explains that the snake caused three negative things to occur as a consequence of his having spoken to Chavah to entice her to eat from the fruit of the Eitz HaDa’as (Tree of Knowledge of good and evil), they being that: 1) The light of HaShem had been removed from Adam and Chavah, they having had originally been created by HaShem to be of light – “אור”, and now, as a result of their sin, became flesh “עור”. 2) Adam and Chavah were no longer able to live forever. 3) Adam and Chavah were expelled from Gan Eiden, no longer taking pleasure in the joys of Gan Eiden.

The snake will not be healed, for it related Lashon HaRa directed against HaShem, to Chavah, thus leading to the mortality of man and Adam and Chavah’s banishment from Gan Eiden, among other things. The snake told Chavah that HaShem did not want people eating from the eitz ha’da’as (tree of knowledge of good and evil), “For G-d knows that on the day you eat from it your eyes will be opened, and you shall be like G-d, knowing good and evil.” (B’reishis: 3; 5) According to B’reishis Rabbah (19; 4), Rabbi Yehoshua of Sichnin quoted Rabbi Levi as teaching that the snake spoke slander against HaShem, by claiming that HaShem does not want people eating from the eitz ha’da’as, as they will be able to create worlds, as can G-d.

[4] The Hebrew translation to The “Zohar”, provided in sefer “Shmiras HaLashon”, translates the Aramaic word “ולאתעכבא” – “and to impede”, as “ולהתקים בהם” – “and to live with them”.

Shmiras HaLashon ט ניסן - Nissan 9 - One-Hundred-and-Eighty-Seventh Day

2008-05-29T21:23:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 23 Adar II - בִּשְׁנַת הָעִיבּוּר - כ"ג אדר בּ)

Therefore, [once the] person [with] fear of HaShem [in] his heart, [will come to recognize that it is merely the Yetzer HaRa who is enticing him to refrain from supporting Torah institutions, he should] strive to [involve himself] in this matter of strengthening The Torah. [Such a person should make sure to support Torah institutions] in order so that in the future, [when he will be judged in the Heavenly Tribunal], the blood of [The B’nei] Yisrael, will not be sought from him, it being known that due to the sin of bittul Torah[1], [one’s] children [may] die [when they are young][2]. Similarly, [the above teaching follows that which was taught in “Tanna D’vei Eliyahu” (Eliyahu Rabbah, parsha 12), as follows]: “Concerning anyone who possesses the ability to protest [a wrongdoing] and nevertheless doesn’t protest [it], and has the ability to bring [The B’nei] Yisrael back to [perform that which is] good, and he doesn’t return them [to proper observance of The Torah, then] all of the blood that was spilled among [The B’nei] Yisrael, only comes about through him, as it says in sefer “Yechezkel”, “And you, son of man, I have placed you as a watchman for The House of Israel, and you shall hear a matter from My Mouth, and you shall warn them… He is an evildoer, he shall die due to his sin, and I shall seek his blood from your hand”[3]. (33; 7 – 8)”[4] In addition, [it is fitting for the person to strengthen The Torah] for the sake of The Honor of HaShem and [for the sake of] His Holy Torah which is currently profaned, due to our sins. [Once the person will support and strengthen Torah institutions and those involved in Torah study], then there will be no end to his reward, as is taught in the [Talmud] Yirushalmi [in] the last chapter of [maseches] “Birachos” (halacha 5), [as follows]: “If you have seen a generation that weakens themselves from [supporting the study of] The Torah, [then] stand up and strengthen [Torah study], and you will receive the reward of the entire [generation].[5]

Even though it is known to everyone, that at the present time, in accordance with the lack of influence that exists, due to our numerous sins, and [due to] other reasons, it is not easy for one who strives to [strengthen Torah study], to bring this matter from the potential into the reality. Nevertheless, [one who wishes to strengthen Torah study], should not become lax in this [matter], for “in proportion to the difficulty is the reward”[6]. Even if, [as a result of his increased involvement in Torah study, the person] will find certain people who will deride him as a result of this [support of Torah study], he shouldn’t pay attention to [their behavior] at all. [The person who has been derided for his support of Torah study], should know that as a consequence of this [derision that he has suffered], his reward is all the greater, for he has borne insults for the sake of The Holy One, Blessed is He. In this vien, [we are taught] in the [Talmud] Yirushalmi, in the last chapter of [maseches] “Peah” (Chapter 8, halacha 6), [that the person receives a greater reward for performance of a mitzvah when he is the subject of derision for having performed that mitzvah in an acceptable manner. The teaching from the Yirushalmi] is in reference to those who are in charge of collecting charity, [and states as follows]: “Rabbi Elazar was an administrator of charity. [On] one occasion he went down to his house [and] said [to the people of his household], ‘What have you done [while I was gone]?’ They said to him: ‘One group [of people came] and they ate and they drank and prayed for you’. [Rabbi Elazar] said to them, ‘This is not a good reward’. [Rabbi Elazar then] went down [to his house] a second time [and] said to [the people of his household]: ‘What have you done [in my absence]?’ They said to him: ‘A second group came, and they ate and drank and derided you’. He said to them, ‘Over here, [in this instance], there is a good reward’.” [We are similarly taught in] “Avos D’Rabbi Nosson” (chapter 3, halacha 6), [as follows]: “One hundred times with distress [is preferable to] one time without distress.”[7]

[1] “Bittul Torah” refers to being idle from involvement in Torah study.

[2] This teaching that one’s children may die when they are young, due to the father’s sin of bittul Torah (idleness from involvement in Torah study), is taught by Rabbi Yehuda HaNasi, quoted in maseches “Shabbos” (32b). The source for this teaching “is written [in sefer “Yirmiyahu”, as follows]: “I have struck your children for no purpose, [for] they have not accepted musar (moral rebuke)…””

[3] This chapter from sefer “Yechezkel”, among other things, discusses the person’s obligation to warn another person, including an evildoer, to cease their involvement in sin, in order to spare their lives from death. This obligation, noted in this chapter, is stated in reference to the prophet who is aware of the punishment that is set to befall the people, but nevertheless refrains from warning the person. This prophet who is aware of the punishment that may befall the evildoer, and nevertheless refrains from warning him to repent from his evil actions, is held accountable, even in a situation where, if warned, the evildoer would subsequently decide to ignore the prophet’s warning and continue in his evil behavior.

The relevant p’sukim states as follows:

“And you son of man, I have placed you as a watchman for The Household of Israel, and you shall hear a matter from My Mouth, and you shall warn them from sinning before Me. When I have said to the evildoer, ‘Evildoer, you shall surely die’, and you have not spoken to warn the evildoer from [continuing in] his path [of evil], he is an evildoer, he shall die due to his sin, and I shall seek his blood from your hand. And you, when you shall warn the evildoer from his path [of evil], to return from [continued involvement in] it, and he [nevertheless] did not return from his path, he shall die due to his sin, and you have rescued your soul.” (Yechezkel: 33; 7 – 9, based on the commentary of Targum Yonasan ben Uziel)

[4] The relevant text from “Eliyahu Rabbah”, states as follows:

“Perhaps you will say that those 42,000 [people] who were killed during the time of Yiftach the Giladite, for what reason were they killed? [They were killed because] Yiftach the Giladite made a vow that was improper, and Pinchas, the son of Elazar, stood [in his place]. Pinchas should have gone to Yiftach to annul his vow [and] Yiftach should have gone [over] to Pinchas and have his vow annulled, and he [nevertheless] did not go. [Pinchas did not go over to Yiftach, for he said], ‘I am a Kohein Gadol, the son of a Kohein Gadol, the grandson of Aharon the Kohein [and] I should go over to an Am HaAretz?!?’ [Yiftach decided not to go over to Pinchas, for he said], ‘I am the leader of all of [The People of] Israel, [and] I should go over to this one?!?’ This one (i.e. Pinchas) treated himself with distinction [befitting a great person] and this one (i.e. Yiftach) treated himself with distinction [befitting a great person]. Woe to greatness for it buries those who possess it, woe to greatness, for it doesn’t cause good [to come about] in the world. Yiftach the Giladite made a vow, it being an improper matter to offer his daughter on top of the altar. [Subsequently], the men of Ephraim gathered against [Yiftach in order] to instigate a great quarrel with him. Pinchas should have said to them, ‘You have not come to annul [Yiftach’s] vow for him, [but] to you have come to him to instigate quarrel?!?’ [Instead, Pinchas] did not protest the people of Ephraim [in their quarrel against Yiftach], and he didn’t annul Yiftach’s vow for him. The One Who sits on The Throne, The Righteous Judge, May His Great Name be Blessed for all time, [then] said, ‘Since this one (i.e. Yiftach) put his life in his hand and came and rescued [The B’nei] Yisrael from the hand of Moav and from the hand of Amon [and these people of Ephraim] have [nevertheless] come to instigate a great quarrel with him, therefore, [Yiftach] gathered [his people] to war, and he went out and killed 42,000 of them, as it says, “And he said to them, ‘Please say “Shiboles”, and he would say “Siboles” (Shoftim: 12; 6), this being an idolatrous manner of speaking, like a person who says to his fellow “Shebol” and he is incapable of speaking like this, “…and they grabbed him and they slaughtered him by the crossings of the Jordan [River]…” (12; 6)

Who killed all of these [42,000] people? You would say that it was only Pinchas, the son of Elazar, who killed all of these [people], for he had the ability to protest [the actions of Ephraim] and he [nevertheless] did not protest. [Pinchas] could have annulled Yiftach’s vow for him, and he didn’t annul it for him. [The above] does not only apply to Pinchas, rather anyone who possesses the ability to protest and he [nevertheless] does not protest, to return [The B’nei] Yisrael to [performing that which is] good, and he doesn’t cause them to return [to performing that which is good, then, consequently], the blood that is spilled for [The B’nei] Yisrael, are only spilled on account of him, as it says [in sefer “Yechezkel”], “And you, son of man, [I have placed you as a] watchman… When I have said to the evildoer, ‘Evildoer, you shall surely die’, and you have [nevertheless] not warned him… And you, when you have warned the evildoer [to refrain from [continuing in] his path [of evil]]…” (33; 7 – 9), [this being the case] for all of [The People of] Israel are guarantors [who are responsible] for one another. [To what are The B’nei Yisrael] comparable to? To a ship, on which one cabin in it had been ripped apart, [in such an instance], we do not say, ‘One cabin has been ripped apart on the ship’, rather [we say], ‘The entire ship has been torn apart’, as it says [in sefer “Yihoshua”], “Did not Achan, the son of Zerach misappropriate consecrated property [and there was anger upon all of the congregation of Israel…]” (22; 20)

[5] This section from the Talmud Yirushalmi in maseches “Birachos” (Chapter 9; 14, fourth column), states as follows:

“It was taught in a Baraisa: “Rabbi Shimon ben Yochai says, ‘If you have seen that the people have greatly despaired from involving [themselves] in Torah [study, then] stand up and strengthen [The Torah], and you shall receive the reward of all of [those people]. What is the reason for this? “They have treated Your Torah as ownerless, it is a time to act for HaShem”.’ (Based on “Tehillim” (119; 126)) Hillel the Elder used to say, ‘At the time that [the people] gather [in Torah, then] scatter [your Torah teachings], and at the time when they scatter [their Torah teachings], gather [in their teachings]’. Similarly, Hillel used to say, ‘If you see that The Torah is beloved by [The People of] Israel, and everyone is happy with it, scatter [your Torah teachings], and if not, gather [in The Torah that you study]’. Rabbi Elazar said, ‘Just as this baby needs to nurse (breast-feed) every hour of the day, so too, every person among [The People of] Israel need to weary themselves in Torah [study] every hour of the day’.

Chareidim explains that at the time that people do not express desire to study Torah, then learn Torah yourself, and you will be greatly rewarded, as it says “They have treated Your Torah as ownerless”, “it is a time to act for HaShem” (Koheles: 11; 6). If one were to teach Torah to people who do not want to hear it, it would be a disgrace for The Torah, therefore, by avoiding teaching Torah in such a situation, the person is rewarded for avoiding causing The Torah to be disgraced, in addition to continuing his involvement in Torah study, in the face of public laxity, and perhaps even disapproval, of Torah study.

[6] This teaching in “Pirkei Avos” (5; 23), is brought in the name of Ben Hei Hei. Bartenura explains that the more suffering that one has in Torah study and performance of the mitzvos, the greater is their reward. “Midrash Shmuel” explains that since the reward for Torah study is due to the degree that the person troubles himself and the energy that he expends to understand The Torah that he is learning. Therefore, it could be that the reward of the person who doesn’t understand much of The Torah that he has learned, though has expended a great deal of energy while attempting to understand The Torah, may have a reward comparable to The Torah leader of the generation, due to the effort that he expended in his Torah study.

[7] In the text of sefer “Shmiras HaLashon”, the Chofetz Chaim quotes the teaching from “Avos D’Rabbi Nosson” as stating “One hundred times with distress [is preferable to] one time without distress”. However, the text from “Avos D’Rabbi Nosson” states, “for one matter in distress is better for the person than one-hundred times in [a state of] comfort”. The text of “Shmiras HaLashon” is “מאה פעמים בצער מפעם אחת שלא בצער”, while in “Avos D’Rabbi Nosson”, it states, “דבר אחד בצער ממאה בריוח”.

The passage from “Avos D’Rabbi Nosson”, states as follows:

“Rabbi Yishmael says, ‘If you have learned Torah in your youth, do not say, ‘I shall not learn in my old-age’. Rather, learn Torah, “for you do not know which [Torah study] will be fitting”. (based on Koheles: 11; 6) If you have learned Torah at a time of wealth, don’t sit back [to refrain from Torah study] at a time of poverty. If you have learned Torah during a time of satiety, don’t sit back [to refrain from Torah study] during a time of famine. If you have learned Torah at a time of comfort, do not sit back [to refrain from Torah study] at a time of distress, for one matter in distress is better for the person than one-hundred times in [a state of] comfort, as it says [in “Koheles”], “In the morning plant your seeds, and in the evening do not allow your hand to rest…” (11; 6)”

Shmiras HaLashon ח ניסן - Nissan 8 - One-Hundred-and-Eighty-Sixth Day

2008-04-10T22:48:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 22 Adar II - בִּשְׁנַת הָעִיבּוּר - כ"בּ אדר בּ)

The essence [of the matter concerning the need to establish and maintain local yeshivos for the youth], is dependent on the distinguished people in the city, who possess the ability to protest and to rectify [problems], as our Sages of Blessed Memory have said on [the following] pasuk [from Parshas “Vayikra”]: “It is the sin of the congregation…”[1] (Vayikra: 4; 21), [that it is] juxtaposed [with the following phrase]: “That a prince will sin…”[2]. [This comes] to teach us, [that concerning] that which the congregation sins, it is [considered as if, in reality, it is] the distinguished person who sins, for he is held accountable for their sins in that he didn’t see to it to rectify the [sinful] matter [that was committed].

However, the council of the [evil] inclination [concerning] this [matter] is known, that being that once [the opportunity for such a] mitzvah as [rectifying the sins of the masses], presents itself to him, [the evil inclination] makes him into [a] humble [person, by] saying [as follows]: ‘I am the lowliest [person] in the city, and my words [in opposition to the given wrong], will definitely not be accepted at all, [so therefore], why should I destroy [the power of] my words for no [benefit]?’ However, once the person will contemplate to himself, he will see [and realize] that [the above] is only the council of the [evil] inclination, for if one were to [even] touch his honor at all, within [seconds], torches would be sent from his mouth against [the person who besmirched his honor], and he will [take the initiative to] arouse a number of people to be at his assistance against his fellow [who wronged him, with respect to] this [incident]. [However], once the [opportunity to take an action involving a] matter [concerning] The Honor of HaShem, presents itself [to him, the evil inclination] will [encourage] him [to act as one who is] humble and lowly of spirit [in order to try to avoid taking action for the sake of The Honor of HaShem]. [The above] can only be [the case due to the fact] that the evil inclination turns the person inside out like a leopard in its spots[3]. [[The above follows] that which our Sages of Blessed Memory have hinted to us [in maseches] “Birachos” (61a), that the evil inclination sits between two openings of the heart[4], for he doesn’t have a set place, as does the good inclination [which resides on] the right [side], rather, he adjusts [his place] based on [the type of] enticement [which he wishes to give to the person], every [matter], according to the [given] situation.]

[1] This pasuk states, “And he shall take the cow outside of the camp, and he shall burn it as he had burnt the first cow, it is a Chattas offering of the congregation”. (Vayikra: 4; 21)

[2] This phrase is taken from the next pasuk, which states, “That the prince shall sin, and out of negligence he shall perform one of the mitzvos of HaShem his G-d, which shall not be performed, and he shall be guilty”. (Vayikra: 4; 22)

[3] This phrase concerning the leopard, is based on the pasuk from sefer “Yirmiyahu”, which states, “Can a Cushite change [the complexion of] his skin, and a leopard [change from having] his spots, also are you capable of changing, those [of you] who are accustomed to commit evil?!?” (Yirmiyahu: 13; 23)

Metzudas David explains that just as it is impossible for a person with black skin to change it to white and for the leopard to remove his spots, they being a natural part of them, so too, HaShem is telling the people through Yirmiyahu, that since they had become so accustomed to performing evil, it had become such a central part of their nature that it would similarly be impossible for them to change their nature to become good. Metzudas David explains that this pasuk is exaggerating the extent to which these people wouldn’t be able to perform tishuvah, and really means that for these people to change their ways to be good, it would be very difficult.

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

“Rav said, ‘The Yetzer HaRa is comparable to a fly, and it resides between the two openings of the heart, as it says [in “Koheles”], “Dead flies spoil the perfumer’s oil…” (Koheles: 10; 1) And Shmuel said, ‘[The Yetzer HaRa] is similar to a type of wheat, as it says [in parshas “Bireishis”], “‘…sin crouches at the opening…’” (Bireishis: 4; 7)’ Our Rabbis taught [in a Baraisa]: A person possesses two kidneys, one advises him to [perform] good, and one advises him to [perform] evil. It makes sense that [the kidney which advises the person to perform] good, is on his right [side], and [the one that advises the person to perform] evil, is on his left [side], as it is written [in “Koheles”], “The heart of the wise person is to his right [side], and the heart of the fool is to his left [side]” (Koheles: 10; 2).”

Shmiras HaLashon ז ניסן - Nissan 7 - One-Hundred-and-Eighty-Fifth Day

2008-04-10T18:44:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 21 Adar II - בִּשְׁנַת הָעִיבּוּר - כ"א אדר בּ)

Chapter 6

[In this Chapter we shall Continue to Discuss Concerning] the Matter of the Greatness of The Obligation to Strengthen The [Study of The] Torah

All of this [which] we have spoken [about] concerning the matter of providing for the needs of the people involved in the study of The Torah, is in order that [the people who wish to involve themselves in Torah study], will possess the ability to involve themselves in [the study of] The Torah of HaShem. How much more so is it a great mitzvah in every single city, for [those] who possess the ability, [to ensure] that an effort [is made] to establish yeshivos of Torah for the youth who have not as of yet reached the [distinction] of [accomplished] learners [of Torah], so that The Torah will not decline, Heaven Forbid, for if there are not kid-goats, there will not be he-goats[1]. In our times it is all the more-so necessary to strengthen [the study of The Torah], so that it does not decline completely, Heaven Forbid, for the ray of The Torah has practically declined to the dirt, due to our numerous sins.

[Moreover], due to our numerous sins, [we have arrived at a situation in which] we observe with our eyes, that many youth who possessed the capability to become decisors of Jewish law in [the midst of The B’nei] Yisrael [have missed out on such an opportunity] since practically no teacher [of Torah] exists. [Therefore, these youth who possess great potential], remain completely ignorant, and some of these youth [consequently] also [even] go out to [live] an evil lifestyle. Even [in] those towns which do have yeshivos, [the Torah students] continuously become increasingly impoverished, for no one is found to sufficiently strengthen them by providing for their needs. Woe to our eyes, for such do they see, and no one pays attention [in order] to find a remedy or a cure for this [problem, so] that The Torah will not dissipate, Heaven Forbid. What will we say and [through] what will we made righteous before The Throne of [The] Glory [of HaShem], Yisbarach, when He will demand [concerning] the insult of The Torah[2] from [these people who could have strengthened Torah study but neglected to do so]?

[1] “Kid-goats” refer to the students of Torah and “he-goats” refers to the people who become accomplished in Torah study. (B’rachos, 63a)

[2] This teaching concerning “the insult of The Torah”, is based on a mishna in “Pirkei Avos”, quoting Rabbi Yehoshua ben Levi (6; 2).

Shmiras HaLashon ו ניסן - Nissan 6 - One-Hundred-and-Eighty-Fourth Day

2008-04-09T17:48:00.000-07:00

In reality, it is exceedingly fitting and proper for each [person] to strive with all of his power to cling [to, and associate] with, one who is involved in the study of The Torah, even if he needs to expend a great portion of his property [in order to join up with such a person], as our Sages of Blessed Memory have said in [maseches] “Pisachim” (49a), [as follows]: “A person should always [be prepared to] sell all of that which is in his possession, and [thereby enable himself to] marry the daughter of a Torah scholar, [or to] marry off his daughter to a Torah scholar…, and [concerning] all of those who give over their daughter [in marriage to a Torah scholar]…” [1] In our times, [the aforementioned] obligation [for the person to marry off his daughter to a Torah scholar] is all the more-so greater, for when one pairs [his daughter in marriage to] a Torah scholar, subsequently, generations of those who fear HaShem and perform His mitzvos, will sprout from him. The same is not true [concerning] one who acts in the opposite [manner, for] who knows what will be born [on a given day][2] from [the issue of] his loins, [for] as we take note with our senses in these times, due to our numerous sins, it is more difficult for those [people] who are wealthier, to be rescued from the wiles of the [evil] inclination and [from] his strategies. Therefore, [in light of the above, a person should] see [to it] to bring himself close to Torah and to those who study it, and The Torah shall [consequently] surely protect and rescue [him], as our Sages of Blessed Memory have said [in maseches “Sotah” (21a)] .[3]

[1] The relevant text from maseches “Pisachim”, states as follows:

“Our Rabbis taught [in a Baraisa]: “A person should [be willing to] sell all of that which is in his possession [in order to] marry the daughter of a Torah scholar, for if he dies or is exiled, he is promised that his sons will be Torah scholars. [A person] should not marry the daughter of an am HaAretz, for if he would die or be exiled, his sons would be amei HaAretz.” Our Rabbis taught [in a Baraisa]: “A person should always [be willing to] sell all that which is in his possession [in order to] marry the daughter of a Torah scholar, and [in order] to marry his daughter off to a Torah scholar. This is analogous to the grapes of the grape-vine which are [found] in the grapes of the grape-vine, which is a pleasant and well-accepted thing. A person should not marry the daughter of an am HaAretz: This is analogous to the vines of the grape-vine which are [found] in the vines of the bush, [it being] an ugly matter which is not well-accepted.” Our Rabbis taught [in a Baraisa]: “A person should always [be willing to] sell all that which is in his possession [in order to enable him to] marry the daughter of a Torah scholar. If he has not found the daughter of a Torah scholar [to marry], he should marry the daughter of the great one of the generation (gadol HaDor – i.e. the daughter of a person who is a person who regularly involves himself in the performance of good-deeds and is righteous – RaSh”I). If he has not found the daughter of a gadol HaDor [with whom to marry], he should marry the daughter of the head of the synagogue, if he has not found the daughter of the head of the synagogue [with whom to marry], he should marry the daughter of the [community] charity-collector. If he has not found the daughter of the [community] charity-collector [with whom to marry], he should marry the daughter of the [Torah] teacher of children [to marry]. [In any case], a person should not marry the daughter of [an] am HaAretz, for they are a detestable thing, and their wives are [akin to] creepy-crawlers (for they are not careful in the performance of mitzvos – RaSh”I), and concerning their daughters it says, “Cursed is one who lies [promiscuously] with any animal…” (Divarim: 27; 21)… We learn in a Baraisa: “Rabbi Meir used to say: ‘[Concerning] all of those [people] who marry off their daughter to an am HaAretz, it is considered as if he has compelled her and placed her before a lion. Just as a lion tramples and consumes without being shame-faced, so does an am HaAretz strike and have sexual relations and he is not embarrassed.’””

[2] This phrase is based on the pasuk from “Mishlei”, which states, “Do not glorify yourself concerning tomorrow, for who knows what will occur (lit. “be born”) tomorrow”.

[3] The relevant text from this section of maseches “Sotah”, states as follows:

““And there is a merit [for the sotah] that keeps [her punishment in abeyance] for three years…” What sort of merit [keeps the sotah’s punishment in abeyance for three years]? If you will say [that it is] the merit of Torah [that keeps her punishment in abeyance], she is not [one who is] commanded and performs [the mitzvah of Torah study]. Rather, it is the merit of [the performance of a] mitzvah. Does the merit of a mitzvah really protect [the sotah] to such an extent? Didn’t we learn in a Baraisa: “Such did Rabbi Minachem, the son of Yosi, expound: ‘“For a mitzvah is a candle and Torah is light…” (Mishlei: 6; 23): The pasuk made the mitzvah dependent on the candle and The Torah on light. [The pasuk from sefer “Mishlei” made] the mitzvah [dependent] on the candle, [in order] to inform you [that] just as a candle only protects for the moment, so too does a mitzvah only protects [the person] for the moment. [The pasuk made] The Torah [dependent] on light, [in order] to inform you [that] just as light protects the world, so too does Torah protect the world. [It also] says [in “Mishlei” in the previous pasuk], “When you shall walk it (i.e. The Torah) shall lead you…” (6; 22): “When you walk it shall lead you…” – this refers to this world, “…when you lie down it shall guard you…” – this [refers] to death, “…and when you awaken it is your speech” – in future times. [The above] is analogous to a person who was walking in the blackness of night and darkness, and he was fearful from the thorns, from the snares, from the thistles, from the dangerous animals, and from the robbers, and he doesn’t know in which path he should walk. [Thereupon], a torch of light appeared to him [and he is thereby] rescued from the thorns, from the snares, and from the thistles, and he is still fearful from the dangerous animals and from the robbers and he doesn’t know in which path he should walk. Once the pillar of light of the morning rose, he was rescued from the dangerous animals and from the robbers, and he still doesn’t know in which path he should walk. [Once] he reaches the crossroads, he is rescued from all of them.’ Another explanation: “A sin extinguishes a mitzvah, and a sin does not extinguish Torah, as it says [in “Shir HaShirim”], “A mass of water is not able to extinguish the love…” (8; 7) (love referring to The Torah)” Rav Yosef said, ‘A mitzvah, at the time that one is involved in it, it protects and rescues [the person], at the time that he is not involved in it, it certainly protects, but it doesn’t rescue [the person]. [Concerning] Torah, whether at the time that he is involved in it, whether at the time that he is not involved in it, [the merit of The Torah] protects and rescues [the person].’ Rava asked [Rav Yosef], ‘Rather, from here, Doeg and Achitofel weren’t they involved in Torah [study], why didn’t [their Torah study] protect them? Rather, Rava said, ‘Torah [study], at the time that one is involved in it, it protects and rescues [the person], at the time that he is not involved in [Torah study], it certainly protects [the person], but it doesn’t rescue the person. [Concerning a] mitzvah, whether at the time that he is involved in it or at the time that he is not involved in it’s [performance], it certainly protects [the person], but it doesn’t rescue [the person].’ Ravina said, ‘Rather, [the sotah’s punishment is] really [held in abeyance] in the merit of The Torah, and you [have rejected this possibility by saying] that she is not commanded [to involve herself in the mitzvah of Torah study] and she performs [the mitzvah of Torah study]. It makes sense that they are not commanded [to study Torah], in reward for their causing their children to read [Torah] and to learn mishnayos, and they watch their children for their husbands until they come [home] from the Beis Midrash, who would dispute [that the sotah would be rewarded] on their account? What is the crossroads [in the above analogy referring to]? This [refers to] Torah scholars and those who fear sin. (This refers to a Torah scholar on the day of his death, when he knows that he has not removed The Yoke of The Torah from upon him. One who fears sin refers to a person once he has merited to attain Torah, he is rescued from all of the dangers, for The Torah teaches the person, the matters involving the mitzvos and matters involving that which is forbidden and those things which he needs to separate himself from, and his fear of sin prevents him from pursuing after the inclination of his Yetzer HaRa. – RaSh”I) Mar Zutra said, ‘This [refers to] a Torah scholar whose Torah learning has arisen in accordance with the halacha’. Another explanation: A sin extinguishes a mitzvah and a sin doesn’t extinguish Torah. Rav Yosef said, ‘Rabbi Minachem, the son of Yosi, expounded this pasuk like [it was taught at] Sinai, and if Doeg and Achcitofel would have expounded it in this [manner], they wouldn’t have pursued after David, as it is written [in sefer “Tehillim”], “They have said, ‘G-d has abandoned him…’” (71; 11) What did [Doeg and Achitofel] expound [that led them to believe that David had no merits left to protect him]? “…And a thing of nakedness shall not be seen in your midst…” (Divarim: 23; 15), and they didn’t know that a sin extinguishes [the merit from a] mitzvah, and a sin doesn’t extinguish [the merit of involvement in] Torah [study].’”

According to RaSh”I, Doeg and Achitofel pursued David since they thought that David had committed the sin of adultery, and therefore they thought that they could pursue him and would not be punished on account, therefore, they said, “‘…Pursue him and capture him, for there is no one to rescue [him]’” (Tehillim: 71; 11), as they thought that he didn’t have any merit remaining, for they believed that the sin they assumed that he had committed had extinguished his merits that he attained through involvement in Torah study. To come to this conclusion, Doeg and Achitofel quoted the aforementioned pasuk from sefer “Divarim” which teaches that no sin shall be seen by the person, and if it would be seen, HaShem’s Shechinah would remove Himself from that person’s (group of people’s) midst.

Shmiras HaLashon ה ניסן - Nissan 5 - One-Hundred-and-Eighty-Third Day

2008-04-08T18:45:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 19 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ט אדר בּ)

[[The person’s reticence to pursue the marriage of his daughter to a Torah scholar], comes entirely from the deception of the [evil] inclination, who entices the person, [by] saying [as follows]: ‘[Your] daughter will not attain success and a high stature, if you will marry [her] to one [who is] involved in Torah [study], this not being the case if [you] will marry [your daughter off] to [this other person who is not involved in Torah study]’. In reality, [the aforementioned argument posed by the evil inclination] is not the case, for The Holy One, Blessed is He, He being The G-d of the universe, and [the One] Who prepares sustenance for all of His creatures, as is written [in sefer “Tehillim” (136; 25), as follows]: “He provides bread to all flesh…”[1], will He, Heaven Forbid, hold back sustenance for the person, because he learns His Torah and fulfills His mitzvos? Woe and alas for one who thinks such [things] about The Creator of the universe, Yisbarach.]

I am not speaking [in response to] those who did not have The Light of The Torah shine upon them, for they don’t make an effort to marry [off their daughter] to one involved in Torah [study, for] since they have not tasted of the honey-comb [sweetness][2] of Her words, they [consequently] do not recognize of the sweetness of [Torah] matters. Rather, I am astounded by those lay-people who are involved in Torah [themselves], who recognize the greatness of the value [of The Torah], at the time when they are lax in this [matter of trying to seek out a person who is involved in Torah study with whom to pursue as a prospective marriage-partner for their daughters]. Furthermore, [as a result of such behavior by those who are familiar with the importance of The Torah], great harm results for the rest of the people, [they being unfamiliar with the value of The Torah], who [upon seeing the lack of interest expressed by those familiar with the value of The Torah, consequently] do not at all consider [the prospect of their daughters] marrying [an individual who is] involved in Torah [study].

[1] The entire pasuk states, “He gives bread to all flesh, for His Kindness is eternal”.

RaDa”K explains that after this chapter in “Tehillim” has discussed the kindness that HaShem has performed with The B’nei Yisrael, toward the end of the chapter, it discusses the kindness which He has performed with all of creation, in that HaShem has provided bread to all flesh, this being a great kindness in that HaShem provides all life with the sustenance which it requires. We can see from here, that since HaShem provides the requisite sustenance to all creatures, regardless of whether they are people or Jewish, aside from the unique acts of kindness which He has performed for The B’nei Yisrael, as discussed earlier in this chapter, how much more is it the case that HaShem will provide, and not deny, the requisite sustenance to those individuals who involve themselves in Torah study, it being the holiest of pursuits in which a person can involve himself. As the Chofetz Chaim noted, this pasuk demonstrates the fallacy of the Yetzer HaRa’s argument when it tries to encourage the person to refrain from pursuing a marriage between his daughter and one involved in Torah study.

[2] This phrase is based on the pasuk from sefer “Tehillim”, which states that The Torah and the mitzvos are “More pleasant than gold and an abundance of fine gold, and sweeter than honey and honeycomb”. (Tehillim: 19; 11)

Shmiras HaLashon ד ניסן - Nissan 4 - One-Hundred-and-Eighty-Second Day

2008-04-08T17:35:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 18 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ח אדר בּ)

Included in the category of those who support Torah scholars [and receive the ensuing reward], is [the person] who gives his daughter over in marriage [to a Torah scholar], as our Sages of Blessed Memory have said [in maseches “Kisuvos” (111b)], that the pasuk considers him as if he clings to HaShem’s Divine Presence. Similarly, [we are taught] in [maseches] “Pisachim” (49a), [as follows]: “A person should [be willing to sell] all that which is in his possession [in order to] marry off his daughter to a Torah scholar, for if he dies or is exiled, [Heaven Forbid], his sons will be Torah scholars.”[1]

In our times, due to our many sins, in certain places the ray of The Torah has fallen to the dirt, and those who learn The Torah, continuously become more greatly impoverished, and no one gathers them into the house in order to join with them [by giving their daughter to them in marriage and by supporting their study of The Torah]. At times, it is easier to find a fitting marriage partner for one of the men of the masses than to find [a marriage partner] for those who study The Torah. [The aforementioned] obstacle has grown [to such an extent], that due to this The Torah [begins to] vanish, Heaven Forbid, once [those involved in Torah study] see that no one supports them! It is also a great insult to The Torah when those who learn it are bereaved and alone, there is no one to gather them into the house, woe to such embarrassment, woe to such shame! [With] what shall we respond to The Holy One, Blessed is He, when we shall come to judgment for the insult of The Torah? [The aforementioned] resembles that which is [taught] in The “Zohar Chadash”, for such is what the pasuk stated [in sefer “Malachi”]: “Behold, the day in coming, burning as an oven…” (Malachi: 3; 19) This [refers to] the day in the future on which Moshe Rabbeinu, Alav HaShalom, will demand [on behalf of the] insult of The Torah. [Concerning the insult that The Torah suffers], the Gaon Rabbi Yihonoson, has already screamed like a rooster [about this problem], in his sefer “Ya’aros D’vash”.

[1] The gemara continues by teaching that the person should try to marry the daughter of a Torah scholar, as well. The gemara lists other types of people who are involved in good deeds or who teach Torah to children, with whom he should strive to marry one of their daughters if he is unable to marry a daughter of a Torah scholar. The gemara also advises the person to be careful to not marry the daughter of an am HaAretz (those people who are disconnected from The Torah and the performance of the mitzvos), for, among other things, if the person dies or is exiled, his children would likely be amei HaAretz as well.

Shmiras HaLashon ג ניסן - Nissan 3 - One-Hundred-and-Eighty-First Day

2008-04-08T15:18:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 17 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ז אדר בּ)

[Concerning the person who supports those who are involved in the study of The Torah], in addition [to the previously mentioned rewards], he also consequently merits to have progeny [descend] from him who are good and holy, as is [taught] in The Holy “Zohar” [on] Parshas “Mitzora” (volume 3, 53b), [as follows]: ““It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy.” (Mishlei: 3; 18)… Who are those [people] who support [The Torah]? [The “supporters” of The Torah] refer to those who give [of their] inventory into the wallets of Torah scholars ([they] give merchandise to Torah scholars, [in order so that they can] profit through [it])…, [these being] the ones who support The Torah from the beginning to the end of the body, and all of the belief [in HaShem and The Torah] is dependent on this, and is supported [by this. As a consequence of his support of Torah study, the person also] merits [to have] children who will be fitting to become true prophets.”[1]

[Chofetz Chaim’s note: In reality, just as we have [learned] that The Holy One, Blessed is He, sanctified The tribe of Levi, and warns [The People] of Israel to not abandon the Levite, as it is written [in Parshas “R’eih”, as follows]: “Guard yourselves, lest you abandon the Levite, all of your days upon your Land.” (Divarim: 12; 19) The Will of HaShem Yisbarach, is also similar to [the aforementioned, in] that we should support the people who separate themselves from worldly matters in order to serve HaShem [and involve themselves in Torah study], for, at the very least, [such a person] is not inferior to the Levite concerning this matter [of dedicating himself to the Service of HaShem], for such does the RaMBa”M write in “The Laws of Sh’mitah and Yovel” (chapter 13, halachos 12 – 13), [as follows]: “Why did [the Tribe of] Levi not merit [to receive] a portion in The Land of Israel and of its spoils along with his brothers? [The Tribe of Levi did not receive the aforementioned], for they were set aside to worship HaShem, to serve Him, and to teach [of] His upright ways and righteous ordinances to the masses, as it says [in Parshas “V’Zos HaBrachah” concerning the Tribe of Levi], “They shall teach Your ordinances to Ya’akov, and [shall teach] Your Law to Israel…”[2] (Divarim: 33; 10) Therefore, [as the Tribe of Levi was designated to teach Torah to The People of Israel], they were separated from the ways of the world, [such that] they do not array [themselves for] war as do the rest of [The People of Israel], they do not receive a portion [in The Land of Israel], and they do not bring merit to themselves with their physical power, rather, they are The Army of HaShem, as it says [in Parshas “V’Zos HaBrachah”], “HaShem Blesses His Army…”[3] (Divarim: 33; 11), and He, Blessed is He, brings merit to them, as it says [in Parshas “Korach”], “…I am your portion and your inheritance…”[4] (Bamidbar: 18; 20) [The aforementioned does] not only [apply] to the Tribe of Levi, rather, every single man in the world “who’s heart inspires him”[5] (Shmos: 25; 2), and he understands of his own knowledge, to [take it upon himself] to set himself aside, to stand before HaShem to serve Him, [in order] to know HaShem, and he has walked uprightly just as G-d had made him, and has removed the yoke of his many dealings which people sought out from him, from upon his neck. Behold, [such a person] has become sanctified [as is] The Holy of Holies, and HaShem will be his portion and his inheritance forever and for all time, and [HaShem] will reward him in this world with that which is sufficient for him, similar to [the manner in which] He rewarded the Kohanim [and] the Levites. Behold, King David, Alav HaShalom, says [in “Tehillim”], “HaShem is the portion of my share and is my cup, You support my lot.”[6] (Tehillim: 16; 5)” [This concludes the RaMBaM’s] pleasant teaching [from the “Mishneh Torah”.]

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

“Rabbi Yehuda opened [his teaching] with words of Torah, and said, ‘“It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy.” “עץ חיים היא למחזיקים בה ותומכיה מאושר” (Mishlei: 3; 18) This “Tree of Life” is The Torah, which is the supreme tree which is great and powerful. “Torah”, why is it called “Torah”? [The “Torah” is referred to as “Torah” – “תורה”] because it teaches – אורי (“דאורי” is related to the Aramaic word for Torah – “דאורייתא”) and reveals that which was hidden which was not known. [The Torah is referred to as a “Tree of] Life” – “חיים”, for all of the supernal life is included in it and emanates from it. “For those who grasp onto it” – “למחזיקים בה” – [This refers to] those who grasp onto it, for one who grasps onto The Torah, grasps onto everything, he grasps onto that which is supernal and that which is below, [in this world]. “And those who support it are praiseworthy” – “ותומכיה מאושר”: Who are those [people] who support [The Torah]? [The “supporters” of The Torah] refer to those who give [of their] inventory into the wallets of Torah scholars in order to raise them up ([they] give merchandise to Torah scholars, [in order so that they can] profit through [it]). “And those who support [The Torah]” – “ותומכיה” – merit to have trustworthy prophets descend from him. “Praiseworthy” – “מאושר” – do not read [the word] as “מאושר” (“praiseworthy”), rather [read it as] “מראשו” – “from his head” these [refer to those people] who support The Torah from it’s beginning (i.e. it’s head) until it’s end, “from it’s beginning”, this being the beginning of everything which is called “the head” – “ראש”, as it is written [in “Mishlei”], “I have always ruled from the beginning – “מראש”…”. (8; 23) And “the beginning (i.e. “the head”) refers to the wisdom which is the head for the entire body, and it spreads out in the body until the conclusion of the six sides. “And those who support it” – “ותמכיה”, as you would say, “His Thighs are marble pillars…” (Shir HaShirim: 5; 15), for [these are] the ones who place an investment into the wallets of the Torah scholars, [these being] the ones who support The Torah from the beginning to the end of the body, and all of the belief [in HaShem and The Torah] is dependent on this, and is supported [by this. As a consequence of his support of Torah study, the person also] merits [to have] children who will be fitting to become true prophets.”

[2] This pasuk is found in the section of The Torah that discusses the b’rachos given to the tribe of Levi. The pasuk reads, “He shall teach Your judgments to Ya’akov and Your Torah to [The People of] Israel, he shall place fragrance before You, and completely consumed sacrifice upon Your altar”.

[3] This pasuk, in reference to the tribe of Levi, states, “HaShem has blessed His army, and He shall desire the work of his hands, he shall smite the loins of those who rise up against him, and who from his enemies shall rise up?”

[4] The entire pasuk reads, “And HaShem said to Aharon, ‘In their land they shall not inherit, and you shall not have a portion in their midst, I am your portion and your inheritance in the midst of The B’nei Yisrael”.

[5] This phrase is based on the pasuk from parshas “T’rumah”, which states, “Speak to The B’nei Yisrael, and you shall take t’rumah for Me, from every man who’s heart desires [to donate], you shall take My t’rumah”.

[6] In the conclusion of this halacha, the RaMBa”M quotes this pasuk from sefer “Tehillim” in the context of the tribe of Levi having HaShem as their portion.

Shmiras HaLashon בּ ניסן - Nissan 2 - One-Hundred-and-Eightieth Day

2008-04-07T18:04:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 16 Adar II - בִּשְׁנַת הָעִיבּוּר - ט"ז אדר בּ)

Similar [to the previous discussion concerning the greatness of supporting Torah study, we are] also [taught] in The Holy “Zohar” [on] parshas “VaYechi” (volume 1, 242a), as follows: “Why does Zivulun constantly take precedence over Yissachar in the [giving of the] birachos? Behold, Yissachar was involved in Torah [study], and Torah takes precedence in every instance. [This being the case], why did Zivulun precede [Yissachar] in [the receiving of the] birachos? His father, [Ya’akov], and Moshe, gave him precedence [in the receipt of the birachos]. Rather, [the tribe of Zivulun] took precedence in the receipt of the birachos because he took bread from his mouth and put it into the mouth of Yissachar[1]. From here we learn [that] one who supports [a person] who is regularly involved in Torah [study], receives blessings from Above, [in Heaven], and from below, [in this world]. Not only [is the above the case], but [this person] merits [to receive] two tables, [concerning] which another person does not merit, [and he receives] wealth, for he is blessed in this world, and he merits that he will possess a portion in The World to Come…”

[Chofetz Chaim’s note: With [the aforementioned teaching from the “Zohar”], one can explain that which the pasuk [from parshas “V’Zos HaBirachah”] says, “…‘Zivulun, be happy in your departures, and Yissachar, in your tents.’” (Divarim: 33; 18) [The] explanation [being], that even though it is not the [normal] way of a trader to be happy at the time that he goes out to [involve himself] in his trading, [he will generally] only [be happy] after his [return] to his house, [for] perhaps The Holy One, Blessed is He, will not make him successful, and his toil will [thereby be] in vain. [The above is] specifically [the case] when [one sets] sail on the ocean, [where he will not be happy, as the ocean is] a place of danger. Therefore, Moshe Rabbeinu, Alav HaShalom, said [as follows]: ‘Zivulun, you will be able to be happy when you set sail in the ship (in accordance with RaSh”I’s commentary [on the pasuk][2]), for Yissachar sits in your tents which you designated for him to [be involved in] Torah [study] and certification.’ Therefore, [due to your support of Yissachar’s Torah study], The Holy One, Blessed is He, will definitely bring you success, as The Holy “Zohar” said.]

[1] Since the tribe of Zivulun financially supported the Torah study of the tribe of Yissachar, they preceded the tribe of Yissachar in the receipt of the birachos.

[2] RaSh”I explains that Moshe is telling the tribe of Zivulun that they should be happy when they go out to involve themselves in trade, as they will be successful.

Shmiras HaLashon א ניסן - Nissan 1 - One-Hundred-and-Seventy-Nineth Day

2008-04-07T16:53:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 15 Adar II - בִּשְׁנַת הָעִיבּוּר - ט"ו אדר בּ)

[The following teaching] is brought in “Midrash Rabbah” [on] “Shir HaShirim” (Parsha 6, pasuk 11), on the pasuk, “I have descended to a garden of nuts…”[1]: “Rabbi Yihoshua ben Levi said, “[The People of] Israel have been compared to a nut [plant]: Just as a nut [plant] is pruned and replaced, it being pruned for its benefit, [so too is this the case with respect to The B’nei Yisrael]. Why is [the pruning and replacing to the benefit of the nut plant]? [The pruning and replacing of the nut plant is to its benefit], for it replenishes [itself], similar to hair and nails which are cut and are replenished. So too [is the above the case concerning] all of that which [The People of] Israel cut off from their [worldly] toil and give [of it] to those who study The Torah in this world. [This toil which those who support Torah study have dedicated to support the advancement of Torah] is for [their own] benefit, [for the wealth that they have donated to advance Torah study], is replenished for them and is increased for them in this world, [in addition to the] good reward [that they will consequently receive] in The World to Come.” Not only [is the above the case], rather [the person who supports the Torah study of another individual], is referred to by the name [of the person who’s Torah study he has supported], and he [receives] a portion of the reward of [the] Torah [study of his fellow whom he has supported. This follows that which] is [taught] in [maseches] “Sotah” (21a), concerning Shimon, the brother of Azariah, and as is known concerning the tribes of Yissachar and Zivulun[2], as is [taught] in [Midrash] Rabbah [on] Parshas “Kidoshim” (Vayikra Rabbah: 25; 2), [as follows]: “Rav Huna and Rav Yirmiayah said in the name of Rabbi Chiya, the son of Abba, [as follows]: ‘In the future, The Holy One, Blessed is He, will make shade and canopies in Gan Eden for those who regularly perform mitzvos (i.e. those who support The Torah) next to those who were involved in Torah [study].’ [The above teaching draws its basis] from three verses, [as follows]: 1) “For in the shade of wisdom, in the shade of money…”[3] (Koheles: 7; 12), 2) “Praiseworthy is the person who does this, and the man who will strengthen it…”[4] (Yishayahu: 56; 2), and [based on] this [pasuk]: 3) “It is [The] Tree of Life for those who strengthen it…”[5] (Mishlei: 3; 18) [Concerning] Shimon, the brother of Azariah, [a Torah teaching] was quoted in his name [in the first chapter of maseches “Zivachim”, in the mishnah (2a). Why was the teaching quoted in the name of Azariah, for] wasn’t Shimon greater than Azariah? Rather, since it was due to Azariah’s involvement in business and [the fact that] he provided [sustenance] into Shimon’s mouth [that] the halacha was therefore quoted [in Azariah’s] name. Similarly, [we find this to be the case concerning the tribes of Yissachar and Zivulun, as follows]: “And concerning Zivulun he said, ‘Zivulun, be happy in your goings-out, and Yissachar in your tents.’”[6] (Divarim: 33; 18) Wasn’t Yissachar greater than Zivulun, [so why is Zivulun mentioned first in the pasuk]? Rather, [Zivulun was mentioned before Yissachar] since Zivulun would separate himself from [his] habitation and involve [himself] in trade, and he would come and provide [sustenance] into the mouth of Yissachar, and he would give him a wage for his toil [in the study of Torah], therefore, the pasuk is called by [Zivulun’s] name, as it says, “Zivulun, be happy in your goings-out…”’ (Divarim: 33; 18)” In addition, in this world, a person is not lacking at all due to [the Torah that he had supported], as is [taught] in “Midrash Rabbah” [on] Parshas “Titzaveh” (Shmos Rabbah: 36; 3), on the pasuk [from “Mishlei”], “For candle is a mitzvah and [The] Torah is light…”[7] (Mishlei: 6; 23), [as follows]: “What is the meaning of “For a candle is a mitzvah…”? Rather, [concerning] all of those who perform a mitzvah, it is as if he lights a candle before The Holy One, Blessed is He, and he brings life to his soul which is referred to as a candle, as it says [in “Mishlei”], “The candle of HaShem is the soul of the person…”[8] (Mishlei: 20; 27) What is the meaning of “…and Torah is light…”? Rather, many times that a person considers (text: desires) in his heart to perform a mitzvah and the evil inclination within him, says: ‘What reason is there for you to perform the mitzvah, and [thereby] detract from [the] property [that you have amassed]? Before you give to others, give to your children!’ The good inclination, [however], says to him: ‘Give to the mitzvah, see that which is written [concerning a mitzvah]: “For a candle is a mitzvah…” – Just as this candle, when it is lit, even if [many] thousands [of candles] are lit from it, its light [nevertheless remains] in its place, such [is the case of the performance of a mitzvah, for] all of those who give [from themselves] to [perform] a mitzvah, are not lacking [from their] property’. Therefore, [the pasuk in “Mishlei”] states, “For a candle is a mitzvah and Torah is light…” (Mishlei: 6; 23)”[9]

[1] The entire pasuk states, “I have descended to a garden of nuts, to see the sprouted plants by the river, to see if the vine has blossomed, whether the pomegranates have formed”.

RaSh”I explains that this pasuk is related by The Shechinah in which HaShem relates that He has come to The Second Beis HaMikdash to see how “moist” are the good actions that can be found among The B’nei Yisrael and whether different Torah scholars and scribes have blossomed before HaShem and whether The B’nei Yisrael has formed like a pomegranate with respect to the performance of mitzvos and merits.

[2] Azariah supported The Torah study of his brother Shimon, and the tribe of Zevulun supported The Torah studied by the tribe of Yissachar. Similarly, we learn in this gemara that Rabbi Yochanan and The Household of the Nasi are referred to together, as they supported Rabbi Yochanan’s Torah study.

[3] The entire pasuk states, “For in the shade of wisdom, in the shade of money, and the benefit of knowledge is that it brings those who possess it to life”.

Targum Yonasan ben Uziel explains that just as a person can take refuge in the shade of wisdom, he can take refuge in the shade of money at the time that he gives tzidakah. He continues that it is the knowledge of Torah that a person has that will bring him to life in The World to Come.

RaSh”I explains that all of those who are in the shade of wisdom will eventually attain wealth, in addition, wisdom has an advantage over wealth, as it brings those who possess it to life.

Ibn Ezra explains that wisdom brings life to those who possess it, as wisdom is the form of the supernal nishamah, which doesn’t die when the body dies.

Based on the context from this teaching from “Vayikra Rabbah”, there is a connection between the benefits that the person would receive if they financially support Torah study and whether they study The Torah, based on the juxtaposition of the two in the pasuk.

[4] The entire pasuk states, “Praiseworthy is the person who shall do this, and the person who shall hold onto it, one who guards the Sabbath to refrain from desecrating it, and who guards his hand from performing all evil”.

The miforshim, including RaSh”I, Metzudas David, RaDa”K, Ibn Ezra, and MaLBI”M, explain this entire pasuk in reference to observance of the Shabbath. However, based on the midrash from “Vayikra Rabbah”, this phrase from the pasuk – “Praiseworthy is the person who does this, and the man who will strengthen it…” – clearly refers to those people who support the study of The Torah.

[5] The entire pasuk reads, “It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy”.

Based on the teaching in “Vayikra Rabbah”, “those who strengthen” The Torah, refer to those who support it, they being the one’s who benefit by thereby grasping onto The Tree of Life.

[6] RaSh”I comments on this pasuk that the tribes of Zivulun and Yissachar made a partnership, whereby the tribe of Zivulun would travel by ships to involve themselves in trade, in order to, among other things, support the Torah study of the tribe of Yissachar. It is on account of the financial support that the tribe of Zivulun provided for the tribe of Yissachar, that the tribe of Zivulun is mentioned first in this pasuk. (Bireishis Rabbah: 99; 9) The blessing in this pasuk is for the tribe of Zivulun to be successful in their business dealings, and for the tribe of Yissachar to be successful in their involvement in Torah study and in their calculations related to establishing new months and leap-years.

[7] The entire pasuk states, “For a mitzvah is a candle, and Torah is light, and The Path of Life are the admonitions of moral reproof”.

RaSh”I comments that just as light always illuminates, so too does the merit of The Torah always remain for the person, and the merit of the performance of a mitzvah is temporary like the light of a candle. Alternatively, this pasuk can refer to the mitzvah of honoring one’s parents, if one follows the command of his father, it is comparable to holding a candle in his hand, which he can use to assist himself in finding that which he has lost, as it says, “My son, guard the command (mitzvah) of your father…”. Following the command of one’s mother is comparable to holding a light, as it says “…and do not abandon the command (Torah) of your mother”. (Mishlei: 6; 20) RaSh”I, quoting Rav Yosef Kara, notes that this pasuk is clearly referring to following the mitzvah of honoring one’s parents, as we read later in “Mishlei”, “One who curses his father and his mother, his candle will be extinguished in the blackness of dark”. (20; 20)

RaSh”I explains that the admonitions of moral reproof incline the person to life, therefore they are The Paths of Life.

[8] The entire pasuk states, “The candle of HaShem is the soul of the person, He examines all of the chambers of his heart”.

[9] The beginning of this section from “Shmos Rabbah” teaches that the Torah that the person studies lights the path before him so that he won’t stumble on anything. However, if he doesn’t have the light of The Torah to guide him, he will stumble on the obstacles which he can’t see. This is comparable to the person who studies Torah who doesn’t stumble in sin, as he is familiar with that which he should avoid, in contrast to the person who hasn’t studied Torah, who stumbles in sin, as he has not be made familiar with that which he should avoid.

Shmiras HaLashon כ"ט אדר - Adar 29 - One-Hundred-and-Seventy-Eighth Day

2008-04-01T15:32:00.000-07:00

© 2008 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 14 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ד אדר בּ)

Come and take note of the greatness of the attribute of one who supports [the study of] The Torah, one who brings benefit to a Torah scholar from his property, and one who brings [the Torah scholar] close to him, [to the extent] that the pasuk considers it as if [such a person] is clinging [to HaShem’s] Divine Presence. [This follows] that which our Sages of Blessed Memory have said [in maseches “Kisuvos” (111b), on the pasuk, “And you who cling to HaShem, your G-d…” (Divarim: 4; 4), [as follows]: “Is it really possible for a person to cling to HaShem’s Divine Presence? [How is it possible for a person to cling to HaShem’s Divine Presence, for] is it not written, “For Hashem, your G-d, He is a consuming fire…” (Divarim: 4; 24)!?! Rather, all of those who marry off their daughter to a Torah scholar, and [those] who perform business for [the benefit of] a Torah scholar, and one who brings benefit to a Torah scholar from his property, the pasuk considers it as if he clings to HaShem’s Divine Presence.” Furthermore, our Sages of Blessed Memory have said [in maseches “Birachos” (10b), as follows]: “All of those who host a Torah scholar in [their] house and benefit him from [their] property, the pasuk considers it as if he had brought Tamid offerings.” Furthermore, [we learn in maseches “Birachos” (63b), as follows]: “Rabbi Nichemiah opened [with a teaching] concerning the honor of [the] host, and expounded, [as follows]: “What is the meaning of that which is written, “And Shaul said to the Keini, “Go, remove yourselves… and you have performed kindness with all of the Children of Israel…” (Shmuel I: 15; 6)? Aren’t these matters a kal va’chomer: [Concerning] Yisro, he only brought Moshe close to him for [the sake of] his personal honor, similarly, it is all the more [the case that] one who hosts a Torah scholar in his house, and feeds him, and benefits him from his property, [would be protected from harm]!”… Rabbi Eliezer opened [with the following teaching] concerning the honor of the host [of the Torah scholar], and expounded, [as follows]: ““…HaShem has blessed the house of Oveid Edom… for the sake of The Ark of G-d…” (Shmuel II: 6; 12) Are these matters not a kal va’chomer: [Concerning] The Ark which did not eat and drink, [Oveid Edom was nevertheless honored], all the more so would one who hosts a Torah scholar in his house, and feeds him and gives him to drink, and benefits him from his property [be greatly honored]!”

[The following teaching] is brought in “Midrash Rabbah” [on] “Koheles” (2; 17), [as follows]: “Rabbi Meir was a good writer, and he would weary [himself in his work in order to earn] three selas each week, and he would feed himself with one [of the selas], and clothe himself with one [sela], and support the rabbis with one [sela]…”

[1] The entire pasuk states, “And you who cling to HaShem your G-d, you are all alive today”. From this pasuk, we see that it is specifically those “who cling to HaShem” who are “all alive”, in contrast to all of those who worshipped the idol Ba’al Peor, who were all destroyed, as it says in the previous pasuk, “Your eyes have seen that which HaShem did concerning Ba’al Peor, for every man who went after Ba’al Peor, HaShem your G-d destroyed from your midst”. Targum Onkelos explains that clinging to HaShem refers to clinging to the worship of HaShem.

[2] The pasuk states, “For HaShem your G-d, He is a consuming fire, Jealous G-d”. Targum Onkelos explains that HaShem’s Presence is a consuming fire. RaSh”I explains that HaShem is “jealous” in that He takes vengeance against those who worships idols.

[3] This teaching is taught in the name of Rabbi Yochanan. Similarly, this teaching is repeated in reference to the pasuk, “To love HaShem your G-d… and to cling to Him…” (Divarim: 30; 20)

[4] This teaching is brought by Rabbi Yosi in the name of Rabbi Chanina, who quoted this teaching in the name of Rabbi Eliezer ben Ya’akov.

[5] This pasuk is in the context of the impending war between Shaul and his army and Amalek. This war was conducted following HaShem’s Command to wipe out Amalek. In this pasuk, Shaul is telling Yisro’s descendants who live among the Amalekites, to leave the area to avoid the risk of similarly being wiped out.

The pasuk states as follows:

“And Shaul said to the Keni, ‘Go, remove and descend from the midst of Amalek, lest you will be wiped out with him, and you have performed kindness with all of The B’nei Yisrael when they ascended from Egypt’, and the Keni removed [themselves] from the midst of Amalek.”

[6] The entire pasuk states, “And it was told to King David, saying, ‘HaShem has blessed the House of Oveid Edom and all that which belongs to him, for the sake of the Ark of G-d’, and David went and he brought The Ark of G-d up from the house of Oveid Edom, to The City of David (Ir David) in happiness”. (Shmuel II: 6; 12)

Oveid Edom housed The Ark of HaShem for three months subsequent to the death of Uzza, which was due to improper handling of The Ark. Nevertheless King David was afraid to move The Ark after this incident, and it was left at the house of Oveid Edom.

[7] The text of the gemara not included in the main text of sefer “Shmiras HaLashon”, states as follows:

“Rabbi Yosi began [his teaching] concerning the honor of the guest, and expounded: ‘“Do not revile an Edomite, for he is your brother, do not revile an Egyptian, for you were a sojourner in his land.” (Divarim: 23; 8) Aren’t these matters a kal va’chomer? The Egyptians did not bring [The B’nei] Yisrael close [to them], except for their own needs, as it says, [in parshas “VaYigash”] “…‘and if you know, and there are men of valor in their midst, [then] place them as chiefs of the cattle which belongs to me’.” (B’reishis: 47; 6) How much more is it the case that one who is hospitable to a Talmid Chacham in his house, and one who feeds him and gives him to drink, and benefits him from his property [is greatly honored].’

The gemara discusses the reward of Oveid Edom, which was that his wife and eight daughters-in-law gave birth to six children at one time.

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

2008-03-31T19:43:00.000-07:00

© 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

2008-03-27T22:00:00.000-07:00

© 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

2008-03-26T19:24:00.000-07:00

© 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

2008-03-04T20:34:00.000-08:00

[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

2008-03-04T19:19:00.000-08:00

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

2008-03-03T21:26:00.000-08:00

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

2008-03-03T17:22:00.000-08:00

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.

Shmiras HaLashon כ"א אדר - Adar 21 - One-Hundred-and-Seventieth Day

2008-03-02T22:19:00.000-08:00

[A person should] imagine to himself[1], that a great and awesome king saw one person lying in the garbage, [this person being] afflicted and surrounded with all types of suffering and severe sicknesses, and was destitute in every possible way. This person [then] finds favor in the eyes of the king, [to the extent that the king] orders [his servants] to wash off all of his filth. [This king then] heals [this formerly-destitiute person] of all of his maladies, to the point that he becomes healthy and complete in all of his limbs, [has him] dressed [in] expensive clothing, crowns him with precious stones and pearls, hands over all of his treasure to him, commands that the entire leadership of the kingdom be under his [rule], and [then] gives him his daughter as a wife. [This king also] raises [this person] over all of the ministers and the servants of the king, to the point that he commands all of the dignitaries of the kingdom to serve before him, [while wearing] expensive clothing, to the extent that he desires. Behold, [it comes to pass] that while [this individual] is still dressed in the clothes of royalty, and [while he is] crowned with precious stones, and all of the notables of the kingdom are walking before him and illuminating him with lamps, at that [very] moment, [this individual who is experiencing these great honors], sees little kids dirtying themselves in [the] garbage and collecting stones and playing. [Thereupon, this person] becomes envious of [these children] and [consequently] behaves as they are behaving, throws off all of his valuable clothes, rejects all of the pleasures that had been growing greater, and abandons all of the dignitaries of the kingdom who were walking before him, [to instead] roll in the garbage, become dirty in the garbage, and wrap himself in it, as he had initially been accustomed. Is there any end to the punishment of [such a] person who [displayed] contempt for the honor of the king and of his attendees who perform [the king’s] will, who had dirtied his valuable clothes [in the garbage]…?” The moral [derived from the above parable] is self-understood, [that being] that [just as the aforementioned individual would be punished for showing complete disregard for the honor of the king], all the more so [it is the case that] punishments are designated and prepared [to befall] those [people] who abandon The Torah [in order] to separate [themselves] from it to [instead] to dirty themselves in trash, [that being] the nonsense of this world!”[2]

With [the benefit of the above parable, the following teaching of] our Sages of Blessed Memory [in maseches “Birachos” (5a)], shall be understood: “Concerning] anyone for whom it is possible to involve himself in Torah [study] and he [nevertheless] does not involve [himself in Torah study], The Holy One, Blessed is He, brings distasteful appearing afflictions upon him and they devastate him, as it says [in “Tehillim”], “I am similar to a mute, I have been silent from that which is good, and my pain is devastating”[3] (Tehillim: 39; 3), “good” [in the above pasuk] only referring to Torah.”[4] ([The above mentioned punishment] is measure-for-measure, [for] since [this person who didn’t involve himself in Torah study has thereby] despised The Torah, and [treated] it as a vessel in which he had no desire, therefore he will also be made despicable in public-view).

[1] This teaching is found in “Ma’alos HaTorah” on pg. 45.

[2] Just as is evident from the parable brought in sefer “Ma’alos HaTorah”, that this lowly individual was raised up very high by the king, so too, The B’nei Yisrael were raised up to a very high level by HaShem, when He gave us The Torah. This individual, while being held in such high esteem by royalty and by the nobles of the land, instead rejects the honor that the king has bestowed upon him, therey showing his lack of regard for the king, to rather amuse himself with his prior desire of playing in the garbage. Though such an individual seems to take very extreme actions by rejecting the nobility, wealth, and honor that the king has bestowed upon him, in favor of garbage, The Chofetz Chaim teaches us that such an individual is actually comparable to the person who rejects and abandons involvement in Torah study in favor of the nonsense of the world. In fact, this individual, by abandoning The Torah, is committing a much more serious offense than the poor individual in the above parable, as the person who abandons The Torah, is showing lack of regard for HaShem, He being incomparably greater than any king.

[3] Targum Yonasan ben Uziel explains this pasuk as saying that the person’s pain has been made apparent due to their lack of involvement in Torah study.

[4] This teaching is quoted n the name of Rabbi Yochanan.

Shmiras HaLashon כ אדר - Adar 20 - One-Hundred-and-Sixty-Nineth Day

2008-03-02T21:56:00.000-08:00

It is written in sefer “Ma’alos HaTorah”[1], that a person should take it to heart, that if [the authorities] would reward one of the basest among people to serve a great and awesome king, with precisely the same service that all of the distinguished [people] of the kingdom perform, this person would definitely [then experience] a great [sense of] happiness that knows no bounds. [The aforementioned is true that this lowly person is happy to serve the king] even though he does not receive payment for his service [provided], and all the more so, he would not restrain himself from [performing this] service [if it were to be performed] in the presence of the king. [The aforementioned being the case, it is] all the more [appropriate that] the person who merits to learn The Holy Torah [should] be happy, for all of the angels of the Supernal [Spheres] constantly take joy [in The Torah], and all of the tzaddikim who are in Gan Eden, involve themselves in it’s [study], as well, and [this person] should [similarly] not restrain himself from [involvement in Torah study]! Our Sages of Blessed Memory have also said[2], [as follows]: “When a person involves himself in Torah [study], he is surrounded by angels who are created from the breath of his mouth, similar to the fullness of the eye, he being in [the] midst [of these angels].

Consequently, in light of all of that which we have learned, the punishment of the person who abandons The Torah, is understandable, concerning whom it says, “…and those who abandon HaShem, shall be wiped out.”[3] (Yishayahu: 1; 28) Woe to [the] embarrassment [of the person who abandons The Torah], woe to [his] shame! What will he do for The Day of the Visitation [of Punishment]? Is there an end to his punishment? In accordance with the greatness of the reward [for those who involve themselves in Torah study], so is the greatness of the punishment for one who separates [himself] from [The Torah].

[1] Kol HaLashon note: This teaching is found on pg. 46 of the P’ninim printing.

[2] This teaching is found higher up on pg. 46.

[3] The entire pasuk states, “And the rebellious sinners and those who have sinned due to temptation, shall be broken together, and those who abandon HaShem, will be wiped out”. (Yishayahu: 1; 28)

Targum Yonasan ben Uziel explains the phrase “…and those who abandon HaShem, will be wiped out”, as stating, “…and those who abandon The Torah of HaShem, will be wiped out”.

MaLBI”M explains that at the time that Tzion will be redeemed, those people who sinned against HaShem, as well as those who sinned against other people, shall suffer from destruction, while those who abandoned HaShem, shall be wiped out.

Shmiras HaLashon י"ט אדר - Adar 19 - One-Hundred-and-Sixty-Eighth Day

2008-03-02T21:17:00.000-08:00

In [this Chapter, we] shall Clarify Concerning the Magnitude of the Punishment for [the person] who Separates himself from [involvement in the study of] The Torah

From all of that which we have written concerning the greatness of the reward, [both] in this world and in The World to Come, [for] the [person] who involves himself in Torah [study], we are consequently able to understand [of] the enormity of the punishment [for] one who separates himself from [the study of] The Torah. [In this context, it is taught] in “Sifrei”[1], [as follows]: “Just as the reward for the study of Torah is greater than [the reward for the performance of] all of the mitzvos, likewise, the punishment for being idle from [Torah study is] greater than [the punishment for performance of] all of the aveiros.”[2]

[Concerning the punishment for lack of involvement in Torah study, the following teaching] is [taught in “Pirkei] Avos”: “Rabbi Yihoshua ben Levi said, “Every day, a bas kol[3] emanates from Har Choreiv[4], and announces and says: ‘Woe to them, to the people, from the insult of The Torah…’”[5] (Pirkei Avos: Chapter 6; Mishna 2) It is also [taught] in The “Zohar Chadash”[6], that The Day of Judgment that will [take place] in the future, as is written [in sefer “Malachi”], “For behold, the day comes, burning like an oven...” (Malachi: 3; 19), [refers to] the day in the future that Moshe Rabbeinu, Alav HaShalom, will demand [on behalf of] the insult of The Torah, and as [we have learned] in the Mishna: “‘Woe to the people [for the insult of The Torah].’” For, in truth, it is a great insult to The Torah, the root of its holiness being above all of the worlds, as is known, when people, who are formed [out of] clay, whose foundation is in dirt, separate themselves from [their involvement in Torah study].

[1] This teaching is found in “Sifrei” on Parshas “Eikev” in Piskah 41.

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

““…and you shall learn [of] them and you shall guard to perform them.” (Divarim: 5; 1) [This phrase] informs [us] that action [in observance of The Torah] is dependent on learning [Torah] and learning [Torah] is not dependent on action [in observance of The Torah]. Similarly, we have found that [the person] is punished in reference to [Torah] study more than [he] is punished in relation to actions [in observance of The Torah], as it says [in sefer “Hoshea”], “Listen to The Word of HaShem, House of Israel, for HaShem has a quarrel with the inhabitants of The Land [of Israel] for there is no truth and no kindness and no knowledge of G-d in The Land.” (Hoshea: 1; 4) “…there is no truth…” – The Words of Truth are not spoken, as it says [in “Mishlei” in relation to Torah study], “Acquire truth and do not sell it…” (23; 23) “…and there is no kindness…” – The Words of Kindness aren’t spoken, as it says [in “Tehillim”], “Your kindness, HaShem, has filled the land…” (119; 64) “…and there is no knowledge…” – The Words of Knowledge aren’t spoken, as it says [in sefer “Hoshea”], “My Nation has become silent without knowledge, for you have rejected the knowledge…” (4; 6) Similarly, it says [in sefer “Yishayahu”], “Therefore, as stubble consumes the flame of fire and the straw of sheaves shall weaken the flame…” (5; 24) Is there really stubble which consumes fire? Rather, “straw” refers to Eisav the evildoer, for as long as [The B’nei] Yisrael weaken their hands [from lack of involvement in] the mitzvos, [Eisav] rules over them. [Similarly] it says [in sefer “Yirmiyahu”], “Who is the man who is wise and he shall understand this, and concerning which The Mouth of HaShem spoke to him and he shall relate it; For what reason was The Land [of Israel] destroyed, made desolate like wilderness, without passerby? And HaShem said, ‘It is because they abandoned My Torah which I have given before them, and they did not heed My Voice and they did not walk walk in it [to be accustomed to it].’ (Yirmiyahu: 9; 11 – 12)” (MaLBI”M) [Similarly], it says [in “Amos”], “Such said HaShem, ‘For three willful sins of [the people of] Yehuda, and on the fourth I shall not turn back, for rejecting The Torah of HaShem, and they did not guard [to observe] His ordinances…” (2; 4) It already occurred that Rabbi Akiva, Rabbi Tarfon, and Rabbi Yosi HaGalili, were feasting in Beis Aris in Lod and this question was asked before them, “What is greater [Torah] study or action [in performance of the mitzvos]?” Rabbu Tarfon said, ‘Action [in observance of the mitzvos] is greater’. Rabbi Akiva said, ‘[Torah] study is greater’. They all answered and said, ‘[Torah] study is greater, for [Torah] study brings one to [be able to] act [in observance of the mitzvos]’. Rabbi Yosi HaGalili said, ‘[Torah] study is greater, for [The Torah] preceded [the mitzvah of] challah by forty years, [the mitzvah of] ma’aser (tithes) by fifty-four [years, the mitzvah of] shimittah [years] by sixty-one [years], and the yovel [years] by one-hundred-and-three [years]. Just as one is punished more for [laxity in Torah] study than for action [in observance of the mitzvos], so too, the reward given for [Torah] study is greater than [the reward given for] action [in observance of the mitzvos], as it says [in parshas “Eikev”], “And you shall teach them to your children to speak of them…” (Divarim: 11; 19) What does it say [in The Torah in relation to the reward for Torah study]? “In order that your days and the days of your children shall be prolonged…” (Divarim: 11; 21) It [similarly] says [in “Tehillim” concerning the reward for Torah study], “And He has given them the lands of peoples and they shall inherit the wealth of nations. Because they have guarded [to observe] His ordinances…” (Tehillim: 105; 43 – 44)”

[3] A “bas kol” refers to a Heavenly Voice.

[4] “Har Choreiv” is another name for “Har Sinai” – Mount Sinai.

[5] Subsequent to teaching of all of the benefits that the person receives for involvement in Torah study, including the fact that the entire world was created for such a person, this person thereby significantly improves his relationship with HaShem and people, readies him to attain great character traits, including humility, righteousness, piety, uprightness, and trustworthiness, The Torah also distances the person from sin and brings him closer to the performance of meritorious deeds. This person, through his involvement in Torah study, also acquires many great types of wisdom. (Rabbi Meir in Chapter 6, Mishna 1) The second Mishna of this chapter states that the person who is involved in Torah study receives positions of leadership, the ability to investigate the law, he has the secrets of The Torah revealed to him, is modest and slow to anger, overcomes his negative inclinations, and is raised up over all of Creation.

This section of “Pirkei Avos” states as follows:

“Rabbi Yehoshua ben Levi said, ‘On every single day, a Heavenly Voice goes out from Har Choreiv and announces and says, ‘Woe to the people from the insult of The Torah, for all of those who do not involve themselves in Torah [study are] called “reprimanded” – “נזוף”, as it says [in sefer “Mishlei”], “A gold ring in the nose of a pig, [so] is a beautiful woman who is lacking reason.” (11; 22) [In addition, the pasuk in parshas “Ki Sisa”] states, “And the tablets, they are the work of G-d, and the writing is the writing of G-d, engraved upon the tablets”. (Shmos: 32; 16) Do not read [the word as] “charus” – חָרוּת – “engraved”, rather [read the word as] “cheirus” – “חֵרוּת”, for you don’t have one who is free except one who is involved in Torah [study], for all of those who involve themselves in Torah [study] ascends [in in greatness – RaSh”I], as it says [in parshas “Chukas”], “And from Matanah to Nachaliel and from Nachaliel to Bamos.” (Bamidbar: 21; 19) RaSh”I on this mishna, quoting from maseches “Eruvin” (54a), explains that first, as the previous pasuk stated, The B’nei Yisrael traveled from Midbar to Matanah – which refers to the place that The Torah was given. They then traveled to Nachaliel, which can be broken up into two words which mean that their “inheritance is G-d”, as HaShem had brought us into His Portion, once our portion was HaShem, we ascend to greatness.”

On the section of this mishna that the Chofetz Chaim quotes, we learn that The Torah suffers an insult when people don’t involve themselves in studying it.

[6] This teaching is found in “Midrash Osios D’Rabbi Akiva”, chapter 94, or chapter 18.

Shmiras HaLashon י"ח אדר - Adar 18 - One-Hundred-and-Sixty-Seventh Day

2008-03-02T20:03:00.000-08:00

In The Holy “Zohar” [on] Parshas “Pikudei”[1], the [magnitude] of the reward [for] the person who establishes [set] times [for the study of] Torah, as well as [the punishment], Heaven Forbid, [for those who are idle from Torah study, is discussed as follows][2]: “The fourth sanctuary:… thirty-two other [angels] are appointed over all of those who constantly toil in Torah [study, who] do not cease [from that study] during the day and night. Those other [angels] who are all [appointed] below [the thirty-two angels], are appointed over all of those [people] who set designated times for [the study of] Torah. All [of these angels] are appointed over this [matter of involvement in Torah study], as well as [are appointed to bestow] punishment [upon] all of those who were able to involve themselves in Torah [study] and [nevertheless] did not involve themselves [in Torah study].”

[Concerning] one who is careful [to involve] himself in Torah study and places [the Torah study] upon his heart, such a [person] thereby merits [to attain the] love of HaShem Yisbarach. [This follows that which is taught] in “Sifrei”[3], on the pasuk “And these words which I command you today, shall be upon your heart.” (Divarim: 6; 6), [as follows]: “Since it says [in the pasuk], “And you shall love HaShem your G-d, with all of your heart…”[4] (Divarim: 6; 5), I [still] do not know [in which manner] we love The Holy One, Blessed is He. [In answer to this], the pasuk states, “And these words shall be upon your heart.” (Divarim: 6; 6), from [which we learn that through our involvement in the study of The Torah, we] are [consequently] familiar with The Holy One, Blessed is He, and cling to His Ways.”[5]

[1] This teaching is found in volume 2 of The “Zohar”, 256a.

[2] The full text of this section of The “Zohar” states as follows:

“The fourth sanctuary, this sanctuary being the sanctuary that exists with additional light, this being the sanctuary which is surrounded by thirty-two supreme pegs and five-hundred-thousand others who are appointed below these, above all of [the aforementioned angels] are four supreme [angels], all [of these angels] being the pegs of this sanctuary. These four are Chasd-iha-e-l, Kosi-ria (alt. Kas-adia), D’komia-h (or Ki-du-miah), [and] Dah-arie-l, these four [angels] being appointed over all of [the other angels], and all of the other [angels] are all appointed below [these angels].

By way of these [angels], the judgment [that is] to be performed in the world is known, concerning whom it is written, “…and the decree [is performed in accordance with] that which the holy ones speak…” (Daniel: 4; 14) All of these legions [of angels] who are appointed over the judgment [to befall this world], come to these four [angels] to inquire [as to] how the judgment has been decreed for the world, [these decrees being] all of these judgments which haven’t been given over as decrees toward the existence of the world. It is concerning this [matter] that all of [these angels] come to inquire, and because of this [all of these angels] are all appointed over this [matter].

These thirty-two other [angels] are appointed over those who constantly weary themselves in Torah [study] and do not cease [their Torah study] during the daytime and nighttime. These other [angels] who are below [the aforementioned thirty-two angels], are appointed over all of those [people] who establish known times for [the study of] The Torah. All of these [angels] are appointed [over this matter involving Torah study, as well as are given the mission] to [bestow] punishment [upon all of] those [people] who were able to involve [themselves in Torah study] and [nevertheless] did not involve [themselves in Torah study].”

[3] This teaching is found in Parshas “VaEschanan”, in Piskah 33.

[4] The pasuk states as follows:

“And you shall love HaShem your G-d, with all of your heart and with all of your soul and with all of your wealth.” (Divarim: 6; 6)

RaSh”I, quoting “Sifrei” (Piskah 32), points out that “with all of your heart” refers to the person using both their good and evil inclinations toward the service of HaShem, “with all of your soul” refers to the person loving HaShem even if He takes the person’s life, and “with all of your property” refers to the fact that the person should love HaShem with all of their money. Alternatively, “with all of מאדך” refers to the fact that the person should love HaShem both when He brings that which is good upon the person and when He brings punishment upon the person.

[5] This teaching from “Sifrei” is quoted in the name of Rabbi [Yehuda HaNasi], with slightly different wording, as follows:

“And these words that I command you today shall be upon your heart.” (Divarim: 6; 6): Rabbi [Yehuda HaNasi] says [in explanation of this pasuk], ‘Why is [this pasuk] stated? [The reason that the aforementioned pasuk is stated in The Torah] is because it says [in the previous pasuk], “And you shall love HaShem your G-d, with all of your heart…” (Divarim: 6; 5) [Based on this pasuk alone], I [still] do not know how we should love HaShem. [In relation to this matter of loving HaShem], the [next] pasuk states, “And these words that I command you today, shall be upon your heart.” (Divarim: 6; 6) Place these matters [of The Torah] upon your heart, for as a result of [such an action], you are [then] acquainted with The One Who said, ‘And the universe shall [come into existence]’ (i.e. HaShem), and cling to His Ways.”

“…that I command you today…” [teaches us] “That [The Torah] should not be viewed by you like an old letter [which details] the command of the king which no one [views as] important. Rather, [view The Torah] as a new letter [which details] the proclamation of the king, [concerning which] everyone runs to read.”

“…upon your heart”: “[Based on this phrase] Rabbi Yoshiya says [that] ‘The person needs to make an oath [to restrain] his [evil] inclination, for you discover such [to be the case] in every instance that the righteous take an oath [to restrain] their [evil] inclinations. It is written concerning Avraham, “…‘I raise my hand up to HaShem, The Supreme G-d, The One Who has acquired Heaven and Earth. If from a string to a shoelace, and if I take from all that which is yours…” (B’reishis: 14; 22 – 23) Concerning Boaz it says, “…and I shall redeem you, as HaShem lives, lie down until the morning” (Ruth: 3; 13) Concerning David [the pasuk] says, “And David said, ‘as HaShem lives, either HaShem shall strike him, or his day shall come and he shall die, or he shall descend to war and die.” (Shmuel I: 26; 10) Concerning Elisha it says, “…‘As HaShem lives Whom I have stood before Him, if I shall take…’” (Milachim II: 5; 16) Just as the righteous take an oath [to restrain] their [evil] inclinations to not do [that which is wrong], the evildoers take an oath concerning their [evil] inclinations to [perform] that which is wrong, as it says [concerning Gechazi], “…‘As HaShem lives, for I shall pursue him and take something from him”. (Milachim II: 5; 20)”

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

2008-02-13T23:09:00.000-08:00

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

2008-02-12T18:40:00.000-08:00

[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 RESPONSA RTFproperly 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

2008-02-11T19:10:00.000-08:00

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

2008-02-07T17:02:00.000-08:00

[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

2008-02-06T22:58:00.000-08:00

[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

2008-02-05T19:36:00.000-08:00

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

2008-02-05T00:00:00.000-08:00

[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)

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

2008-01-31T23:17:00.000-08:00

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2008-01-31T20:52:00.000-08:00

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

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

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

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

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

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

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

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

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

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

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

2008-01-31T16:16:00.000-08:00

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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