tag:blogger.com,1999:blog-312163672023-11-15T09:56:48.612-08:00Shmiras HaLashon - שמירת הלשוןTranslation of the Chofetz Chaim's Sefer Shmiras HaLashon. This site is dedicated to the improvement of the speech of members of Bnei Yisrael. To help avoid all sorts of troubles, learn Shmiras HaLashon - "One who guards his mouth and his tongue guards from troubles of his soul." (Mishlei: 21; 23)<p>This site and all content herein is copyright © 2006-08 by Robert Lepor. All rights reserved.Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.comBlogger199125tag:blogger.com,1999:blog-31216367.post-78123957520750189032008-12-31T23:36:00.000-08:002008-12-31T23:36:04.875-08:00Shmiras HaLashon ט"ז ניסן - Nissan 16 - One-Hundred-and-Ninety-Fourth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">Similar [to the above incident involving Rabbi Zmira’ah, as recorded in the “<span style="font-style: italic;">Zohar</span>”], is [an incident] that is also [taught] in “<span style="font-style: italic;">Tanna D’Vei Eliyahu</span>” [in] chapter 17, [as follows]: “Rabbi Yochanan ben Zakkai said: ‘On one occasion I was walking on the road and encountered one person who was gathering wood, and I spoke with him, [though] he didn’t respond to me [at all]. Subsequent [to this encounter] he came to me and said to me: ‘Rabbi, I am dead and am not alive.’ I said to him, ‘If you are dead, what purpose do you have for all of these [pieces] of wood?’ He responded to me: ‘Rabbi, listen to me [concerning the] matter that I shall relate to you: When I was alive, I and my friend were involved in a sin in my residence, and when we arrived here [in <span style="font-style: italic;">gehinnom</span>], they decreed a judgment of burning upon us. When I gather wood, they burn my friend, and when he gathers wood, they burn me.’ I said to him: ‘[For how long will] your judgment [continue]?’ He said to me: ‘When I arrived over here, I left my wife pregnant, and I know that she is pregnant with a [boy]. Therefore, I plead with you, be careful with [my son] from the time that he is born until he is five years old, take him to the Academy of his Rabbi [to learn] Scripture, for from the moment that he says, “We bless <span style="font-style: italic;">HaShem </span>Who is The Source of Blessing” – “ברכו את ה' המברך”, they will raise me out of the judgment of <span style="font-style: italic;">gehinnom</span>.’”</span><br /></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com1tag:blogger.com,1999:blog-31216367.post-20187060185939797142008-11-30T20:57:00.000-08:002015-02-24T11:38:20.611-08:00Shmiras HaLashon ט"ו ניסן - Nissan 15 - One-Hundred-and-Ninety-Third Day<div style="text-align: center;">
<span style="color: black;">© 2008 by Robert Lepor. All rights reserved.</span><br />
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<span style="color: black;">At times, [due to the person’s having ensured that his son had a Torah education, in addition to being saved from judgement in gehinnom, the father], as a consequence of this [Torah study of his son], merits to be counted among the righteous. [The above follows that which is taught] in “Midrash HaNe’elam” (“Zohar Chadash” – “Midrash Ruth”, the teaching [beginning with the words] “מי שמת בלי בנים” – “One who dies without children”), in the second chapter, [as follows]: “Rabbi Zmira’ah went out to the field of Unoo [and] he saw flames rising in those fissures of the Mountains of Ararat. [Thereupon, Rabbi Zmira’ah] inclined his ear and he heard voices. That Arab [then] said to him: “Come with me and I shall show you wonders that are hidden from people.” [Rav Zmira’ah] went with him behind a boulder, and he saw other fissures and flames were ascending [from those fissures. Rabbi Zmira’ah and the Arab then] heard other voices. [The Arab then said]. ‘Incline your ear over here’. He inclined his ear and he heard voices that were saying, ‘Woe, woe’. [Thereupon, Rav Zmira’ah said], ‘Definitely this place over here is one of the places of gehinnom’. The Arab then went away and [Rav Zmira’ah] remained [over there]. After a while he bent [himself his body] in another place and saw a person who was raising his voice [and] they were taking him and were taking him to the depths of another compartment [of gehinnom], and he was covered over and not see again. [Rav Zmira’ah then] went to sleep and saw that man [who he had seen in gehinnom] in a dream. [Rav Zmira’ah] said to him: ‘Who are you?’ [The man] said to him: ‘I am a Jewish sinner, for I have not left [any evils and sins in the world that I did not perform: In the midst of the dream [Rav Zmira’ah] said to him, ‘What is your name?’ [The man responded] to him: ‘I don’t know, for the sinners of gehinnom do not remember their names.’ [Rav Zmira’ah] said to him: ‘What is the name of the place [where you had lived]?’ [The man] said to him: ‘I had been a butcher in the Upper-Galilee, and due to numerous sins that I had performed over there, the judgements of that person (i.e. referring to himself) are three times during the daytime and three times during the nighttime. [Thereupon, Rabbi Zmira’ah] arose (got up) from there and went to the Upper-Galil. [Once Rabbi Zmira’ah arrived in the Upper-Galil], he heard the voice of a child who was reciting [the following pasuk from “Mishlei”]: “If you seek it out like silver and search for it like hidden-treasures, then you shall understand the fear of HaShem…” (2; 4 – 5) [Rav Zmira’ah then] went to another Beis Midrash [and] heard the voice of another child who was saying: “Seek out righteousness, seek out humility, perhaps they had been hidden”. (Tzifaniah: 2; 3) [Thereupon, Rav Zmira’ah] went and searched out for the place [where] that evil man [had lived], and he asked one child [concerning where he had lived]. The child said to him: ‘Rabbi, such-and-such should happen to that person, for he didn’t leave over any evils and sins that he did not perform. Such-and-such should befall that evil man and the baby who nurses on account of him. [Rav Zmira’ah] said to [that child]: ‘Did [that man] leave a son in the world?’ [The child] said to him: ‘Yes. He left one son, and he is an evildoer like his father, and he is the child that goes to the slaughter-house. [Thereupon, Rabbi Zmira’ah] sought out [that man’s child] and he took him with him, and he wearied him in [the study of] The Torah until he taught him Scripture (Mikrah) and tefillah, and K’rias Sh’ma. Afterwards, [Rav Zmira’ah] taught him mishna and Talmud, and halachos, and aggados, until he became wiser. [That child] is Rabbi Nachum HaPakuli. Why did [the people] call him “HaPakuli”? [The people referred to him as “HaPakuli” – “הפקולי”, for] it says [in sefer “Yishayahu”], “…removed him from judgement” – “פקו פליליה” (28; 7), for he [caused] his father to be removed from the judgement of that world (i.e. gehinnom), and numerous scholars of [their] generation who descended from him and are called “Pakuli”. [Subsequent to Rabbi Zmira’ah having taught his son Torah], that man [who Rabbi Zmira’ah had seen in gehinnom], came to him in a dream, and said to him: ‘Rabbi, you have so greatly comforted me, [to] such [an extent] should The Hold One, Blessed is He, comfort you, for from the day that my son knew one pasuk, they removed me from one of my judgements during the day [and from one judgement] during the night. Once [my son] read [Torah] in the Academy of his Rabbi, they completely removed me from my judgements. On the day that [my son] became a scholar and they called him “Rabbi”, my chair was placed in the midst of the righteous in Gan Eiden, and on every day that Torah is renewed in his name, they crown me in a supreme crown with which the righteous are crowned. On account of you, [Rabbi Zmira’ah], I merited all of this [great] honor. Praiseworthy is the portion of [the person] who left a son in this world who wearies himself in Torah [study].”</span></div>
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Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-420126303474852092008-10-28T21:36:00.000-07:002008-10-28T21:43:05.658-07:00Shmiras HaLashon י"ד ניסן - Nissan 14 - One-Hundred-and-Ninety-Second Day<span style="color: rgb(0, 0, 0);font-size:100%;" >© 2008 by Robert Lepor. All rights reserved.</span><span style="font-size:100%;"><br /><br /></span><div style="text-align: left;"><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);font-size:100%;" >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] </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Rosh HaShanah</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >, as our Sages of Blessed Memory have said [in </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">maseches</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > “</span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Beitzah</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >” (16b), as follows]: “All of the sustenance of the person is designated for him from [between] </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Rosh HaShanah</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > until </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Yom Kippur</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >, aside for his expenditures for </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Shabbos</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >…, and expenditures on behalf of his children for [their] Torah study, for if he diminishes [the amount of money that he spends for his </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Shabbos</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > needs and for his children’s Torah education], they dimish [that equivalent amount of money] from him. <span style=""> </span>If, [on the contrary, the person] increases [the amount of money that he spends on his children’s Torah education or for </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Shabbos</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > needs], they add [that equivalent amount of money onto the amount of money that] he [was designated to earn that year].<span style=""> </span>Please go [take note of] that which our Sages of Blessed Memory have said [in </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">maseches</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > “</span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Kiddushin</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >” (30a) concerning expenditures for the Torah education of one’s children]: “[Concerning] all of those who teach their grandson Torah, the </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">pasuk</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > considers it as if he [had] received [that Torah] at </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Har Sinai</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >, as it says [in </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">parshas</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > “</span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Va’Eschanan</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >”], “And you shall inform [concerning] them to your children and your grandchildren” (</span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Divarim</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >: 4; 9), [which is] juxtaposed with: “The day that you stood before </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">HaShem</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > your G-d, at </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Choreiv</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" > (4; 10).<o:p></o:p></span> </div><p class="MsoNormal" style="margin-top: 12pt; color: rgb(0, 0, 0); text-align: justify;"><span style="font-size:100%;">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 “</span><span style="font-size:100%;"><i style="">Sifrei</i></span><span style="font-size:100%;">” [on] </span><span style="font-size:100%;"><i style="">parshas</i></span><span style="font-size:100%;"> “</span><span style="font-size:100%;"><i style="">Eikev</i></span><span style="font-size:100%;">”, </span><span style="font-size:100%;"><i style="">piskah</i></span><span style="font-size:100%;"> 46), as it is written, “and you shall teach them to your children…” (</span><span style="font-size:100%;"><i style="">Divarim</i></span><span style="font-size:100%;">: 11; 19), [this being] juxtaposed with, “in order that your days and the days of your children shall be lengthened…” (21)<o:p></o:p></span></p><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);font-size:100%;" >Moreover, as a result of the Torah study of the son, [the father] merits to be rescued from </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">gehinnom</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >, as is [taught] in “</span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">Tanna D’vei Eliyahu Zuta</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >” [in] chapter 12, [as follows]: “[Concerning] the ignorant (</span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">ammei HaAretz</i></span><span style="color: rgb(0, 0, 0);font-size:100%;" >) 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 </span><span style="font-size:100%;"><i style="color: rgb(0, 0, 0);">gehinnom</i></span><span style="font-size:100%;"><span style="color: rgb(0, 0, 0);">.”</span></span></p></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-25650459471499966552008-09-28T23:52:00.000-07:002008-09-28T23:57:06.046-07:00Shmiras HaLashon י"ג ניסן - Nissan 13 - One-Hundred-and-Ninety-First Day<div style="text-align: center; color: rgb(0, 0, 0);"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><div style="text-align: left;">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 <i>Chumash</i>.<span style=""> </span>Woe and alas that such has occurred in our days!<span style=""> </span>[The above is especially problematic and tragic, for] isn’t the <i>halacha</i> thath was determined, [as brought in] “<i>Yoreh Deah</i>”, in <i>siman</i> 245, <i>sif</i> 6, known, [that being] that wherever it is possible for the father, it is incumbent (a <i>mitzvah</i>) upon him to hire [someone] to teach [his son] until he will know <i>mishna</i> and <i>gemara</i>, <i>halachos</i> and <i>aggados</i>.<p></p> <p class="MsoNormal" style="text-align: justify; font-family: georgia;"><o:p> </o:p></p> <p class="MsoNormal" style="margin-top: 12pt; text-align: justify;font-family:georgia;">I know the justification [of these fathers], for they will say that [their sons] are pressed for time.<span style=""> </span>However, in reality, when they will contemplate [this matter] thoroughly to themselves, they will know that it is only the <i>Yetzer</i> [<i>HaRa</i> who] is misleading them.<span style=""> </span>[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 <i>halacha</i> [with respect to <i>mitzvos</i> that are] between one person and his fellow and [<i>mitzvos</i> that are] between the person and <i>HaShem</i>, 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.<span style=""> </span>[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 <i>HaShem</i>, and he thereby brings life of The World to Come to his son and himself, as we shall copy later on from the <i>midrashim</i> of our Sages of Blessed Memory, he says that [his son] is pressed for time.<span style=""> </span>Behold, [the above behavior of the father] resembles that which the <i>pasuk</i> [in <i>sefer</i> “<i>Yishayahu</i>” says, as follows]: “And you have not called Me, <i>Ya’akov</i>, for you have wearied Me, <st1:place st="on"><st1:country-region st="on">Israel</st1:country-region></st1:place>” (43; 22), precisely within Me.<span style=""> </span>[The following is taught] in [the] <i>Midrash</i> on the [aforementioned] <i>pasuk</i>: “[The person] performs business dealings every day – and he is not wearied, [when he] prays – he becomes wearied”. (<i>Yalkut Shimoni</i> on [<i>sefer</i>] “<i>Yishayahu</i>”, <i>remez</i> 457)</p></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-27297856837576682022008-08-31T23:59:00.000-07:002008-09-01T00:08:38.378-07:00Shmiras HaLashon י"בּ ניסן - Nissan 12 - One-Hundred-and-Ninetieth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><div style="text-align: justify;"><div style="text-align: center;"><span style="color: rgb(0, 0, 0);"><span style="font-weight: bold;">Chapter 7</span></span><br /><br /><span style="color: rgb(0, 0, 0);"><span style="font-weight: bold;">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]</span></span><br /></div><span style="color: rgb(0, 0, 0);"><br />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] <span style="font-style: italic;">bittul Torah</span><span style="font-size:85%;">[1]</span>. [The aforementioned teaching relates to that] which is written in “<span style="font-style: italic;">Midrash Mishlei</span>”<span style="font-size:85%;">[2]</span> [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] <span style="font-style: italic;">Mishna</span>, arrives [on The Day of Judgement], The Holy One, Blessed is He, turns His Countenance from him, and the hinges of <span style="font-style: italic;">gehinnom</span> are strengthened with respect to him… and they take him and send him to <span style="font-style: italic;">gehinnom</span>. [Concerning] the person who possesses [knowledge of] two or three orders [of <span style="font-style: italic;">mishna</span>], The Holy One, Blessed is He, says to him: ‘My son, why didn’t you learn all of the <span style="font-style: italic;">halachos</span>?’… [The person] who possesses [knowledge of all of the] <span style="font-style: italic;">halachos</span>, arrives [before <span style="font-style: italic;">HaShem</span> on The Day of Judgement. Thereupon, HaShem] says to him: ‘My son, why didn’t you learn <span style="font-style: italic;">Toras Kohanim</span><span style="font-size:85%;">[3]</span>? There is [found] within [<span style="font-style: italic;">Toras Kohanim</span>]…’ One who possesses [knowledge of] <span style="font-style: italic;">Toras Kohanim</span>, 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 <span style="font-style: italic;">mitzvos</span> of] <span style="font-style: italic;">k’rias sh’ma</span>, <span style="font-style: italic;">tefillin</span>, and <span style="font-style: italic;">mezuzah</span>.’ 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 <span style="font-style: italic;">Merkavah</span>… how The Throne of Glory stands… how the <span style="font-style: italic;">Chashmal</span> stands… and with how many faces it turns… see [this teaching] over there [in “<span style="font-style: italic;">Shocher Tov</span>”], at length.<br /><span style="font-size:85%;"><br /> [1] “<span style="font-style: italic;">Bittul Torah</span>” is idleness from involvement in Torah study.<br /><br />[2] This teaching is found “<span style="font-style: italic;">Shocher Tov</span>”.<br /><br />[3] “<span style="font-style: italic;">Toras Kohanim</span>” refers to The Book of “<span style="font-style: italic;">Vayikra</span>” (Leviticus).</span><br /></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-50986171594150428102008-07-31T22:47:00.000-07:002008-07-31T22:47:21.401-07:00Shmiras HaLashon י"א ניסן - Nissan 11 - One-Hundred-and-Eighty-Nineth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">[You] should also be aware of that [which] is found in the holy <span style="font-style: italic;">sifrarim</span><span style="font-size:85%;">[1]</span>, that [being that] the person who [financially] supports those who study Torah, even though he was an <span style="font-style: italic;">am HaAretz</span><span style="font-size:85%;">[2]</span> 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]. <span style="font-size:85%;">[3]</span> 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 <span style="font-style: italic;">Gan Eiden</span>, exist due to the spirituality of the Torah. [Therefore, as some of the delights present in <span style="font-style: italic;">Gan Eiden</span>, 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].<br /><br />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 <span style="font-style: italic;">masechta</span><span style="font-size:85%;">[4]</span> 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 <span style="font-style: italic;">masechta</span>, or in “<span style="font-style: italic;">Yoreh Deah</span>”<span style="font-size:85%;">[5]</span>, or in “<span style="font-style: italic;">Choshen Mishpat</span>”<span style="font-size:85%;">[6]</span>?” [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 <span style="font-style: italic;">gemara</span>], and how much more so [would I give all that I can, to be similarly proficient in] an entire <span style="font-style: italic;">masechta</span>!” [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 “<span style="font-style: italic;">Zohar</span>”<span style="font-size:85%;">[7]</span>, “that [the person] who inherits one <span style="font-style: italic;">masechta</span>, inherits one world”<span style="font-size:85%;">[8]</span>. [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.<br /><br /> <span style="font-size:85%;">[1] Note from the “<span style="font-style: italic;">Kol HaLashon</span>” printing of <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”: [This teaching can be found in <span style="font-style: italic;">maseches</span>] “<span style="font-style: italic;">Pisachim</span>” (53b) [beginning with the words] “In the shadow of wisdom, in the shadow of money” (<span style="font-style: italic;">Koheles</span>: 7; 12). See <span style="font-style: italic;">RaSh”I</span>’s comments [on that section of the <span style="font-style: italic;">gemara</span>].<br /><br />[2] An “<span style="font-style: italic;">Am HaAretz</span>” is a person who is ignorant in Torah matters.<br /><br />[3] This teaching is based on Rabbi Yochanan’s teaching in the <span style="font-style: italic;">gemara</span>, as follows:<br /><br />“All of those who give merchandise into the wallet of Torah scholars, merits to sit in The Heavenly Yeshiva, as it says [in “<span style="font-style: italic;">Koheles</span>”], “For in the shadow of wisdom, in the shadow of money…” (7; 12)”<br /><br /><span style="font-style: italic;">RaSh”I</span>, on this passage in the <span style="font-style: italic;">gemara</span>, explains that this <span style="font-style: italic;">gemara</span>, quoting Rabbi Yochanan, refers to the person who gives merchandise to Torah scholars, which they can use to earn a profit. <span style="font-style: italic;">RaSh”I</span>, based on this <span style="font-style: italic;">pasuk</span> from “<span style="font-style: italic;">Koheles</span>”, explains that the person who financially supports Torah scholars merit to enter the section of wisdom in Heaven – i.e. the Heavenly Yeshiva (<span style="font-style: italic;">Yeshiva Shel Ma’alah</span>).<br /><br />[4] “<span style="font-style: italic;">Masechta</span>” 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.<br /><br />[5] One of the four sections of Jewish law, known as the “<span style="font-style: italic;">Arba’ah Turim</span>” – “Four Pillars” – compiled by Rav Ya’akov ben Asher (also known as the </span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">“<span style="font-style: italic;"></span></span></span><span style="color: rgb(0, 0, 0); font-style: italic;"><span style="font-size:85%;">Ba’al HaTurim</span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;"><span style="font-style: italic;"></span>”</span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">), and “<span style="font-style: italic;">Yoreh Deah</span>” can refer more generally to the areas of Jewish law in this section. Much of “<span style="font-style: italic;">Yoreh Deah</span>” discusses the laws of <span style="font-style: italic;">kashrus</span>.<br /><br />[6] “<span style="font-style: italic;">Choshen Mishpat</span>” is another of the four sections of the “<span style="font-style: italic;">Arba’ah Turim</span>” of Jewish law, and more generally can refer to the areas of Jewish law referred to in this section. “<span style="font-style: italic;">Choshen Mishpat</span>” deals with monetary laws.<br /><br />[7] Note from the “<span style="font-style: italic;">Kol HaLashon</span>” Hebrew printing of <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”: [This teaching is found in the] Introduction to “<span style="font-style: italic;">Tikkunei Zohar</span>”, <span style="font-style: italic;">erev Rosh Chodesh Elul</span>.<br /><br />[8] This teaching is stated in the name of Rabbi Shimon, and states as follows:<br /><br />“Every single righteous individual has his own world [in Heaven] and every person who merits [to study] one <span style="font-style: italic;">halacha</span> inherits one world. How much more is this the case of [the person] who merits [to learn] one <span style="font-style: italic;">masechta</span>, or two [<span style="font-style: italic;">masechtos</span>], or sixty [<span style="font-style: italic;">masechtos</span>], concerning the [<span style="font-style: italic;">masechtos</span>], it is [written in “<span style="font-style: italic;">Shir HaShirim</span>”], “There are sixty queens…” (6; 8), for each <span style="font-style: italic;">masechta</span> is a noblewoman in and of itself. Meritorious is the person who inherits her (i.e. the <span style="font-style: italic;">masechta</span>) in this world, for a <span style="font-style: italic;">halacha</span> is the world of the noblewoman…”</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-54939980209339618982008-06-02T17:55:00.000-07:002008-06-02T17:55:38.007-07:00Shmiras HaLashon י ניסן - Nissan 10 - One-Hundred-and-Eighty-Eighth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">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 “<span style="font-style: italic;">Zohar</span>” [on] <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Vayishlach</span>” (volume 1; 171a), [as follows]<span style="font-size:85%;">[1]</span>: “[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<span style="font-size:85%;">[2]</span> 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 “<span style="font-style: italic;">Zohar</span>” 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 <span style="font-style: italic;">Sama’el</span> (i.e. the <span style="font-style: italic;">Satan</span>) and the original snake, they being the worlds of the <span style="font-style: italic;">k’lipos</span> (i.e. spiritual “husks” or barriers)). [Rabbi Shimon] began [his teaching] and said [as follows]: ““And <span style="font-style: italic;">HaShem</span> 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…’”<span style="font-size:85%;">[3]</span> (<span style="font-style: italic;">B’reishis</span>: 3; 14) What is the meaning of “You shall walk on your belly”? [“You shall walk on your belly” means that the <span style="font-style: italic;">Satan</span>’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 <span style="font-style: italic;">B’nei Yisrael</span> offers for Torah study. However], when [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> 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]<span style="font-size:85%;">[4]</span>.”<br /><br /> <span style="font-size:85%;">[1] This teaching from Rabbi Shimon, discusses how supporting Torah study, to ensure that it doesn’t diminish, allows The <span style="font-style: italic;">B’nei Yisrael</span> to thereby ensure that the power of the <span style="font-style: italic;">Satan</span> 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, <span style="font-style: italic;">chas v’shalom</span>.<br /><br />[2] In the Romm Vilna printing (printed in the Jewish year 5,684 or approx. 1925) of the “<span style="font-style: italic;">Zohar</span>”, instead of “ומלכות עובדי כוכבים ומזלות” “governments of idolaters”, the text “ומלכו חייבא” – “the wicked governments”, is written.<br /><br />[3] The <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">B’reishis</span>”, states as follows:<br /><br />“And <span style="font-style: italic;">HaShem</span> 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’.” (<span style="font-style: italic;">B’reishis</span>: 3; 14)<br /><br />The “<span style="font-style: italic;">Or HaChaim</span>” 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 <span style="font-style: italic;">Eitz HaDa’as</span> (Tree of Knowledge of good and evil), they being that: 1) The light of <span style="font-style: italic;">HaShem</span> had been removed from Adam and Chavah, they having had originally been created by <span style="font-style: italic;">HaShem</span> 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 <span style="font-style: italic;">Gan Eiden</span>, no longer taking pleasure in the joys of <span style="font-style: italic;">Gan Eiden</span>.<br /><br />The snake will not be healed, for it related <span style="font-style: italic;">Lashon HaRa</span> directed against <span style="font-style: italic;">HaShem</span>, to Chavah, thus leading to the mortality of man and Adam and Chavah’s banishment from <span style="font-style: italic;">Gan Eiden</span>, among other things. The snake told Chavah that <span style="font-style: italic;">HaShem</span> did not want people eating from the <span style="font-style: italic;">eitz ha’da’as</span> (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.” (<span style="font-style: italic;">B</span></span></span><span style="color: rgb(0, 0, 0); font-style: italic;"><span style="font-size:85%;">’</span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;"><span style="font-style: italic;">reishis</span>: 3; 5) According to <span style="font-style: italic;">B</span></span></span><span style="color: rgb(0, 0, 0); font-style: italic;"><span style="font-size:85%;">’</span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;"><span style="font-style: italic;">reishis Rabbah</span> (19; 4), Rabbi Yehoshua of Sichnin quoted Rabbi Levi as teaching that the snake spoke slander against <span style="font-style: italic;">HaShem</span>, by claiming that <span style="font-style: italic;">HaShem</span> does not want people eating from the <span style="font-style: italic;">eitz ha’da’as</span>, as they will be able to create worlds, as can G-d.<br /><br />[4] The Hebrew translation to The “<span style="font-style: italic;">Zohar</span>”, provided in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”, translates the Aramaic word “ולאתעכבא” – “and to impede”, as “ולהתקים בהם” – “and to live with them”.</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-43812852487861784382008-05-29T21:23:00.000-07:002008-05-29T21:25:39.003-07:00Shmiras HaLashon ט ניסן - Nissan 9 - One-Hundred-and-Eighty-Seventh Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 23 Adar II - בִּשְׁנַת הָעִיבּוּר - כ"</span><span style="color: rgb(0, 0, 0);">ג</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">Therefore, [once the] person [with] fear of <span style="font-style: italic;">HaShem</span> [in] his heart, [will come to recognize that it is merely the <span style="font-style: italic;">Yetzer HaRa</span> 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 <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span>, will not be sought from him, it being known that due to the sin of <span style="font-style: italic;">bittul</span> Torah<span style="font-size:85%;">[1]</span>, [one’s] children [may] die [when they are young]<span style="font-size:85%;">[2]</span>. Similarly, [the above teaching follows that which was taught in “<span style="font-style: italic;">Tanna D’vei Eliyahu</span>” (<span style="font-style: italic;">Eliyahu Rabbah</span>, <span style="font-style: italic;">parsha</span> 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 <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> 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 <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span>, only comes about through him, as it says in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yechezkel</span>”, “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”<span style="font-size:85%;">[3]</span>. (33; 7 – 8)”<span style="font-size:85%;">[4]</span> In addition, [it is fitting for the person to strengthen The Torah] for the sake of The Honor of <span style="font-style: italic;">HaShem</span> 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 [<span style="font-style: italic;">Talmud</span>] <span style="font-style: italic;">Yirushalmi</span> [in] the last chapter of [<span style="font-style: italic;">maseches</span>] “<span style="font-style: italic;">Birachos</span>” (<span style="font-style: italic;">halacha</span> 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].<span style="font-size:85%;">[5]</span><br /><br />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”<span style="font-size:85%;">[6]</span>. 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 [<span style="font-style: italic;">Talmud</span>] <span style="font-style: italic;">Yirushalmi</span>, in the last chapter of [<span style="font-style: italic;">maseches</span>] “<span style="font-style: italic;">Peah</span>” (Chapter 8, <span style="font-style: italic;">halacha</span> 6), [that the person receives a greater reward for performance of a <span style="font-style: italic;">mitzvah</span> when he is the subject of derision for having performed that <span style="font-style: italic;">mitzvah</span> in an acceptable manner. The teaching from the <span style="font-style: italic;">Yirushalmi</span>] 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] “<span style="font-style: italic;">Avos D’Rabbi Nosson</span>” (chapter 3, <span style="font-style: italic;">halacha</span> 6), [as follows]: “One hundred times with distress [is preferable to] one time without distress.”<span style="font-size:85%;">[7]</span><br /><br /><span style="font-size:85%;">[1] “<span style="font-style: italic;">Bittul</span> Torah” refers to being idle from involvement in Torah study.<br /><br />[2] This teaching that one’s children may die when they are young, due to the father’s sin of <span style="font-style: italic;">bittul</span> Torah (idleness from involvement in Torah study), is taught by Rabbi Yehuda <span style="font-style: italic;">HaNasi</span>, quoted in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Shabbos</span>” (32b). The source for this teaching “is written [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”, as follows]: “I have struck your children for no purpose, [for] they have not accepted <span style="font-style: italic;">musar</span> (moral rebuke)…””<br /><br />[3] This chapter from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yechezkel</span>”, 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.<br /><br />The relevant <span style="font-style: italic;">p’sukim</span> states as follows:<br /><br />“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.” (<span style="font-style: italic;">Yechezkel</span>: 33; 7 – 9, based on the commentary of <span style="font-style: italic;">Targum Yonasan ben Uziel</span>)<br /><br />[4] The relevant text from “<span style="font-style: italic;">Eliyahu Rabbah</span>”, states as follows:<br /><br />“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 <span style="font-style: italic;">Kohein Gadol</span>, the son of a <span style="font-style: italic;">Kohein Gadol</span>, the grandson of Aharon the <span style="font-style: italic;">Kohein</span> [and] I should go over to an <span style="font-style: italic;">Am HaAretz</span>?!?’ [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 <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> 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” (<span style="font-style: italic;">Shoftim</span>: 12; 6), this being an idolatrous manner of speaking, like a person who says to his fellow “<span style="font-style: italic;">Shebol</span>” 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)<br /><br />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 <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> 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 <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span>, are only spilled on account of him, as it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yechezkel</span>”], “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 <span style="font-style: italic;">B’nei Yisrael</span>] 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 <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yihoshua</span>”], “Did not Achan, the son of Zerach misappropriate consecrated property [and there was anger upon all of the congregation of Israel…]” (22; 20)<br /><br />[5] This section from the <span style="font-style: italic;">Talmud Yirushalmi</span> in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Birachos</span>” (Chapter 9; 14, fourth column), states as follows:<br /><br />“It was taught in a <span style="font-style: italic;">Baraisa</span>: “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 <span style="font-style: italic;">HaShem</span>”.’ (Based on “<span style="font-style: italic;">Tehillim</span>” (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’.<br /><br /><span style="font-style: italic;">Chareidim</span> 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 <span style="font-style: italic;">HaShem</span>” (<span style="font-style: italic;">Koheles</span>: 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.<br /><br />[6] This teaching in “<span style="font-style: italic;">Pirkei Avos</span>” (5; 23), is brought in the name of Ben Hei Hei. <span style="font-style: italic;">Bartenura</span> explains that the more suffering that one has in Torah study and performance of the mitzvos, the greater is their reward. “<span style="font-style: italic;">Midrash Shmuel</span>” 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.<br /><br />[7] In the text of <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”, the <span style="font-style: italic;">Chofetz Chaim</span> quotes the teaching from “<span style="font-style: italic;">Avos D’Rabbi Nosson</span>” as stating “One hundred times with distress [is preferable to] one time without distress”. However, the text from “<span style="font-style: italic;">Avos D’Rabbi Nosson</span>” states, “for one matter in distress is better for the person than one-hundred times in [a state of] comfort”. The text of “<span style="font-style: italic;">Shmiras HaLashon</span>” is “מאה פעמים בצער מפעם אחת שלא בצער”, while in “<span style="font-style: italic;">Avos D’Rabbi Nosson</span>”, it states, “דבר אחד בצער ממאה בריוח”.<br /><br />The passage from “Avos D’Rabbi Nosson”, states as follows:<br /><br />“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 <span style="font-style: italic;">Koheles</span>: 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 “<span style="font-style: italic;">Koheles</span>”], “In the morning plant your seeds, and in the evening do not allow your hand to rest…” (11; 6)”</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-84287403635464287782008-04-10T22:48:00.000-07:002008-05-29T21:25:06.763-07:00Shmiras HaLashon ח ניסן - Nissan 8 - One-Hundred-and-Eighty-Sixth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 22 Adar II - בִּשְׁנַת הָעִיבּוּר - כ"</span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">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] <span style="font-style: italic;">pasuk</span> [from <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">Vayikra</span>”]: “It is the sin of the congregation…”<span style="font-size:85%;">[1]</span> (<span style="font-style: italic;">Vayikra</span>: 4; 21), [that it is] juxtaposed [with the following phrase]: “That a prince will sin…”<span style="font-size:85%;">[2]</span>. [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].<br /><br />However, the council of the [evil] inclination [concerning] this [matter] is known, that being that once [the opportunity for such a] <span style="font-style: italic;">mitzvah</span> 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 <span style="font-style: italic;">HaShem</span>, 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 <span style="font-style: italic;">HaShem</span>]. [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<span style="font-size:85%;">[3]</span>. [[The above follows] that which our Sages of Blessed Memory have hinted to us [in <span style="font-style: italic;">maseches</span>] “<span style="font-style: italic;">Birachos</span>” (61a), that the evil inclination sits between two openings of the heart<span style="font-size:85%;">[4]</span>, 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.]<br /><br /><span style="font-size:85%;">[1] This <span style="font-style: italic;">pasuk</span> 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 <span style="font-style: italic;">Chattas</span> offering of the congregation”. (<span style="font-style: italic;">Vayikra</span>: 4; 21)<br /><br />[2] This phrase is taken from the next <span style="font-style: italic;">pasuk</span>, which states, “That the prince shall sin, and out of negligence he shall perform one of the <span style="font-style: italic;">mitzvos</span> of <span style="font-style: italic;">HaShem</span> his G-d, which shall not be performed, and he shall be guilty”. (<span style="font-style: italic;">Vayikra</span>: 4; 22)<br /><br />[3] This phrase concerning the leopard, is based on the <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”, 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?!?” (<span style="font-style: italic;">Yirmiyahu</span>: 13; 23)<br /><br /><span style="font-style: italic;">Metzudas David</span> 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, <span style="font-style: italic;">HaShem</span> 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. <span style="font-style: italic;">Metzudas David</span> explains that this pasuk is exaggerating the extent to which these people wouldn’t be able to perform <span style="font-style: italic;">tishuvah</span>, and really means that for these people to change their ways to be good, it would be very difficult.<br /><br />[4] The text of the <span style="font-style: italic;">gemara</span> states as follows:<br /><br />“Rav said, ‘The <span style="font-style: italic;">Yetzer HaRa</span> is comparable to a fly, and it resides between the two openings of the heart, as it says [in “<span style="font-style: italic;">Koheles</span>”], “Dead flies spoil the perfumer’s oil…” (<span style="font-style: italic;">Koheles</span>: 10; 1) And Shmuel said, ‘[The <span style="font-style: italic;">Yetzer HaRa</span>] is similar to a type of wheat, as it says [in <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Bireishis</span>”], “‘…sin crouches at the opening…’” (<span style="font-style: italic;">Bireishis</span>: 4; 7)’ Our Rabbis taught [in a <span style="font-style: italic;">Baraisa</span>]: 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 “<span style="font-style: italic;">Koheles</span>”], “The heart of the wise person is to his right [side], and the heart of the fool is to his left [side]” (<span style="font-style: italic;">Koheles</span>: 10; 2).”</span><br /></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-77735865639294283952008-04-10T18:44:00.000-07:002008-04-10T22:42:30.104-07:00Shmiras HaLashon ז ניסן - Nissan 7 - One-Hundred-and-Eighty-Fifth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 21 Adar II - בִּשְׁנַת הָעִיבּוּר - כ"א</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><div style="text-align: center;"><span style="color: rgb(0, 0, 0);font-size:100%;" ><span style="font-weight: bold;">Chapter 6</span></span><br /><br /><span style="color: rgb(0, 0, 0);font-size:100%;" ><span style="font-weight: bold;">[In this Chapter we shall Continue to Discuss Concerning] the Matter of the Greatness of The Obligation to Strengthen The [Study of The] Torah</span></span><br /></div><span style="color: rgb(0, 0, 0);font-size:100%;" ><br />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 <span style="font-style: italic;">HaShem</span>. How much more so is it a great <span style="font-style: italic;">mitzvah</span> 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<span style="font-size:85%;">[1]</span>. 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.<br /><br />[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 <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> [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 <span style="font-style: italic;">HaShem</span>], <span style="font-style: italic;">Yisbarach</span>, when He will demand [concerning] the insult of The Torah<span style="font-size:85%;">[2]</span> from [these people who could have strengthened Torah study but neglected to do so]?<br /><br /><span style="font-size:85%;">[1] “Kid-goats” refer to the students of Torah and “he-goats” refers to the people who become accomplished in Torah study. (<span style="font-style: italic;">B’rachos</span>, 63a)<br /><br />[2] This teaching concerning “the insult of The Torah”, is based on a <span style="font-style: italic;">mishna</span> in “<span style="font-style: italic;">Pirkei Avos</span>”, quoting Rabbi Yehoshua ben Levi (6; 2).</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-75794401164321865972008-04-09T17:48:00.000-07:002008-04-10T18:42:52.811-07:00Shmiras HaLashon ו ניסן - Nissan 6 - One-Hundred-and-Eighty-Fourth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 20 Adar II - בִּשְׁנַת הָעִיבּוּר - כ</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">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 [<span style="font-style: italic;">maseches</span>] “<span style="font-style: italic;">Pisachim</span>” (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]…” <span style="font-size:85%;">[1]</span> 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 <span style="font-style: italic;">HaShem</span> and perform His <span style="font-style: italic;">mitzvos</span>, 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]<span style="font-size:85%;">[2]</span> 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 <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Sotah</span>” (21a)] .<span style="font-size:85%;">[3]</span><br /><br /><span style="font-size:85%;">[1] The relevant text from <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Pisachim</span>”, states as follows:<br /><br />“Our Rabbis taught [in a <span style="font-style: italic;">Baraisa</span>]: “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 <span style="font-style: italic;">am HaAretz</span>, for if he would die or be exiled, his sons would be <span style="font-style: italic;">amei HaAretz</span>.” Our Rabbis taught [in a <span style="font-style: italic;">Baraisa</span>]: “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 <span style="font-style: italic;">am HaAretz</span>: 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 <span style="font-style: italic;">Baraisa</span>]: “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 (<span style="font-style: italic;">gadol HaDor</span> – i.e. the daughter of a person who is a person who regularly involves himself in the performance of good-deeds and is righteous – <span style="font-style: italic;">RaSh”I</span>). If he has not found the daughter of a <span style="font-style: italic;">gadol HaDor</span> [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] <span style="font-style: italic;">am HaAretz</span>, for they are a detestable thing, and their wives are [akin to] creepy-crawlers (for they are not careful in the performance of <span style="font-style: italic;">mitzvos</span> – <span style="font-style: italic;">RaSh”I</span>), and concerning their daughters it says, “Cursed is one who lies [promiscuously] with any animal…” (<span style="font-style: italic;">Divarim</span>: 27; 21)… We learn in a <span style="font-style: italic;">Baraisa</span>: “Rabbi Meir used to say: ‘[Concerning] all of those [people] who marry off their daughter to an <span style="font-style: italic;">am HaAretz</span>, 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 <span style="font-style: italic;">am HaAretz</span> strike and have sexual relations and he is not embarrassed.’””<br /><br />[2] This phrase is based on the <span style="font-style: italic;">pasuk</span> from “<span style="font-style: italic;">Mishlei</span>”, which states, “Do not glorify yourself concerning tomorrow, for who knows what will occur (lit. “be born”) tomorrow”.<br /><br />[3] The relevant text from this section of <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Sotah</span>”, states as follows:<br /><br />““And there is a merit [for the <span style="font-style: italic;">sotah</span>] that keeps [her punishment in abeyance] for three years…” What sort of merit [keeps the <span style="font-style: italic;">sotah</span>’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 <span style="font-style: italic;">mitzvah</span> of Torah study]. Rather, it is the merit of [the performance of a] <span style="font-style: italic;">mitzvah</span>. Does the merit of a <span style="font-style: italic;">mitzvah</span> really protect [the <span style="font-style: italic;">sotah</span>] to such an extent? Didn’t we learn in a <span style="font-style: italic;">Baraisa</span>: “Such did Rabbi Minachem, the son of Yosi, expound: ‘“For a <span style="font-style: italic;">mitzvah</span> is a candle and Torah is light…” (<span style="font-style: italic;">Mishlei</span>: 6; 23): The <span style="font-style: italic;">pasuk</span> made the <span style="font-style: italic;">mitzvah</span> dependent on the candle and The Torah on light. [The <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Mishlei</span>” made] the <span style="font-style: italic;">mitzvah</span> [dependent] on the candle, [in order] to inform you [that] just as a candle only protects for the moment, so too does a <span style="font-style: italic;">mitzvah</span> only protects [the person] for the moment. [The <span style="font-style: italic;">pasuk</span> 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 “<span style="font-style: italic;">Mishlei</span>” in the previous <span style="font-style: italic;">pasuk</span>], “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 <span style="font-style: italic;">mitzvah</span>, and a sin does not extinguish Torah, as it says [in “<span style="font-style: italic;">Shir HaShirim</span>”], “A mass of water is not able to extinguish the love…” (8; 7) (love referring to The Torah)” Rav Yosef said, ‘A <span style="font-style: italic;">mitzvah</span>, 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] <span style="font-style: italic;">mitzvah</span>, 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 <span style="font-style: italic;">sotah</span>’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 <span style="font-style: italic;">mitzvah</span> of Torah study] and she performs [the <span style="font-style: italic;">mitzvah</span> 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 <span style="font-style: italic;">mishnayos</span>, and they watch their children for their husbands until they come [home] from the <span style="font-style: italic;">Beis Midrash</span>, who would dispute [that the <span style="font-style: italic;">sotah</span> 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 <span style="font-style: italic;">mitzvos</span> 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 <span style="font-style: italic;">Yetzer HaRa</span>. – <span style="font-style: italic;">RaSh”I</span>) Mar Zutra said, ‘This [refers to] a Torah scholar whose Torah learning has arisen in accordance with the <span style="font-style: italic;">halacha</span>’. Another explanation: A sin extinguishes a <span style="font-style: italic;">mitzvah</span> and a sin doesn’t extinguish Torah. Rav Yosef said, ‘Rabbi Minachem, the son of Yosi, expounded this <span style="font-style: italic;">pasuk</span> 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 <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Tehillim</span>”], “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…” (<span style="font-style: italic;">Divarim</span>: 23; 15), and they didn’t know that a sin extinguishes [the merit from a] <span style="font-style: italic;">mitzvah</span>, and a sin doesn’t extinguish [the merit of involvement in] Torah [study].’”<br /><br />According to <span style="font-style: italic;">RaSh”I</span>, 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]’” (<span style="font-style: italic;">Tehillim</span>: 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 <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Divarim</span>” which teaches that no sin shall be seen by the person, and if it would be seen, <span style="font-style: italic;">HaShem</span>’s <span style="font-style: italic;">Shechinah</span> would remove Himself from that person’s (group of people’s) midst.</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-33154797127372914622008-04-08T18:45:00.000-07:002008-04-09T17:33:33.270-07:00Shmiras HaLashon ה ניסן - Nissan 5 - One-Hundred-and-Eighty-Third Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 19 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ט</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">[[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 <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Tehillim</span>” (136; 25), as follows]: “He provides bread to all flesh…”<span style="font-size:85%;">[1]</span>, will He, Heaven Forbid, hold back sustenance for the person, because he learns His Torah and fulfills His <span style="font-style: italic;">mitzvos</span>? Woe and alas for one who thinks such [things] about The Creator of the universe, <span style="font-style: italic;">Yisbarach</span>.]<br /><br />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]<span style="font-size:85%;">[2]</span> 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].<br /><br /><span style="font-size:85%;">[1] The entire <span style="font-style: italic;">pasuk</span> states, “He gives bread to all flesh, for His Kindness is eternal”.<br /><br /><span style="font-style: italic;">RaDa”K</span> explains that after this chapter in “<span style="font-style: italic;">Tehillim</span>” has discussed the kindness that <span style="font-style: italic;">HaShem</span> has performed with The <span style="font-style: italic;">B’nei Yisrael</span>, toward the end of the chapter, it discusses the kindness which He has performed with all of creation, in that <span style="font-style: italic;">HaShem</span> has provided bread to all flesh, this being a great kindness in that <span style="font-style: italic;">HaShem</span> provides all life with the sustenance which it requires. We can see from here, that since <span style="font-style: italic;">HaShem</span> 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 <span style="font-style: italic;">B’nei Yisrael</span>, as discussed earlier in this chapter, how much more is it the case that <span style="font-style: italic;">HaShem</span> 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 <span style="font-style: italic;">Yetzer HaRa</span>’s argument when it tries to encourage the person to refrain from pursuing a marriage between his daughter and one involved in Torah study.<br /><br />[2] This phrase is based on the <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Tehillim</span>”, which states that The Torah and the <span style="font-style: italic;">mitzvos</span> are “More pleasant than gold and an abundance of fine gold, and sweeter than honey and honeycomb”. (<span style="font-style: italic;">Tehillim</span>: 19; 11) </span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-43140247359156538792008-04-08T17:35:00.000-07:002008-04-08T18:43:57.541-07:00Shmiras HaLashon ד ניסן - Nissan 4 - One-Hundred-and-Eighty-Second Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 18 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ח</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">Included in the category of those who support Torah scholars [and receive the ensuing reward], is [the person] who gives his daughter over in marriage [to a Torah scholar], as our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Kisuvos</span>” (111b)], that the <span style="font-style: italic;">pasuk</span> considers him as if he clings to <span style="font-style: italic;">HaShem</span>’s Divine Presence. Similarly, [we are taught] in [<span style="font-style: italic;">maseches</span>] “<span style="font-style: italic;">Pisachim</span>” (49a), [as follows]: “A person should [be willing to sell] all that which is in his possession [in order to] marry off his daughter to a Torah scholar, for if he dies or is exiled, [Heaven Forbid], his sons will be Torah scholars.”<span style="font-size:85%;">[1]</span><br /><br />In our times, due to our many sins, in certain places the ray of The Torah has fallen to the dirt, and those who learn The Torah, continuously become more greatly impoverished, and no one gathers them into the house in order to join with them [by giving their daughter to them in marriage and by supporting their study of The Torah]. At times, it is easier to find a fitting marriage partner for one of the men of the masses than to find [a marriage partner] for those who study The Torah. [The aforementioned] obstacle has grown [to such an extent], that due to this The Torah [begins to] vanish, Heaven Forbid, once [those involved in Torah study] see that no one supports them! It is also a great insult to The Torah when those who learn it are bereaved and alone, there is no one to gather them into the house, woe to such embarrassment, woe to such shame! [With] what shall we respond to The Holy One, Blessed is He, when we shall come to judgment for the insult of The Torah? [The aforementioned] resembles that which is [taught] in The “<span style="font-style: italic;">Zohar Chadash</span>”, for such is what the <span style="font-style: italic;">pasuk</span> stated [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Malachi</span>”]: “Behold, the day in coming, burning as an oven…” (<span style="font-style: italic;">Malachi</span>: 3; 19) This [refers to] the day in the future on which Moshe <span style="font-style: italic;">Rabbeinu</span>, <span style="font-style: italic;">Alav HaShalom</span>, will demand [on behalf of the] insult of The Torah. [Concerning the insult that The Torah suffers], the <span style="font-style: italic;">Gaon</span> Rabbi Yihonoson, has already screamed like a rooster [about this problem], in his <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Ya’aros D’vash</span>”.<br /><br /><span style="font-size:85%;">[1] The <span style="font-style: italic;">gemara</span> continues by teaching that the person should try to marry the daughter of a Torah scholar, as well. The <span style="font-style: italic;">gemara</span> lists other types of people who are involved in good deeds or who teach Torah to children, with whom he should strive to marry one of their daughters if he is unable to marry a daughter of a Torah scholar. The <span style="font-style: italic;">gemara</span> also advises the person to be careful to not marry the daughter of an <span style="font-style: italic;">am HaAretz</span> (those people who are disconnected from The Torah and the performance of the <span style="font-style: italic;">mitzvos</span>), for, among other things, if the person dies or is exiled, his children would likely be <span style="font-style: italic;">amei HaAretz</span> as well. </span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-35188215563085027402008-04-08T15:18:00.000-07:002008-04-08T17:35:17.847-07:00Shmiras HaLashon ג ניסן - Nissan 3 - One-Hundred-and-Eighty-First Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 17 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ז</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">[Concerning the person who supports those who are involved in the study of The Torah], in addition [to the previously mentioned rewards], he also consequently merits to have progeny [descend] from him who are good and holy, as is [taught] in The Holy “<span style="font-style: italic;">Zohar</span>” [on] <span style="font-style: italic;">Parshas </span>“<span style="font-style: italic;">Mitzora</span>” (volume 3, 53b), [as follows]: ““It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy.” (<span style="font-style: italic;">Mishlei</span>: 3; 18)… Who are those [people] who support [The Torah]? [The “supporters” of The Torah] refer to those who give [of their] inventory into the wallets of Torah scholars ([they] give merchandise to Torah scholars, [in order so that they can] profit through [it])…, [these being] the ones who support The Torah from the beginning to the end of the body, and all of the belief [in <span style="font-style: italic;">HaShem</span> and The Torah] is dependent on this, and is supported [by this. As a consequence of his support of Torah study, the person also] merits [to have] children who will be fitting to become true prophets.”<span style="font-size:85%;">[1]</span><br /><br />[Chofetz Chaim’s note: In reality, just as we have [learned] that The Holy One, Blessed is He, sanctified The tribe of Levi, and warns [The People] of Israel to not abandon the Levite, as it is written [in <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">R’eih</span>”, as follows]: “Guard yourselves, lest you abandon the Levite, all of your days upon your Land.” (<span style="font-style: italic;">Divarim</span>: 12; 19) The Will of <span style="font-style: italic;">HaShem Yisbarach</span>, is also similar to [the aforementioned, in] that we should support the people who separate themselves from worldly matters in order to serve <span style="font-style: italic;">HaShem</span> [and involve themselves in Torah study], for, at the very least, [such a person] is not inferior to the Levite concerning this matter [of dedicating himself to the Service of <span style="font-style: italic;">HaShem</span>], for such does the <span style="font-style: italic;">RaMBa”M</span> write in “The Laws of <span style="font-style: italic;">Sh’mitah</span> and <span style="font-style: italic;">Yovel</span>” (chapter 13, <span style="font-style: italic;">halachos</span> 12 – 13), [as follows]: “Why did [the Tribe of] Levi not merit [to receive] a portion in The Land of Israel and of its spoils along with his brothers? [The Tribe of Levi did not receive the aforementioned], for they were set aside to worship <span style="font-style: italic;">HaShem</span>, to serve Him, and to teach [of] His upright ways and righteous ordinances to the masses, as it says [in <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">V’Zos HaBrachah</span>” concerning the Tribe of Levi], “They shall teach Your ordinances to Ya’akov, and [shall teach] Your Law to Israel…”<span style="font-size:85%;">[2]</span> (<span style="font-style: italic;">Divarim</span>: 33; 10) Therefore, [as the Tribe of Levi was designated to teach Torah to The People of Israel], they were separated from the ways of the world, [such that] they do not array [themselves for] war as do the rest of [The People of Israel], they do not receive a portion [in The Land of Israel], and they do not bring merit to themselves with their physical power, rather, they are The Army of <span style="font-style: italic;">HaShem</span>, as it says [in <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">V’Zos HaBrachah</span>”], “<span style="font-style: italic;">HaShem</span> Blesses His Army…”<span style="font-size:85%;">[3]</span> (<span style="font-style: italic;">Divarim</span>: 33; 11), and He, Blessed is He, brings merit to them, as it says [in <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">Korach</span>”], “…I am your portion and your inheritance…”<span style="font-size:85%;">[4]</span> (<span style="font-style: italic;">Bamidbar</span>: 18; 20) [The aforementioned does] not only [apply] to the Tribe of Levi, rather, every single man in the world “who’s heart inspires him”<span style="font-size:85%;">[5]</span> (<span style="font-style: italic;">Shmos</span>: 25; 2), and he understands of his own knowledge, to [take it upon himself] to set himself aside, to stand before <span style="font-style: italic;">HaShem</span> to serve Him, [in order] to know <span style="font-style: italic;">HaShem</span>, and he has walked uprightly just as G-d had made him, and has removed the yoke of his many dealings which people sought out from him, from upon his neck. Behold, [such a person] has become sanctified [as is] The Holy of Holies, and <span style="font-style: italic;">HaShem</span> will be his portion and his inheritance forever and for all time, and [<span style="font-style: italic;">HaShem</span>] will reward him in this world with that which is sufficient for him, similar to [the manner in which] He rewarded the <span style="font-style: italic;">Kohanim</span> [and] the Levites. Behold, King David, <span style="font-style: italic;">Alav HaShalom</span>, says [in “<span style="font-style: italic;">Tehillim</span>”], “<span style="font-style: italic;">HaShem</span> is the portion of my share and is my cup, You support my lot.”<span style="font-size:85%;">[6]</span> (<span style="font-style: italic;">Tehillim</span>: 16; 5)” [This concludes the <span style="font-style: italic;">RaMBaM</span>’s] pleasant teaching [from the “<span style="font-style: italic;">Mishneh Torah</span>”.]<br /><br /><span style="font-size:85%;">[1] The entire text from this section of the “<span style="font-style: italic;">Zohar</span>”, states as follows:<br /><br />“Rabbi Yehuda opened [his teaching] with words of Torah, and said, ‘“It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy.” “עץ חיים היא למחזיקים בה ותומכיה מאושר” (<span style="font-style: italic;">Mishlei</span>: 3; 18) This “Tree of Life” is The Torah, which is the supreme tree which is great and powerful. “Torah”, why is it called “Torah”? [The “Torah” is referred to as “Torah” – “תורה”] because it teaches – אורי (“דאורי” is related to the Aramaic word for Torah – “דאורייתא”) and reveals that which was hidden which was not known. [The Torah is referred to as a “Tree of] Life” – “חיים”, for all of the supernal life is included in it and emanates from it. “For those who grasp onto it” – “למחזיקים בה” – [This refers to] those who grasp onto it, for one who grasps onto The Torah, grasps onto everything, he grasps onto that which is supernal and that which is below, [in this world]. “And those who support it are praiseworthy” – “ותומכיה מאושר”: Who are those [people] who support [The Torah]? [The “supporters” of The Torah] refer to those who give [of their] inventory into the wallets of Torah scholars in order to raise them up ([they] give merchandise to Torah scholars, [in order so that they can] profit through [it]). “And those who support [The Torah]” – “ותומכיה” – merit to have trustworthy prophets descend from him. “Praiseworthy” – “מאושר” – do not read [the word] as “מאושר” (“praiseworthy”), rather [read it as] “מראשו” – “from his head” these [refer to those people] who support The Torah from it’s beginning (i.e. it’s head) until it’s end, “from it’s beginning”, this being the beginning of everything which is called “the head” – “ראש”, as it is written [in “<span style="font-style: italic;">Mishlei</span>”], “I have always ruled from the beginning – “מראש”…”. (8; 23) And “the beginning (i.e. “the head”) refers to the wisdom which is the head for the entire body, and it spreads out in the body until the conclusion of the six sides. “And those who support it” – “ותמכיה”, as you would say, “His Thighs are marble pillars…” (<span style="font-style: italic;">Shir HaShirim</span>: 5; 15), for [these are] the ones who place an investment into the wallets of the Torah scholars, [these being] the ones who support The Torah from the beginning to the end of the body, and all of the belief [in <span style="font-style: italic;">HaShem</span> and The Torah] is dependent on this, and is supported [by this. As a consequence of his support of Torah study, the person also] merits [to have] children who will be fitting to become true prophets.”<br /><br />[2] This <span style="font-style: italic;">pasuk</span> is found in the section of The Torah that discusses the <span style="font-style: italic;">b’rachos</span> given to the tribe of Levi. The <span style="font-style: italic;">pasuk</span> reads, “He shall teach Your judgments to Ya’akov and Your Torah to [The People of] Israel, he shall place fragrance before You, and completely consumed sacrifice upon Your altar”.<br /><br />[3] This <span style="font-style: italic;">pasuk</span>, in reference to the tribe of Levi, states, “<span style="font-style: italic;">HaShem</span> has blessed His army, and He shall desire the work of his hands, he shall smite the loins of those who rise up against him, and who from his enemies shall rise up?”<br /><br />[4] The entire <span style="font-style: italic;">pasuk</span> reads, “And <span style="font-style: italic;">HaShem</span> said to Aharon, ‘In their land they shall not inherit, and you shall not have a portion in their midst, I am your portion and your inheritance in the midst of The <span style="font-style: italic;">B’nei Yisrael</span>”.<br /><br />[5] This phrase is based on the <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">T’rumah</span>”, which states, “Speak to The <span style="font-style: italic;">B’nei Yisrael</span>, and you shall take <span style="font-style: italic;">t’rumah</span> for Me, from every man who’s heart desires [to donate], you shall take My <span style="font-style: italic;">t’rumah</span>”.<br /><br />[6] In the conclusion of this <span style="font-style: italic;">halacha</span>, the <span style="font-style: italic;">RaMBa”M</span> quotes this <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Tehillim</span>” in the context of the tribe of Levi having HaShem as their portion.</span><br /></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-58501561577893395292008-04-07T18:04:00.000-07:002008-04-08T15:18:33.331-07:00Shmiras HaLashon בּ ניסן - Nissan 2 - One-Hundred-and-Eightieth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 16 Adar II - בִּשְׁנַת הָעִיבּוּר - ט"ז</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">Similar [to the previous discussion concerning the greatness of supporting Torah study, we are] also [taught] in The Holy “Zohar” [on] <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">VaYechi</span>” (volume 1, 242a), as follows: “Why does Zivulun constantly take precedence over Yissachar in the [giving of the] <span style="font-style: italic;">birachos</span>? Behold, Yissachar was involved in Torah [study], and Torah takes precedence in every instance. [This being the case], why did Zivulun precede [Yissachar] in [the receiving of the] <span style="font-style: italic;">birachos</span>? His father, [Ya’akov], and Moshe, gave him precedence [in the receipt of the <span style="font-style: italic;">birachos</span>]. Rather, [the tribe of Zivulun] took precedence in the receipt of the <span style="font-style: italic;">birachos</span> because he took bread from his mouth and put it into the mouth of Yissachar<span style="font-size:85%;">[1]</span>. From here we learn [that] one who supports [a person] who is regularly involved in Torah [study], receives blessings from Above, [in Heaven], and from below, [in this world]. Not only [is the above the case], but [this person] merits [to receive] two tables, [concerning] which another person does not merit, [and he receives] wealth, for he is blessed in this world, and he merits that he will possess a portion in The World to Come…”<br /><br />[Chofetz Chaim’s note: With [the aforementioned teaching from the “<span style="font-style: italic;">Zohar</span>”], one can explain that which the <span style="font-style: italic;">pasuk</span> [from <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">V’Zos HaBirachah</span>”] says, “…‘Zivulun, be happy in your departures, and Yissachar, in your tents.’” (<span style="font-style: italic;">Divarim</span>: 33; 18) [The] explanation [being], that even though it is not the [normal] way of a trader to be happy at the time that he goes out to [involve himself] in his trading, [he will generally] only [be happy] after his [return] to his house, [for] perhaps The Holy One, Blessed is He, will not make him successful, and his toil will [thereby be] in vain. [The above is] specifically [the case] when [one sets] sail on the ocean, [where he will not be happy, as the ocean is] a place of danger. Therefore, Moshe <span style="font-style: italic;">Rabbeinu</span>, <span style="font-style: italic;">Alav HaShalom</span>, said [as follows]: ‘Zivulun, you will be able to be happy when you set sail in the ship (in accordance with <span style="font-style: italic;">RaSh”I</span>’s commentary [on the pasuk]<span style="font-size:85%;">[2]</span>), for Yissachar sits in your tents which you designated for him to [be involved in] Torah [study] and certification.’ Therefore, [due to your support of Yissachar’s Torah study], The Holy One, Blessed is He, will definitely bring you success, as The Holy “<span style="font-style: italic;">Zohar</span>” said.]<br /><br /><span style="font-size:85%;">[1] Since the tribe of Zivulun financially supported the Torah study of the tribe of Yissachar, they preceded the tribe of Yissachar in the receipt of the <span style="font-style: italic;">birachos</span>.<br /><br />[2] <span style="font-style: italic;">RaSh”I</span> explains that Moshe is telling the tribe of Zivulun that they should be happy when they go out to involve themselves in trade, as they will be successful.</span><br /></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-37723241005024173572008-04-07T16:53:00.000-07:002008-04-07T18:08:36.594-07:00Shmiras HaLashon א ניסן - Nissan 1 - One-Hundred-and-Seventy-Nineth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 15 Adar II - בִּשְׁנַת הָעִיבּוּר - ט"ו</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);font-size:100%;" >[The following teaching] is brought in “<span style="font-style: italic;">Midrash Rabbah</span>” [on] “<span style="font-style: italic;">Shir HaShirim</span>” (<span style="font-style: italic;">Parsha</span> 6, <span style="font-style: italic;">pasuk</span> 11), on the <span style="font-style: italic;">pasuk</span>, “I have descended to a garden of nuts…”<span style="font-size:85%;">[1]</span>: “Rabbi Yihoshua ben Levi said, “[The People of] Israel have been compared to a nut [plant]: Just as a nut [plant] is pruned and replaced, it being pruned for its benefit, [so too is this the case with respect to The <span style="font-style: italic;">B’nei Yisrael</span>]. Why is [the pruning and replacing to the benefit of the nut plant]? [The pruning and replacing of the nut plant is to its benefit], for it replenishes [itself], similar to hair and nails which are cut and are replenished. So too [is the above the case concerning] all of that which [The People of] Israel cut off from their [worldly] toil and give [of it] to those who study The Torah in this world. [This toil which those who support Torah study have dedicated to support the advancement of Torah] is for [their own] benefit, [for the wealth that they have donated to advance Torah study], is replenished for them and is increased for them in this world, [in addition to the] good reward [that they will consequently receive] in The World to Come.” Not only [is the above the case], rather [the person who supports the Torah study of another individual], is referred to by the name [of the person who’s Torah study he has supported], and he [receives] a portion of the reward of [the] Torah [study of his fellow whom he has supported. This follows that which] is [taught] in [<span style="font-style: italic;">maseches</span>] “<span style="font-style: italic;">Sotah</span>” (21a), concerning Shimon, the brother of Azariah, and as is known concerning the tribes of Yissachar and Zivulun<span style="font-size:85%;">[2]</span>, as is [taught] in [<span style="font-style: italic;">Midrash</span>] <span style="font-style: italic;">Rabbah</span> [on] <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">Kidoshim</span>” (<span style="font-style: italic;">Vayikra Rabbah</span>: 25; 2), [as follows]: “Rav Huna and Rav Yirmiayah said in the name of Rabbi Chiya, the son of Abba, [as follows]: ‘In the future, The Holy One, Blessed is He, will make shade and canopies in <span style="font-style: italic;">Gan Eden</span> for those who regularly perform <span style="font-style: italic;">mitzvos</span> (i.e. those who support The Torah) next to those who were involved in Torah [study].’ [The above teaching draws its basis] from three verses, [as follows]: 1) “For in the shade of wisdom, in the shade of money…”<span style="font-size:85%;">[3]</span> (<span style="font-style: italic;">Koheles</span>: 7; 12), 2) “Praiseworthy is the person who does this, and the man who will strengthen it…”<span style="font-size:85%;">[4]</span> (<span style="font-style: italic;">Yishayahu</span>: 56; 2), and [based on] this [pasuk]: 3) “It is [The] Tree of Life for those who strengthen it…”<span style="font-size:85%;">[5]</span> (<span style="font-style: italic;">Mishlei</span>: 3; 18) [Concerning] Shimon, the brother of Azariah, [a Torah teaching] was quoted in his name [in the first chapter of <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Zivachim</span>”, in the <span style="font-style: italic;">mishnah</span> (2a). Why was the teaching quoted in the name of Azariah, for] wasn’t Shimon greater than Azariah? Rather, since it was due to Azariah’s involvement in business and [the fact that] he provided [sustenance] into Shimon’s mouth [that] the <span style="font-style: italic;">halacha</span> was therefore quoted [in Azariah’s] name. Similarly, [we find this to be the case concerning the tribes of Yissachar and Zivulun, as follows]: “And concerning Zivulun he said, ‘Zivulun, be happy in your goings-out, and Yissachar in your tents.’”<span style="font-size:85%;">[6]</span> (<span style="font-style: italic;">Divarim</span>: 33; 18) Wasn’t Yissachar greater than Zivulun, [so why is Zivulun mentioned first in the <span style="font-style: italic;">pasuk</span>]? Rather, [Zivulun was mentioned before Yissachar] since Zivulun would separate himself from [his] habitation and involve [himself] in trade, and he would come and provide [sustenance] into the mouth of Yissachar, and he would give him a wage for his toil [in the study of Torah], therefore, the pasuk is called by [Zivulun’s] name, as it says, “Zivulun, be happy in your goings-out…”’ (<span style="font-style: italic;">Divarim</span>: 33; 18)” In addition, in this world, a person is not lacking at all due to [the Torah that he had supported], as is [taught] in “<span style="font-style: italic;">Midrash Rabbah</span>” [on] <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">Titzaveh</span>” (<span style="font-style: italic;">Shmos Rabbah</span>: 36; 3), on the <span style="font-style: italic;">pasuk</span> [from “<span style="font-style: italic;">Mishlei</span>”], “For candle is a <span style="font-style: italic;">mitzvah</span> and [The] Torah is light…”<span style="font-size:85%;">[7]</span> (<span style="font-style: italic;">Mishlei</span>: 6; 23), [as follows]: “What is the meaning of “For a candle is a <span style="font-style: italic;">mitzvah</span>…”? Rather, [concerning] all of those who perform a <span style="font-style: italic;">mitzvah</span>, it is as if he lights a candle before The Holy One, Blessed is He, and he brings life to his soul which is referred to as a candle, as it says [in “<span style="font-style: italic;">Mishlei</span>”], “The candle of <span style="font-style: italic;">HaShem</span> is the soul of the person…”<span style="font-size:85%;">[8]</span> (<span style="font-style: italic;">Mishlei</span>: 20; 27) What is the meaning of “…and Torah is light…”? Rather, many times that a person considers (text: desires) in his heart to perform a <span style="font-style: italic;">mitzvah</span> and the evil inclination within him, says: ‘What reason is there for you to perform the <span style="font-style: italic;">mitzvah</span>, and [thereby] detract from [the] property [that you have amassed]? Before you give to others, give to your children!’ The good inclination, [however], says to him: ‘Give to the <span style="font-style: italic;">mitzvah</span>, see that which is written [concerning a <span style="font-style: italic;">mitzvah</span>]: “For a candle is a <span style="font-style: italic;">mitzvah</span>…” – Just as this candle, when it is lit, even if [many] thousands [of candles] are lit from it, its light [nevertheless remains] in its place, such [is the case of the performance of a <span style="font-style: italic;">mitzvah</span>, for] all of those who give [from themselves] to [perform] a <span style="font-style: italic;">mitzvah</span>, are not lacking [from their] property’. Therefore, [the <span style="font-style: italic;">pasuk</span> in “<span style="font-style: italic;">Mishlei</span>”] states, “For a candle is a <span style="font-style: italic;">mitzvah</span> and Torah is light…” (<span style="font-style: italic;">Mishlei</span>: 6; 23)”<span style="font-size:85%;">[9]</span><br /><br /><span style="font-size:85%;">[1] The entire <span style="font-style: italic;">pasuk</span> states, “I have descended to a garden of nuts, to see the sprouted plants by the river, to see if the vine has blossomed, whether the pomegranates have formed”.<br /><br /><span style="font-style: italic;">RaSh”I</span> explains that this <span style="font-style: italic;">pasuk</span> is related by The <span style="font-style: italic;">Shechinah</span> in which <span style="font-style: italic;">HaShem</span> relates that He has come to The Second <span style="font-style: italic;">Beis HaMikdash</span> to see how “moist” are the good actions that can be found among The <span style="font-style: italic;">B’nei Yisrael</span> and whether different Torah scholars and scribes have blossomed before <span style="font-style: italic;">HaShem</span> and whether The <span style="font-style: italic;">B’nei Yisrael</span> has formed like a pomegranate with respect to the performance of <span style="font-style: italic;">mitzvos</span> and merits.<br /><br />[2] Azariah supported The Torah study of his brother Shimon, and the tribe of Zevulun supported The Torah studied by the tribe of Yissachar. Similarly, we learn in this <span style="font-style: italic;">gemara</span> that Rabbi Yochanan and The Household of the <span style="font-style: italic;">Nasi</span> are referred to together, as they supported Rabbi Yochanan’s Torah study.<br /><br />[3] The entire <span style="font-style: italic;">pasuk</span> states, “For in the shade of wisdom, in the shade of money, and the benefit of knowledge is that it brings those who possess it to life”.<br /><br /><span style="font-style: italic;">Targum Yonasan ben Uziel</span> explains that just as a person can take refuge in the shade of wisdom, he can take refuge in the shade of money at the time that he gives <span style="font-style: italic;">tzidakah</span>. He continues that it is the knowledge of Torah that a person has that will bring him to life in The World to Come.<br /><br /><span style="font-style: italic;">RaSh”I</span> explains that all of those who are in the shade of wisdom will eventually attain wealth, in addition, wisdom has an advantage over wealth, as it brings those who possess it to life.<br /><br /><span style="font-style: italic;">Ibn Ezra</span> explains that wisdom brings life to those who possess it, as wisdom is the form of the supernal <span style="font-style: italic;">nishamah</span>, which doesn’t die when the body dies.<br /><br />Based on the context from this teaching from “<span style="font-style: italic;">Vayikra Rabbah</span>”, there is a connection between the benefits that the person would receive if they financially support Torah study and whether they study The Torah, based on the juxtaposition of the two in the <span style="font-style: italic;">pasuk</span>.<br /><br />[4] The entire <span style="font-style: italic;">pasuk</span> states, “Praiseworthy is the person who shall do this, and the person who shall hold onto it, one who guards the Sabbath to refrain from desecrating it, and who guards his hand from performing all evil”.<br /><br />The <span style="font-style: italic;">miforshim</span>, including <span style="font-style: italic;">RaSh”I</span>, <span style="font-style: italic;">Metzudas David</span>, <span style="font-style: italic;">RaDa”K</span>, <span style="font-style: italic;">Ibn Ezra</span>, and <span style="font-style: italic;">MaLBI”M</span>, explain this entire <span style="font-style: italic;">pasuk</span> in reference to observance of the <span style="font-style: italic;">Shabbath</span>. However, based on the <span style="font-style: italic;">midrash</span> from “<span style="font-style: italic;">Vayikra Rabbah</span>”, this phrase from the pasuk – “Praiseworthy is the person who does this, and the man who will strengthen it…” – clearly refers to those people who support the study of The Torah.<br /><br />[5] The entire pasuk reads, “It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy”.<br /><br />Based on the teaching in “<span style="font-style: italic;">Vayikra Rabbah</span>”, “those who strengthen” The Torah, refer to those who support it, they being the one’s who benefit by thereby grasping onto The Tree of Life.<br /><br />[6] <span style="font-style: italic;">RaSh”I</span> comments on this <span style="font-style: italic;">pasuk</span> that the tribes of Zivulun and Yissachar made a partnership, whereby the tribe of Zivulun would travel by ships to involve themselves in trade, in order to, among other things, support the Torah study of the tribe of Yissachar. It is on account of the financial support that the tribe of Zivulun provided for the tribe of Yissachar, that the tribe of Zivulun is mentioned first in this <span style="font-style: italic;">pasuk</span>. (<span style="font-style: italic;">Bireishis Rabbah</span>: 99; 9) The blessing in this <span style="font-style: italic;">pasuk</span> is for the tribe of Zivulun to be successful in their business dealings, and for the tribe of Yissachar to be successful in their involvement in Torah study and in their calculations related to establishing new months and leap-years.<br /><br />[7] The entire <span style="font-style: italic;">pasuk</span> states, “For a <span style="font-style: italic;">mitzvah</span> is a candle, and Torah is light, and The Path of Life are the admonitions of moral reproof”.<br /><br /><span style="font-style: italic;">RaSh”I</span> comments that just as light always illuminates, so too does the merit of The Torah always remain for the person, and the merit of the performance of a <span style="font-style: italic;">mitzvah</span> is temporary like the light of a candle. Alternatively, this <span style="font-style: italic;">pasuk</span> can refer to the <span style="font-style: italic;">mitzvah</span> of honoring one’s parents, if one follows the command of his father, it is comparable to holding a candle in his hand, which he can use to assist himself in finding that which he has lost, as it says, “My son, guard the command (<span style="font-style: italic;">mitzvah</span>) of your father…”. Following the command of one’s mother is comparable to holding a light, as it says “…and do not abandon the command (Torah) of your mother”. (<span style="font-style: italic;">Mishlei</span>: 6; 20) <span style="font-style: italic;">RaSh”I</span>, quoting Rav Yosef Kara, notes that this <span style="font-style: italic;">pasuk</span> is clearly referring to following the <span style="font-style: italic;">mitzvah</span> of honoring one’s parents, as we read later in “<span style="font-style: italic;">Mishlei</span>”, “One who curses his father and his mother, his candle will be extinguished in the blackness of dark”. (20; 20)<br /><br /><span style="font-style: italic;">RaSh”I</span> explains that the admonitions of moral reproof incline the person to life, therefore they are The Paths of Life.<br /><br />[8] The entire <span style="font-style: italic;">pasuk</span> states, “The candle of <span style="font-style: italic;">HaShem</span> is the soul of the person, He examines all of the chambers of his heart”.<br /><br />[9] The beginning of this section from “<span style="font-style: italic;">Shmos Rabbah</span>” teaches that the Torah that the person studies lights the path before him so that he won’t stumble on anything. However, if he doesn’t have the light of The Torah to guide him, he will stumble on the obstacles which he can’t see. This is comparable to the person who studies Torah who doesn’t stumble in sin, as he is familiar with that which he should avoid, in contrast to the person who hasn’t studied Torah, who stumbles in sin, as he has not be made familiar with that which he should avoid.</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-79254200382040640132008-04-01T15:32:00.000-07:002008-04-07T16:53:52.412-07:00Shmiras HaLashon כ"ט אדר - Adar 29 - One-Hundred-and-Seventy-Eighth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 14 Adar II - בִּשְׁנַת הָעִיבּוּר - י"ד</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">Come and take note of the greatness of the attribute of one who supports [the study of] The Torah, one who brings benefit to a Torah scholar from his property, and one who brings [the Torah scholar] close to him, [to the extent] that the pasuk considers it as if [such a person] is clinging [to <span style="font-style: italic;">HaShem</span>’s] Divine Presence. [This follows] that which our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Kisuvos</span>” (111b), on the <span style="font-style: italic;">pasuk</span>, “And you who cling to <span style="font-style: italic;">HaShem</span>, your G-d…” (<span style="font-style: italic;">Divarim</span>: 4; 4), [as follows]: “Is it really possible for a person to cling to <span style="font-style: italic;">HaShem</span>’s Divine Presence? [How is it possible for a person to cling to <span style="font-style: italic;">HaShem</span>’s Divine Presence, for] is it not written, “For <span style="font-style: italic;">Hashem</span>, your G-d, He is a consuming fire…” (<span style="font-style: italic;">Divarim</span>: 4; 24)!?! Rather, all of those who marry off their daughter to a Torah scholar, and [those] who perform business for [the benefit of] a Torah scholar, and one who brings benefit to a Torah scholar from his property, the <span style="font-style: italic;">pasuk</span> considers it as if he clings to <span style="font-style: italic;">HaShem</span>’s Divine Presence.” Furthermore, our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Birachos</span>” (10b), as follows]: “All of those who host a Torah scholar in [their] house and benefit him from [their] property, the pasuk considers it as if he had brought <span style="font-style: italic;">Tamid</span> offerings.” Furthermore, [we learn in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Birachos</span>” (63b), as follows]: “Rabbi Nichemiah opened [with a teaching] concerning the honor of [the] host, and expounded, [as follows]: “What is the meaning of that which is written, “And Shaul said to the Keini, “Go, remove yourselves… and you have performed kindness with all of the Children of Israel…” (<span style="font-style: italic;">Shmuel</span> I: 15; 6)? Aren’t these matters a <span style="font-style: italic;">kal va’chomer</span>: [Concerning] Yisro, he only brought Moshe close to him for [the sake of] his personal honor, similarly, it is all the more [the case that] one who hosts a Torah scholar in his house, and feeds him, and benefits him from his property, [would be protected from harm]!”… Rabbi Eliezer opened [with the following teaching] concerning the honor of the host [of the Torah scholar], and expounded, [as follows]: ““…<span style="font-style: italic;">HaShem</span> has blessed the house of Oveid Edom… for the sake of The Ark of G-d…” (<span style="font-style: italic;">Shmuel</span> II: 6; 12) Are these matters not a <span style="font-style: italic;">kal va’chomer</span>: [Concerning] The Ark which did not eat and drink, [Oveid Edom was nevertheless honored], all the more so would one who hosts a Torah scholar in his house, and feeds him and gives him to drink, and benefits him from his property [be greatly honored]!”<br /><br />[The following teaching] is brought in “<span style="font-style: italic;">Midrash Rabbah</span>” [on] “<span style="font-style: italic;">Koheles</span>” (2; 17), [as follows]: “Rabbi Meir was a good writer, and he would weary [himself in his work in order to earn] three <span style="font-style: italic;">sela</span>s each week, and he would feed himself with one [of the <span style="font-style: italic;">sela</span>s], and clothe himself with one [<span style="font-style: italic;">sela</span>], and support the rabbis with one [<span style="font-style: italic;">sela</span>]…”<br /><br /><span style="font-size:85%;">[1] The entire <span style="font-style: italic;">pasuk</span> states, “And you who cling to <span style="font-style: italic;">HaShem</span> your G-d, you are all alive today”. From this <span style="font-style: italic;">pasuk</span>, we see that it is specifically those “who cling to <span style="font-style: italic;">HaShem</span>” who are “all alive”, in contrast to all of those who worshipped the idol Ba’al Peor, who were all destroyed, as it says in the previous <span style="font-style: italic;">pasuk</span>, “Your eyes have seen that which <span style="font-style: italic;">HaShem</span> did concerning Ba’al Peor, for every man who went after Ba’al Peor, <span style="font-style: italic;">HaShem</span> your G-d destroyed from your midst”. <span style="font-style: italic;">Targum Onkelos</span> explains that clinging to <span style="font-style: italic;">HaShem</span> refers to clinging to the worship of <span style="font-style: italic;">HaShem</span>.<br /><br />[2] The <span style="font-style: italic;">pasuk</span> states, “For <span style="font-style: italic;">HaShem</span> your G-d, He is a consuming fire, Jealous G-d”. <span style="font-style: italic;">Targum Onkelos</span> explains that <span style="font-style: italic;">HaShem</span>’s Presence is a consuming fire. <span style="font-style: italic;">RaSh”I</span> explains that <span style="font-style: italic;">HaShem</span> is “jealous” in that He takes vengeance against those who worships idols.<br /><br />[3] This teaching is taught in the name of Rabbi Yochanan. Similarly, this teaching is repeated in reference to the pasuk, “To love <span style="font-style: italic;">HaShem</span> your G-d… and to cling to Him…” (<span style="font-style: italic;">Divarim</span>: 30; 20)<br /><br />[4] This teaching is brought by Rabbi Yosi in the name of Rabbi Chanina, who quoted this teaching in the name of Rabbi Eliezer ben Ya’akov.<br /><br />[5] This <span style="font-style: italic;">pasuk</span> is in the context of the impending war between Shaul and his army and Amalek. This war was conducted following <span style="font-style: italic;">HaShem</span>’s Command to wipe out Amalek. In this <span style="font-style: italic;">pasuk</span>, Shaul is telling Yisro’s descendants who live among the Amalekites, to leave the area to avoid the risk of similarly being wiped out.<br /><br />The <span style="font-style: italic;">pasuk</span> states as follows:<br /><br />“And Shaul said to the Keni, ‘Go, remove and descend from the midst of Amalek, lest you will be wiped out with him, and you have performed kindness with all of The <span style="font-style: italic;">B’nei Yisrael</span> when they ascended from Egypt’, and the Keni removed [themselves] from the midst of Amalek.”<br /><br />[6] The entire <span style="font-style: italic;">pasuk</span> states, “And it was told to King David, saying, ‘<span style="font-style: italic;">HaShem</span> has blessed the House of Oveid Edom and all that which belongs to him, for the sake of the Ark of G-d’, and David went and he brought The Ark of G-d up from the house of Oveid Edom, to The City of David (<span style="font-style: italic;">Ir David</span>) in happiness”. (<span style="font-style: italic;">Shmuel</span> II: 6; 12)<br /><br />Oveid Edom housed The Ark of <span style="font-style: italic;">HaShem</span> for three months subsequent to the death of Uzza, which was due to improper handling of The Ark. Nevertheless King David was afraid to move The Ark after this incident, and it was left at the house of Oveid Edom.<br /><br />[7] The text of the <span style="font-style: italic;">gemara</span> not included in the main text of <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”, states as follows:<br /><br />“Rabbi Yosi began [his teaching] concerning the honor of the guest, and expounded: ‘“Do not revile an Edomite, for he is your brother, do not revile an Egyptian, for you were a sojourner in his land.” (<span style="font-style: italic;">Divarim</span>: 23; 8) Aren’t these matters a <span style="font-style: italic;">kal va’chomer</span>? The Egyptians did not bring [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> close [to them], except for their own needs, as it says, [in <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">VaYigash</span>”] “…‘and if you know, and there are men of valor in their midst, [then] place them as chiefs of the cattle which belongs to me’.” (<span style="font-style: italic;">B’reishis</span>: 47; 6) How much more is it the case that one who is hospitable to a <span style="font-style: italic;">Talmid Chacham</span> in his house, and one who feeds him and gives him to drink, and benefits him from his property [is greatly honored].’<br /><br />The <span style="font-style: italic;">gemara</span> discusses the reward of Oveid Edom, which was that his wife and eight daughters-in-law gave birth to six children at one time.</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-33339288281891511622008-03-31T19:43:00.000-07:002008-04-01T16:12:26.208-07:00Shmiras HaLashon כ"ח אדר - Adar 28 - One-Hundred-and-Seventy-Seventh Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 13 Adar II - בִּשְׁנַת הָעִיבּוּר - י"</span><span style="color: rgb(0, 0, 0);">ג</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><div style="text-align: center;"><span style="color: rgb(0, 0, 0);"><span style="font-weight: bold;">Chapter 5</span></span><br /><br /><span style="color: rgb(0, 0, 0);"><span style="font-weight: bold;">In [this Chapter, we] shall Explain [Concerning] the Great Obligation [that one has] to Support those who Learn Torah, as well as [of] The Greatness of the Reward for [Supporting those who Study Torah]</span></span><br /></div><span style="color: rgb(0, 0, 0);"><br />Behold, based on all of that which we have written at length concerning the greatness of the attributes of The Torah, it being the essence of everything, we are consequently able to understand [concerning] the greatness of the obligation to support The Torah so that it should not decline.<br /><br />It is not merely those people who are busied in the affairs of the world, who, definitely, in any case, are required to encourage themselves [to contribute] to this great matter [of involvement in Torah study], in order to rescue themselves from the great punishment of being idle from [involvement in] the study of Torah. [This follows] that which <span style="font-style: italic;">Rabbeinu Yonah</span> said in “The Letter of <span style="font-style: italic;">Tishuvah</span>” – “<span style="font-style: italic;">Iggeres HaTishuvah</span>”<span style="font-size:85%;">[1]</span>, as follows: “One who wishes to be rescued from the bitter sin and this great punishment [of being idle from Torah study], will involve himself in [providing for] the needs of the students [who learn Torah] and [of] the rabbis… in order [so] that they will remain in his city, and that they will be involved in Torah [study] based on his [support. Concerning the above], our Rabbis of Blessed Memory have explained in “<span style="font-style: italic;">Sifrei</span>”, [as follows]: “Concerning this [support of Torah study], the <span style="font-style: italic;">pasuk</span> states, “It is a tree of life for those who strengthen it…” – “למחזיקים” <span style="color: rgb(255, 255, 255);"></span>(<span style="font-style: italic;">Mishlei</span>: 3; 18)</span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">[2]</span></span><span style="color: rgb(0, 0, 0);"> [The <span style="font-style: italic;">pasuk</span>] does not state “to those who study it”, rather, [the <span style="font-style: italic;">pasuk</span> states] “to those who strengthen”, for it is they who strengthen the hands of the [Torah] students and [of] the rabbis [to involve themselves in Torah study, who are referred to in the phrase quoted above from “<span style="font-style: italic;">Mishlei</span>”]. However, even those people who study The Torah and fulfill the mitzvos among [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span>, similarly have a great obligation to support The Torah [and its study]. If they do not [support the study of Torah], they are included the category of [those who are] cursed, Heaven Forbid, as <span style="font-style: italic;">Rabbeinu Yonah</span> wrote in “<span style="font-style: italic;">Sha’arei Tishuvah</span>”, (Gate 3, letter 19), quoting the “<span style="font-style: italic;">Sifrei</span>”, on the <span style="font-style: italic;">pasuk</span> “Cursed is one who does not fulfill [the words of The Torah]…”<span style="font-size:85%;">[3]</span>, [as follows]: “A person who studied [Torah], reviewed [it], taught [it] to others, and fulfilled [the <span style="font-style: italic;">mitzvos</span> included in] The Torah, and possesses the power to support those who involve themselves in [the study of The] Torah and in [the performance of the] <span style="font-style: italic;">mitzvos</span>, and he [nevertheless] does not support [them], behold, he is [included] in the category [of] “Cursed is the one who does not fulfill [the words of The Torah to perform it]…” (<span style="font-style: italic;">Divarim</span>: 27; 26)”<br /><br /><span style="font-size:85%;">[1] Note from the Hebrew “<span style="font-style: italic;">Kol HaLashon</span>” printing: This teaching is found in 12 on pg. 194 of the Eshkol printing of this work.<br /><br />[2] The entire <span style="font-style: italic;">pasuk</span> states, “It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy”. Based on the above teaching copied by the Chofetz Chaim from “<span style="font-style: italic;">Iggeres HaTishuvah</span>”, we can see how the <span style="font-style: italic;">pasuk</span> can be teaching The Torah is a Tree of Life for those who support its study.<br /><br />However, according to many of the <span style="font-style: italic;">miforshim</span>, The Torah is a Tree of Life for those who are involved in its study as well. <span style="font-style: italic;"> RaSh”I</span> and <span style="font-style: italic;">Mitzudas David</span> explain that The Torah is a Tree of Life for those who grasp onto it.<br /><br /><span style="font-style: italic;">Targum Yonasan ben Uziel</span> explains the <span style="font-style: italic;">pasuk</span> states, “It is The Tree of Life for those who strengthen themselves in it, and [for] those who involve themselves in it, [it is] their good.”<br /><br />[3] Note from the “<span style="font-style: italic;">Kol HaLashon</span>” Hebrew printing of <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”: In the “<span style="font-style: italic;">Sha’arei Tishuvah</span>”, it does not [say that it is] quoting the “<span style="font-style: italic;">Sifrei</span>”, rather, it is written “And our Sages of Blessed Memory have said”. This teaching is found in the <span style="font-style: italic;">Talmud Yirushalmi</span> in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Sotah</span>”, chapter 7, <span style="font-style: italic;">Halacha</span> 4. See also in “<span style="font-style: italic;">Vayikra Rabbah</span>” (25; 1) on (<span style="font-style: italic;">Divarim</span>: 27; 26).</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-11566674395629107632008-03-27T22:00:00.000-07:002008-04-01T14:28:30.508-07:00Shmiras HaLashon כ"ז אדר - Adar 27 - One-Hundred-and-Seventy-Sixth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 12 Adar II - בִּשְׁנַת הָעִיבּוּר - י"</span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">[<span style="font-style: italic;">Chofetz Chaim</span>’s note: I have heard of an incident concerning one wealthy man who was involved in many great business dealings, who [consequently] completely separated himself from the futile [pursuits] of the world [in order] to involve himself in [the study of] The Torah of <span style="font-style: italic;">HaShem</span>, day and night. [Thereupon], his brothers, his father’s household, as well as his [own] household, ganged up on him [in an attempt] to [persuade him to not involve himself in Torah study so as to] cause him to return to his initial [business] affairs. [This person nevertheless] did not pay attention to [these relatives], and they [consequently] gave up [in their attempts to influence him to return to his business pursuits. Subsequent to witnessing this], the people who already had recognized him to be a great businessman, asked him [to inform them] in what manner he conducted himself in order to not pay heed to the screaming of the people of his household [who thereby hoped have him return to his business pursuits].<br /><br />[This wealthy man] responded by saying [the following] to them: ‘[What assisted me in ignoring the calls of my relatives to return to my business affairs, was that] I contemplated concerning that which our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Birachos</span>” (63b), as follows]: “The Torah only exists within one who kills himself over it, as it says…”<span style="font-size:85%;">[1]</span> [The] explanation [of this teaching] being [as follows]: [The person should consider it to be] as if he is already dead. [The above] means that he will contemplate to himself that he had already concluded all of his affairs that were within his power [to complete], and [at the time that he concluded these business affairs], he concluded the allotted days of his life, and [that] they brought him before The King Who reigns over kings, The Holy One, Blessed is He, for judgment concerning all of the matters through which he consumed his time with vain and empty [pursuits], and he came out of The Heavenly [Court] with a verdict of guilty. [Upon hearing his verdict of guilty], he cries out, ‘Woe is me, woe is me, woe is me concerning my evil actions and my evil dealings!’ If, in the midst of all of this they would permit him to immediately descend to this world, and perform <span style="font-style: italic;">tishuvah</span> [for his previous actions], he would definitely not be lax for even one moment from this [pursuit of <span style="font-style: italic;">tishuvah</span>] and would not pay any heed to know of the affairs of his household!’<br /><br />Therefore, a person should think to himself that based on his sins, it was fitting for him to have already died. If [it would be] that after [his] death, The Holy One, Blessed is He, would treat him with [a] great [deal of] kindness, and would give him permission to return [to Him through performance of] <span style="font-style: italic;">tishuvah</span> [and reject his wrongful actions], he would definitely not be lax from this [pursuit of <span style="font-style: italic;">tishuvah</span>] for even one moment. Therefore, what harm does The Holy One, Blessed is He, cause him [by] lengthening the [allotted] days of his life, in order that [he] will perform <span style="font-style: italic;">tishuvah</span> during his actual lifetime? [The person] definitely needs to invigorate himself with all of his power to perform <span style="font-style: italic;">tishuvah</span> for his sins, and to constantly learn Torah. At the very least, [he should set aside] a designated time [that is] constantly [in effect] for [his study of] Torah, and not pay pay heed to those who wish to distract him from this [pursuit of Torah study].]<br /><br /><span style="font-size:85%;">[1] The text of this section of the <span style="font-style: italic;">gemara</span>, states as follows:<br /><br />“Another explanation: “Pay heed – הסכּת – and listen Israel…” Crush – כתתו – yourselves over Words of Torah, as Reish Lakish said. For Reish Lakish said, ‘What is the source that Words of Torah do not continue to exist except within one who kills himself over it? [This follows that which] it says [in <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Chukas</span>”], “This is The Torah (i.e. The Law): When a person dies in a tent…” (<span style="font-style: italic;">Bamidbar</span>: 19; 14)’ Another explanation: “Pay heed – הסכּת – and listen Israel…” Be silent – הס – and afterwards crush it - כתת. [This follows] Rava, for Rava said, ‘A person should always study Torah and afterwards contemplate [it in depth – <span style="font-style: italic;">RaSh”I</span>].’”</span><br /></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-76660543289792021122008-03-26T19:24:00.000-07:002008-03-27T21:47:07.932-07:00Shmiras HaLashon כ"ו אדר - Adar 26 - One-Hundred-and-Seventy-Fifth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 11 Adar II - בִּשְׁנַת הָעִיבּוּר - י"א</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);"><span style="font-style: italic;">Rabbeinu Yonah</span> wrote in “The Letter of <span style="font-style: italic;">Tishuvah</span>”<span style="font-size:85%;">[1]</span>, [as follows]: “When people cease from their work and from their affairs, and go to their houses, or they sit on the corners when they are idle<span style="font-size:85%;">[2]</span>, or they speak idle chatter, [then] their evil is [consequently of] great [magnitude], and their sin is very weighty, for, [by acting in such a manner], they are despising The Torah. [The people who use their free-time for idle purposes instead of involvement in Torah study, are despising The Torah], for if they would believe that there is no limit to the reward received [for involvement in Torah study, then] why do they not cause their feet to arrive at The Beis <span style="font-style: italic;">Midrash</span> [in order] to study [Torah]? Since [it is the case that] the person is quick and hurries with his feet to his work and to his affairs, [though] he knows that it is all nonsense, [then] how could [such a person] forget the life of The World to Come and not apportion one day from [among] the days or one hour from [among] the hours [to set aside] for [Torah] study? [A person] should not [justify his present lack of involvement in Torah study by] saying in his heart [that] ‘There is yet more time to act [for the sake of] <span style="font-style: italic;">HaShem</span><span style="font-size:85%;">[3]</span>, to read [from] The Torah and to involve [myself] with <span style="font-style: italic;">mitzvos</span> and righteous acts’. [Such a person] “…is guilty, he has certainly acted guiltily against <span style="font-style: italic;">HaShem</span>.”<span style="font-size:85%;">[4]</span> (<span style="font-style: italic;">Vayikra</span>: 5; 19) In addition, our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Sanhedrin</span>” (99a)] on the <span style="font-style: italic;">pasuk</span> [from <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Shilach</span>”], “For he has scorned The Word of <span style="font-style: italic;">HaShem</span> and he has negated His Commandment, that soul shall certainly be cut off, its sin is within it.” (<span style="font-style: italic;">Bamidbar</span>: 15; 31) [From this <span style="font-style: italic;">pasuk</span> we learn that] for as long as it is possible for [the person] to involve himself in Torah [study] and he doesn’t involve himself [in Torah study], he [thereby] despises The Word of <span style="font-style: italic;">HaShem</span></span><span style="color: rgb(0, 0, 0);"><span style="font-style: italic;"></span>.</span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">[5]</span></span><span style="color: rgb(0, 0, 0);"> Therefore, [in light of the above], every person is obligated to prepare a place in his house [in which] to learn <span style="font-style: italic;">halachos</span> or <span style="font-style: italic;">mikrah</span><span style="font-size:85%;">[6]</span>, each person in accordance with his [level of proficiency in Torah study. By setting up a place in his house in which he can learn Torah, consequently], at the time that he will turn away from [involvement in] his affairs, and once he leaves his work, he will turn [to go] over [to this part of his home in order] to learn or to read [Torah. By initiating] this directive [of setting aside an area in his home for Torah study, the person] will [provide] wondrous council to his soul [that will help him to] withhold it from destruction<span style="font-size:85%;">[7]</span>. [The individual] should consider his end, and understand [of] his conclusion, as our Sages of Blessed Memory have said [in “<span style="font-style: italic;">Pirkei Avos</span>” (Chapter 3; <span style="font-style: italic;">Mishna</span> 1), as follows]: “Focus on three things…”<span style="font-size:85%;">[8]</span> It is also fitting for a person to fine himself with a full amount or half amount [of money, that he will] give [to] <span style="font-style: italic;">tzidakah</span> for every day that he will neglect to go to the <span style="font-style: italic;">Beis Midrash</span> and to the place where he placed one of the holy <span style="font-style: italic;">sifarim</span> [for the purpose of] studying [Torah] in that [given] place.”<br /><br /><span style="font-size:85%;">[1] Note from the “<span style="font-style: italic;">Kol HaLashon</span>” Hebrew printing of <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”: This teaching is found in “<span style="font-style: italic;">Iggeres HaTishuvah</span>” – 13, pg. 194, in the Eshkol printing.<br /><br />[2] “<span style="font-style: italic;">Yoshvei K’ranos</span>” – “Those who sit on the corners”, refers to people who regularly waste their time with nonsense, by sitting with their friends “on the corners”, involved in idle matters, which often lead to sin.<br /><br />[3] This text is based on the <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Tehillim</span>”, which states, “It is a time to act for <span style="font-style: italic;">HaShem</span>, they have [tried to] abolish Your Torah” (<span style="font-style: italic;">Tehillim</span>: 119; 126)<br /><br />The <span style="font-style: italic;">gemara</span> in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Birachos</span>” (54a), as is explained by <span style="font-style: italic;">RaSh”I</span>, teaches that when Rav Nosson says that this <span style="font-style: italic;">pasuk</span> from “<span style="font-style: italic;">Tehillim</span>” teaches that “we negate The Torah, for the sake of a time to act for <span style="font-style: italic;">HaShem</span>”, he is coming to teach us that there are certain times when the person can suspend his involvement in Torah study in order to do an action on behalf of <span style="font-style: italic;">HaShem</span>, as is the case with inquiring of the wellbeing of one’s fellow, it being The Will of <span style="font-style: italic;">HaShem</span>, as it says in “<span style="font-style: italic;">Tehillim</span>” (39; 15). <span style="font-style: italic;">RaSh”I</span> explains that the person would be performing an action that would appear to be forbidden, in that it negates from one’s involvement in Torah study, though is permitted due to the timeliness of involvement in that given action. However, for those actions which <span style="font-style: italic;">HaShem</span> desires that we perform, in a situation where such action is warranted (i.e. it’s something that should be performed now as opposed to later), then it is permitted to stop one’s Torah study for the sake of the <span style="font-style: italic;">mitzvah</span> which he must perform at that time. Obviously the person shouldn’t use the <span style="font-style: italic;">mitzvos</span> as an excuse to go out of his way to perform the given <span style="font-style: italic;">mitzvah</span> when such action is not essential to perform at that point in time, in order to interrupt his Torah study.<br /><br /><span style="font-style: italic;">Rabbeinu Yonah</span>, in his “<span style="font-style: italic;">Igeres HaTishuvah</span>”, presents an individual who makes an invalid claim that he can hold off on involvement in Torah study, as there are other opportunities to learn Torah. However, we see based on <span style="font-style: italic;">RaSh”I</span>, that the person can only hold off from his involvement in Torah study when there is a need for him to perform a particular <span style="font-style: italic;">mitzvah</span> at that point in time. However, this individual is misusing this <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Tehillim</span>” to try to justify his lack of involvement in Torah study when he involves himself in unessential activities.<br /><br /><span style="font-style: italic;">RaSh”I</span>, on the <span style="font-style: italic;">pasuk</span> in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Tehillim</span>”, explains that our Rabbis have taught that there are exceptional situations when a transgression of The Torah is necessary for the purpose of putting a barrier for The Jews for the sake of their continued allegiance to<span style="font-style: italic;"> HaShem</span> and The Torah. Examples of this can be found by Gidon and Eliyahu, who both brought sacrifices on a <span style="font-style: italic;">bamah</span> (altar outside The <span style="font-style: italic;">Beis HaMikdash</span>), which was prohibited, though was permissible only in those particular instances. (See <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shoftim</span>” (6; 25 – 27) in reference to Gidon and <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Milachim I</span>” (18; 20 – 39) in reference to Eliyahu.) However, exceptions were made in both cases, as these actions, which are otherwise forbidden, were permitted in those cases, as the purpose was to take The <span style="font-style: italic;">B’nei Yisrael</span> away from performing idolatry, to bring them to The Service of <span style="font-style: italic;">HaShem</span>.<br /><br /><span style="font-style: italic;">RaSh”I</span> quotes an <span style="font-style: italic;">Aggadah</span> which teaches that the person who is free from other obligations and the one who strolls around, who nevertheless limit their involvement in Torah study to designated periods of time throughout the day, is acting to abolish The Covenant that we have with <span style="font-style: italic;">HaShem</span>, for such a person is required be involved in Torah study throughout the day.<br /><br /><span style="font-style: italic;">RaDa”K</span> and <span style="font-style: italic;">Metzudas David</span> explain that <span style="font-style: italic;">HaShem</span> has a designated time to carry out His judgment of the evildoers who have abolished The Torah. <span style="font-style: italic;">RaDa”K</span> adds that the time when <span style="font-style: italic;">HaShem</span> will punish these evildoers will be at the time of The Redemption (<span style="font-style: italic;">G’ulah</span>), as it says in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Malachi</span>”. Alternatively, <span style="font-style: italic;">RaDa”K</span> explains that this <span style="font-style: italic;">pasuk</span> is a continuation from the previous <span style="font-style: italic;">pasuk</span>, which states that “I am Your servant, cause me to understand, and I shall know of your statutes”. The person is asking <span style="font-style: italic;">HaShem</span> to assist him in attaining knowledge of <span style="font-style: italic;">HaShem</span>’s statutes, in order to grasp onto these statutes, as the person needs to strengthen himself to fulfill the <span style="font-style: italic;">mitzvos</span> in The Torah, as the generation has abolished The Torah. Consequently, the person who wishes to follow <span style="font-style: italic;">HaShem</span> must greatly strengthen himself in reference to The Torah, in order that he will not completely forsake his involvement in The Torah.<br /><br /><span style="font-style: italic;">MaLBI”M</span> explains that due to the person’s knowledge of the statutes of <span style="font-style: italic;">HaShem</span>, he will be more familiar with the manner in which <span style="font-style: italic;">HaShem</span> dispenses reward and punishment. By being familiar with <span style="font-style: italic;">HaShem</span>’s statutes, the person will also be aware of when it is appropriate and when it is inappropriate to take vengeance against those who act to abolish The Torah and The Jewish religion.<br /><br />[4] The entire <span style="font-style: italic;">pasuk</span> states, “It is a Guilt (<span style="font-style: italic;">Asham</span>) offering, he has certainly acted guiltily to <span style="font-style: italic;">HaShem</span>”. (<span style="font-style: italic;">Vayikra</span>: 5; 19)<br /><br />[5] This teaching is brought in the name of Rabbi Nihorye. This section of the <span style="font-style: italic;">gemara</span> states as follows:<br /><br />““…and one who says The Torah is not from Heaven [does not receive a portion in The World to Come].” Our rabbis have taught [in a <span style="font-style: italic;">Baraisa</span>, as follows]: “For he has scorned The Word of <span style="font-style: italic;">HaShem</span> and has negated His Commandment, [that soul] shall certainly be cut off…” (Bamidbar: 15; 31) This [<span style="font-style: italic;">pasuk</span>] refers to the [person] who says that The Torah is not from The Heavens. Another explanation: “For he has scorned The Word of <span style="font-style: italic;">HaShem</span>…” – This refers to an <span style="font-style: italic;">apikorus</span> (heretic). Another explanation: “For he has scorned The Word of <span style="font-style: italic;">HaShem</span>…” This refers to the [person] who misrepresents [the teachings of] The Torah. “…and he has negated His Commandment…” – This refers to the [person] who negates The Covenant of the flesh (i.e. <span style="font-style: italic;">bris milah</span> – Jewish circumcision). “…he shall surely be cut off…” – [That person] shall be cut off – הכרת – <span style="font-style: italic;">hikareis</span> – in this world, he shall be cut off – תכרת – <span style="font-style: italic;">tikareis</span> – in The World to Come. Based on this, Rabbi Elazar the Moda’ei said, ‘One who violates the <span style="font-style: italic;">kodshim</span> (sanctified meats from The <span style="font-style: italic;">Beis HaMikdash</span>), and one who despises the holidays, and one who negates The Covenant of Avraham <span style="font-style: italic;">Avinu</span>, and one who presents The Torah in a manner contrary to the <span style="font-style: italic;">halacha</span>, and one who embarrasses his fellow publicly, though he possesses Torah [study] and [the performance of] good actions (<span style="font-style: italic;">mitzvos</span>), he [nevertheless] does not have a portion in The World to Come’. Another <span style="font-style: italic;">Baraisa</span> [teaches as follows]: “For he has scorned The Word of <span style="font-style: italic;">HaShem</span>…” – This refers to the [person] who says that The Torah is not from The Heavens. Even if [the person] said, ‘The entire Torah is from The Heavens, aside from this <span style="font-style: italic;">pasuk</span> that The Holy One, Blessed is He, did not say, rather Moshe said it himself, such [a person] is [referred to as] “…one who despises The Word of <span style="font-style: italic;">HaShem</span>…”. Even if [the person] said, ‘The entire Torah is from The Heavens, aside from this vowel [or] aside from this <span style="font-style: italic;">kal va’chomer</span> (fortiori argument), [or] from this <span style="font-style: italic;">g’zeirah shavah</span> (exegetical transposition), this is [what is referred to as] “For he has despised The Word of <span style="font-style: italic;">HaShem</span>…”” We have learned in a <span style="font-style: italic;">Baraisa</span>, [as follows]: “Rabbi Meir had said, ‘One who learns Torah and doesn’t teach it to others is the one [who has] “…scorned The Word of <span style="font-style: italic;">HaShem</span>…”.’ Rabbi Nosson says, ‘[This refers to] all of those who do not pay attention to the <span style="font-style: italic;">mishna</span> (i.e. this person treats the <span style="font-style: italic;">mishna</span> as if it’s not the main thing – <span style="font-style: italic;">RaSh”I</span>)’. Rabbi Nihorye says, ‘[This <span style="font-style: italic;">pasuk</span> refers to one] for whom it was possible to involve [himself] in Torah [study], and [nevertheless] doesn’t involve himself [in Torah study]’. Rabbi Yishmael says, ‘[One who scorns The Word of <span style="font-style: italic;">HaShem</span>, refers to the person] who worships idols. What is the implicit meaning [of this <span style="font-style: italic;">pasuk</span> that would suggest that it refers to idolatry]? This [follows] that which was taught at The Academy of Eliyahu: ‘“For he has despised The Word of <span style="font-style: italic;">HaShem</span>…” – This [refers to the person] who despises The Speech that was said to Moshe from [<span style="font-style: italic;">Har</span>] <span style="font-style: italic;">Sinai</span>, [as it says], “I am <span style="font-style: italic;">HaShem</span> your G-d,… You shall have no others gods aside from Me.” (<span style="font-style: italic;">Shmos</span>: 20; 2 – 3)’ Rabbi Yihoshua ben Korchah says, ‘All of those who learn Torah and don’t review it, is similar to a person who plants and doesn’t harvest’. Rabbi Yihoshua says, ‘All of those who learn Torah and forget [that Torah learning], is similar to a woman who gives birth and buries [that baby]’.”<br /><br />[6] “<span style="font-style: italic;">Mikrah</span>” refers to The Written Torah (<span style="font-style: italic;">TaNa”Ch</span> – Torah, <span style="font-style: italic;">N’vi’eem</span>, and <span style="font-style: italic;">K’suvim</span>).<br /><br />[7] This text is based on the <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Iyov</span>” (33; 18), which states, “To withhold his soul from destruction, and his life from passing through the sword”.<br /><br /><span style="font-style: italic;">RaSh”I</span> explains that it is with the sword of The Angel of Death that <span style="font-style: italic;">HaShem</span> brings afflictions upon the person for their own benefit. On the previous <span style="font-style: italic;">pasuk</span>, <span style="font-style: italic;">RaSh”I</span> explains that <span style="font-style: italic;">HaShem</span> might inflict the person will illness to prevent him from doing that which is wrong, and to remove his haughtiness from him, in order to withhold himself from complete death.<br /><br /><span style="font-style: italic;">MaLBI”M</span> explains that <span style="font-style: italic;">HaShem</span> gives the person a dream or a vision during the night in order to warn him to improve so that he won’t continue to act in a way whereby he could suffer from physical death and from spiritual punishment. (33; 15 – 18)<br /><br />Based on this teaching from “<span style="font-style: italic;">Iggeres HaTishuvah</span>”, we see that the person can rescue his soul from destruction through involvement in Torah study, this being aside from the person performing <span style="font-style: italic;">tishuvah</span>, as explained above.<br /><br />[8] The entire text of this <span style="font-style: italic;">mishna</span> from “<span style="font-style: italic;">Pirkei Avos</span>”, states as follows:<br /><br />“Akaviah, the son of Mahalaleil, says, ‘Focus on three matters and you won’t come to sin: Know from where you came, and to where you are going, and before whom you will give a judgment and accounting. From where did you come? [You came] from a putrid drop. To where are you going? [You are going] to a place of dirt, maggot and worm. Before Whom will you give a judgment and accounting? [You will give a judgment and accounting] before The King Who reigns over kings, The Holy One, Blessed is He.’”</span><br /></span></div></div><span style="font-style: italic;"></span>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-3563407711524368242008-03-04T20:34:00.000-08:002008-03-26T19:23:10.622-07:00Shmiras HaLashon כ"ה אדר - Adar 25 - One-Hundred-and-Seventy-Fourth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 10 Adar II - בִּשְׁנַת הָעִיבּוּר - י</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">[The person who separates himself from involvement in Torah study, in addition to the other punishments noted earlier], is also excommunicated before [<span style="font-style: italic;">HaShem</span>’s] Divine Presence, as it [taught] in [“<span style="font-style: italic;">Pirkei</span>] <span style="font-style: italic;">Avos</span>” (Chapter 6, <span style="font-style: italic;">Mishna</span> 2), that all of those who do not involve themselves in Torah [study are] referred to as “excommunicated”.<br /><br />In The Holy “<span style="font-style: italic;">Zohar</span>”, [on] <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">Mitzora</span>” (volume 3, 52b), [we learn as follows]<span style="font-size:85%;">[1]</span>: “How greatly must people guard their ways and [must] fear from before The Holy One, Blessed is He…<span style="font-size:85%;">[2]</span>, for all of those who do not toil in Torah and do not involve themselves in it, are excommunicated from The Holy One, Blessed is He, [and such a person] is distant from Him, for [<span style="font-style: italic;">HaShem</span>’s] Divine Presence does not dwell with him. Those guardian [angels] who walk with [this person, subsequently] remove themselves from him. Not only [is] that [the case], but they announce before him: “Remove yourselves from the vicinity of <span style="font-style: italic;">Ploni</span><span style="font-size:85%;">[3]</span>, for he did not have concern for The Honor of The King. Woe to him, woe to [this person], for [those of the] Upper [Spheres] and [the] lower [spheres] have abandoned him, and he does not have a path in The Paths of Life. Once one strives [to involve himself] in Torah and in the service of his Master, a number of guardians are designated concerning him [in order] to guard him, and The Divine Presence rests upon him, and they all announce concerning him and say: ‘Give honor to the likeness of The King, give honor to the son of The King. [Such an individual] is [protected] in this world and in The World to Come [and his portion is meritorious].’”<br /><br />In addition, due to [the person’s lack of involvement in Torah study], it is common that there will be fires in the world, as our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Sanhedrin</span>” (92b), as follows]: “‘[Concerning] every house in which words of Torah are not heard in it during the night, a fire consumes it.’”<span style="font-size:85%;">[4]</span> It is [also] known that all Jews are are responsible for one another.<span style="font-size:85%;">[5]</span><br /><br /><span style="font-size:85%;">[1] This teaching from The “<span style="font-style: italic;">Zohar</span>” is taught in the name of Rabbi Abba. This teaching is preceded by the first <span style="font-style: italic;">pisukim</span> from <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Mitzora</span>”: “And <span style="font-style: italic;">HaShem</span> spoke to Moshe, saying, ‘This shall be the law of the <span style="font-style: italic;">mitzora</span> on the day of his becoming pure…” (<span style="font-style: italic;">Vayikra</span>: 14; 1 – 2) Rabbi Abba then quotes the following <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Iyov</span>”, to introduce his teaching: “You shall fear from before the sword, for the anger of sins is the sword, in order that you should be aware that [The Master of] Judgment [is a Judge of Truth]”. (<span style="font-style: italic;">Iyov</span>: 19; 29) (The translation of the conclusion of this <span style="font-style: italic;">pasuk</span> is based on <span style="font-style: italic;">Targum Yonasan ben Uziel</span>).<br /><br />[2] This section from The “<span style="font-style: italic;">Zohar</span>”, which is not included in the main text of <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”, states as follows:<br /><br />“People must greatly guard their paths, and [must] fear from before The Holy One, Blessed is He, [such] that he shouldn’t stray from the acceptable path, and [that] he shouldn’t transgress the words of The Torah, and [The Torah that he has studied] shouldn’t be forgotten from him.”<br /><br />[3] “<span style="font-style: italic;">Ploni</span>” is a term used to refer to an unnamed individual.<br /><br />[4] The text from the <span style="font-style: italic;">gemara</span> states as follows:<br /><br />“Rabbi Elazar said, ‘[Concerning] every house in which words of Torah aren’t heard in it during the night, it is consumed by fire, as it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Iyov</span>”], “All darkness hidden for their hidden treasures shall be consumed by a fire which isn’t fanned, evil shall befall the survivor in his tent”. (<span style="font-style: italic;">Iyov</span>: 21; 26) “שריד” – “survivor” only refers to [a] Torah scholar, as it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yoel</span>”], “…and among the survivors – שרידים – who <span style="font-style: italic;">HaShem</span> shall call”.’ (<span style="font-style: italic;">Yoel</span>: 3; 5)”<br /><br /><span style="font-style: italic;">RaSh”I</span> explains that the <span style="font-style: italic;">pasuk</span> quoted from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Iyov</span>” teaches that every house that hidden from the treasures of The Torah every night, on which Torah study is not heard during the nighttime in that house, such a house will be consumed by the fire of <span style="font-style: italic;">gehinnom</span>, which is a fire which does not need fanning.<br /><br />From the above <span style="font-style: italic;">gemara</span> we are taught that any house of a Torah scholar in which words of Torah are not heard during the night could be suspeptible to being burnt down.<br /><br />[5] It appears from the words of the <span style="font-style: italic;">Chofetz Chaim</span> that one person who studies Torah can, in the merit of his Torah study, prevent fires from occurring in other areas in the world, thus meriting to bring protection to other Jews. Alternatively, one person should encourage his fellow Jew to study Torah in his home, and elsewhere, both during the daytime and nighttime, especially if he is aware that the person is idle from Torah study, for each Jew is responsible for his fellow Jew. By doing so, the increased amount of Torah studied, will lead to increased Heavenly protection for The Jewish People in specific, and the world in general.</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-53372565007524969442008-03-04T19:19:00.000-08:002008-03-04T20:35:18.552-08:00Shmiras HaLashon כ"ד אדר - Adar 24 - One-Hundred-and-Seventy-Third Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 9 Adar II - בִּשְׁנַת הָעִיבּוּר - ט</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">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<span style="font-size:85%;">[1]</span> have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Yoma</span>” (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 <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Hoshea</span>”], “…and you forget The Torah of your G-d, I shall also forget your children.”<span style="font-size:85%;">[2]</span> (<span style="font-style: italic;">Hoshea</span>: 4; 6)”<br /><br />In addition, the children of a person die when they are young<span style="font-size:85%;">[3]</span> due to this sin [of causing oneself to forget his Torah learning], as our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Shabbos</span>” (32b)]<span style="font-size:85%;">[4]</span>.<span style="font-size:85%;">[5]</span><br /><br />As a consequence of this sin [of being idle from involvement in Torah study, the person] is also judged in <span style="font-style: italic;">gehinnom</span>, as our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Bava Basra</span>” (79a), as follows]: “All of those who separate [themselves] from [involvement in the study of the] words of Torah, fall into <span style="font-style: italic;">gehinnom</span>, as it says [in “<span style="font-style: italic;">Mishlei</span>”], “A person strays from the path of wisdom, he shall rest amongst the gathering of the dead.”<span style="font-size:85%;">[6]</span> (<span style="font-style: italic;">Mishlei</span>: 21; 16), and “<span style="font-style: italic;">rifa’eem</span>” – “dead ones”, only refer to <span style="font-style: italic;">gehinnom</span>…”<span style="font-size:85%;">[7]</span><br /><br />In The Holy “<span style="font-style: italic;">Zohar</span>”, [on] <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">Vayikra</span>” (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] <span style="font-style: italic;">ruach</span><span style="font-size:85%;">[8]</span> and [do not receive merit] with [their] <span style="font-style: italic;">nishama</span>, 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 <span style="font-style: italic;">gehinnom</span>, who do not have mercy upon him! Come and take note of…”<span style="font-size:85%;">[9]</span><br /><br /><span style="font-size:85%;">[1] This teaching from <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Yoma</span>” is taught in the name of Rabbi Elazar.<br /><br />[2] The entire <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Hoshea</span>” 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”. (<span style="font-style: italic;">Hoshea</span>: 4; 6) This translation is based on the commentary/translation of <span style="font-style: italic;">Targum Yonasan ben Uziel</span>.<br /><br />This section of <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Hoshea</span>” is his prophecy with respect to the <span style="font-style: italic;">kohanim</span>, 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 <span style="font-style: italic;">kohanim</span> 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 <span style="font-style: italic;">B’nei Yisrael</span>.<br /><br />The section which discusses the lack of involvement in Torah study by The <span style="font-style: italic;">B’nei Yisrael</span> and their subsequent punishment of <span style="font-style: italic;">galus</span> (exile), reads as follows:<br /><br />“Listen to The Word of <span style="font-style: italic;">HaShem</span>, <span style="font-style: italic;">B’nei Yisrael</span>, for <span style="font-style: italic;">HaShem</span> 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 – <span style="font-style: italic;">MaHaR”I KR”A</span>], 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 <span style="font-style: italic;">kohen</span> [who teaches Torah to The People – <span style="font-style: italic;">Targum Yonasan ben Uziel</span>]. 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 <span style="font-style: italic;">kohen</span>], 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 <span style="font-style: italic;">kohanim</span>] shall eat of the sin of My Nation, and their soul shall bear [the] sins [of The <span style="font-style: italic;">B’nei Yisrael</span>]. The Nation shall be like the <span style="font-style: italic;">kohen</span>, 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 <span style="font-style: italic;">HaShem</span>, [from] guarding [His Paths].” (<span style="font-style: italic;">Hoshea</span>: 4; 1 – 10)<br /><br />With respect to the <span style="font-style: italic;">pasuk</span> quoted in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”, <span style="font-style: italic;">RaSh”I</span> teaches that since the people have forgotten The Torah of <span style="font-style: italic;">HaShem</span>, their children would be forgotten, concerning whom at the time that they received The Torah on <span style="font-style: italic;">Har Sinai</span>, 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.<br /><br /><span style="font-style: italic;">Metzudas David</span> states that the people were cut off as a consequence of their not having known <span style="font-style: italic;">HaShem</span>. This occurred as a consequence of the <span style="font-style: italic;">kohanim</span> who were obligated to teach The Torah to The People (see “<span style="font-style: italic;">Malachi</span>” (2; 7), who instead rejected The Torah and didn’t teach it to The <span style="font-style: italic;">B’nei Yisrael</span>. Therefore, these <span style="font-style: italic;">kohanim</span> are being rejected by <span style="font-style: italic;">HaShem</span> from serving before Him. <span style="font-style: italic;">Metzudas David</span> adds that as a consequence of their having forgotten The Torah, <span style="font-style: italic;">HaShem</span> shall appear to forget about them by not bringing them salvation.<br /><br /><span style="font-style: italic;">RaDa”K</span> comments that The <span style="font-style: italic;">B’nei Yisrael</span> did have access to The Torah by way of the true prophets. However, due to the fact that the <span style="font-style: italic;">kohanim</span> who were obligated to teach The <span style="font-style: italic;">B’nei Yisrael</span> Torah, instead strayed from the truth, as did The <span style="font-style: italic;">B’nei Yisrael</span>, as well as being exposed to the false prophets who would prophesize falsely to them, The <span style="font-style: italic;">B’nei Yisrael</span> consequently doubted the prophecies uttered by the true prophets.<br /><br /><span style="font-style: italic;">MaHaR”I KR”A</span> explains that “the knowledge” discussed in the <span style="font-style: italic;">pasuk</span>, refers to The Torah, which informs the person of The Paths of <span style="font-style: italic;">HaShem</span>.<br /><br /><span style="font-style: italic;">MaLBI”M</span> explains that in this <span style="font-style: italic;">pasuk</span>, <span style="font-style: italic;">HaShem</span> is speaking to the <span style="font-style: italic;">kohen</span>, telling him that The <span style="font-style: italic;">B’nei Yisrael</span> has become similar to the <span style="font-style: italic;">kohen</span> in that they are lacking in their knowledge of The Torah, for the <span style="font-style: italic;">kohen</span> has rejected The Knowledge of The Torah. Therefore, due to the fact that the <span style="font-style: italic;">kohen</span> who serves <span style="font-style: italic;">HaShem</span>, 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 <span style="font-style: italic;">HaShem</span> in the position of <span style="font-style: italic;">k’hunah</span> (the duties of the <span style="font-style: italic;">kohen</span>). Not only do the <span style="font-style: italic;">kohanim</span> lack knowledge of <span style="font-style: italic;">HaShem</span> as a result of their having rejected it, they have even forgotten The Torah which they had originally known. Therefore, initially, when the <span style="font-style: italic;">kohanim</span> had rejected The Knowledge of <span style="font-style: italic;">HaShem</span>, <span style="font-style: italic;">HaShem</span> 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 <span style="font-style: italic;">HaShem</span>, The Light of The Torah could have still brought them back to act apropriately, in accordance with The Torah. However, once the <span style="font-style: italic;">kohanim</span> had forgotten The Torah altogether, <span style="font-style: italic;">HaShem</span> “forgot” them, as there was no longer hope that any of their descendants would be righteous. (See “<span style="font-style: italic;">Talmud Yirushalmi</span>”, <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Chagigah</span>”, chapter 1, <span style="font-style: italic;">halacha</span> 7, <span style="font-style: italic;">daf</span> 76, and “<span style="font-style: italic;">Eichah Rabbah</span>”, introduction 2, “Rabbi Abba”, Vilna printing.)<br /><br />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.<br /><br />[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 <span style="font-style: italic;">gemara</span> from <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Shabbos</span>” (32b).<br /><br />[4] The text of the <span style="font-style: italic;">gemara</span> from <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Shabbos</span>” states as follows:<br /><br />“We learn in a <span style="font-style: italic;">Baraisa</span>, [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”. (<span style="font-style: italic;">Mishlei</span>: 22; 27)’ Rabbi [Yehuda <span style="font-style: italic;">HaNasi</span>] 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 “<span style="font-style: italic;">Koheles</span>”], “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 <span style="font-style: italic;">HaShem </span>become angry with respect to your voice and destroy the actions of your hands”. (<span style="font-style: italic;">Koheles</span>: 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 <span style="font-style: italic;">Baraisa</span>, [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 <span style="font-style: italic;">HaNasi</span> 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 <span style="font-style: italic;">pasuk</span> [that he uses as his source for this teaching]? [The source for his teaching is] that which is written [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”, as follows]: “I have struck your children for no purpose, [for] they have not accepted <span style="font-style: italic;">musar</span> (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 <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”] – “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 <span style="font-style: italic;">HaNasi</span>, and Rabbi said [that a person’s children die when they are young] due to the sin of [unfulfilled] vows. Rabbi [Yehuda <span style="font-style: italic;">HaNasi</span> 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] <span style="font-style: italic;">mezuzah</span>, 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] <span style="font-style: italic;">mezuzah</span> [on their residence], the previous <span style="font-style: italic;">pasuk</span> is expounded but [the <span style="font-style: italic;">pasuk</span> which precedes that <span style="font-style: italic;">pasuk</span>] is not [expounded] (See note from <span style="font-style: italic;">RaSh”I</span> 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] <span style="font-style: italic;">mezuzah</span>, and one of them says [that this punishment can result] due to the sin of [not wearing <span style="font-style: italic;">tzitzis</span>]. [This teaching] makes sense according to the one who says [that this punishment can arise] due to the sin of [not having a] <span style="font-style: italic;">mezuzah</span>, as it is written [in <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Eikev</span>”], “And you shall write them on the lintels of your house…” (<span style="font-style: italic;">Divarim</span>: 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] <span style="font-style: italic;">tzitzis</span>? Rav Kahana, and some say Shila Mari, said, ‘[the source for such a punishment befalling a person due to not wearing <span style="font-style: italic;">tzitzis</span> is found in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”], as it is written, “The blood of the souls of innocent poor people are also found in your fringes…” (<span style="font-style: italic;">Yirmiyahu</span>: 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 <span style="font-style: italic;">mezuzah</span>], is also from [this <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”], as it is written, “…You have not found them in a hidden place (such as a place that was dug out – <span style="font-style: italic;">Metzudas Tzion</span>)…” (2; 34) – for they have made doorways like a dug-out area.’ Reish Lakish said: ‘All of those who are careful with [the <span style="font-style: italic;">mitzvah</span> of] <span style="font-style: italic;">tzitzis</span>, merits to have 2,800 servants serve him, as it says [in <span style="font-style: italic;">sefer </span>“<span style="font-style: italic;">Zichariah</span>”], “So says <span style="font-style: italic;">HaShem</span> 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]’’”. (<span style="font-style: italic;">Zichariah</span>: 8; 23)’<br /><br />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 <span style="font-style: italic;">tzitzis</span>: 70 * 10 * 4 = 2,800.<br /><br />[5] Note from the Hebrew printing of </span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">“</span></span><span style="color: rgb(0, 0, 0); font-style: italic;"><span style="font-size:85%;">Kol HaLashon</span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">”</span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">: This teaching is found [in <span style="font-style: italic;">maseches</span>] “<span style="font-style: italic;">Shabbos</span>” in <span style="font-style: italic;">Gilyon HaShas</span> of the Gaon Rabbi Akiva Eiger, where he quotes this teaching from <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Kallah</span>” [in the name of Rabbi Yihoshua], where [he] expounds this teaching based on the aforementioned segment from the <span style="font-style: italic;">pasuk</span> in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Hoshea</span>”, which states: “…and you have forgotten The Torah of your G-d, I shall forget your children.”<br /><br />[6] <span style="font-style: italic;">Metzudas Tzion</span> explains that the “<span style="font-style: italic;">Ripha’eem</span>” are those who are dead who have become torpid – רפה – and weak.<br /><br /><span style="font-style: italic;">RaSh”I</span> explains this <span style="font-style: italic;">pasuk</span> as teaching that those individuals who separate themselves from the Torah will reside among those in <span style="font-style: italic;">gehinnom</span>.<br /><br /><span style="font-style: italic;">MaLBI”M</span> explains that those who “stray from the path of wisdom, that being from belief in <span style="font-style: italic;">HaShem</span>, such as one who denies Divine Providence (<span style="font-style: italic;">hashgacha p’ratis</span>) and of knowledge of knowing of <span style="font-style: italic;">HaShem</span> 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 <span style="font-style: italic;">gehinnom</span>.<br /><br />[7] Prior to this teaching, the <span style="font-style: italic;">gemara</span> in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Bava Basra</span>” teaches that the person who possesses haughtiness, falls into <span style="font-style: italic;">gehinnom</span>. 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 <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Shmiras HaLashon</span>”, is taught by Rabbi Yonasan. The text of this <span style="font-style: italic;">gemara</span> that is not included above, states as follows:<br /><br />“…And “<span style="font-style: italic;">Ripha’eem</span>” – “רפאים” only refers to <span style="font-style: italic;">gehinnom</span>, as it says [in “<span style="font-style: italic;">Mishlei</span>”], “And they did not know that dead ones – <span style="font-style: italic;">Ripha’eem</span> – are over there, in the depths of <span style="font-style: italic;">sh’ole</span> (hell) [reside] all of those who are designated for it”. (<span style="font-style: italic;">Mishlei</span>: 9; 18)”<br /><br /><span style="font-style: italic;">Targum Yonasan ben Uziel</span> explains “<span style="font-style: italic;">Ripha’eem</span>” to be “men”.<br /><br />[8] The “<span style="font-style: italic;">ruach</span>” and “<span style="font-style: italic;">nishamah</span>” are different parts of the person’s soul, that are on different levels of holiness.<br /><br />[9] The text from this section of The “<span style="font-style: italic;">Zohar</span>”, states as follows:<br /><br />“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] <span style="font-style: italic;">ruach</span> and [do not receive merit] with [their] <span style="font-style: italic;">nishama</span>, 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 <span style="font-style: italic;">gehinnom</span>, who do not have mercy upon him!<br /><br />Come and take note of the difference is between [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> and the nations who worship idols: Even though the Jewish person does not [attain] merit except with his <span style="font-style: italic;">nefesh</span> (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 <span style="font-style: italic;">ruach</span>, [he is capable of doing so], and if he desires to acquire a <span style="font-style: italic;">nishamah</span>, he acquires it and [receives] merit with it. However, the nations who worship idols, never acquire [a <span style="font-style: italic;">nefesh</span>] unless it is decreed that they would acquire a soul – <span style="font-style: italic;">nefesh</span> (in the place of a <span style="font-style: italic;">nefesh</span>) from another place. [Concerning] the Jew who remains at the lowest level of the <span style="font-style: italic;">nefesh</span> 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 “<span style="font-style: italic;">Tehillim</span>”], “Sinners shall be destroyed from the the land…” (<span style="font-style: italic;">Tehillim</span>: 104; 35)<br /><br />Come and take note that there are some people who cling on to that [evil] side as a consequence of that <span style="font-style: italic;">nefesh</span> 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.<br /><br />Rabbi Elazar, his son, said to him, ‘Isn’t it written [in <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Ki-Seitzei</span>”], “Do not leave his corpse hanging on the tree overnight… and you shall not make your Land impure…” (<span style="font-style: italic;">Divarim</span>: 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 <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Va’Eschanan</span>”], “For <span style="font-style: italic;">HaShem</span> your G-d is a consuming fire…” (<span style="font-style: italic;">Divarim</span>: 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.’”</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-87926489389269592572008-03-03T21:26:00.000-08:002008-03-04T19:28:20.565-08:00Shmiras HaLashon כ"ג אדר - Adar 23 - One-Hundred-and-Seventy-Second Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 8 Adar II - בִּשְׁנַת הָעִיבּוּר - ח</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">In addition, due to this [lack of involvement in Torah study], the yoke of the idolaters strengthen over [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span>, as is [taught] in <span style="font-style: italic;">Midrash</span> [“<span style="font-style: italic;">Yalkut Shimoni</span>”] (“<span style="font-style: italic;">Yishayahu</span>”, <span style="font-style: italic;">Remez</span> 404), on the <span style="font-style: italic;">pasuk</span> “…as straw consumes the tongue of fire…”<span style="font-size:85%;">[1]</span> (<span style="font-style: italic;">Yishayahu</span>: 5; 24): “The straw [refers to] Eisav, and [the] fire [refers to] Ya’akov. When is it [the case] that the straw consumes the fire? “…When they have rejected… The Torah of <span style="font-style: italic;">HaShem</span>…”, [then] “…their roots will be as that which is decayed…”, (<span style="font-style: italic;">Yishayahu</span>: 1; 24) for the merit of The Forefathers will not benefit them.<span style="font-size:85%;">[2]</span><br /><br />Furthermore, it is [taught] in <span style="font-style: italic;">Midrash</span> [“<span style="font-style: italic;">Bireishis Rabbah</span>” (65; 20), as follows]: “…‘The voice is the voice of Ya’akov…’”<span style="font-size:85%;">[3]</span> (<span style="font-style: italic;">Bireishis</span>: 27; 22) – The entire time that the voice of Ya’akov chortles in the synagogues and in The House of [Torah] study, Eisav will not rule over him, [however], when the voice is not the voice of Ya’akov…”<span style="font-size:85%;">[4]</span><br /><br />[The following teaching is] brought in <span style="font-style: italic;">Midrash</span> “<span style="font-style: italic;">Eichah</span>” (</span><span style="color: rgb(0, 0, 0);">“</span><span style="color: rgb(0, 0, 0); font-style: italic;">Eichah Rabbosi</span><span style="color: rgb(0, 0, 0);"><span style="font-style: italic;"></span>”</span><span style="color: rgb(0, 0, 0);">, 2), [as follows]: “When do the governments of idolaters make decrees upon [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> and succeed [in the implementation of these decrees]? [The idolatrous governments are successful in implementing decrees against the Jewish People] at the time that [the Jewish People] throw the words of The Torah to the ground, as it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Danie</span>l”], “And a designated period of time shall be placed upon the <span style="font-style: italic;">Tamid</span> [offering] due to the rebellious sins, and truth is thrown to the ground…”<span style="font-size:85%;">[5]</span> (<span style="font-style: italic;">Daniel</span>: 8; 12), [truth being in reference to] The Torah, as it is written [in “<span style="font-style: italic;">Mishlei</span>”], “Acquire truth and do not sell it…”<span style="font-size:85%;">[6]</span> (<span style="font-style: italic;">Mishlei</span>: 23; 23), and it is written [in “<span style="font-style: italic;">Hoshea</span>”], “Israel has forsaken that which is good, they have been pursued by an enemy”<span style="font-size:85%;">[7] </span> (<span style="font-style: italic;">Hoshea</span>: 8; 3), “good” referring only to Torah.”<span style="font-size:85%;">[8]</span><br /><br />[Concerning other disastrous consequences that result from lack of involvement in Torah study], it is written [in <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">BiShalach</span>”], “And they traveled… and they encamped in Riphidim…”<span style="font-size:85%;">[9]</span> (<span style="font-style: italic;">Shmos</span>: 17; 1) and it is subsequently written, “And Amalek came…”<span style="font-size:85%;">[10]</span> (<span style="font-style: italic;">Shmos</span>: 17; 8) Our Rabbis of Blessed Memory have expounded [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Sanhedrin</span>” (106a), as follows]: “[The Jewish People were attacked by Amalek because they weakened their hands from [involvement in] The Torah.”<span style="font-size:85%;">[11]</span><br /><br />[Furthermore], in The Holy “<span style="font-style: italic;">Zohar</span>”<span style="font-size:85%;">[12]</span> on the <span style="font-style: italic;">pasuk</span>, “…‘You are lazy…’” (<span style="font-style: italic;">Shmos</span>: 5; 17), [the following is written]: “You are lax from [your involvement in The] Torah, therefore, increase the burden of the people with taxes and property taxes.”<br /><br /><span style="font-size:85%;">[1] The entire <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yishayahu</span>” states as follows:<br /><br />“Therefore, as stubble consumes the flame of fire and [as] the straw of the sheaves shall weaken a flame, their roots shall be as that which melts and their blossoms shall ascend like dust, for they have rejected The Torah of HaShem Master of Legions, and they have spurned The Saying of The Holy One of Israel.”<br /><br />[2] This entire passage from “<span style="font-style: italic;">Yalkut Shimoni</span>” states as follows:<br /><br />“Rabbi Yitzchak said, ‘All of those who take a bribe and make the evildoer innocent, shall be trampled by the heel. “…and the righteousness of the righteous shall be removed from him” (<span style="font-style: italic;">Yishayahu</span>: 5; 23) – “…The righteousness of the righteous…” refers to Moshe, [while] “…shall be removed from him” refers to Yitzchak, [for] as a result of his having made Eisav the evildoer righteous, his eyes became dull, as it says [in <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Toldos</span>”], “And it was when Yitzchak had become old, and his eyes had become dim [from seeing]…” (<span style="font-style: italic;">Bireishis</span>: 27; 1) Therefore, “…as stubble consumes the flame of fire…” (<span style="font-style: italic;">Yishayahu</span>: 5; 24) Does stubble really consume fire? Isn’t it the [nature] of fire to consume stubble? Rather, this [is reffering to] The House of Eisav who is compared to stubble, as it is written [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Ovadyahu</span>”], “…and The House of Eisav shall be stubble…” (1; 18) “…The flame of fire…” [refers to] The House of Ya’akov, as it is written, “And The House of Ya’akov shall be fire…” (<span style="font-style: italic;">Ovadyahu</span>: 1; 18) “…And the straw of the sheaves shall weaken the flame…” – This is The House of Yosef, as it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Ovadyahu</span>”], “…and The House of Yosef [shall be a] flame…” (1; 18) “…Their root is like that which has melted…” (<span style="font-style: italic;">Yishayahu</span>: 1; 24) – These are The Forefathers who are the root of [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span>. “…And their blossoms shall ascend as dust…” – These are the tribes, for they are the blossoms of [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span>. For what reason [does all of the above occur]? “…Because they have rejected The Torah of <span style="font-style: italic;">HaShem</span> Master of Legions…” (<span style="font-style: italic;">Yishayahu</span>: 5; 23) – This being [in reference to] The Written Torah. “…And they have spurned The Saying of The Holy One of Israel” (5; 23) – This being [in reference to] The Oral Torah. Similarly, it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”], “…For what reason has The Land [of Israel] been destroyed…?” (9; 11) Correspondingly, it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Hoshea</span>”], “Israel has rejected that which is good…” (8; 3) Likewise, it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Daniel</span>”], “And a designated time shall be given for The <span style="font-style: italic;">Tamid</span> [offering]...” (8; 12)’”<br /><br />Subsequent to the aforementioned <span style="font-style: italic;">pasuk</span> from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”, we read, “…For what reason has The Land [of Israel] been destroyed…?” In answer to this question, the next <span style="font-style: italic;">pasuk</span> states, “And <span style="font-style: italic;">HaShem</span> said, ‘[It is] because they have abandoned My Torah that I have given before them…’” (9; 12) With respect to the <span style="font-style: italic;">pasuk</span> quoted from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Hoshea</span>”, <span style="font-style: italic;">Targum Yonasan ben Uziel</span> comments that “The House of Israel has strayed from following My Service…” <span style="font-style: italic;">RaSh”I</span> comments on <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Daniel</span>”, that a designated period of time remained for The <span style="font-style: italic;">Tamid</span> offering as a consequence of the people having strayed from <span style="font-style: italic;">HaShem</span>, as The <span style="font-style: italic;">B’nei Yisrael</span> had involved themselves in idol worship.<br /><br />[3] The entire <span style="font-style: italic;">pasuk</span> reads, “And Ya’akov approached Yitzchak his father, and he felt him, and he said, ‘The voice is the voice of Ya’akov and the hands are the hands of Eisav’”.<br /><br />[4] This segment from “<span style="font-style: italic;">Bireishis Rabbah</span>”, which is also found in “<span style="font-style: italic;">Eichah Rabbah</span>” (Introduction, 2), states as follows:<br /><br />““And Ya’akov approached Yitzchak… ‘The voice is the voice of Ya’akov…’” (<span style="font-style: italic;">Bireishis</span>: 27; 22)… Ya’akov only rules with his voice. “The voice is the voice of Ya’akov and the hands are the hands of Eisav” – Eisav only rules with the hands… “The voice is the voice of Ya’akov” – Rabbi Birechiah said, ‘At the time that Ya’akov lowers his voice, the hands of Eisav rule, as it is written, “The entire congregration [of Israel] complained…” (<span style="font-style: italic;">Shmos</span>: 16; 2), [and it is subsequently written], “And Amalek came…” (<span style="font-style: italic;">Shmos</span>: 17; 8) At the time that [The <span style="font-style: italic;">B’nei Yisrael</span>] chortle with [their] voice, the hands are not the hands of Eisav, [meaning that] the hands of Eisav do not rule over [them]’. Rabbi Abba bar Kahana said, ‘No philosopher arose in the world like Bilam ben Bi’or and Avnimos the Gardi. All of the idolaters gathered by him [and] said to him, ‘Tell us [whether] we can fight against this nation [of Israel]. He said, ‘Walk and go to their synagogues and <span style="font-style: italic;">Batei Midrashos</span>, and if you find children over there who chortle [words of Torah] with their voices, you cannot oppose [The <span style="font-style: italic;">B’nei Yisrael</span>], for such did their father promise them, and he said to them, “The voice is the voice of Ya’akov” – At the time that the voice of Ya’akov is present in the synagogues, the hands are not the hands of Eisav, and if [this is] not [the case, then] the hands are the hands of Eisav [and] you can overcome them’.”<br /><br />[5] The entire <span style="font-style: italic;">pasuk</span> reads as follows:<br /><br />“And a designated period of time shall be given for the <span style="font-style: italic;">Tamid</span> offering due to the rebellious sin, and truth shall be thrown to the ground, and they shall do this and be successful.” (<span style="font-style: italic;">Daniel</span>: 8; 12)<br /><br /><span style="font-style: italic;">RaSh”I</span> and <span style="font-style: italic;">Metzudas David</span> explain that the truth that is thrown to the ground refers to “The Torah of Truth”. <span style="font-style: italic;">Ibn Ezra</span> explains that the people didn’t involve themselves in Torah and didn’t observe the <span style="font-style: italic;">mitzvos</span>. <span style="font-style: italic;">MaLBI”M</span> explains that due to the rebellious sins of some of the people, the Romans threw the truth, that being The Jewish Law and The Torah of Truth, down to the ground with a number of decrees and acts of destruction against The Jewish People, as they attempted to rid the world of Judaism. <span style="font-style: italic;">MaLBI”M</span> adds that unlike the Greeks who quickly declined, the Romans will be successful in their opposition to The Torah for an extended period of time.<br /><br />[6] The entire <span style="font-style: italic;">pasuk</span> states, “Acquire truth and do not sell it, wisdom, and <span style="font-style: italic;">musar</span> (moral rebuke), and understanding”.<br /><br />[7] <span style="font-style: italic;">Targum Yonasan ben Uziel</span> explains the <span style="font-style: italic;">pasuk</span> as follows:<br /><br />“The House of Israel has strayed from following My Service, concerning which I have brought good upon them, from this point, [subsequent to abandoning My Service, the] enemy shall pursue them.”<br /><br />By abandoning The Service of <span style="font-style: italic;">HaShem</span>, The <span style="font-style: italic;">B’nei Yisrael</span> also abandoned The Torah.<br /><br />[8] The text from “<span style="font-style: italic;">Eichah Rabbah</span>” states as follows:<br /><br />“Shmuel taught it in the name of Rabbi Yishmael bar Ami, [as follows]: ‘When does the government make decrees [against The Jewish People], which succeed? [The government succeeds in their decrees against The <span style="font-style: italic;">B’nei Yisrael</span>] at the time that [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> throws The Words of The Torah to the ground, as it is written [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Daniel</span>”], “And a <span style="font-style: italic;">tzava</span> – צבא – shall be given for The <span style="font-style: italic;">Tamid</span> due to [their] rebellious sin…” (8; 12), “<span style="font-style: italic;">tzava</span>” only referring to the governments, as it is written [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yishayahu</span>”], “…<span style="font-style: italic;">HaShem</span> shall visit punishment upon the Heavenly Legion – <span style="font-style: italic;">tzava</span> – in the Heavens…” (24; 21) “The <span style="font-style: italic;">Tamid</span>” (The offering that is brought constantly – <span style="font-style: italic;">Tamid</span> – twice a day) – These are [The People of] Israel, as it is written [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yihoshua</span>”], “…and you shall involve yourselves in it (i.e. The Torah) day and night (i.e. constantly – <span style="font-style: italic;">Tamid</span>)…” (1; 8) “<span style="font-style: italic;">Ba’Pasha</span>” – “due to their rebellious sin” – Due to the rebellious sin of The Torah, [for] as long as [The <span style="font-style: italic;">B’nei</span>] <span style="font-style: italic;">Yisrael</span> throw The Words of Torah to the ground, the government makes decrees and is successful [in their implementation], as it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Daniel</span>”], “…and they have thrown truth to the ground…” (8; 12), “truth” only being Torah, as it says [in “<span style="font-style: italic;">Mishlei</span>”], “Acquire truth and do not sell it…” (23; 23) If you have thrown Words of Torah to the ground (i.e. mistreat it by lowering it – <span style="font-style: italic;">RaSh”I</span> and <span style="font-style: italic;">Metzudas David</span>), [then] the governments immediately succeed [in implementing decrees against The Jewish People], as it is written, “…and they shall act and be successful”. (<span style="font-style: italic;">Daniel</span>: 8; 12)’ Rabbi Yehuda ben Pazi said, ‘“[The People of] Israel have abandoned good…” (<span style="font-style: italic;">Hoshea</span>: 8; 3), “good” only referring to Torah, as it says [in “<span style="font-style: italic;">Mishlei</span>”], “‘For I have given you a good acquisition…” (4; 2)’”<br /><br />[9] This <span style="font-style: italic;">pasuk</span>, in the context of The <span style="font-style: italic;">B’nei Yisrael</span>’s complaint against Moshe due to lack of water, immediately prior to their being attacked by Amalek, reads as follows:<br /><br />“And the entire Congregation of The <span style="font-style: italic;">B’nei Yisrael</span> traveled from The Wilderness of Tzin, according to [the order of] their encampments, in accordance with The Word of <span style="font-style: italic;">HaShem</span>, and they encamped in Riphidim, and there was no water for The Nation to drink.” (<span style="font-style: italic;">Shmos</span>: 17; 1)<br /><br />According to the “<span style="font-style: italic;">Or HaChaim</span>”, who quotes from <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Bichoros</span>” (5b), where we learn that the word “Riphidim” – “רפידים” can teach us that when The <span style="font-style: italic;">B’nei Yisrael</span> have “רפו ידיהם מן התורה” – “weakened their hands from The Torah”, Torah being compared to water (<span style="font-style: italic;">Ta’anis</span>, 7a). The “<span style="font-style: italic;">Or HaChaim</span>” explains that <span style="font-style: italic;">HaShem</span> withheld water from The <span style="font-style: italic;">B’nei Yisrael</span>, <span style="font-style: italic;">midah k’neged midah</span> (measure-for-measure) for their having become lax with regard to their involvement in Torah, as water is compared to Torah.<br /><br />[10] This <span style="font-style: italic;">pasuk</span> introduces the section of The Torah that discusses one of the wars between Amalek and The <span style="font-style: italic;">B’nei Yisrael</span>. The entire <span style="font-style: italic;">pasuk</span> states, “And Amalek came and they fought with [The People of] Israel in Riphidim”. (<span style="font-style: italic;">Shmos</span>: 17; 8) <span style="font-style: italic;">RaSh”I</span> explains that The <span style="font-style: italic;">B’nei Yisrael</span> were punished in that <span style="font-style: italic;">HaShem</span> allowed them to become susceptible to attack by Amalek, after they questioned if <span style="font-style: italic;">HaShem</span> was in their midst, as it says, “Is <span style="font-style: italic;">HaShem</span> in our midst or not” (<span style="font-style: italic;">Shmos</span>: 17; 7), though <span style="font-style: italic;">HaShem</span> had been there for them, helping them along the way. The above is analogous to a child who is carried by his father. Every time the child asks the father for something, the father provides the child with those objects. At one point, subsequent to all that the father had done for the child, the child sees another person and asks him where his father is. The father then puts the child on the groud. No longer protected by his father, a dog comes over and bites the child. (“<span style="font-style: italic;">Tanchuma</span>” on <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">Yisro</span>”, 3 and “<span style="font-style: italic;">Shmos Rabbah</span></span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;">”</span></span><span style="color: rgb(0, 0, 0);"><span style="font-size:85%;"><span style="font-style: italic;"></span>: 26; 2)) By becoming lax in their involvement in Torah, they were denied water (<span style="font-style: italic;">Or HaChaim</span>), then complained to Moshe about not having water, even questioning whether <span style="font-style: italic;">HaShem</span> was in their midst, and were subsequently punished by being made open to attack by Amalek which stemed from their prior lack of involvement in Torah, thereby effectively distancing themselves from <span style="font-style: italic;">HaShem</span>.<br /><br />[11] This teaching states as follows:<br /><br />“Rabbi Yehoshua says, ‘[The place that The <span style="font-style: italic;">B’nei Yisrael</span> were encamped at was called Riphidim], as they weakened themselves from [involvement in the study of] Words of Torah, as it says [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Yirmiyahu</span>”], “…Fathers did not turn to sons due to despair (<span style="font-style: italic;">Metzudas David</span>, lit. “feebleness of hands”).”’”<br /><br />[12] This teaching is found in the “<span style="font-style: italic;">Rayah M’heimna</span>” on <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">BiHa’alosicha</span>”, 153a in the third volume.<br /><br />The text from “<span style="font-style: italic;">Rayah M’heimna</span>”, states as follows:<br /><br />““…‘You are lazy, are lazy…’” (<span style="font-style: italic;">Shmos</span>: 5; 17) They are lax with [their involvement in] The Torah, they are lax to perform [acts of] good with Torah scholars and men of valor who go from city to city and are not shown favor. They are lax from the heaviness of the tax, for if you would say that they are heavy with the heaviness of the tax and this is the reason that they do not perform good, they are lying with their words and are saying that from the heaviness of the tax that you have placed upon them [by requiring them to collect] straw, they do not give money, for with respect to this they are making a false claim to The Holy One, Blessed is He. [It is] due to [the fact that] they do not rely on Him and have not taken compassion on The Name of <span style="font-style: italic;">HaShem</span>, “‘[Straw] has not been given to your servants…’” (<span style="font-style: italic;">Shmos</span>: 5; 16) For those who do have [money], they conceal and hide the money on the inside, for that is on their insides – תוכן, such as the inside of the treasure-house and [of the] chest. [Therefore], “…and you shall give the set amount of bricks – תכן לבנים” (<span style="font-style: italic;">Shmos</span>: 5; 18), this being the white silver – כספים לבנים – (i.e. high quality, very shiny silver) that existed in that generation, during that time. “…Over there he (i.e. Moshe) placed [down] an ordinance and law for them…” (<span style="font-style: italic;">Shmos</span>: 15; 25), and these are the masters of <span style="font-style: italic;">Mishna</span>. [Similarly], over here, [where the <span style="font-style: italic;">pasuk</span> states], “And they arrived in Marah – מרתה…” (<span style="font-style: italic;">Shmos</span>: 15; 23), they reviewed The Oral Torah (<span style="font-style: italic;">Torah She’Ba’al Peh</span>), [such review being] bitter with a great amount of distress, with misery, so that it would remain within them. “And they (i.e. the Egyptians) made their (i.e. the Jews) lives bitter with harsh – קשה – work…” (<span style="font-style: italic;">Shmos</span>: 1; 14), this being [Torah] difficulties (i.e. questions) – קושיות, “…with clay - בחמר…”, this [being] a fortiori argument (<span style="font-style: italic;">kal va’chomer</span>) – קל וחומר. “…and with bricks - ובלבנים…”, this being the whitening (i.e. clarifying) of <span style="font-style: italic;">halacha</span> – לבון הלכה. “…and with all [types of] work in the field…”, this being [in reference to] <span style="font-style: italic;">Baraisa</span> (Talmudic-era teaching that wasn’t codified in the <span style="font-style: italic;">Mishna</span>). “…all of the their work concerning which they enslaved them with severity” – this being [in reference to] <span style="font-style: italic;">Teiku</span> – תיק"ו (those halachic teachings which are unresolved, which Eliyahu will answer the Torah difficulties and questions, this being the acronym of “<span style="font-style: italic;">TeIK”U</span>” – “תשבי יתרץ קושיות ובעיות”).”</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-49571950524423449532008-03-03T17:22:00.000-08:002008-03-03T21:27:16.600-08:00Shmiras HaLashon כ"בּ אדר - Adar 22 - One-Hundred-and-Seventy-First Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 7 Adar II - בִּשְׁנַת הָעִיבּוּר - ז</span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">Furthermore, [concerning lack of involvement in Torah study], our Sages of Blessed Memory have said [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Birachos</span>” (63a), as follows]: “[Concerning] all of those who grow lax [from involvement in the study of] the words of Torah, [such people] do not possess [the] power to stand on the day of trouble, as it says [in “<span style="font-style: italic;">Mishlei</span>”], “You have made yourself lax, on the day of trouble, your power will be diminished.”<span style="font-size:85%;">[1]</span> (<span style="font-style: italic;">Mishlei</span>: 24; 10)”<span style="font-size:85%;">[2]</span><br /><br />[The following teaching is] brought in The Holy “<span style="font-style: italic;">Zohar</span>”<span style="font-size:85%;">[3]</span>, on this <span style="font-style: italic;">pasuk</span> [from <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Mishlei</span>”, as follows]: “At the time that a person grows lax from [his involvement in the study of] The Torah and goes on paths which are not appropriate, a number of haters are readied in opposition to him, to be prosecutors against him (on the day of trouble). Even the soul of the person, it being his power, will become a hater in opposition to him, concerning which it is written [in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Mishlei</span>”], “…Your strength has been diminished”. [The beginning of the <span style="font-style: italic;">pasuk</span> states], “You have made yourself lax”, [to teach that] one who weakens his hands from The Holy One, Blessed is He, to not grasp onto The Holy One, Blessed is He, [will have dimished power on the day of trouble]. How is a person capable of grasping onto The Holy One, Blessed is He? One who grasps onto The Torah grasps onto The Tree of Life, and gives strength to HaShem’s Divine Presence<span style="font-size:85%;">[4]</span>, and there are many advocates who stand over [this individual in order] to mention him for [that which is] good…”<span style="font-size:85%;">[5]</span><br /><br />Furthermore, [the following teaching] is brought in [“<span style="font-style: italic;">Pirkei</span>] <span style="font-style: italic;">Avos</span>” (Chapter 3, <span style="font-style: italic;">Mishna</span> 8): “Rabbi Meir says, [concerning] all of those who forget one thing from their learning, the verse considers it as if they area liable with their life, as it says [in <span style="font-style: italic;">Parshas</span> “<span style="font-style: italic;">VaEschanan</span>”], “Only guard yourselves and guard your soul exceedingly…”<span style="font-size:85%;">[6]</span>”<span style="font-size:85%;">[7]</span> (<span style="font-style: italic;">Divarim</span>: 4; 9)<br /><br /><span style="font-size:85%;">[1] The <span style="font-style: italic;">pasuk</span> states, “התרפית ביום צרה, צר כחכה”. It is because the person “has become lax on a day of trouble – צרה – <span style="font-style: italic;">tzarah</span>” that, <span style="font-style: italic;">midah k’neged midah</span>, “their power has been diminished – צר – <span style="font-style: italic;">tzar</span>” – both words coming from the same root.<br /><br /><span style="font-style: italic;">Rabbeinu Yonah</span> in “<span style="font-style: italic;">Sha’arei Teshuvah</span>” (<span style="font-style: italic;">Sha’ar</span> 3; 70), explains that this <span style="font-style: italic;">pasuk</span> from “<span style="font-style: italic;">Mishlei</span>” is teaching that if the person has the ability to rescue the property of his fellow Jew or to act toward rescuing his life, either through offering advice or through concrete action, but nevertheless acts as if he doesn’t possess the capability and power to assist his fellow, such a person’s power will be diminished, <span style="font-style: italic;">midah k’neged midah</span> (measure-for-measure). <span style="font-style: italic;"> Rabbeinu Yonah</span> then quotes the <span style="font-style: italic;">pasuk</span> from “<span style="font-style: italic;">Mishlei</span>”, in this context, which states, “If you will say, ‘We were unaware of this [matter]’, isn’t it that [<span style="font-style: italic;">HaShem</span>] who examines the hearts, He will understand, and The One Who guards your soul, He shall know, and He will recompense to the person in accordance with his actions”. (<span style="font-style: italic;">Mishlei</span>: 24; 12) (See <span style="font-style: italic;">Targum Yonasan ben Uziel</span>) <span style="font-style: italic;">Rabbeinu Yonah</span> explains, based on this <span style="font-style: italic;">pasuk</span>, that <span style="font-style: italic;">HaShem</span> considers the inaction of the person at the time when he should have acted to protect his fellow (or his property), as if he actually actively sinned, and would be punished for such inaction.<br /><br />The previous <span style="font-style: italic;">pasuk</span> from “<span style="font-style: italic;">Mishlei</span>”, states, “Rescue those who are being taken out to death, and spare those who are being taken out to be killed”. (<span style="font-style: italic;">Mishlei</span>: 24; 11)<br /><br /><span style="font-style: italic;">RaSh”I</span> explains this <span style="font-style: italic;">pasuk</span> as teaching that if the person weakens themselves from involvement in Torah study, therefore the Ministering Angels will not strengthen that person’s power. Alternatively, if the person doesn’t take action when necessary, to perform that which is good, then their strength can be diminished on a day of suffering. The above is evident from that which Mordechai warned Ester, when he told her that if she would remain silent that it would be her who would suffer, while <span style="font-style: italic;">HaShem</span> would bring the salvation of The Jewish People from another source and Mordechai then says, “‘…and who knows if it is for this moment that you have attained royalty’” (<span style="font-style: italic;">Ester</span>: 4; 14) Mordechai is telling Ester that <span style="font-style: italic;">HaShem</span> had given her the power that comes with being the queen for a reason, and now that she is in this unique position, she should beseech Achashverosh on behalf of saving The Jewish People from Haman’s planned destruction of The <span style="font-style: italic;">B’nei Yisrael</span>.<br /><br />[2] This teaching is taught by Rav Tavi in the name of Rav Oshaya.<br /><br />[3] This teaching from The “<span style="font-style: italic;">Zohar</span>” is found in volume 1 on 174b.<br /><br />[4] This means that <span style="font-style: italic;">HaShem</span> makes His <span style="font-style: italic;">Shechinah</span> appear to be stronger as a result of the person’s involvement in Torah study, whereby he grasps onto The Torah.<br /><br />[5] This teaching from The “<span style="font-style: italic;">Zohar</span>” is taught by Rabbi Yehuda, while the last teaching, concerning advocates is taught in the name of Rabbi Abba.<br /><br />[6] The entire <span style="font-style: italic;">pasuk</span> states, “Only guard yourself, and guard your soul exceedingly, lest you forget the words that your eyes saw, and lest they shall be removed from your eyes, all of the days of your life, and you shall inform them to your children and to your children’s children”. (<span style="font-style: italic;">Divarim</span>: 4; 9)<br /><br /><span style="font-style: italic;">RaSh”I</span> comments that, as it says earlier (4; 5 – 6), “‘See I have taught you ordinances (i.e. laws for which the reason is unknown by people) and laws, as <span style="font-style: italic;">HaShem</span> my G-d has commanded me, to act in such a manner, in the midst of The Land, to which you are coming there to inherit it. And you shall guard them and you shall perform them, for it is your wisdom and your understanding before the eyes of the nations, that they shall hear all of these ordinances and shall say, ‘Only a wise and understanding nation, this great People’’.” <span style="font-style: italic;">RaSh”I </span>notes that when we do not forget The Torah that we have learned, and shall perform the <span style="font-style: italic;">mitzvos</span> in the appropriate manner, then you will be considered wise and understanding. However, if we would perform the mitzvos in an inappropriate manner due to having forgotten some of that which we have learned from The Torah, we would be considered to be fools.<br /><br />[7] The <span style="font-style: italic;">mishna</span> from “<span style="font-style: italic;">Pirkei Avos</span>” states as follows:<br /><br />“Rabbi Dostai bar Yanai, in the name of Rabbi Meir, said: ‘The <span style="font-style: italic;">pasuk</span> considers all of those who have forgotten one matter from their learning, as if he is liable for death, as it is written [in <span style="font-style: italic;">parshas</span> “<span style="font-style: italic;">VaEschanan</span>”], “Only guard yourself, and guard your soul exceedingly, lest you forget the words which your eyes have seen…” (<span style="font-style: italic;">Divarim</span>: 4; 9) Perhaps [the above is true] even if [one forgot] his learning against his will (as the learning was difficult for him – <span style="font-style: italic;">RaSh”I</span>)? The <span style="font-style: italic;">pasuk</span> [therefore] states, “…and lest you remove them from your heart all the days of your lifetime…” (4; 9) [The person who forgets some of The Torah which he has learned] is not liable with his life until he intentionally forgets [the Torah which he has learned].’”<br /><br /><span style="font-style: italic;">Rabbeinu Yonah</span> explains that the punishment discussed in the mishna is due to the person not having not paid attention to that which he learned, which could lead him to be more susceptible to forgetting The Torah that he had studied, as forgetfulness is common among people. In light of the possibility of forgetting the halacha, the person should have reviewed the halacha a number of times, to contemplate in the study of The Torah all day and all night, so that it will not be able to be removed from his heart. As such a person did not do the above, he is consequently liable with his life, because he can come to teach Torah based on his memory and will quote Torah in the name of his Rebbi and come to teach that that which is forbidden is permitted and vice-versa. Such a person is referred to “a willful sinner”, as “negligence in Torah study is considered a willful sin”. (<span style="font-style: italic;">Pirkei Avos</span>: 4; 13 – Rabbi Yehuda <span style="font-style: italic;">HaNasi</span>) However, if someone forget their Torah learning as a result of forgetfulness due to old age or something else beyond the person’s control, then they are not liable with their lives for having forgotten their Torah learning. In “<span style="font-style: italic;">Sha’arei Teshuvah</span>” (<span style="font-style: italic;">Sha’ar</span> 3, 28), where <span style="font-style: italic;">Rabbeinu Yonah</span> discusses this <span style="font-style: italic;">mishna</span> from “<span style="font-style: italic;">Pirkei Avos</span>”, he also quotes from the <span style="font-style: italic;">gemara</span> in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Minachos</span>” (99b), where Ravina teaches that one who forgets his Torah learning transgresses two prohibitions. The person is only considered to be liable with his life if he removes The Torah that he has learned from his heart as a consequence of being idle from Torah study by not constantly involving himself in Torah.</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0tag:blogger.com,1999:blog-31216367.post-30767527283254189612008-03-02T22:19:00.000-08:002008-03-03T17:23:05.263-08:00Shmiras HaLashon כ"א אדר - Adar 21 - One-Hundred-and-Seventieth Day<div style="text-align: center;"><span style="color: rgb(0, 0, 0);">© 2008 by Robert Lepor. All rights reserved.</span><br /><br /><span style="color: rgb(0, 0, 0);">(During a Jewish leap-year: 6 Adar II - בִּשְׁנַת הָעִיבּוּר - ו</span><span style="color: rgb(0, 0, 0);"></span><span style="color: rgb(0, 0, 0);"> אדר </span><span style="color: rgb(0, 0, 0);">בּ</span><span style="color: rgb(0, 0, 0);">)</span><br /><br /><div style="text-align: justify;"><span style="color: rgb(0, 0, 0);">[A person should] imagine to himself<span style="font-size:85%;">[1]</span>, that a great and awesome king saw one person lying in the garbage, [this person being] afflicted and surrounded with all types of suffering and severe sicknesses, and was destitute in every possible way. This person [then] finds favor in the eyes of the king, [to the extent that the king] orders [his servants] to wash off all of his filth. [This king then] heals [this formerly-destitiute person] of all of his maladies, to the point that he becomes healthy and complete in all of his limbs, [has him] dressed [in] expensive clothing, crowns him with precious stones and pearls, hands over all of his treasure to him, commands that the entire leadership of the kingdom be under his [rule], and [then] gives him his daughter as a wife. [This king also] raises [this person] over all of the ministers and the servants of the king, to the point that he commands all of the dignitaries of the kingdom to serve before him, [while wearing] expensive clothing, to the extent that he desires. Behold, [it comes to pass] that while [this individual] is still dressed in the clothes of royalty, and [while he is] crowned with precious stones, and all of the notables of the kingdom are walking before him and illuminating him with lamps, at that [very] moment, [this individual who is experiencing these great honors], sees little kids dirtying themselves in [the] garbage and collecting stones and playing. [Thereupon, this person] becomes envious of [these children] and [consequently] behaves as they are behaving, throws off all of his valuable clothes, rejects all of the pleasures that had been growing greater, and abandons all of the dignitaries of the kingdom who were walking before him, [to instead] roll in the garbage, become dirty in the garbage, and wrap himself in it, as he had initially been accustomed. Is there any end to the punishment of [such a] person who [displayed] contempt for the honor of the king and of his attendees who perform [the king’s] will, who had dirtied his valuable clothes [in the garbage]…?” The moral [derived from the above parable] is self-understood, [that being] that [just as the aforementioned individual would be punished for showing complete disregard for the honor of the king], all the more so [it is the case that] punishments are designated and prepared [to befall] those [people] who abandon The Torah [in order] to separate [themselves] from it to [instead] to dirty themselves in trash, [that being] the nonsense of this world!”<span style="font-size:85%;">[2]</span><br /><br />With [the benefit of the above parable, the following teaching of] our Sages of Blessed Memory [in <span style="font-style: italic;">maseches</span> “<span style="font-style: italic;">Birachos</span>” (5a)], shall be understood: “Concerning] anyone for whom it is possible to involve himself in Torah [study] and he [nevertheless] does not involve [himself in Torah study], The Holy One, Blessed is He, brings distasteful appearing afflictions upon him and they devastate him, as it says [in “<span style="font-style: italic;">Tehillim</span>”], “I am similar to a mute, I have been silent from that which is good, and my pain is devastating”<span style="font-size:85%;">[3]</span> (<span style="font-style: italic;">Tehillim</span>: 39; 3), “good” [in the above <span style="font-style: italic;">pasuk</span>] only referring to Torah.”<span style="font-size:85%;">[4]</span> ([The above mentioned punishment] is measure-for-measure, [for] since [this person who didn’t involve himself in Torah study has thereby] despised The Torah, and [treated] it as a vessel in which he had no desire, therefore he will also be made despicable in public-view).<br /><br /><span style="font-size:85%;">[1] This teaching is found in “Ma’alos HaTorah” on pg. 45.<br /><br />[2] Just as is evident from the parable brought in <span style="font-style: italic;">sefer</span> “<span style="font-style: italic;">Ma’alos HaTorah</span>”, that this lowly individual was raised up very high by the king, so too, The <span style="font-style: italic;">B’nei Yisrael</span> were raised up to a very high level by <span style="font-style: italic;">HaShem</span>, when He gave us The Torah. This individual, while being held in such high esteem by royalty and by the nobles of the land, instead rejects the honor that the king has bestowed upon him, therey showing his lack of regard for the king, to rather amuse himself with his prior desire of playing in the garbage. Though such an individual seems to take very extreme actions by rejecting the nobility, wealth, and honor that the king has bestowed upon him, in favor of garbage, The <span style="font-style: italic;">Chofetz Chaim</span> teaches us that such an individual is actually comparable to the person who rejects and abandons involvement in Torah study in favor of the nonsense of the world. In fact, this individual, by abandoning The Torah, is committing a much more serious offense than the poor individual in the above parable, as the person who abandons The Torah, is showing lack of regard for <span style="font-style: italic;">HaShem</span>, He being incomparably greater than any king.<br /><br />[3] <span style="font-style: italic;">Targum Yonasan ben Uziel</span> explains this <span style="font-style: italic;">pasuk</span> as saying that the person’s pain has been made apparent due to their lack of involvement in Torah study.<br /><br />[4] This teaching is quoted n the name of Rabbi Yochanan.</span></span></div></div>Robert Leporhttp://www.blogger.com/profile/03582340723176073752noreply@blogger.com0