Shmiras HaLashon כ טבת - Teves 20 - One-Hundred-and-Tenth Day

© 2007 by Robert Lepor. All rights reserved.

Even if [the person who maintains his designated times of Torah study] notices that there are certain people who are completely idle from their [Torah] study, and who are [nevertheless] successful in their business dealings, he [should] constantly contemplate well concerning their affairs. [Subsequent to taking note of the affairs of such individuals], he will notice, that on a number of occasions, incidents will befall them [which will lead to a depletion of that allotted wealth. Such incidents may include] a force [of troops that] will come upon [such individuals, or] other similar types of incidents, which will thereby consume a great deal of [that person’s] money, this being the money that he gathered which is not [rightfully] his ([This follows that which] the pasuk states [in sefer Yirmiyahu (17; 11), as follows]: “…He makes money unjustly, in half of his days it will depart him…”[1]), or [he makes the money] during a [period of] time that doesn’t belong to him, for he should have designated this time to [the study of] Torah and for Service of HaShem. [The aforementioned resembles that which] is [taught] in Avos D’Rabbi Nosson (Chapter 29, Halacha 2), [as follows]: “All those who are idle from [learning] words of Torah, [Heaven] sends over to him those who would negate his [other work] (who will [force] him [to become disconnected] from the matters in which he toiled up until the present). [Such matters which may come along which would detract from his time, include interrupters] such as [a] lion and [a] wolf, a cheetah and a snake and battalions and robbers, who come and surround him, and they exact retribution from him, as its says [in sefer “Tehillim”], “…however, there is G-d Who judges in the land.”[2]” (Tehillim: 58; 12) [These events that occur in order to interrupt the person’s progress in worldly matters occurs] measure for measure, for in exchange for his being idle from [the study of] Torah and he [rather spends that time to] toil [in order] to amass great wealth, “interrupters” are provided in opposition to him, who will make him idle from the matters in which he toiled up until the present [in order to attain that wealth]. For, [at the very least] even if [it would be that] the lion and the wolf will not kill him, nevertheless, as a result of [coming into contact with] them, the individual] experiences a loss of his money. [Such a situation can lead to a loss of his wealth, for this experience may] necessitate that he flee from them and abandon his property, or [pay to] heal himself from the wounds [which they have inflicted upon him]. On many occasions, numerous [types of] suffering, as well as great sicknesses, will befall him from Heaven, until the money he did not wish to give to tzedakah will be taken from him, as [our Sages] have said [in Midrash Rabbah on Shir HaShirim[3]]: “A house which is not open to the poor is open to the doctor.” (The text over there states: “A doorway that is not open to mitzvos will be open to the doctor.”)[4] This, at times, comes precisely due to being idle [from] Torah [learning], as our Sages of Blessed Memory have said [in maseches Birachos (5a), as follows]: If a person sees that suffering is befalling him, he should carefully examine his actions [to see if he committed a wrong for which he may be suffering. If that person] carefully examined [his actions] and did not find [any wrongdoing], he [should conclude that the suffering befell him] due to [his being] idle [from] Torah [learning].[5]

As [the above is true of the great loss that one may suffer due to his not having kept his scheduled time of Torah study, or due to having refrained from the performance of other mitzvos, due to a desire for monetary gain, then] for what reason do you amass money which does not belong to you, my brother. Or, [why do you] withhold from the [allotted] money which you are required to give to the portion of The Holy One, Blessed is He, or steal from the time which you are required to designate to The Name of The Holy One, Blessed is He, and [instead] amass money in precisely this [period of] time. [Eventually, the money gained at the expense of the performance of the aforementioned mitzvos] will need to be returned through suffering and troubles. [Such a loss of money can be realized as a result of [invading] troops and sicknesses, The Merciful One should spare us [from such suffering], as mentioned above. [It is only subsequent to this suffering that the individual] will be happy to have survived these [tribulations]. The sum of the matter [is that] the world and its fullness belong to The Holy One, Blessed is He, and He created all of the creations for His honor, as the pasuk [in sefer “Yishayahu”] states, “All that which is called in My Name, and for My honor, I have created it…”[6] (Yishayahu: 43; 7) Unquestionably, no cause, even in this world, will [lead HaShem’s] Will [to be determined], whether for good or for the bad. In reference to this [teaching], the pasuk states, “Trust in HaShem and perform [that which is] good…”[7] (Tehillim: 37; 3)

[1] The entire pasuk states, “The dagar [bird] calls out and it has not given birth, one who acquires wealth unjustly, in half of his days it will leave him and in his end he will be contemptible.” (Yirmiyahu: 17; 11)

Metzudas David explains that the individual who acquires wealth in an unjust manner is similar to this dagar bird who calls chicks which are of a different type of bird. Once these chicks mature, they will recognize that this dagar is not its’ parent and will leave it. Similarly, one who attains wealth unjustly will lose that money at “half of his days” and will be exiled among other individuals who are sly. At the end of his life, this individual will be recognized to be a base individual. Thus, by attaining wealth unjustly, the person, at the end of his life, has a net loss of being viewed by others as being a contemptible individual.

In the context of this teaching in sefer “Shmiras HaLashon”, this pasuk comes to teach us that the person who detracts from his designated Torah study in order to amass wealth, will, in the end, not experience any monetary gain, and, instead, would be stuck with the loss of the designated time he had for his invaluable study of The Torah.

[2] The above pasuk in Tehillim, quoted in Avos D’Rabbi Nosson, teaches that HaShem judges all people, to the righteous person, He gives reward and to the evildoer, He pays according to the evil of that person. When this reward and punishment is displayed before people, they will recognize that HaShem oversees everything. (MaLBI”M) Though the evildoer, if he is hated by HaShem, would receive his entire reward in this world, as we learn in (Divarim: 7; 10), we learn from this pasuk in sefer “Tehillim” that such an evildoer (and any evildoer, for that matter), can still receive punishment in this world.

[3] This teaching is found on the pasuk “El ginas egoz…”, Parsha 6, pasuk 11.

[4] This teaching is quoted in the name of Rabbi Levy.

[5] The gemara goes on to note that if the person investigated and concluded that he did not waste any of his time when he was supposed to learn Torah, then the afflictions that he suffers are “afflictions of love”. (RaSh”I explains “afflictions of love” – “yisurim shel ahava” (יסורין של אהבה) to be afflictions that HaShem sends to a person in this world in order to allow him to receive a reward in The World to Come that surpasses his meritorious actions performed in this world.

[6] The entire pasuk states, “All that which is called in My Name, and for My honor, I have created it, I have formed it, I have even made it.” (Yishayahu: 43; 7) In this context, this pasuk teaches us that everything belongs to HaShem and it is not for us to detract time from our Torah studies to spend extra time trying to earn money.

[7] See note 2 on the 18th of Teves.

We learn from this pasuk that the person should place his trust in HaShem and follow the Torah, not trying to amass money in an inappropriate manner. As everything belongs to HaShem, it is HaShem who ensures that the persons attains the designated amount of money for the given year, that being that which was determined for him on Rosh HaShanah.

Shmiras HaLashon י"ט טבת - Teves 19 - One-Hundred-and-Ninth Day

© 2007 by Robert Lepor. All rights reserved.

Behold, this matter [of attaining one’s designated profit while maintaining his designated time of Torah study is something] that the intellect will definitely require [the individual to conclude. The aforementioned must be the case], for how would it make sense that The Holy One, Blessed is He, will detract from the amount of sustenance that He designated for [that person] on Rosh HaShanah due to his having not wished to void his set time for Torah [learning]? Even if, due to his set time of Torah study, he were to consequently experience no profit on this [given] day, nevertheless, he will not worry [due to] this [lack of profit], for [HaShem] has many means [in which to ensure that the individual ends up with the profit designated for him at Rosh HaShanah]. If [this person will not make the “lost” profit] on this day, [HaShem] Will give it to him on another day. At the end of the set time for him to receive his yearly food, that being until Rosh HaShanah, the truth will be evident, [that being that he will have received his designated sustenance for that year], as our Sages of Blessed Memory have said [in maseches Bava Basra (10a)], that [the individual] will definitely be compensated that which had been decreed in Heaven for him [for that year]. The excessive [amount of] determination and effort [that one expends], will not benefit him at all, for, without a doubt, nothing will be added [to his designated income for that year] by his having transgressed The Will of The Holy One, blessed is He, [by] interrupting from his designated time for [learning] words of Torah. Similarly, [the person will not benefit by] refraining from giving tzedakah, [as well as with other] similar [types of mitzvos, concerning which it may seem that the avoidance of such a mitzvah will lead to a great net income. The aforementioned is true of those individuals who accept the existence of HaShem and Divine [Providence, however, with respect to] one who completely denies HaShem and His Divine Providence, [the above is not true], for [concerning such a person], it is written [in parshas Eikev], “And He will pay to the one whom He hates, to his face, [in order] to destroy him…”[1] (Divarim: 7; 10)

[1] The entire pasuk reads, “And He pays to the person whom He hates, to his face [in order] to destroy him, He will not delay [to reward] the one whom He hates, to his face He will pay him.” (Divarim: 7; 10)

From the above pasuk, we learn that the person who is among those whom HaShem hates receives his entire reward in this world in order to ensure that he does not receive any portion in The World to Come. (RaSh”I) Therefore, the individual who is evil to the extent that he is one of those whom HaShem hates, though he may commit evil, his reward would still come to him, as he is reward in this world.

According to the Torah T’mimah, the reward of the evildoer (i.e. those whom HaShem hates) is dispensed without delay, in this world. However, those who are completely righteous, their reward will be experienced in The World to Come. (In the first chapter of maseches Peah (also quoted after the blessing recited before Torah study, there is a list of ten mitzvos for which a person who performs them is guaranteed to benefit in this world and nevertheless retain the principle of the reward for The World to Come. In terms of the other mitzvos, the individuals who are completely righteous would have to wait to begin attaining their reward in The World to Come.)

The Ohr HaChaim on the pasuk points out that the first mention of the one whom HaShem hates is written in the plural – לשנאיו (l’son’av), while the second mention is written in the singular - לשונא (l’son’oh). This teaches us that there is a major difference between the individual who would have descendants who are similarly hated by HaShem and those evildoers who have descendants who are not hated by HaShem. Those who will have descendants who are evildoers and are hated by HaShem, similar to them, will be completely rewarded in this world in order that they will not live in The World to Come. However, if such evildoers will have descendants who are not hated by HaShem, these individuals will not be compensated in this world, at least to the degree that they will lose their portion in The World to Come. This follows that which is taught in maseches Sanhedrin (104a), that a son brings merit to a father. Therefore, though the father may have been one of those hated by HaShem, the mitzvos performed by the son can bring merit to the father after the father has passed away.

According to one of the meforshim (possibly the MaLBI”M), the above explanation that the evildoers whom HaShem hates receive their entire reward in this world and thereby do not have any merit remaining to receive their reward in The World to Come, is true prior to the time of the coming of Mashiach. However, subsequent to the coming of Mashiach, the one whom HaShem hates will be paid forthright through his being destroyed.

Shmiras HaLashon י"ח טבת - Teves 18 - One-Hundred-and-Eighth Day

© 2007 by Robert Lepor. All rights reserved.

Incidental [to the previous teaching that everything that befalls a person is decreed from Heaven], we shall offer a brief explanation concerning the trait of trust [in HaShem], and shall subsequently arrive at our topic [of discussion]. King David, Alav HaShalom[1], said [in sefer “Tehillim”], “Trust in HaShem and perform [that which is] good, dwell [in the] land and be sustained by belief [in HaShem].”[2] (Tehillim: 37; 3) In the [opening of the pasuk, David] warns the person regarding the attribute of trust [in HaShem], and afterwards, [he warns the person] regarding the performance of [that which is] good. [King David ordered the pasuk in such a way], for [trust in HaShem] is a strong foundation upon which all edifices can be built. As an example [to the above], The Holy Torah has commanded us that we should constantly be careful to [involve ourselves] with Torah study, and, at the very least, [we are commanded in the Torah to be careful] to set designated times for Torah [study]. Similarly, [we are commanded to be careful] concerning the [the mitzvah of] dispensing tzedakah, and [we must] likewise [be careful concerning] matters [involving the performance of any of the] other mitzvos, which, [outwardly], ostensibly appears to involve the depletion of the money of the person [involved in the performance of that given mitzvah. Concerning the performance of such mitzvos], the evil inclination entices [the individual by] saying [the following]: If I will not invest an exceedingly [great deal of] effort in my business dealings, what else will I [be able to] do in [the] end [of] my life [in order to sustain myself]? Specifically, at this time, when I am exceedingly prepared to travel and to go to [various destinations], if [I do] not [invest a great deal of my time and effort in my business dealings] at this point in time, [then] when [will I have an opportunity to earn the money designated to provide for myself later in life]? [Based on the above argument posed by the evil inclination, the person then goes] and he invests the [additional] effort [in his business dealings], thereby interrupting [and detracting] from his designated time for Torah study. The same [is true of the individual’s] avoidance of giving charity, based on these and similar claims [offered up by the evil inclination]. Therefore, the pasuk comes [to communicate to us in a manner] similar to one [person] who warns [another]: “Trust in HaShem”, for He Will definitely compensate you [by providing] all that is fitting to come to you. “And do [that which is] good” – As a result of [putting your trust in HaShem], you will be able to perform all that which is good. [The above follows that which is] mentioned in [the Talmud] Yirushalmi [maseches Sotah[3], as follows: There was an incident involving] one [individual] who was [occupied with Torah] study, [at which time the potential] customers were shouting [at him], ([requesting] that he should emerge with his merchandise [in order] to sell [it to them]). [Whereupon, the merchant who was occupied with Torah study], said: “I will not abrogate my [designated] time [of Torah study, rather], if [this business] is fitting to come my way, it will come. (The “Korban Eidah” [states as follows]: “[This businessman] was saying, “I am not going to abrogate the hour that I have designated for Torah study, for the sake of a monetary profit. If it is fitting that a profit will come to me, it will come [to me] on its own from The Holy One, Blessed is He, even after I conclude my designated [Torah] study).

[1] "Alav HaShalom" means "The Peace is upon him", "Shalom" referring to HaShem. This phrase is used in reference to someone who is no longer alive.

[2] The entire pasuk states, “Trust in HaShem and do [that which is] good, dwell in the land and shepherd belief [in HaShem].” (Tehillim: 37; 3) RaSh”I explains “shepherd belief” to be “sustained by belief”.

RaSh”I explains the pasuk as follows:

Trust in HaShem: “And do not say, ‘If I will not rob and steal, or if I will give charity to a poor person, with what shall I sustain myself?’”

And perform good: Then you shall dwell on the land with longevity.

And shepherd belief [in HaShem]: “You shall eat and earn your livelihood from the reward of the belief, for you have believed in The Holy One, Blessed is He, to rely upon Him and to perform good.”

From the above pasuk, we learn that the individual benefits from having belief in HaShem that by following the Torah, the person will benefit. The person should not think that avoiding charity and stealing will be what benefits him. The world is run by HaShem, and the person who follows The Torah is the one who truly benefits.

[3] This teaching is found in maseches Sotah, Chapter 8, in the end of Halacha 13.

Shmiras HaLashon י"ז טבת - Teves 17 - One-Hundred-and-Seventh Day

© 2007 by Robert Lepor. All rights reserved.

Chapter 9

In [this chapter, we] Shall Explain [Concerning] The Attribute of Trust [in HaShem], as well as [of the Importance of] Establishing Times for [The Study of The] Torah

Furthermore, [in addition to the previously discussed attributes that a person should incorporate into their lives, one] should see to it to constantly strengthen themselves in the attribute of trusting [in HaShem], for aside from [the fact that] it is a holy attribute and [is] necessary for the path of the intended service [of HaShem][1], it is also of great necessity in relation to [the successful acquisition of the] attribute of guarding one’s tongue. [The aforementioned is true of the importance as well as of the benefit of the attribute of trusting in HaShem], for, it is known, that in a number of instances one’s heart will become exceedingly evil in opposition to his fellow, and, [during those times, one’s evil] inclination entices [the person] to go and “expose” [this individual whom he feels at odds with] as being an evil and base man. [The evil inclination entices the individual to publicize the evil character of the person that he is at odds with, specifically] vis-à-vis a matter, which, according to his understanding, affected him in his [business] dealing, or [something] which led to a lessening of his [level of] honor. In such a situation [as mentioned above], it is very difficult for [the individual] to overpower his [evil] inclination. However, once the person will resolve [to act based] on that which our Sages of Blessed Memory have said [in maseches “Yoma” (38b)], that a person does not touch that which is prepared for his fellow, [not] even [of] a hairs-width [of that which belongs to his fellow], and each individual will be given that which is decreed [for him] from Heaven, whether with regard to matters of honor, whether with regards to matters of money. [This follows] that which our Sages of Blessed Memory have said in [maseches] “Yoma” (38a), [as follows]: “Based on this, Ben Azzai said, “They shall call you by your name, and they will seat you in your place, and they shall give to you from [that which] belongs to you…””[2] [Once the individual accepts the above teaching and resolves to accept it], then the [evil] inclination will weaken [his grasp] from [upon] him.

[1] The “intended service of HaShem” refers to the goal which all Jews should aspire to attain, that being following the Torah to the greatest extent possible. One should be determined to improve oneself to follow the Torah in accordance to all of its commandments, as well as perfect one’s middos – character traits – to the best of their G-d given abilities.

[2] The gemara from maseches “Yoma”, first discusses a situation involving the House of Avtinas, a family of Kohanim involved in the preparation of the Ketores (special mixture of spices designated for use in the Beis HaMikdash). They wanted to keep the process of producing Ketores secret. There was a special ingredient that they used that was meant to ensure that the smoke from the Ketores would rise up in a straight line, similar to the straightness of a staff. The Avtinas family kept that ingredient a family secret, as well as the process necessary to produce Ketores. Due to the family's refusal to reveal the ingredient, the Sages fined the family by having them replaced by experts from Alexandria. Though these experts were able to produce the Ketores, they were unable to get the Ketores to rise in a completely straight line. Whereupon, the Sages sent for the family of Avtinas to return to their previous position of Service in The Beis HaMikdash of preparing the Ketores. They agreed to come back to prepare the Ketores once their daily wage was doubled. The Sages queried the family why they kept the process of preparing the Ketores a secret. They explained that once the Beis HaMikdash would be destroyed, someone not fitting to produce the Ketores may come to involve himself with it and use it toward idolatry. The gemara records that a member of the Avtinas family showed the scroll with the list of spices used by the family of Avtinas in the production of the Ketores, (including the herb used to cause the smoke the rise in a straight line), to Rabbi Yochanan ben Nuri. The Ketores, if used for purposes for which they are forbidden to be used, would be “cut off” from the Jewish nation (Shmos: 30; 33) and if the Ketores is offered missing any of its' ingredients, then that person is liable to the death penalty (Rabbi Nosson – maseches “K’risus”, 6a). Once Rabbi Akiva heard from Rabbi Yochanan ben Nuri, that this member of the household of Avtinas shared this information with Rabbi Yochanan, he said that based on this incident, it is forbidden to speak disparagingly against this family. RaSh”I explains that this is because it was clear from this incident that the intention of the household of Avtinas in hiding the ingredients of the Ketores was for the sake of Heaven. Following the aforementioned statement by Rabbi Akiva, the gemara quotes the teaching of Ben Azzai, as is brought in the text. The gemara adds that one monarchy does not overlap the time for the rule of another monarchy even by a hairsbreadth, everything being decreed by HaShem.

The point of the gemara, as RaSh”I explains it, is that the person should know that all that which comes to them is designated from Heaven, if it did not come to them, it was not meant for them. This incident can be evidenced by the unsuccessful attempt to remove the Avtinas family from their position of preparing the Ketores in the Beis HaMikdash. Therefore, based on the above incident, RaSh"I explains that even if it appears that one person is depriving him of his income, he should realize that everything comes from HaShem and no one is able to deprive a person of that which is fitting to come to him.

Shmiras HaLashon ט"ז טבת - Teves 16 - One-Hundred-and-Sixth Day

© 2007 by Robert Lepor. All rights reserved.

In addition [to that which was mentioned previously concerning the lengthening of one’s life, we learn that in order to help avoid diminishing from one’s lifespan, the] person should also see to it that he does not accept an appointment [to a position of leadership], unless it’s for the sake of a mitzvah, for he is liable to stumble in the sin of Lashon HaRa as a result of this [appointment], and, [as a result of this], the [following] saying of our Sages of Blessed Memory will apply to him: “Be dark and live”[1]. In general, a person who wishes to achieve perfection in his actions should limit his social interaction to the best of his ability. Even if [the person] is a businessman, who at times needs to associate with indecent people [in order] to engage in business with them, nevertheless, he should distance himself from [these types of people], as long as there is not a great need to involve himself with them.

[1] RaSh”I explains the above teaching to mean that one should reject positions of leadership and will thereby avoid the related dangers that may threaten to shorten one’s lifespan. The Chofetz Chaim notes that the lurking danger of such a position refers to involvement in Lashon HaRa, which can lead to a shortened lifespan, chas v’shalom. The person’s assuming a state of being “dark” would indicate that he hides himself from such positions of leadership.

Shmiras HaLashon ט"ו טבת - Teves 15 - One-Hundred-and-Fifth Day

© 2007 by Robert Lepor. All rights reserved.

This attribute [of overlooking the sins that others have committed against oneself], at times, benefits the person, [in addition to being pardoned for all of his sins], by [leading to a] lengthening [of] his life. [The above applies] even if it was already decreed against him [in Heaven], that he would die. [This follows that which] is [taught in maseches Rosh HaShanah (17a)], regarding an incident involving Rav Huna the son of Rabbi Yihoshua, who became ill, and [thereupon] Rav Pappa came up to visit him. [Whereupon seeing Rav Huna, Rav Pappa] saw that [it seemed that Rav Huna] was about to die[1] [and thereupon] said [before those present] to present his burial shrouds. [However], in the end, [Rav Huna] recovered [from his sickness. As a result of his statement concerning the preparation of Rav Huna’s burial shrouds], Rav Pappa was embarrassed to [come to] see [Rav Huna. Nevertheless], Rav Pappa asked Rav Huna, as follows]: “What did you see [when you were deathly ill]?” [Rav Huna responded to Rav Pappa by] saying to him: “Yes, this was the case (that death was decreed upon me), and The Holy One, Blessed is He, said to him, “Since he’s non-combative regarding personal matters do not be exacting concerning [his actions].”[2] Concerning [attaining the benefits of] such [a possibility of increasing one’s lifespan], a person needs to constantly cling to this holy attribute [of overcoming his negative impulses], and, [as a result of this], it will be good for him in this [world] and in [The World to] Come.

[1] The literal translation of this phrase in the gemara is “the world was weakening him”.

[2] The gemara continues with a support for Rav Huna’s miraculous recovery for it says in the pasuk, “He pardons for the intentional sin and passes over the rebellious sin…” (Michah: 7; 18) This follows that which we have learned previously, “For whom does [HaShem] pardon [their] intentional sin? [HaShem pardons the sin of] one who passes over rebellious [sins].”

Shmiras HaLashon י"ד טבת - Teves 14 - One-Hundred-and-Fourth Day

© 2007 by Robert Lepor. All rights reserved.

We shall explain [that which we have written with respect to the importance of adopting the attribute of silence, as follows]: For even if one were to [only] be partially forgiven for [a given] sin, and [acting patiently will] only [lead to a] lightening of his punishment, it is also similarly fitting for him [to adopt this attribute of patience], as mentioned earlier. How much more so [is it fitting for one to adopt this attribute of patience] if he will thereby be completely forgiven for one sin [that he had performed]. All the more so [should one adopt the attribute of patience] as it is known to us that because of this [attribute, the person] is forgiven for all of the sins that he possesses, even [including] those which are referred to as “Pesha” – “rebellious sin”, only that [the person should] be careful from now on to not perform those [sins], as our Sages of Blessed Memory have said [in maseches Rosh HaShanah (17a), as follows]: “All of those who overcome their [negative] attributes, [accordingly, in Heaven] they pass over all of his rebellious sins, as it says [in sefer ““Michah””], “…He pardons for the intentional sin and passes over the rebellious sin…”[1] (Michah: 7; 18) For whom does [HaShem] pardon [their] intentional sin? [HaShem pardons the sin of] one who passes over [their] rebellious sin.”

However, one who desires that The Holy One, Blessed is He, will pardon him even for his rebellious sins, will also be careful to not be exacting at all, even if he knows for certain that his fellow acted against him [in a] rebellious and treacherous [manner], this being referred to as “pesha” – “rebellious sin”, as [our Sages] have said [in maseches Yoma (36b), as follows]: “[The] pisha'im – these are the rebellious sins.”[2] [Regarding] this teaching [quoted above from maseches Rosh HaShanah, our Sages] were precise [with the order of their wording, as follows]: “For who does He forgive for intentional sins? For one who passes over rebellious sins [of others]”, (for in truth, The Holy One, Blessed is He, pardons [the person] even for his rebellious sins [in such a case], as it says, “They, [in Heaven], pass over all of his rebellious sins”. The pasuk [from sefer “Michah”, first states, “forgives for sin”, because of the order of the attributes of The Holy One, Blessed is He, [as stated in the Torah], for [the Torah also] mentions that [HaShem] forgives for intentional [sins] and also [mentions that He] passes over rebellious [sins], as it is written in The Torah, “…He forgives for intentional sin and rebellious sin…”. (Shmos: 34; 7))

[1] The pasuk states as follows:

“Who is G-d like You, Who pardons for sin and passes over the intentional sin for the remnant of His inheritance, He doesn’t grasp onto His anger forever, for He desires kindness.” (Michah: 7; 18)

Mitzudas David comments on the above pasuk as follows:

“Who is G-d like you” – The prophet returns to HaShem for the designation of good and he says, “Who is G-d like You, Who pardons for sin…” Meaning, based on “the letter of the law”, we are not fitting to receive all of that good for we are full of sin. However, who is G-d like You who pardons for the [performance] of the sin.

“and He pass over the willful sin” – Meaning, He doesn’t stand over the willful sin in order to oversee it to dispose of the punishment, rather, He passes over the intentional sin and goes beyond it as if he doesn’t see it.

“for the remnant of His inheritance” – For those who remain from the birthpangs of the [Coming of The] Mashiach.

“He does not grasp [onto His anger forever]” – Even when He get angry, He does not hold onto His anger forever, for He desires kindness, and, therefore, does not desire the anger.

[2] The gemara explains that “chata’os” refer to those sins performed unintentionally, out a state of negligence, and “avonos” refer to those sins that are performed intentionally, whereas “pisha’eem” refer to those sins which are performed rebelliously. The gemara then quotes from the beginning of the confession of the Kohein Gadol on Yom Kippur “chatasi, avisi, pashati, lifanecha, ani u’veisi…” – “I have sinned unintentionally, sinned intentionally, [and] sinned rebelliously before You, I and my household…”

Shmiras HaLashon י"ג טבת - Teves 13 - One-Hundred-and-Third Day

© 2007 by Robert Lepor. All rights reserved.

At the time that a person will desire to attach himself to [the] attribute of patience, he will constantly contemplate the essence of the punishment [for] the sins [that he has performed, and for which he would suffer] in gehinnom and in reincarnation, as our Sages of Blessed Memory have said [in maseches Eruvin (19a), as follows]: “Those who pass within the “valley of crying” (this refers to gehinnom), they shall drink from a spring…” – For they shall shed tears as a river of shisin.” [1] [2] (Tehillim: 84; 7) It is known that the fire of the first, [and most minor of the seven levels of gehinnom], is sixty times more [intense] than our fire, and of the second [level] is sixty times more [intense] than the first [level]. Similarly, in this manner, the punishment is multiplied in each of the [levels of gehinnom]. The RaMBa”N has already written in his book, “Sha’ar HaG’mul”[3], that [the punishment of] one moment in gehinnom is harsher than the suffering that Iyov experienced [throughout] his entire lifetime. Furthermore, it is known that the punishment of reincarnation is more severe than the punishment of gehinnom.

Therefore, once a person will constantly contemplate concerning his actions, and he will know, [that due to many of his sins], he will not be cleansed on The Day of Judgment from the awesome punishment [that awaits him], he will [then] definitely, with great happiness, accept upon himself this attribute, to be patient and constantly overcome his [negative] attributes, in exchange for the [removal of the] aforementioned harsh punishments. ([This follows that which] is written in sefer “Chareidim”[4], [as follows]: “When I hear all of those who publicly shame and insult me, I place a scale opposite myself: In one [side of] the scale, [are my] actions of guilt, and in the [other side of the scale are] the [acts of] shame and the insults [that I am victim to. Upon observing the scale], I see that [the side of the scale that represents my] actions of guilt is [continuously being weighed] down, and, [as a result], I am silent [and don’t respond to those who insult and shame me], and accept the judgment against me, [it being that I fall victim to that shame or suffering]. I shall, [as well], act similarly concerning all types of suffering [involving matters of] speech [as well as other] actions). [It is only sensible to act in the foresaid manner], for do we not notice with our senses that it is easy for the person to accept upon himself all [types of] scorn if this will thereby prevent a loss of his property, such as at the time of a fire and other [types of] troubles, may The Merciful One spare us [from such misfortunes]. How much more so [will a person be willing to accept all types of scorn], if he knows that, [as a result of such suffering], the severe bodily punishments [decreed upon him] will be removed from him. How much more so are we able to [conclude] that [the aforementioned] applies all the more so to [the acceptance of the attribute of] patience [over the great punishments that may otherwise come upon the person, whether in this world or in The World to Come], for [remaining patient] is only difficult upon the person at the time that he stands opposite his fellow and hears himself [falling victim to] scorn.

[1] According to RaSh”I, the “shisin” is an aperture at the base of the altar through which the wine of the libations flowed throughout the year. The gemara in maseches Eruvin is coming to teach us that the tears of many of those who are in gehinnom resemble the wine that constantly flows through the shisin aperture.

The text in the gemara is “as a spring of [the] shisin” rather than “as a river of [the] shisin”.

[2] The entire pasuk from sefer “Tehillim” reads as follows:

“Those who pass within the “valley of crying” (this is gehinnom), they shall drink from a spring, [our] teacher has enwrapped us in blessings.” (Tehillim: 84; 7)

RaSh”I explains the above pasuk as follows:

“Those who pass through the “valley of crying” – Those who transgress the Law of HaShem, and, as a result, they are in the depths of gehinnom (hell), crying and wailing. They shall cause a spring to come into existence with their tears.

“[Our] teacher has enwrapped us in blessings” – Those who are suffering in gehinnom bless and thank HaShem and they say, “[HaShem] has judged us well, and His judgment is truth. Those who teach us to go in the good path [of The Torah] have [thereby] enwrapped us in blessings, [however], we did not listen to [them].”

The gemara comments that gehinnom is referred to as a “valley” – “eimek”, for gehinnom is made “deeper” – “ma’amikin” – for them. Both words come from the root word “עמק” – “eimek”.

[3] See [what we have written] earlier in chapter 3, with regard to this [teaching].

[4] Note from “Kol HaLashon”: [This teaching if found in] chapter 66 (5), sif 65, according to the new printing.

Shmiras HaLashon י"בּ טבת - Teves 12 - One-Hundred-and-Second Day

© 2007 by Robert Lepor. All rights reserved.

[Just as King David was rewarded by becoming the fourth leg of HaShem’s Divine Chariot], in a similar vein [this applies] to every single person [who properly accepts suffering upon himself and attains the attribute of patience]. If [a given individual] will merit to completely attain this attribute [of patience], in the future, he will be considered as one of those whom HaShem Yisbarach loves, and he will be radiant as is the [radiance of the] sun [when it] rises in its strength, as our Sages of Blessed Memory have said [in maseches Shabbos (88a), as follows]:[1] “Those who are affronted and do not bear that affront [against others], they hear [remarks intended to] shame them and they do not respond, they perform [the mitzvos] out of love [for HaShem], and they are happy with [their] suffering. Regarding [this type of person], the pasuk [from sefer “Shoftim”] states: “And those whom He loves are as the sun when it rises [in its time of] strength.””[2] (Shoftim: 5; 31)

The commentators have explained [that the above gemara, quoted from maseches Shabbos], mentions three levels [with regards to a person’s limited response when insulted, as follows]: A) [The first level is that the person who is insulted] does not insult his fellow when his fellow shames him. However, it is possible that he responds [to the insulting remarks of his fellow]. B) [The person] holds himself back from responding, in order [to] thereby [avoid] attaining more scorn from his fellow. C) [The person] acts out of love and is happy concerning [his] suffering, [the] explanation [of this being as follows]: The reason that he does not respond [to the person who insulted him], is due to his love for HaShem, and he accepts these [incidents of] suffering with happiness.[3] Once [the person] attains [this] third level, he merits all of the [aforementioned honor, for this attribute [of patience] comes to a person due to the holiness of the [person’s] soul and its pure belief in HaShem, for HaShem oversees all of [the person’s] ways, as is written [in sefer “Iyov”, as follows]: “For His Eyes are on all of the ways of a person…”[4] (Iyov: 34; 21) [HaShem also] does everything for the good [of the individual], as is [taught] in Midrash Tanchuma, [as follows]: “A person must be more happy with the suffering [that he experiences] than [with] the good [that befalls him], for if a person [experienced] good all of his days, the sins that he is in possession of are not forgiven on his behalf. With what [are the person’s sins] forgiven on his behalf? Through [the] suffering [that the person experiences].[5] (Tanchuma, Yisro, 16) Rabbi Elazar said, “At the time that suffering befalls him, [that] person must attribute goodness to The Holy One, Blessed is He. Why [must he attribute goodness to HaShem at the time of his suffering]? [The person who suffers must attribute goodness to HaShem], for the suffering draws a person [closer] to The Holy One, Blessed is He, as it says [in Mishlei], “For those whom HaShem loves, He rebukes.” (Mishlei: 3; 12) If suffering comes upon the person, he should bear [it] and accept [it]. Why [should he accept the suffering]? [The person should accept the suffering], for there is no end to receiving the reward [for that suffering].[6] (Tanchuma, Ki Seitzei, 2) “Be silent for HaShem and wait patiently for Him.” (Tehillim: 37; 7) Constantly await The Holy One, Blessed is He, if He brings suffering upon you, do not spurn it, rather accept it like flutes (Meaning: Instruments)”[7]. Bearing the humiliation [suffered from others] is in the category of suffering, as mentioned earlier, “They act out of love [of HaShem] and are happy with suffering.”

[1] This translation follows the explanation of RaSh”I.

[2] The beginning of this verse contrasts the enemies of HaShem with those whom He loves, as follows: “HaShem, so shall all of Your enemies be destroyed and the ones whom He loves are like the sun rising in its strength…” (Shoftim: 5; 31)

This pasuk is stated in the context of the war between Barak, the general of the Jewish army, and Sisera and his army. With HaShem’s Help, the Jewish army miraculously devastated the Canaanite army under the leadership of Sisera.

Targum Yonasan explains that the righteous will be three-hundred-and-forty-three times as radiant as the radiance of the sun. RaSh”I adds that the number “343” is equivalent to the forty-nine cycles of the seven-year shimittah cycle. The RaDa”K notes that the righteous will be comparable to the sun which, from the time that it rises in the morning, it continually gets stronger until its full strength is felt at the middle of the day. The righteous, as the sun during the first half of the day, will also continually be strengthened.

We learn from this pasuk that those who are happy with their suffering are loved by HaShem and continually attain higher levels of strength and greatness until they reach the pinnacle.

[3] Chofetz Chaim’s note: It is written in sefer “Toldos Adam” (Volume 1, chapter 16), that one time, the righteous [individual], Rabbi Zalman, the student of the GR”A, of Blessed Memory, traveled on the path with his brother, the Gaon Rabbi Chaim from Volozhin, his memory is for The life of The World to Come. It happened that when they arrived at the inn, the owner of the inn spoke with them in a harsh manner, and did not provide them a place to sleep. Once they traveled from [that inn], Rabbi Chaim saw his brother, Rabbi Zalman, and behold, he was crying! [Rabbi Chaim thereupon] said to him, “Why are you crying?” Have you paid attention to the words of the man? I did not pay attention to all of the words!” [Thereupon], Rabbi Zalman answered: “I am not crying, Heaven Forbid, concerning the words of shame that the man spoke [against] us. However, I felt a little heartache from the words of the man, and I am crying for still not having attained the attribute of “Those who have been insulted and [do not feel as if they had been insulted]… [and are] happy with their suffering].”

[4] The entire pasuk reads as follows:

“For His Eyes are on the ways of a person, and He shall see all of his steps.” (Iyov: 34; 21)

The above pasuk is taken from a statement that Eliyhu said to Iyov. The MaLBI”M explains that Eliyahu is addressing Iyov, concerning the claim that the wicked prosper and why does HaShem not always punish the evildoers in public. Eliyhu explains that, while a person may punish the sinner immediately, the one who inflicts the punishment does so for the following reason: A king of flesh-and-blood may punish the sinner immediately, upon discovering of the guilt of the sinner, in order to catch the one guilty of wrongdoing, by surprise, so that he doesn’t have a chance to flee from the judgment of the king or otherwise escape punishment. However, HaShem is constantly aware of a person’s outward actions– his “steps”, as well as of his thoughts, characteristics, and the specific situation of the person’s soul, as it says, “His Eyes are on the ways of a person”. As HaShem is constantly aware of a person’s whereabouts and actions, HaShem is different from the king who may feel compelled to punish the sinner. HaShem can always exact judgment against the sinner, and therefore, the sinner might not be punished immediately, but rather in the more distant future.

In the context of sefer “Shmiras HaLashon”, we learn from the above quoted pasuk from Iyov that if a person does not respond improperly to being insulted, even if his holding himself back from responding to the insult is not outwardly evident, HaShem is, nevertheless, obviously aware of the person’s righteous action, this person being greatly rewarded for having acted properly by refraining from responding improperly to the insult directed against him.

[5] The full quote from Tanchuma, in this context, states as follows:

“A person needs to be happy with suffering more than [with] the good that [he experiences], for even if a person [experiences] goodness throughout his entire life, the sins that he possesses are, [nevertheless], not pardoned on his behalf. Through what is [one] forgiven [for his sins]? [He is forgiven] through suffering.”

“Rabbi Eliezer ben Ya’akov says, ‘Behold it says, “My son, do not reject the moral rebuke of HaShem, and do not be disgusted with His rebukes, for those whom HaShem loves, He will rebuke, and as a father toward his son, He will be appeased.” (Mishlei: 3; 11 – 12) [What] caused this son to appease his father? [These pisukim teach that it is] the suffering [that the son experiences].’”

“Rabbi Meir says, ‘Behold, it says [in sefer Divarim], “And you shall know with your heart that just as a man brings suffering upon his son, HaShem, your G-d, brings suffering upon you.” (Divarim: 8; 5) What does it mean, “And you shall know with your heart…”? [You shall be cognizant with your heart] of the actions that you have performed, for [your experiences of] suffering which I, [HaShem], have brought upon you, are not in accordance with your [sinful] actions.”

“Rabbi Nechemiah says, “[So] desirous is the suffering, for just as the sacrifices bring appeasement [to HaShem toward the Jewish People], so too does the suffering bring appeasement [to HaShem toward the Jewish People, in the same manner]. Regarding the sacrifices, it is written, “…and it will be appeased for him…” (Vayikra: 1; 4), and regarding suffering, it is written, “…and they shall have their sin appeased…” (Vayikra: 26; 43) Not only [is the above true], but the suffering [that a person undergoes] brings appeasement [to HaShem] more than do the sacrifices, for the sacrifices are [bought] with money, [while] the suffering [is experienced through the] body. Similarly, it is [written in sefer “Iyov”], “…flesh for flesh and everything that belongs to the man, he will give for the sake of himself.”” (Iyov: 2; 4)

RaSh”I explains the above pasuk quoted from sefer “Iyov”, as follows: A person would raise up his arm, his own flesh, in order to protect his face, an important part of his body. How much more so the person is willing to spend his own money to ensure his self-preservation.

[6] The section from the Tanchuma in parshas Ki-Seitzei that discusses the great reward for the suffering that the individual experiences, as follows:

“The pasuk states, “Praiseworthy is the man upon whom HaShem brings suffering, and from His Torah, He teaches him.” (Tehillim: 94; 12) Rabbi Elazar ben Ya’akov said, “A person must attribute goodness to The Holy One, Blessed is He, at the time that the suffering befalls him. Why [should one attribute goodness to The Holy One, Blessed is He, at the time that suffering befalls him]? For the suffering draws a person [closer] to The Holy One, Blessed is He, as it says [in sefer “Mishlei”], “For those which HaShem shall love, He rebukes, and He shall be appeased [towards him] as is a father towards his son.” (Mishlei: 3; 12) Rabbi Shimon ben Yochai said, “If a person’s son dies, he should not complain [about having experienced such suffering], for the son [brings about a situation where] The Holy One, Blessed is He, appeased with [the father]. To what is [the above] similar? To a king who is angry concerning his daughter’s son. [Thereupon], another person comes and placates the king towards the son of his daughter. [Would] that [grandson of the king] say that it is unnecessary to [recognize] the goodness of this person who placated [the king towards him]?!? So too, if a person’s son dies, he should attribute goodness to The Holy One, Blessed is He, for the son [who died] has placated The Creator towards his father. Why [is this]? “For those whom HaShem shall love, He will rebuke…” (Mishlei: 3; 12) Therefore, King David said, “Praiseworthy is the man who HaShem will punish…” (Tehillim: 94; 12) If suffering befalls the person, he should withstand them and accept them. Why [should the person put up with the suffering that befalls him]? [He should put up with the suffering], for there is no end to receiving the reward [for the suffering that he bears]. From where do you learn [that one should bear suffering]? [We learn that a person should bear suffering] from the [lost] tooth and eye for which the Jewish slave leaves [servitude] for freedom. How much more so will the suffering [with which he is inflicted and thereby] cleanses [his] entire body [serve as an] atonement for him.””

[7] See the Yalkut Shimoni [on that pasuk in Tehillim, Remez 729).

The Yalkut Shimoni states as follows:

““Be silent to HaShem and expectantly await (hischoleil) Him” – Await The Holy One, Blessed is He, as it is written, “It is good [if he] will expectantly await and be silent…”, and it says, “Expectantly wait for G-d…” If He will bring suffering upon you, do not spurn [the experiences of suffering], rather, accept them as [you would accept] flutes (“cholilim” – related to the word “hischoleil” – “expectantly await”). Mar Ukva sent [the following question] to Rabbi Elazar: “People are standing in opposition to me, and it is within my ability to hand them over to the government, what [should I do]? [Rabbi Elazar] etched into parchment and wrote to [Mar Ukva], “I have said, I shall guard my ways from sinning with my tongue, I shall guard the muzzle [of] my mouth.” [Whereupon, Mar Ukva sent him the following]: “They are greatly troubling me”. [Rabbi Elazar] sent back to him, “Be silent for HaShem and expectantly wait for Him”. Expectantly wait for The Holy One, Blessed is He, and He will cause them to fall as many corpses before you. Arise early [to go to the Beis Midrash] and get up late to go to the Beis Midrash (House of Torah study), [thus acting in opposition] against them, and they will cease on their own [from troubling you].”

Shmiras HaLashon י"א טבת - Teves 11 - One-Hundred-and-First Day

© 2006 by Robert Lepor. All rights reserved.

Chapter 8

Wherein Shall be Explained [of] the Attribute of Patience, and That Due to [The Adoption of] This [Attribute], one is Pardoned for his Sins

Furthermore, [in addition to the attribute of judging one’s fellow Jew favorably, the person] should be exceedingly careful to accustom himself in [the performance] of the attribute of patience, [to the extent] that he will be reconciled to all that will occur to him, as is [taught] in Avos D’Rabbi Nosson (Chapter 41, 11), [as follows]: “Accustom [yourself] to accept the troublesome [situations], and be forgiving for your [having] been affronted.”[1] Thereby, [by accustoming oneself in the attribute of patience], it will be easy for him [to acquire] the attribute of Guarding the Tongue [from forbidden speech], for if it is not so [that he has accustomed himself to the attribute of patience, either] he will need to constantly strengthen himself over his [evil] inclination, [in order to] not go and relate to others [concerning] that which occurred between him and a given individual, or [he will need] to be careful [regarding] in what manner to relate [the given information concerning a certain affair], (as is explained in [sefer] “Chofetz Chaim”, in volume 1, klal 10, sifim 13 – 15).[2] At times, [the impatient person] will be victorious [over] his [evil] inclination, and at times, the evil [inclination] will be victorious over him. [By contrast], even if one were to insult [a patient person] to his face, he will not respond to them at all, and he will know that everything [that occurred to him, comes] from HaShem, as a result of his sins, and [it is truly] his sins that have led him to be insulted.

Once he will truly [come to] accept the judgment upon himself, [concluding that he has suffered insult or shame as a result of his own sin, then] The Holy One, Blessed is He, will definitely raise up [this person’s] prominence[3] in this world and in The World to Come, due to this [individual’s involvement in the attribute of patience. This follows that which] we find [in sefer “Shmuel II”] regarding King David, Alav HaShalom, at the time that Shimi ben Geira cursed him and threw dirt at him, and the servants of David wanted to [act zealously to defend David’s] honor, [in the face] of this [dishonorable act that Shimi exhibited towards David. However], David did not allow them [to act zealously against Shimi, on behalf of his honor], and he [instead] accepted the judgment upon himself, when he said, “...HaShem [instructed] him to curse [me]...” (Shmuel II: 16; 10) [In reference to this incident], our Sages of Blessed Memory have said, that at that moment, David merited to become the fourth of the legs of [HaShem’s Divine] Chariot.

[1] The teaching from Avos D’Rabbi Nosson, states as follows (in accordance with the text of the GR”A):

“[Rabbi Yihuda ben Teima] used to say, “Serve [HaShem] out of love, and love the [performance of] all [of] the mitzvos. If you performed [an act involving] a little bit of evil, you should consider it in your as [as if it was a] great evil. If you did an [act involving a] great good, it shall be in your eyes [as if it was] a little bit [of good]… Become accustomed to accept the suffering [that may come your way], and pardon [those who have] insulted you.

[2] In this section of sefer “Chofetz Chaim”, the Chofetz Chaim writes that in particular instances, a person may be permitted to relate information that would otherwise be prohibited under the prohibition of “Lashon HaRa”. Such instances would include accurately relating a given individual’s sins to a person who would stop the sinner from continuing to practice these given sins. However, the Chofetz Chaim notes seven specific criteria that must be fulfilled in order to be permitted to relate the given information about the individual (see sif 14 for the list of the criteria). The Chofetz Chaim warns the reader to be very careful when determining whether the given information is permitted to relate. If one assumes that it is permitted to relate information vis-à-vis the sins of someone without having reviewed these seven criteria, that individual may very well be transgressing the prohibition of forbidden speech.

[3] This literally means that HaShem will raise up the person's position. The phrase "ירומם קרנו" - "yiromeim karno", used by the Chofetz Chaim over here, is based upon the pasuk from sefer "Shmuel I" (2; 10). Mitzudas David explains that "yareim keren m'shicho", in this context refers to Chanah's prayer that her son, who would become the Prophet Shmuel, would be successful in the future, in that the person that Shmuel will annoint to become king (David), will have his kingdom rise in power.

The Mitzudas Tzion notes that the word "קרן" - "keren", which literally means "horn", refers to animals who possess "horns", employing them in acts which display their strength.

Therefore, in our context, the Chofetz Chaim is teaching us that the person who accepts upon himself the insults inflicted upon him by others, will be greatly rewarded by being raised in prominence, both in this world and in The World to Come.