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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

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

The relevant p’sukim states as follows:

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

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

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

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

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

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

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

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

Chapter 6

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

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

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

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

© 2008 by Robert Lepor. All rights reserved.

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

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

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

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

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

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

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

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

The pasuk states as follows:

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

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

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

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

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

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