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

© 2008 by Robert Lepor. All rights reserved.

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 by Robert Lepor. All rights reserved.

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 by Robert Lepor. All rights reserved.

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 by Robert Lepor. All rights reserved.

[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 by Robert Lepor. All rights reserved.

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 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 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 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 by Robert Lepor. All rights reserved.

(During a Jewish leap-year: 20 Adar II - בִּשְׁנַת הָעִיבּוּר - כ אדר בּ)

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 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)