Caution: This is why you should keep your mouth shut

What can we learn from Parshas Black, in which the Torah tells us about complaints with Israel in the wilderness, on the way to the Land of Israel?

The Admor Rabbi Yoshiyahu Pinto, the leader of Shuva Yisrael, expanded on this in his lesson. The full explanation is inside

David Berger, submitted on behalf of Shuva Israel

29/06/2022

Wednesday, 29 June 2022, 09:36 Updated: 16:04

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Bad talk about talking about a person here in the country - hurts him in the sky and lowers his luck (Photo: ShutterStock)

This coming Shabbat we will read in the synagogue the Parashat Black where the Torah tells us about complaints with Israel in the desert, on the way to Eretz Yisrael.

Yoshiyahu Pinto, the leader of Shuva Yisrael, sharpened in his lesson the message that can be learned from the parsha;

For forty years the children of Israel were in the wilderness they had food, drink and protection thanks to the three shepherds, thanks to Moses was Haman, thanks to Aaron was the clouds of glory and thanks to Miriam was the well.

Our holy rabbis say when Yeast died, the water stopped and then the children of Israel came to Moses and Aaron with complaints that they wanted water to drink.

The Lord says to Moses, "Take the staff and the congregation the congregation.

And Moses took the staff from before the LORD, as he commanded.

And Moses and Aaron gathered the congregation together before the rock, and said unto them, Hear now, we prayers: for we will bring you out of this rock.

And Moses lifted up his hand, and smote the rock upon the top thereof twice: and they went out of many waters, and drank of the congregation, and in their city.

We find a thing of great wonder that our holy rabbis share and many interpretations have been said about these verses.

God sees that the children of Israel are complaining about the water and tells Moshe Rabbeinu to speak to the rock, Moshe Rabbeinu takes the staff and gathers the children of Yisrael. The rock a second time and water comes out.

God tells Moses that you did not sanctify my name and caused the blasphemy, you will not enter the Land of Israel.

How much Moshe Rabbeinu wanted to enter Eretz Yisrael and it was important to all the people of Yisrael that Moshe Rabbeinu would enter Eretz Yisrael so that there would be a complete correction and we would not go through all the postcards and all the hard things, but everything went wrong because of the quarrel.

If so, should we understand what happened in the quarrel, in what Moses was wrong and in what the children of Israel were wrong?

Rashi says that Moshe Rabbeinu was wrong that Gd told him to speak to the rock and Moshe Rabbeinu hit the rock and thus the blasphemy was caused and for that he was punished that Gd told him not to enter Eretz Yisrael. Moshe Rabbeinu was not in beating the rock but in condemning the children of Israel and speaking to them in a difficult way. The meaning of things.

The Holy Torah tells us (Deuteronomy 26:24) "The origin of your lips you will keep and do" the person should be very careful in everything that comes out of his mouth.

There is a covenant cut to the lips, that whatever a person says in his mouth it eventually happens.

We find in Jacob our father who gathers his wives and tells them to run away quickly from the house of their father's son and thus says to Laban "Because I was afraid because I said lest you rob your daughters from me" (Genesis no, no) Ran away and if he said it orally at the end it would happen.

Everything that is said in the mouth at the end of it will happen, the person should be careful and guarded from what he takes out of his mouth.

One needs to know how serious and dangerous something a person puts out of his mouth, the Gemara says (Celebration 10 :) that Rabbi Bar Rabbi Shila met Elijah the prophet and asked him what God is doing in heaven, Elijah the prophet answered him studying Torah and saying rumors from all the Tannaim and Amoraim except Rabbi Meir Baal Hanes asked him why he did not say Torah in the name of Rabbi Meir, Elijah the prophet told him because Rabbi Meir learned Torah from Elisha ben Aboyah who behaved in a bad way and that is why God does not study Torah in his name.

Rabbi Bar Rabbi told him that he had not found a grenade, in which he had eaten and peeled it.

Rabbi Meir found a pomegranate the fruit of the pomegranate he ate and his peel he threw away, so he did nothing wrong with it.

Elijah the prophet said to him now I hear Gd, who says Meir my son says so and so.

We see here a thing of great wonder, as soon as down in the land they said a good thing about Rabbi Meir immediately Gd begins to say Torah in his name. , Sometimes the person curses his siblings, his children, his family, even if it is in anger he thinks there is nothing in it and it is just a curse, one should know that everything sounds in the sky and it is very dangerous danger and can be caught, bad and difficult things can happen what the person Takes out of the mouth.

And so it is told in the time of the Baal Shem Tov about a man who sat and in a difficult time spoke ill of someone, at the moment when he spoke badly there was a time when the words were caught in heaven and death was written about that man.

The Baal Shem Tov told him that he sentenced that person to death by saying bad things about him.

A person who speaks bad things can cause death to another, can close a person's livelihood, cause very difficult things to another.

Therefore one has to be extremely careful and cautious because he can incur destinies of people and cause destruction to whole families and great destruction to the other person.

And this is not about slander whose power is severe and very severe, but about what the person is talking about and causing great and severe harm to the person who spoke about it because his words are caught in the sky.

What one speaks down in the earth has great significance in heaven and it can change from good to evil and evil to the good life of man, what one speaks down to man in earth.

Therefore, if a person knows that he is not being talked about well, he should constantly try to explain that he is not being talked about well.

Even if the same person has not heard, one should still go and say that what they said is neither good nor by disagreement or bad things, but the person should speak to correct and try to arrange, because speech spoken down has effect and power up.

According to this we will explain and say what happened to the children of Israel and Moshe Rabbeinu in the quarrel, the children of Israel were in the desert and how they came out of Egypt were without rights, as the minister of Egypt said what are these workers even though these are workers.

Many of the plagues in Egypt were by the staff which had great virtues and great power, this is the staff which was for the first man and the holy fathers.

With this staff Moshe Rabbeinu did in a miraculous way the ten plagues even though the children of Israel had no rights and so also in the parting of the Red Sea that the children of Israel had no rights, by the power of the staff Moshe Rabbeinu tore the children of Israel the sea.

So all the way, when the children of Israel did not have the rights of Moses he performed miracles for them above nature.

The children of Israel were in the wilderness and had no rights, they drank water by the power of Miriam which was an exalted sacred righteousness with great virtues, by her power and right the children of Israel drank water.

After Yeast died and forty years the children of Israel drank water by the power of Miriam, suddenly the children of Israel have no water to drink.

God tells Moses to go and take the staff and speak to the rock. To speak means that the children of Israel have rights and are righteous and deserve water, this stick has no rights and no powers and needs a miracle like the parting of the Red Sea and like the ten plagues in Egypt that water came out of the rock.

Moshe Rabbeinu goes with these two exams, an examination of the thing they deserve by right and an examination with the stick that they have no right and he should give a blow to do a miracle like the parting of the Red Sea and ten plagues in Egypt.

Moshe Rabbeinu comes and says "Shemau ha hamarim" opens his mouth to speak harshly about the people of Israel that you have no rights, as soon as Moshe Rabbeinu said this he closed the power of the people of Israel.

Just as God began to study Torah after hearing about Rabbi Meir who found a pomegranate and ate the fruit and peeled and allowed to study Torah in his name, on the contrary as soon as Moshe Rabbeinu opened his mouth on the people of Israel, he closed the power of the people of Israel That they have no right to water, and what they receive is by virtue of the staff in a miracle as the parting of the Red Sea was by a miracle and as all things in the wilderness were by a miracle.

And for this the Lord was angry with Moshe Rabbeinu why he spoke ill of the children of Israel, because in doing so he reduced their power that they would not receive the water by right, but would receive it as a gift as they did not deserve. Year, then the water in speech would go out because that is what the name wanted.But Moses came and said that they have no right in law to receive the water, in that he told them hear please the Miriam closed in heaven the right of the children of Israel to receive only with a stick by miracle the water, as we saw In Rabbi Meir Baal

Hanes

that the speech allowed above or obligated above, the same thing is what Moshe did.

, But it came because Moses had to speak to the rock and not speak and then it would not have deteriorated that way.

If so both the beating of the rock and the speech of Moses who spoke, is the mistake for which Moses was punished.

And man must learn here a great element, that he must keep the source of his mouth and be careful of what he brings out of his mouth, except for bad language which is a serious and difficult thing in itself, but also when a person speaks to heaven and says something bad, he closes and causes damage and destruction in heaven to the other person.

"And thou shalt cut off a saying, and it shall rise up for thee" (Job 22: 6).

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