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.

Shmiras HaLashon י טבת - Teves 10 - One-Hundreth Day

© 2006 by Robert Lepor. All rights reserved.

[The following teaching is] brought in Tanchuma (Parshas Shoftim, 4), on the pasuk, “…and you shall judge the nation a judgment of righteousness.” (Divarim: 16; 18): “Rabbi Yihudah the son of Rabbi Shalom said: “[This pasuk comes to teach us] that we should reach out and argue merit upon [the Jewish People] before The Holy One, Blessed is He. From whom do you learn [that one should come to the defense of the Jewish People by arguing for their merits]? From Gidon the son of Yoash, [for] during his days, [the Nation of] Israel was in [a state of] trouble, and The Holy One, Blessed is He, sought a person who be an advocate on their behalf, and He did not find [such a person], for the generation was poor in [performance of] mitzvos and good [deeds]. Once merit was found in Gidon, for he advocated for the [Jewish People], immediately the angel was revealed to him, as it says [in sefer Shoftim]: “And the angel of HaShem came to him and said, ‘Go with this strength’.”[1] (Shoftim: 6; 14) ‘With this strength of the merit that you have argued for My children.’ That is [the meaning of the phrase], “…and you shall judge the nation with a judgment of righteousness”, that you shall argue for the merit of the generation. From all of [the above], we are able to understand [of] the elevated level of one who argues for the merit [of the Jewish People] before The Holy One, Blessed is He. [Such a person] is subsequently made into a chariot for the light of The Holy Sanctuary, which is called “The Sanctuary of Merit”, for over there, the merits of [the Nation of] Israel are mentioned, as is [taught] in Sefer Chareidim.[2]

[1] The actual pasuk from sefer Shoftim is worded differently than it is quoted here. The actual pasuk reads as follows:

“And HaShem turned to him and He said, ‘Go with this strength and you shall save [the People of] Israel from the palm of Midian. Behold I have sent you.” (Shoftim: 6; 14)

The defense that Gidon presented to the angel, which led to him being blessed with the strength to save the People of Israel, is stated in the previous pasuk, as follows:

“And Gidon said to him, I beseech you my master, if HaShem is with us, [then] why has all of this occurred to us, and where are all of His wonders, of which our fathers related to us, saying, ‘Did HaShem not bring us up from Egypt, and now HaShem has deserted us and has given us into the palm of Midian?” (Shoftim: 6; 13)

[2] This teaching is found in Sefer Chareidim, in chapter 66, sif 38, in the new printing.

Shmiras HaLashon ט טבת - Teves 9 - Ninety-Ninth Day

© 2006 by Robert Lepor. All rights reserved.

Similar [to the above teaching of the importance of stating the merits of the Jewish People], we have found in a number of places in Tanna D’vei Eliyahu, including in chapter nineteen in the first volume (Eliyahu Rabba), where he very greatly arouses merit upon [the People of] Israel. The text [from Eliyahu Rabba, is as follows][1]: “Master of the Universe, please see our suffering, and fight our arguments, and allow our insults to rise before You, that which is done to us at each and every moment. Remember how many heads of households there are in the midst of Israel who do not have a livelihood, and are involved in Torah every day constantly. Remember how many poor people there are in the midst of [the People of] Israel, [regarding whom] the non-Jews are pulling [off] their skin from upon them (with taxes and property taxes), and are [nevertheless] involved in Torah every day, constantly. Remember how many youths there are in the midst of Israel, who do not know [how to differentiate] between their right and left [hands], and are [nevertheless] involved in Torah [learning] every day, constantly. Remember how many elderly men and women there are in the midst of Israel, who arise early and go late [at night] to the synagogues and to the houses of [Torah] study, and they love and desire and anxiously await Your salvation [of the Jewish People], every day, constantly… My Father in Heaven, remember Your covenant that You made with the early ones, with the three righteous ones, Avraham, Yitzchak, and Ya’akov… You have also written for us in Your Torah, “And when your brother becomes impoverished and his means descends in your presence, and you shall strengthen him…” (Vayikra: 25; 35) (Meaning: Therefore, you shall also strengthen our hands, so that we shall never decline). My Father in Heaven, remember how many [people] are lame and how many are blind in the midst of [the nation of] Israel, who do not have sustenance, and even so, they pay the salaries of the teachers to learn Torah with their children. My Father in Heaven, remember [the People of] Israel who are Your acquisition forever, as it says, “…Is He not your Father Who has acquired you…” (Divarim: 32; 6), and it says, “HaShem Has acquired me, the first of His path.” (Mishlei: 8; 22) My Father in Heaven, remember how many orphans and widows there are in the midst of [the Nation of] Israel, who are involved with Torah and mitzvos every day, constantly…” see over there [for the full rendering of this prayer].

From this [above prayer], all people are able to learn, how each person from [the Nation of] Israel is required to arouse mercy before The Holy One, Blessed is He, upon Israel, with these words, and similar [words], as also nowadays these [aforementioned] merits and similar [merits] exist [within the Jewish Nation], for those who are aware of the poor situation that [the Jewish People find themselves in]. Nevertheless, Baruch HaShem[2], there are many [people] who learn Torah and fulfill [the] mitzvos, and there are many of those who strengthen, and there are many of those who strengthen Torah and carry out acts of kindness and perform righteousness, at every [place where the opportunity presents itself].

[1] Note from “Kol HaLashon” – the Hebrew printing of sefer “Shmiras HaLashon”: The explanation that [the Chofetz Chaim] brings in parenthesis, is [taken] from the commentary “Yishu’as Ya’akov”, [on the teaching from Tanna D’vei Eliyahu].

[2] “Baruch HaShem” - Literally, “HaShem is The Source of Blessing”, is commonly said as a “substitute” for “Thank G-d”.

Shmiras HaLashon ח טבת - Teves 8 - Ninety-Eighth Day

© 2006 by Robert Lepor. All rights reserved.

[In the context of speaking slanderously against the Jewish People, we learn as follows in the] Zohar Chadash[1] 21b: “Rabbi Akiva said, “Even though one would be the most righteous individual in the entire world, [if] he will speak [that which is] evil before The Holy One, Blessed is He, [Meaning: That he will complain, Heaven Forbid, concerning The Holy One Blessed is He], or speak Lashon HaRa about the Jewish People, his punishment is greater than all of their [punishments]. We have not found a righteous individual as great as Eliyahu in every generation, and because he spoke Lashon HaRa against the Jewish People,…, as it is written, [[And he said, ‘I have surely been zealous for HaShem, the G-d of Legions], For the Children of Israel have abandoned Your covenant, they have razed Your altars, and Your prophets they have killed with the sword.’” (Milachim I: 19; 14)] At that moment, [Eliyahu] sinned greatly before [HaShem]. Come and see that which is written [in reference to Eliyahu as a result of his sin]: “And he stared, and behold, next to his head was a cake of cinders…” (Milachim I: 19; 6) Why [is it that he was to eat] cinders? The Holy One, Blessed is He, said, “Such [food made out of cinders], is fitting to feed to one who speaks slanderously against My children…” Rabbi Yitzchak said, Eliyahu did not move from [that spot] until he swore before The Holy One, Blessed is He, that he would constantly demonstrate the merit of the Jewish People, and [concerning] all of those who perform a meritorious [action, Eliyahu] precedes and speaks [of that action] before The Holy One, Blessed is He, [as follows]: "Ploni[2] [just] now performed such-and-such [a meritorious deed]", and [Eliyahu] does not move from [that spot] until they, [in Heaven], will write [down] the merit of that individual, as it is written, [“…and a Book of Remembrance shall be written before him…” (Malachi: 3; 16)]”, up to here is the text of the Zohar Chadash in short.

From all of this [that we have learned], we are able to see the greatness of the caution that each person needs to take with respect to himself, to refrain from arguing for the guilt of the Jewish People, and, on the contrary, he should constantly accustom himself to arouse [Heavenly] mercy [upon them] and to mention their meritorious deeds, and because of this, he will be loved and desired before The Holy One, Blessed is He, as we find in [maseches] Yoma (77a)[3], with regard to [the angel] Gavriel, at the time that he stood outside the partition [in Heaven], and aroused [the] merit of Israel, The Holy One, Blessed is He, responded: Who is this one who argued [for the] merit of My children? As a result of this [action], they brought [Gavriel] up within [the area surrounded by the partition], see over there, [in maseches Yoma][4].

[1] This teaching from the Zohar Chadash is found in the Midrash HaNe’elam, Parshas Noach.

[2] “Ploni” is often used to refer to an anonymous individual.

[3] [Note from "Kol HaLashon: See the Ba”Ch on this gemara].

[4] The gemara discusses of a terrible sin that was being committed at the Beis HaMikdash, for which HaShem commanded Gavriel to have coals taken from the Kiruvim to be thrown on the city of Jerusalem. Gavriel had the Kiruv take the coals first and give them to him, thus allowing the fire of the coal and the punishment of the Jewish People to be lightened. For not following HaShem’s command, Gavriel was punished with sixty lashes of fire and being sent outside the partition in Heaven. Gavriel was permitted back in to the area surrounded by the partition after defending the Jewish People from the request of Dubiel, the angel of Persia who wanted the nations to have dominion over the Jewish scholars. Thereupon, Gavriel was again allowed within the partition.

In the gemara, Rabbi Chana bar Bizna said in the name of Rabbi Shimon Chasidah said that the Jewish People would not have had a [surviving] remnant had the coals from the Kiruvim had not been cooled down.

Shmiras HaLashon ז טבת - Teves 7 - Ninety-Seventh Day

© 2006 by Robert Lepor. All rights reserved.

[Just as we have learned about Yishayahu being punished for speaking improperly concerning the Jewish People, we find] similarly regarding Moshe Rabbeinu, Alav HaShalom, [that he was punished for having] said, “students of sinning men” (Bamidbar: 32; 14), [by having] Shivuel ben Gershon, who was an assistant in the service of idol worship, descended from him, as our Sages of Blessed Memory have said.[1] Moreover, we found with regard to Eliyahu, [in punishment] for him saying, “…I have surely been zealous [for HaShem The G-d of Legions], for [the Children of Israel] have left Your covenant…”, (Milachim I: 19; 10) he was removed from the [group of those who] prophesy, as a result.[2] [In addition], The Holy One, Blessed is He, commanded him to anoint Elisha in his place, as our Sages of Blessed Memory have said.[3]

[Furthermore], it is written in Sefer Chareidim on page 51,[4] in the name of the Midrash, [where we learn] that the captain [of the king of Israel, he being] punished for saying, “Behold, HaShem Will make windows in the Heaven, will this matter occur?” (Milachim II: 7; 2) Such is what [this captain] said: Definitely HaShem is capable of performing [this action of miraculously bringing food to the Jewish People in the very near future to end the famine]. However, this generation resembles the generation of the flood, with respect to whom it would have been fitting to make windows in the Heaven, as [occurred to the generation of the flood, from where HaShem brought much of the floodwaters to wipe out the entire world, with the exception of Noach’s family, all that were aboard the Ark, and sea-life], as it is written, “…and the windows of the Heaven were opened.” (Bireishis: 7; 11) How is it possible that for such an evil generation there will be a great miracle such as this [immediate end to the famine]? Elisha the Prophet responded to him, that since he argued [with words of] prosecution against the Jewish People, he will see [the miracle of the immediate end of the famine] and, [nevertheless], he will not eat [from this food].”

My brother, notice a great metaphor in Tanna D’vei Eliyahu (Eliyahu Rabba), [in] chapter seven, [as follows]: “The Children of Israel are analogous to a vineyard, as it says [in sefer Yishayahu], “For the Children of Israel are a vineyard [belonging to] HaShem, [Master of] Legions…” (Yishayahu: 5; 7) Based on [the above], Rabbi Eliezer HaGadol says: “The House of Israel, who are the vineyard of The Holy One, Blessed is He, do not peer into them (Meaning: Even with your eye, do not stare at them for the [purpose of] evil), and if you have peered into him, [at least] do not go into his midst, and if you have gone into his midst, [at least] do not benefit from him, and if you have benefited from him, [at least] do not eat from his fruits. If you peered [into] him, and went down [into his midst], and benefited [from him], and ate from his fruits, [that] person will eventually be cut off from the world.”

[1] This teaching can be found in Yalkut Reuveini, [Parshas] Mattos, quoting in the name of the Midrash – Bamidbar (32; 14).

[2] According to the MaLBI”M, Eliyahu was punished for acting zealously against the People of Israel, once by requesting HaShem to bring a drought due to the sins of the Jewish People, and once by ordering the “prophets” of the idol Ba’al, to be killed. With respect to the cessation of rain due to the practice of idolatry, “Eliyahu the Tishbite from the inhabitants of Gilad said to Achav, [I swear that just as] HaShem, The G-d of Israel, Whom I have stood before, lives, that these years [will not have dew and rain], except in accordance with my word.” (Milachim I: 17; 1) The other incident involved Eliyahu demonstrating to the People of Israel, by way of a public miracle that HaShem is The G-d of Israel, and He is to be worshipped, in contrast, the idol Ba’al should not be worshipped. The miracle involved a fire descending from Heaven and consuming Eliyahu’s water-soaked sacrifice. (Milachim I: 18; 21 – 39) After the Jewish People accepted HaShem by dramatically declaring, “...HaShem, He is The G-d, HaShem, He is The G-d” (18; 39), Eliyahu ordered the four-hundred “prophets” of the idol Ba’al to be slaughtered. (Milachim I: 18; 40)

HaShem, by presenting Eliyahu with the angels of wind, trembling, and fire, demonstrated to Eliyahu that these “loud”, destructive angelic forces do not have HaShem’s Divine Presence pass through their “camp”. It is only in the “silent, thin voice” where HaShem’s Divine Presence resides.

HaShem means to inform Eliyahu that just as His Divine Presence is not “found” within the violent destructive forces of destructive winds, quakes, and fires, so too, His prophets and messengers should follow in His example. Of course, HaShem Created the Universe and HaShem is everywhere. However, these loud natural phenomena "mask" HaShem's Presence in the eyes of people. It is only in the "silent, thin voice" wherein HaShem's Presence is clearly recognized by people. HaShem is teaching Eliyahu not to involve himself with destructive forces such as these, as he was involved, as mentioned above.

It is the way of HaShem’s messengers to bring His People closer to the Torah way of life by using “ropes of love” and soft words.

The RaLBa”G explains that HaShem only brings about these violent “forces of nature” in situations where they will lead to a positive outcome. It is the way of HaShem to delay His “anger”. In fact, the RaLBa”G notes that the cessation of dew and rain for three years was not successful in bringing the Jewish People closer to worshipping HaShem.

From the above, we learn that it is essential for the messengers of HaShem, even those of such great righteousness as Eliyahu, to use the “silent, still voice” approach, bringing the Jewish People closer to HaShem through the means of love. In contrast, unless instructed to explicitly, it is for the messengers of HaShem to avoid actions punishing the Jewish People. The goal is to bring the Jewish People closer to the Torah way of life, the means must justify those goals, being carried out in a manner which demonstrates that one “loves his fellow [Jew] as [he loves himself].” (Vayikra: 19; 18)

[3] [This teaching is] brought in Yalkut Milachim. See Yalkut Shimoni [on sefer Milachim I], chapter 19, Remez 217, in the end [of that section].

The Yalkut Shimoni states as follows:

“[HaShem asked Eliyahu when he came to Har Chorave]: “…Why have you come here Eliyahu?” (Milachim I: 19; 9) [Eliyahu] should have said before [HaShem, in response], ‘Master of the Universe, behold your children are the descendants of Avraham, Yitzchak, and Ya’akov, who acted toward You in accordance with Your Will in Your world.’ [Eliyahu] did not do this, rather, he said, ‘I have surely been zealous…’ (Milachim I: 19; 10) The Holy One, Blessed is He, began speaking words of consolation with [Eliyahu]. He said, ‘When I descended to give the Torah to [the Nation of] Israel, only the Ministering Angels descended with Me, for they desired the good [of the Jewish People], as it says, “Go out and stand on the mountain… and following the [angels of] shaking, fire. [HaShem] waited three hours, [and Eliyahu] still stood by his first words, and said “…I have surely been zealous…” (Milachim I: 19; 14) [Thereupon], The Holy One, Blessed is He, said to [Eliyahu], “…and Elisha… you shall anoint as a Prophet in your place” (Milachim I: 19; 16) And that which you have in your mind, you are not able to do. (He said to [Eliyahu], ‘You are always zealous’.)

[Translator’s note: Eliyahu should have learned from the angels of HaShem who came in wind, quaking, and fire, that he should have taken their example, to argue to HaShem for the benefit of the Jewish People, even in that situation, where the people were behaving very improperly.]

A continuation of this discussion of the zealousness of Eliyahu is found in Yalkut Shimoni, Yihoshua, Remez 15:

Once the Kingdom of Israel split into the kingdoms of Yihuda and Ephrayim, the Kingdom of Ephrayim prevented bris milah (circumcision). Thereupon, Eliyahu stood up with great zeal and swore to Heaven that dew and rain would not descend. Queen Izevel heard about this and sought to kill Eliyahu. Eliyahu then stood up and prayed to The Holy One, Blessed is He and HaShem instructed him to flee for his safety, just as Ya’akov fled from Eisav, Moshe fled from Paroh, and David fled from Shaul. HaShem said to Eliyahu, ‘Why are you here?’ Eliyahu answered that he was zealous. HaShem answered him that he has always been zealous, at Shittim, with the incident of sexual promiscuity (See the end of Parshas Balak and beginning of Parshas Pinchas), and here you are zealous. As a result of this situation, Eliyahu was determined by HaShem to be present to witness all circumcisions of the Jewish People.

[4] This [teaching] is found in chapter 47, sif 23, according to the new printing.

Shmiras HaLashon ו טבת - Teves 6 - Ninety-Sixth Day

© 2006 by Robert Lepor. All rights reserved.

Chapter 7

Wherein Shall be Explained the Greatness [of the Trait] of being Careful to Avoid Arguing for the Guilt of a Jew, and [the Person’s] Reward for Arguing for [the] Innocence [of a Fellow Jew]

Behold, in the previous chapters, we explained in reference to [the importance of judging] an individual person [favorably. As we have demonstrated that judging an individual Jew favorably, is of great importance], how much more so must a person be exceedingly careful to avoid arguing for the guilt of the Jewish People, for [that] sin [of arguing for the guilt of the Jewish People], is exceedingly great, as we find in [maseches] Pisachim (87b), [as follows]: “What is the meaning [of the following quote from sefer Mishlei]: “A servant should not relate slander to his master… A generation [that] will curse its father, and it will not bless its mother.”[1] ? (Mishlei: 30; 10 – 11) Even [if the] generation [is one] that curses its father and does not bless its mother, [one] should not relate slander to his Master, [with respect to the generation. In this context, “His Master” refers to] The Holy One, Blessed is He.” Please see [of the following incident that occurred to] Yishaya the Prophet, at the time that he beheld The Glory of HaShem. [At the time that Yishaya beheld The Glory of HaShem, Yishaya] said, “Woe to me, for I have been silenced, for I am a man of impure lips and in the midst of a nation of impure lips, do I dwell, for The King, HaShem [[Master of] Legions, my eyes have seen.]” (Yishayahu: 6; 5) Because [Yishayahu] said, “and in the midst of a nation [of impure lips, do I dwell”, even] though [by saying this] he did not intend to scorn the Jewish People, [as evidenced by the fact that] he also preceded by saying such [a statement] in reference to himself. [Yishayahu] only intended to say that he is not fitting to behold The Countenance of [HaShem’s Divine] Presence, both due to his actions and due to the actions of the nation, among whose midst he dwells. Nevertheless, see that which is written afterwards: “And one of the Sirafim [angels] flew [over] to me and in his hand was a cinder…, notice that this has been touched upon your lips…” (Yishayahu: 6: 6 – 7) Our Sages of Blessed Memory have [also] said[2] that [the word “רצפה” – “ritzpah”] is an acronym, [as follows]: “רצץ פה” – “Ritzotz Peh” – “Crush the mouth that spoke slander against My children.” Eventually [Yishayahu] died as a result of this matter, as is written in [maseches] Yivamos (49b), [as follows][3]: “…They brought the cedar [tree] and sawed it, once they reached [Yishayahu’s] mouth, he died”, see over there.[4]

[1] On this pasuk quoted from sefer “Mishlei”, RaSh”I comments that one should not pass judgment against even a very sinful individual, the proof of this being the incident that the gemara records involving the Prophet Hoshea. (Bava Basra, 46a) Hoshea asked HaShem to exchange the Jewish People for another nation, as many of the Jewish People at that time were very sinful, as the above gemara explains. In punishment for such a request, HaShem commands Hoshea to marry a woman who is promiscuous, who would bear him children of promiscuity.

[2] Note found in the Hebrew “Kol HaLashon” printing of sefer “Shmiras HaLashon”: [[This teaching is found in] Yalkut [Shimoni, in] Remez 406 [in sefer “Yishayahu”], as well as in Shir HaShirim Rabba, on the pasuk – “Al Tiruni…”]

The Yalkut Shimoni and Shir HaShirim Rabba also note incidents involving Moshe Rabbeinu and Eliyahu HaNavi when they were wrong in criticizing the Jewish People and their punishments for doing so.

[3] The gemara in maseches Yivamos (49b), discusses the death of Yishayahu, the Prophet. King Minashe brought Yishayahu before him with the intent to kill him. In order to act as if his killing of Yishayahu was justified, Minashe first queried Yishayahu vis-à-vis some things which he had said, that, on the surface, may appear to contradict some things that Moshe Rabbeinu had said. Yishayahu said that if he were to explain the verses that he was quoting as saying, as well as the ones that Moshe was quoted as saying, the apparent contradiction between Yishayahu’s teachings and Moshe Rabbeinu’s teaching would dissipate. However, Yishayahu said that if he were to indeed reconcile all of the verses quoting the two of them, Minashe would either have him killed for “intentionally” contradicting some of the teachings of Moshe Rabbeinu, or simply not accept what he were to say. Thereupon, Yishayahu said one of HaShem’s Holy Names, and was swallowed into a cedar tree. Minashe had the cedar brought to him, and had it axed open. Once they got to the point were they were sawing the tree open at the point where they sawed Yishayahu’s mouth, Yishayahu died. The gemara explains that this was the punishment that befell Yishayahu at the end of his life for saying in reference to the Jewish People, “…and in the midst of a nation of impure lips, do I dwell…” (Yishayahu: 6; 5) RaSh”I explains that Yishayahu was punished for making the above statement in reference to the Jewish People, for he stated it though HaShem did not command him to say it, and as well, Yishayahu did not make the statement for the purposes of rebuking the Jewish People.

[4] * [Chofetz Chaim’s note: See in the RITV”A (in his chiddushim over there in [maseches] Yivamos), [where] he inquired [regarding Yishayahu’s punishment], for [Yishayahu] was already pardoned [for the sin of speaking slander against the Jewish People], as the angel said, “and your sin has been removed, and your inadvertent sin has bee atoned [for].” (Yishayahu: 6; 7) [The RITV”A] answers that [Yishayahu] was only pardoned for that which he spoke before The Holy One, Blessed is He. Afterwards, the Prophet [Yishayahu] returned [to] speak these [words] before the Jewish People, and therefore he was punished a second time.

According to my humble opinion, it appears [fitting] to say, that the Prophet did not sin by subsequently relating [the above] to the Jewish People, for by [doing so], he demonstrated to them how great is [the] love [of the Jewish People], in The Eyes of The Master of everything, [HaShem] Yisbarach. [Rather], in truth, The Holy One, Blessed is He, said to the angel [to] “smash the mouth”, that being the punishment that [Yishayahu experienced] in the end [of his life. Yishayahu] did not merely get touched [on the mouth with the cinder, for] the touching [by] the angel [of Yishayahu’s lips with the cinder] was not [meant] to completely atone [for his sin], rather, as a result of being [touched by the cinder, Yishayahu’s main punishment] was put into abeyance until the end [of his life]. [The follows] the matter that [our Sages have] related [in maseches Yoma (86a), as follows]: “The suffering [of the individual] is suspended and death purges [the sin].” [The fact that] after the angel had already touched the cinder to [Yishayahu’s] lips, [the following] is written, “…behold [this cinder] has touched [upon your lips]… and your sin has been removed, and your inadvertent sin will be atoned” (Yishayahu: 6; 7), [teaches us the Yishayahu had not yet received the main part of his punishment. We know this, for the pasuk is written in the] future tense, it being a fitting testimony for [the above teaching from maseches Yoma, where we learn that for some sins, death is necessary to purge the individual of the sin]. Just as “and the jealousy of Ephraim will be removed” (Yishayahu: 11; 13) [is in the future tense], similarly, “תּכפר” – “will be atoned” is in the future tense, to demonstrate to us that [Yishayahu] was still not completely atoned [for his sin], only that now by being touched with the cinder, the atonement [for Yishayahu’s sin] has begun, and eventually the sin will be removed by this cinder. [However], the angel did not reveal [to Yishayahu] the intent of The Holy One, Blessed is He, through this [punishment of being touch with the cinder]. Otherwise, it is possible to say [that] “and your sin has been removed”, [refers to] the prosecuting [angel] that was created from that sin who didn’t prosecute [Yishayahu]. Similarly, we find by David, [that he experienced a similar situation], that the Prophet responded to him, “also HaShem has removed your inadvertent sin…”, that refers to the prosecuting [angel], as our Sages of Blessed Memory have explained. The essence of the Prophet [Yishayahu’s] sin was eventually forgiven for him, that [being the meaning of the phrase] “and your inadvertent sin will be atoned [for]”, in the future tense. The first answer that we have written is more fitting.]