SEFER SHMIRAS HALOSHON
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Best of All
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Shimon his [Rabban Gamliel’s] son says: “All my days I have been raised among the Sages and I found nothing better for oneself than silence” (Avos?1:17).
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R’ Shimon is, in effect, saying: “I was reared among the Sages and had the opportunity to glean from all their precious, sacred qualities. And of all those qualities, the art of silence is most outstanding.’’
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Alternatively, R’ Shimon may have meant the following: The Sages were the wisest of men and surely did not engage in pointless conversation. Nevertheless, there was nothing, aside from speaking words of Torah, which they found more beneficial to themselves
than silence.
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R’ Shimon was precise in saying: “and I found nothing better for oneself ...” Man’s corporeal existence in this world makes it virtually impossible for even the purest of souls to ensure that his every utterance is without flaw. This is why silence is so desirable.
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If such was true of the generation of R’ Shimon, whose Sages were accustomed to speaking only words of true wisdom, then what of ourselves, whose minds are preoccupied with matters devoid of substance and meaning? If one’s mouth will not be restrained by the
harness of silence, then invariably it will speak in the way that it has been accustomed since one’s youth, and the loss will outweigh the gain many times over.
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Shiur 5pm This Thursday: When the Going Gets Tough the Tough Turn To Hashem
Shiur not to be missed given by Rabbi Chayim Soloveichik. Details below and the source sheet is attached.
Ohr Shalom is inviting you to a scheduled Zoom meeting.
Topic:?When the Going Gets Tough, the Tough Turn To Hashem Time: Jun 10, 2021, 17:00 Jerusalem
Join Zoom Meeting
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SEFER SHMIRAS HALOSHON
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Study the Laws
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There is another meaning to the description of the art of silence as a craft. One who seeks to become a craftsman must study and train until he has mastered the skills of a given craft. There is no other way to become a true expert at one’s trade.
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With regard to speech, one might be inclined to think: “Why must I study the laws of shmiras haloshon in all their fine details? I will simply train myself to avoid conversation. That way, I will surely not transgress!’’ This is a mistake, for not always is
silence desirable. In fact, there are even times when the halachah requires that one relate negative information about a given individual! Therefore, one must study and know well the laws of speech in all their details, so that he will truly master the art
of silence.
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The Sages were very exacting in stating, “Which craft should man pursue in this world?’’ For one might mistakenly think: “It has been my way for many years to be careful in avoiding forbidden speech. I have more experience in this ‘craft’ than a real craftsman
has in his particular expertise! Shmiras haloshon is by now second nature to me; there is no longer any need for vigilance.’’
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To preclude this false notion, the Sages state: “Which craft should man pursue in this world?’’ to indicate that all man’s days in this world he must be alert to the pitfalls of forbidden speech.
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SEFER SHMIRAS HALOSHON
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Debt of Gratitude
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We can suggest another explanation of R’ Yitzchak’s teaching: “Which craft should man pursue in this world? He should make himself like a mute.’’
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Suppose a person suddenly suffers a loss of speech. All the city’s doctors are summoned to suggest a cure, but all fail. Finally, a renowned specialist is brought in from another city. He succeeds in curing the patient and refuses any offer of payment for his
services. Imagine the love and gratitude which the patient would feel toward the doctor! His gratitude would be readily apparent; he would run to do the doctor’s every bidding. For the patient to speak a negative word about the doctor would be unthinkable.
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Hashem has given man something which He has not given any other earthly creature — a speaking soul through which he can study Torah and perform other mitzvos, thus earning for himself eternal reward. By the strict measure of justice, a person who has used his
tongue hundreds of times to speak the forbidden should awaken one morning to find that he has lost his power of speech. However, Hashem, Whose compassion is boundless and Who is slow to anger, continues to grant this priceless gift as He awaits the person’s
repentance.
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How can such a person persist in speaking loshon hora and other forms of evil speech? Is this how one expresses gratitude to the One Above?
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Which craft should man pursue in this world? He should make himself like a mute. A person who has been guilty in the past of speaking the forbidden should forever bear in mind that it is only through the kindness of Hashem that he has not awakened one morning
to find himself a mute. Through such reflection, one will forever feel indebted to Hashem for His unceasing kindness and will surely refrain from forbidden speech
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SEFER SHMIRAS HALOSHON
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The Quality of Silence
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R’ Yitzchak said: Which craft should man pursue in this world? He should make himself like a mute (Chullin 89a).
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R’ Yitzchak’s description of the quality of silence as a craft, conveys a number of important lessons:
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If a person who is unfamiliar with a certain trade seeks to create a product of that trade with his own hands, he will find the task exceedingly difficult, regardless of how simple he may have imagined it to be. To become skilled in a given craft requires a
period of training and experience.
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So it is with the art of silence. The ability to restrain oneself from speaking when the situation warrants silence is, indeed, precious. With the quality of silence, man is protected from the many sins which are related to speech; without it, it is exceedingly
difficult to refrain from verbal transgression.
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A person who exercises restraint in speech only when the possibility of forbidden speech seems likely, but at all other times speaks whatever comes to mind, will be unable to avoid transgression. Such a person is simply not accustomed to restraining himself
in this area, and is totally unprepared when the moment of trial arrives.
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Therefore, one should train himself, like someone learning a craft, to exercise restraint in speech. One must reach the point where such restraint comes naturally to him. Which craft should man pursue in this world? He should make himself like a mute. Then
he will surely refrain from forbidden speech and avoid any such sin. |
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Tonight's Free Zoom Link: Lehi Underground during the British Mandate
Combining past, present, and future?
You are invited to join the last Zoom lecture of the Season as part of the Oz ve Gaon lecture series, and this time Dr. Itzik Pass' instructive lecture on the legacy of the Lehi underground during the British Mandate
The lecture is Today at 7 pm Israel time and is open to the public at no cost. (The lecture will be in Hebrew)
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Looking to rent small dira from Elul/August in Ramat Eshkol/ Givat Hamivtar/ Sanhedria Murchevet/ Sanhedria/ Maalot Dafna and surrounding?areas. Any leads will be appreciated. shlomo
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SEFER SHMIRAS HALOSHON
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The Way of Moshe
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A son is required to totally remove himself from his father’s feud when he sees himself as powerless to resolve it. However, in a situation where a father has high regard for his son’s opinion and would allow him to bring the matter to a peaceful resolution,
the son is obligated to become involved.
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Tanna D’Vei Eliyahu Rabbah (ch. 21) states: “One cannot stand silently as his father and mother speak forbidden talk. If he will remain silent, the lives of all three may be cut short.’’1
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It is a mitzvah for every Jew to make peace between feuding parties. As the Mishnah states (Pe’ah 1:1), this is one of the deeds whose “fruits” one enjoys in this world but whose “principal” [i.e. primary reward] remains for the World to Come. Even if one side
is clearly wrong and is deserving of punishment for having initiated the dispute, and one has the power to bring this punishment upon this person, nevertheless, he should do everything in his power to resolve the matter peacefully. Such was the way of Moshe,
who strove to make peace with Dasan and Aviram, though he had the power to bring punishment upon them for their having brazenly opposed him. Thus does the Torah relate, “Moshe stood up and went to Dasan and Aviram” (Bamidbar?15:25),
to which the Sages comment, “From this we derive that one should not remain steadfast in dispute” (Sanhedrin 110a).
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Because Moshe went to the tents of Dasan and Aviram to make peace, he merited to save four righteous individuals, Ohn ben Peles and Korach’s three sons, from the sufferings of Gehinnom.
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1. Of course, he should intervene respectfully, in consonance with the stringent rules of kibud av v’em (honoring one’s father and mother — see Shulchan Aruch, Yoreh De’ah ch. 240). |
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SEFER SHMIRAS HALOSHON
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The Sons of Korach
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The sons of Korach were not drawn after their father’s rebellious ways, and thus were saved from the terrible punishment which befell him. As the Midrash comments (Yalkut Shimoni, Parashas Korach, ch. 16):
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Praiseworthy is the man (Tehillim 1:1): These are the sons of Korach. ...
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that walks not in the counsel of the wicked: who did not follow their father’s counsel, as it is written, “[Moshe told the people:] ‘Turn away now from the tents of these wicked men ...’ ” (Bamidbar?16:26).
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... and stood not in the path of the sinful: as it is written, “As for the fire-pans of these sinners against their [own] souls” (ibid. 17:3).
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... and sat not in the sessions of scoffers: This refers to Korach who scorned Moshe and Aharon.
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The Midrash (Yalkut Shimoni 752) relates that at one point the sons of Korach were in a dilemma. They were sitting with their father when Moshe appeared. They said to one another: “What shall we do? If we rise out of respect for Moshe, we will, in effect, be
showing disrespect for our father, and we are commanded to honor father and mother. If we do not rise, we will have transgressed the command to rise before a sage.’’ They decided to rise out of respect for Moshe. It was in this merit that they were saved,
for at that moment thoughts of repentance stirred in their hearts. Regarding them did David say, “My heart is astir with a good theme” (Tehillim 45:2).
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SEFER SHMIRAS HALOSHON
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Father and Son
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Even if the quarreler is one’s close relative, including his own father, he should, nevertheless, be exceedingly careful not to join the feud.
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Even if it appears that one’s father is correct in his contentions, one should seek to quell the dispute, rather than to strengthen his father’s hand against his adversary. Aside from the mitzvah of making peace between Jews, one should realize that it is impossible
to see things objectively when one of the parties involved is one’s parent. Sifre interprets the phrase, “...your friend who is like your own soul” (Devarim 13:7) as a reference to one’s father, whom one loves like his own self. Thus, deciding between the
positions of one’s father and his adversary is akin to deciding between the positions of oneself and one’s own adversary.
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If a father instructs his son to assist him in his dispute, his order must not be obeyed. For, as the halachah states (Yoreh De’ah 240:15), if a father commands his son to transgress even a Rabbinic decree, his order must be ignored, for both father and son
are obligated to honor the word of Hashem. This is especially true with regard to the severe sin of engaging in strife.
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SEFER SHMIRAS HALOSHON
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Don’t Get Involved
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Above, we discussed the seriousness of initiating and pursuing strife. One must also beware not to lend support to either party in a feud, lest he suffer along with them when their time of retribution arrives. As the Mishnah states: “Scripture punishes an accomplice
to transgressors like the transgressors themselves”
(Mishnah Makkos 1:7).
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The Midrash states (Bamidbar Rabbah 18:3): “Take heed of the severity of strife, for when one is an accomplice to strife, the Holy One, Blessed is He, brings about his end, as it is written [regarding those who sided with Korach], ‘A flame came forth from Hashem
and consumed the two hundred and fifty men who were offering the incense’ ” (Bamidbar?16:35).
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The Talmud states: “Rav said: Whoever maintains a dispute transgresses a negative commandment, as it is written, ‘... that he not be like Korach and his assembly ...’ ” (ibid. 17:5). Rav Asi said: Such a person is fit to be afflicted with tzaraas” (Sanhedrin
110a). In a previous chapter we cited the words of Sefer HaKaneh which state that at times God substitute’s poverty for tzaraas, thus placing the sinner at the mercy of his fellow men. |
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Our latest video - Food Addictions
Food products can hijack your reward system much the same way as drugs, alcohol, or the internet.
How do we get over food addiction?
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On Sat, May 29, 2021 at 10:51 PM Unknown unknown via <102030solo= [email protected]> wrote: Looking to rent small dira from Elul in Ramat Eshkol/ Sanhedria/ Maalot Dafna/ Sanhedria Murchevet and surrounding?areas. Any leads will be appreciated. shlomo
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Looking to rent small dira from Elul in Ramat Eshkol/ Sanhedria/ Maalot Dafna/ Sanhedria Murchevet and surrounding?areas. Any leads will be appreciated. shlomo
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SEFER SHMIRAS HALOSHON
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Disparaging a Torah Scholar
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While it is a sin to quarrel with any Jew, the sin is greater when one initiates a feud with a Torah scholar. And when one’s adversary is his own Torah teacher, the sin is magnified manifold.
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It is the way of warring parties to disparage one another, and it is regarding one who disparages a Torah scholar that our Sages apply the verse, “For he scorned the word of Hashem and broke His commandment; that person will surely be cut off, his sin is upon
him” (Bamidbar?15:31).
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The Talmud relates (Shabbos 119b) that the sin of shaming Torah scholars led to the destruction of Jerusalem, as it is written, “But they mocked the messengers of God, despised His words and scoffed at His prophets, to a point that the anger of Hashem rose
against His people, without any possibility of abatement” (II Divrei HaYamim 36:16).
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The Talmud further states: “R’ Yehoshua ben Levi said: Whoever speaks disparagingly of a deceased Torah scholar descends into Gehinnom” (Berachos 19a).
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