© 2008 by Robert Lepor. All rights reserved.
(During a Jewish leap-year: 9 Adar II - בִּשְׁנַת הָעִיבּוּר - ט אדר בּ)
(During a Jewish leap-year: 9 Adar II - בִּשְׁנַת הָעִיבּוּר - ט אדר בּ)
It is specifically, [due to the person’s laxity with respect to involvement in Torah study] that he [causes] himself to be harmed, as our Sages of Blessed Memory[1] have said [in maseches “Yoma” (38b), as follows]: “[Concerning] all of those who forget one matter from the Torah that [they] have studied, [they] cause exile to [befall their] children, as it says [in sefer “Hoshea”], “…and you forget The Torah of your G-d, I shall also forget your children.”[2] (Hoshea: 4; 6)”
In addition, the children of a person die when they are young[3] due to this sin [of causing oneself to forget his Torah learning], as our Sages of Blessed Memory have said [in maseches “Shabbos” (32b)][4].[5]
As a consequence of this sin [of being idle from involvement in Torah study, the person] is also judged in gehinnom, as our Sages of Blessed Memory have said [in maseches “Bava Basra” (79a), as follows]: “All of those who separate [themselves] from [involvement in the study of the] words of Torah, fall into gehinnom, as it says [in “Mishlei”], “A person strays from the path of wisdom, he shall rest amongst the gathering of the dead.”[6] (Mishlei: 21; 16), and “rifa’eem” – “dead ones”, only refer to gehinnom…”[7]
In The Holy “Zohar”, [on] Parshas “Vayikra” (volume 3; 25b), [it is written as follows]: “Rabbi Shimon said: ‘Praiseworthy are those Masters of the Soul, Masters of The Torah, those involved in the service of The Holy King. Woe to those sinners who have not merited to cling to their Master, and have not [brought themselves] merit through [their involvement in] Torah [study], for all of those [people] who did not [bring themselves] merit [through their involvement] in Torah [study] do not [receive] merit with [their] ruach[8] and [do not receive merit] with [their] nishama, they [rather] cling onto the side of the evil grouping. This [person] does not have a portion in The Holy King, he does not have a portion of holiness. Woe to him when he departs from this world, for behold he has been made known to those evil types, The Masters of brazenness [which is as] harsh as [the brazenness] of a dog, [they being] the messengers of the fire of gehinnom, who do not have mercy upon him! Come and take note of…”[9]
[1] This teaching from maseches “Yoma” is taught in the name of Rabbi Elazar.
[2] The entire pasuk from sefer “Hoshea” states, “My Nation has been made stupid, without knowledge, for you have detested the knowledge of My Service and you have distanced yourself from serving before Me, and concerning that which you have forgotten The Torah of your G-d, I shall also distance your children”. (Hoshea: 4; 6) This translation is based on the commentary/translation of Targum Yonasan ben Uziel.
This section of sefer “Hoshea” is his prophecy with respect to the kohanim, who distanced themselves from The Torah, thereby leading to a lack of involvement in Torah study by the masses. One of the obligations of the kohanim had been to teach The Torah to The B’nei Yisrael, therefore, their lack of connection with Torah study, led to a widespread lack of Torah study among The B’nei Yisrael.
The section which discusses the lack of involvement in Torah study by The B’nei Yisrael and their subsequent punishment of galus (exile), reads as follows:
“Listen to The Word of HaShem, B’nei Yisrael, for HaShem has a quarrel with the inhabitants of The Land [of Israel], for there is no truth, and there is no kindness, and there is no knowledge of G-d in The Land. They swear falsely and they murder and they steal, and commit adultery, they have broken fences [of The Torah – MaHaR”I KR”A], and blood [of those killed] has touched blood [of others who have been killed]. Therefore The Land shall mourn and all of its inhabitants shall be cut off, with [respect to] the animals of the field and with [respect to] the birds of The Heaven, and also the fish of the ocean shall be wiped out. However, no person quarrels [with another] and no person is rebuked, and your nation is like those who quarrel with the kohen [who teaches Torah to The People – Targum Yonasan ben Uziel]. And you have stumbled today, and your [false] prophet who is with you has stumbled [as one stumbles during the] night, and your nation has been made silent. My Nation have been made similar to you, without knowledge, for you have rejected the knowledge and I have rejected you from serving before Me [as a kohen], and you have forgotten The Torah of your G-d, I shall also forget your children. As they became more numerous, so did they increase to sin to Me, their honor shall be exchanged with disgrace. [The kohanim] shall eat of the sin of My Nation, and their soul shall bear [the] sins [of The B’nei Yisrael]. The Nation shall be like the kohen, and I shall visit punishment upon him, I shall recompense him [with] his ways and his actions. And they shall eat and shall not be satisfied, they shall be promiscuous and shall not raise children, for they have abandoned HaShem, [from] guarding [His Paths].” (Hoshea: 4; 1 – 10)
With respect to the pasuk quoted in sefer “Shmiras HaLashon”, RaSh”I teaches that since the people have forgotten The Torah of HaShem, their children would be forgotten, concerning whom at the time that they received The Torah on Har Sinai, they made guarantors in their stead to guard The Torah. This would occur to their children as a consequence of their children not having fulfilled this obligation as they had instead forgotten The Torah.
Metzudas David states that the people were cut off as a consequence of their not having known HaShem. This occurred as a consequence of the kohanim who were obligated to teach The Torah to The People (see “Malachi” (2; 7), who instead rejected The Torah and didn’t teach it to The B’nei Yisrael. Therefore, these kohanim are being rejected by HaShem from serving before Him. Metzudas David adds that as a consequence of their having forgotten The Torah, HaShem shall appear to forget about them by not bringing them salvation.
RaDa”K comments that The B’nei Yisrael did have access to The Torah by way of the true prophets. However, due to the fact that the kohanim who were obligated to teach The B’nei Yisrael Torah, instead strayed from the truth, as did The B’nei Yisrael, as well as being exposed to the false prophets who would prophesize falsely to them, The B’nei Yisrael consequently doubted the prophecies uttered by the true prophets.
MaHaR”I KR”A explains that “the knowledge” discussed in the pasuk, refers to The Torah, which informs the person of The Paths of HaShem.
MaLBI”M explains that in this pasuk, HaShem is speaking to the kohen, telling him that The B’nei Yisrael has become similar to the kohen in that they are lacking in their knowledge of The Torah, for the kohen has rejected The Knowledge of The Torah. Therefore, due to the fact that the kohen who serves HaShem, by, among other things, teaching The Torah to the people, has not fulfilled this obligation, as he instead rejected The Torah, he is no longer fitting to serve HaShem in the position of k’hunah (the duties of the kohen). Not only do the kohanim lack knowledge of HaShem as a result of their having rejected it, they have even forgotten The Torah which they had originally known. Therefore, initially, when the kohanim had rejected The Knowledge of HaShem, HaShem still didn’t relate to them as if He had forgotten them, for there was still hope that their children would follow The Torah, for even though they had abandoned HaShem, The Light of The Torah could have still brought them back to act apropriately, in accordance with The Torah. However, once the kohanim had forgotten The Torah altogether, HaShem “forgot” them, as there was no longer hope that any of their descendants would be righteous. (See “Talmud Yirushalmi”, maseches “Chagigah”, chapter 1, halacha 7, daf 76, and “Eichah Rabbah”, introduction 2, “Rabbi Abba”, Vilna printing.)
From the above commentaries, we see the great negative consequences that can befall the person and his children due to lack of involvement in Torah study.
[3] The person’s children may die when they are young due to the sin of being idle from Torah study, or with respect to other sins, as taught in this gemara from maseches “Shabbos” (32b).
[4] The text of the gemara from maseches “Shabbos” states as follows:
“We learn in a Baraisa, [as follows]: “Rabbi Nosson says, ‘Due to the sin of [unfulfilled] vows, the wife of the person dies, as it says, “If you don’t have that which to pay, your bed [i.e. wife] shall be taken from below you”. (Mishlei: 22; 27)’ Rabbi [Yehuda HaNasi] says, ‘Due to the sin of [unfulfilled] vows [a person’s] children die when they are young (i.e. while they are minors - below 12 for females and below 13 for males), as it says [in “Koheles”], “Do not allow your mouth to bring sin to your flesh and do not say before the angel, that it was [done in] negligence, why should HaShem become angry with respect to your voice and destroy the actions of your hands”. (Koheles: 5; 5) What are the “actions of the person’s hands”? You would say [that the “actions of the person’s hands” are] the person’s sons and daughters.’ Our Rabbis have taught in a Baraisa, [as follows]: ‘Due to the sin of [unfulfilled] vows, [the person’s] children die’, [these being] the words of Rabbi Elazar [quoting this teaching] in the name of Rabbi Shimon. Rabbi Yehuda HaNasi says, ‘[The person’s children die when they’re young] due to the sin of being idle [from] Torah [study].’ The [teaching of the] one who said [that the person’s children die when they are young] due to the sin of [unfulfilled] vows, is in accordance with [the explanation] which they have [provided] above. However, according to the one who said [that the person’s children die when they’re young] due to the sin of being idle from Torah [study], what is the pasuk [that he uses as his source for this teaching]? [The source for his teaching is] that which is written [in sefer “Yirmiyahu”, as follows]: “I have struck your children for no purpose, [for] they have not accepted musar (moral rebuke)…” (2; 30) Rav Nachman bar Yitzchak said, ‘According to the one who said [that] due to the sin of [unfulfilled] vows [a person’s children die when they are young, his source] is also from [this pasuk from sefer “Yirmiyahu”] – “I have struck your children for being false – לשוא…” – [this is] with respect to matters [concerning which one acts] falsely.’ Let’s see, Rabbi is Rabbi Yehuda HaNasi, and Rabbi said [that a person’s children die when they are young] due to the sin of [unfulfilled] vows. Rabbi [Yehuda HaNasi taught this teaching with respect to unfulfilled vows] after he heard it from Rabbi Elazar quoting [it] in the name of Rabbi Shimon. Rabbi Chiya bar Abba and Rabbi Yosi differ [with respect to this teaching that a person’s children die when they’re young due to the father’s sin of being idle from Torah study]. One of them says [that the person’s children die when they are young] due to the sin [of the person having his residence remain without a] mezuzah, and one says [that this occurs] due to [the person’s sin of] being idle [from involvement in] Torah [study]. According to the one who said [that this punishment can befall one] due to the sin [of not having a] mezuzah [on their residence], the previous pasuk is expounded but [the pasuk which precedes that pasuk] is not [expounded] (See note from RaSh”I below). According to the one who said [that this punishment can befall the person] due to the sin of being idle from Torah [study], the previous pasuk and the one before it are [both] expounded. Rabbi Meir and Rabbi Yehuda differ [with respect to this teaching]. One of them says [that this punishment results] due to the sin of [not having a] mezuzah, and one of them says [that this punishment can result] due to the sin of [not wearing tzitzis]. [This teaching] makes sense according to the one who says [that this punishment can arise] due to the sin of [not having a] mezuzah, as it is written [in parshas “Eikev”], “And you shall write them on the lintels of your house…” (Divarim: 11; 20), and it is subsequently written, “In order that your lives and the lives of your children shall be prolonged…” (11; 21) However, what is the reasoning of the one who said [that such a punishment can befall the person] due to the sin of [not wearing] tzitzis? Rav Kahana, and some say Shila Mari, said, ‘[the source for such a punishment befalling a person due to not wearing tzitzis is found in sefer “Yirmiyahu”], as it is written, “The blood of the souls of innocent poor people are also found in your fringes…” (Yirmiyahu: 2; 34)’ Rav Nachman bar Yitzchak said, ‘[The source] for the [opinion of the] one who says [that this punishment befalls a person] due to the sin of [not having a mezuzah], is also from [this pasuk from sefer “Yirmiyahu”], as it is written, “…You have not found them in a hidden place (such as a place that was dug out – Metzudas Tzion)…” (2; 34) – for they have made doorways like a dug-out area.’ Reish Lakish said: ‘All of those who are careful with [the mitzvah of] tzitzis, merits to have 2,800 servants serve him, as it says [in sefer “Zichariah”], “So says HaShem Master of Legions, ‘During those days, [it will happen] that ten people from each of the tongues of the nations will grasp on, and they shall grasp onto the fringe of a Jewish man, saying, ‘We shall go with you [for we have heard that G-d is with you]’’”. (Zichariah: 8; 23)’
The number 2,800 is attained, as there are 70 nations, from each of which 10 people will grab onto each of the four fringes of trhe tzitzis: 70 * 10 * 4 = 2,800.
[5] Note from the Hebrew printing of “Kol HaLashon”: This teaching is found [in maseches] “Shabbos” in Gilyon HaShas of the Gaon Rabbi Akiva Eiger, where he quotes this teaching from maseches “Kallah” [in the name of Rabbi Yihoshua], where [he] expounds this teaching based on the aforementioned segment from the pasuk in sefer “Hoshea”, which states: “…and you have forgotten The Torah of your G-d, I shall forget your children.”
[6] Metzudas Tzion explains that the “Ripha’eem” are those who are dead who have become torpid – רפה – and weak.
RaSh”I explains this pasuk as teaching that those individuals who separate themselves from the Torah will reside among those in gehinnom.
MaLBI”M explains that those who “stray from the path of wisdom, that being from belief in HaShem, such as one who denies Divine Providence (hashgacha p’ratis) and of knowledge of knowing of HaShem and His running all of Creation or denying His wonders, these people are apostates who have no portion in The World to Come and have no rectification, and they shall descend to gehinnom.
[7] Prior to this teaching, the gemara in maseches “Bava Basra” teaches that the person who possesses haughtiness, falls into gehinnom. Rav Yehuda taught in the name of Rav that the person who disassociates himself from involvement in Torah study is consumed in fire. The teaching in the gemara that is quoted in sefer “Shmiras HaLashon”, is taught by Rabbi Yonasan. The text of this gemara that is not included above, states as follows:
“…And “Ripha’eem” – “רפאים” only refers to gehinnom, as it says [in “Mishlei”], “And they did not know that dead ones – Ripha’eem – are over there, in the depths of sh’ole (hell) [reside] all of those who are designated for it”. (Mishlei: 9; 18)”
Targum Yonasan ben Uziel explains “Ripha’eem” to be “men”.
[8] The “ruach” and “nishamah” are different parts of the person’s soul, that are on different levels of holiness.
[9] The text from this section of The “Zohar”, states as follows:
“Rabbi Shimon said: ‘Praiseworthy are those Masters of the Soul, Masters of The Torah, those involved in the service of The Holy King. Woe to those sinners who have not merited to cling to their Master, and have not [brought themselves] merit through [their involvement in] Torah [study], for all of those [people] who did not [bring themselves] merit [through their involvement] in Torah [study] do not [receive] merit with [their] ruach and [do not receive merit] with [their] nishama, they [rather] cling on [to] the side of the evil grouping. This [person] does not have a portion in The Holy King, he does not have a portion of holiness. Woe to him when he departs from this world, for behold he has been made known to those evil types, The Masters of brazenness [which is] as harsh as [the brazenness] of a dog, [they being] the messengers of the fire of gehinnom, who do not have mercy upon him!
Come and take note of the difference is between [The B’nei] Yisrael and the nations who worship idols: Even though the Jewish person does not [attain] merit except with his nefesh (i.e. the lowest part of his soul), he [nevertheless still] stands on a higher level [than the person from any of the other nations]. If [the Jewish person] desires to acquire a ruach, [he is capable of doing so], and if he desires to acquire a nishamah, he acquires it and [receives] merit with it. However, the nations who worship idols, never acquire [a nefesh] unless it is decreed that they would acquire a soul – nefesh (in the place of a nefesh) from another place. [Concerning] the Jew who remains at the lowest level of the nefesh and does not desire to [acquire greater] merit, his punishment is very great. Woe to that sinner who has forgotten the commandments of the Torah and did not involve himself in Torah [study], he has forgotten his Master, concerning [this person] it is written [in “Tehillim”], “Sinners shall be destroyed from the the land…” (Tehillim: 104; 35)
Come and take note that there are some people who cling on to that [evil] side as a consequence of that nefesh not having [attained] more merit, and when that impure spirit passes upon him, that impure spirit rests upon him, and clings to him, just as that sin that the person sinned was from that side of that impure spirit. The sacrifice [offered by such a person] is one goat, it being the animal that comes from that side, in order to atone for his sin.
Rabbi Elazar, his son, said to him, ‘Isn’t it written [in parshas “Ki-Seitzei”], “Do not leave his corpse hanging on the tree overnight… and you shall not make your Land impure…” (Divarim: 21; 23) Due to [the fact that] The Land [of Israel] is holy, (and in the place that he resides) and the impure spirit will not find a place to rest upon in The Holy Land [of Israel], this being the case, since the impure spirit rests upon that animal (i.e. the goat), and comes from his side, why do we sacrifice it to the side of holiness?’ [Rabbi Shimon responded] to him, as follows]: ‘You have asked appropriately. However, my son, take note [that] it is written [in parshas “Va’Eschanan”], “For HaShem your G-d is a consuming fire…” (Divarim: 4; 24) There is a fire which consumes a fire; The fire of The Holy One, Blessed is He, consumes another fire. Come and take note that there are [certain] angels who [recite] song before The Holy One, Blessed is He, who, when they conclude that song, cease to exist through a spark of consuming fire. Below, [in this world], The Holy One, Blessed is He, prepares a fire of the altar, and this fire consumes and destroys that entire side [of impurity] and that side [of impurity] becomes non-existent by means of that flame of fire and nothing from him remains in the world. That person who offered the sacrifice, stands upon it, and with that ascending scent of his sacrifice, that side of the spirit of impurity that had resided upon him is removed from him, and he is atoned [of his sin]. Due to this [fire], everything by it is made non-existent and is destroyed and nothing can exist by that fire.’”
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.’”
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