Aharon’s Silence

(1) Now Aaron’s sons Nadab and Abihu each took his fire pan, put fire in it, and laid incense on it; and they offered before יקוק alien fire, which had not been enjoined upon them. (2) And fire came forth from יקוק and consumed them; thus they died at the instance of יקוק.

The Gemara comments: On the one hand, the text states: “Job has spoken without knowledge, and his words were without wisdom” (Job 34:35). But on the other hand, it is written with regard to Job’s friends: “You have not spoken of Me the thing that is right, like my servant Job” (Job 42:8). Rava said: From here it may be inferred that a person is not held responsible for what he says when he is in distress. Although Job uttered certain words that were wrong and inappropriate, he was not punished for them because he said them at a time of pain and hardship.

(3) Then Moses said to Aaron, “This is what יקוק meant by saying:
Through those near to Me I show Myself holy,
And gain glory before all the people.”And Aaron was silent.

(28) Even a fool, if he keeps silent, is deemed wise;
Intelligent, if he seals his lips.

"A safeguarding fence around wisdom is silence": And it did not say, "Silence is a safeguarding fence around wisdom," as it is different here, since there is no safeguarding fence around wisdom besides silence alone. And that is why it taught [the word], "fence" first [here]; which is not the case with the others - as even though, each one is a safeguarding fence to that thing, nonetheless, there is for that thing also another fence besides it - Midrash Shmuel.

And since that [even] a fool who is silenced is considered wise, we understand from it that anyone who is silent, behold, he is wise. And also, above [the verse just referenced], it is written, "The knower of knowledge saves his speeches, the man of understanding's breath is very dear."

A safeguarding fence around wisdom is silence: This is a safeguarding fence for both wisdom itself and for its traits. How is it? That he doesn't interrupt the words of his fellow, and he says about that we has not heard, "I have not heard." And even though it is not included in silence, silence brings to it. With wisdom, how is it? He does not speak in front of someone greater than him in wisdom. As one who studies in front of his teacher and sees a fit rationale should not immediately think that it is true; and he should not want to say it until his teacher has finished speaking. For were he to do so, he would miss what his teacher will say and he will not know the rationales of the earlier sages; as his heart will be 'moving and wandering from knowing their opinion.' And also because his [own] rationale cannot be so focused until he hears what the early scholars said and [then] weigh in the scales of his intellect which one is more proper - this one or that one. Therefore silence for a student in front of his teacher "is a safeguarding fence for wisdom." And when he finds a rationale and his teacher is still speaking, should he not be quiet? He should not open his mouth until the words of his teacher are clear and his rationale is etched into his heart - until he finishes his words and knows what his teacher taught him. And afterwards, his reasoning will be sharp and focused. And about this Shlomo, peace be upon him, said (Proverbs 18:2), "The fool does not desire understanding, but only to reveal his heart."

A FENCE FOR WISDOM IS SILENCE. The mishna does not say “silence is a fence for wisdom,” following the order of the other sections, because it often changes the language of the last item in a list to make clear that it is the last—Maharal in Derech Chaim. Midrash Shmuel writes that this case differs from the others in that there is no fence for wisdom other than silence, for which reason the mishna says “a fence for wisdom is silence,” i.e. the only fence for wisdom is silence. Whereas in the other cases, though the mishna gives a fence for each one, other fences might exist.

SILENCE. Rav: refraining from saying permissible things. Concerning them Solmon said, “even a fool, if he stays silent, will be thought a wise man” (Mishlei 17:28). Since even a fool, should he stay silent, will be thought a wise man, we can infer that anyone who stays silent is wise. Moreover, the verse before this one says “a discerning man spares his words, an understanding one is reticent” (Proverbs 17:27); commenting on this first verse, Proverbs continues “even a fool, etc.” Since the words in the mishna are “a fence for wisdom,” Rav wished to quote a verse that mentions a wise man.

The Gemara relates: Rabbi Yehuda, a man of Kefar Gibboraya, and some say he was a man of Kefar Gibbor Ĥayil, taught: What is the meaning of that which is written: “For You silence is praise” (Psalms 65:2)? The best remedy of all is silence, i.e., the optimum form of praising God is silence. The Gemara relates: When Rav Dimi came from Eretz Israel to Babylonia, he said: In the West, Eretz Yisrael, they say an adage: If a word is worth one sela, silence is worth two.

(2) Praise befits You in Zion, O God;
vows are paid to You;

"And I did not find anything good for the body except silence": One who hears his disgrace and is silent.

Shimon, his son, says, "All my days I grew up among the Sages": And I have observed and considered all of the important traits.

"and I did not find anything better for the body than silence": Rambam, may his memory be blessed, already explained about the matter of silence that if it was about speech that brings damage to a person in every way or that brings gain from one side but damage from the other, Rabban Shimon ben Gamliel would not have needed to warn us about it - as every person who guards himself from anguish would be careful about it. But rather, even with speech that brings no damage to a person at all and is all gain, like one who speaks about his business affairs and the needs of his body and the needs of his livelihood - one must minimize speech and not be long-winded in it, but rather [just speak] according to his need. And it is not necessary to say about a vain matter that does not [change a thing] that one should not mention it at all. And so [too] did they say in Talmud Yerushalmi Berakhot 1:2, "Rabban Shimon ben Gamliel said, 'If I had been at Mount Sinai, I would have needed two mouths.' Afterwards he said, 'Now that we only have one, I am not able to save our souls from evil speech, all the more so if we had two.'" He means to say [he wanted two mouths] so that he should not speak from his [one] mouth words of Torah and words that are completely vain things of the world; in the same [way] that our holy sages would make themselves like vessels of [the sacrificial] service, which are not to be used for profane matters. And this is that which we say in the Talmud of the Westerners (Talmud Yerushalmi Berakhot 9:5), "All chatter (patatia) is bad except for Torah chatter which is good." And some have the version, "All karavia is bad except for Torah karavia which is good." And the meaning of karavia is plowing. [This is] to say that all of the words and thoughts with which a person makes efforts in this world, 'it is all vain and bad spirit, besides thoughts about Torah and 'the acts of God, as [they are] awesome.'

However according to what it seems, it is not understood that if an Israelite came and began to be wicked to pain his fellow with his bad words, that the listener should not answer him. For it is not possible for a man to be 'like a stone that cannot be overturned' - moreover, that he will be in his silence like one who concedes to the insults. And in truth, the Torah did not command for a man to be like a stone, silent to those who insult him and to those who bless him alike. Rather it commands us to distance ourselves from this trait and that we should not begin to quarrel and insult people. And like this, every man will be saved from all this - since one who doesn't quarrel will not be insulted by people, except for [by] complete fools; and we should not pay attention to fools. And if perhaps some insulting person will force him to answer his words, it is fitting for a wise person to reply to him in a roundabout and pleasant way, and not become very angry; as 'anger rests on the bosom of fools.' And he will [so] save himself before those who listen to his insults, and he will cast the burden upon the one who insults [him]; and this is the way of the best among men. And we should learn this thing - that it is permitted to us to reply to a fool - according to what it seems from how the Torah permitted one who comes to rob secretly to be preceded and killed (Exodus 22:1). As there is no doubt that a man is not obligated to bear harm from his fellow; as he has permission to save himself from his hand - and similarly from the words of his mouth that are full of deceit and cunning - with anything that he is able to save himself from him. However there is a group of people the righteousness of which rises so much that they do not want to include themselves in this teaching - to reply something to those that insult them, lest anger will overpower them and they become involved in the matter more than is necessary. And about them they, may their memory be blessed, said (Shabbat 88b), "Those who are humiliated but do not humiliate [back], who hear their insult and do not reply - about them the verse states (Judges 5:31), 'but those who love Him are like the sun coming out in its strength.'"

The Gemara asks: But does the prohibition against vengeance really not relate also to matters of personal anguish suffered by someone? Wasn’t it taught in a baraita: Those who are insulted but do not insult others, who hear themselves being shamed but do not respond, who act out of love for God, and who remain happy in their suffering, about them the verse states: “They that love Him be as the sun when it goes forth in its might” (Judges 5:31). This baraita shows that one should forgive personal insults as well as wrongs in monetary matters.

Abba Ḥanan says: The verse states: “Who is strong like You, O Lord?” (Psalms 89:9). Who is strong and indurate like You, as You hear the abuse and the blasphemy of that wicked man and remain silent. Similarly, the school of Rabbi Yishmael taught that the verse: “Who is like You, O Lord, among the gods [elim]” (Exodus 15:11), should be read as: Who is like You among the mute [ilmim], for You conduct Yourself like a mute and remain silent in the face of Your blasphemers.

Concerning them who suffer insults but do not insult, who hear themselves reviled and do not answer back, who perform [religious precepts] from love and rejoice in their chastisements, Scripture declares, But they that love Him be as the sun when he goeth forth in his might.

With regard to that verse, Rabbi Ile’a says: The world endures only in the merit of one who restrains [shebolem] himself during a quarrel, as it is stated: “He hangs the earth upon nothing [belima]. Rabbi Abbahu says: The world endures only in the merit of one who renders himself as if he were non-existent, as it is stated: “And underneath are the everlasting arms” (Deuteronomy 33:27), i.e., one who considers himself to be underneath everything else is the everlasting arm that upholds the world.

Our sages of blessed memory said (Chullin 89a):"'who hangs the earth on nothing (belima)' (Iyov 26:7) - [the earth endures on the merit of] one who restrains (bolem) his mouth during a dispute". Namely, his nature has roused him to anger and through strengthening himself over it, he restrains his tongue.

THE TWENTY FIRST: (on Divine help) Accounting with oneself on the extent of his capability in the service of G-d and to train oneself in it, and be diligent in it, and to hasten and be zealous in doing it until it becomes habit to him, and afterwards to endeavor to do more than what was within one's ability, and to long for it in his heart, and desire it in his thoughts, and to plea to G-d with a faithful and genuine heart and mind to help him and strengthen him for what is above his current ability in understanding (torah) and in good deeds.

When one perseveres more and more in this, the Creator will fulfill his request, and open for him the gates of His understanding, and strengthen his intellect and limbs, level by level, to fulfill the commandments on a higher level, above and beyond his abilities, as written: "I am the L-ord your G-d, Who teaches you for your benefit, Who leads you by the way you should go" (Yeshaya 48:17).