Musar su Giobbe 26:15

So, precisely, in our case. The Holy One Blessed be He, who apportions food to all of His creations, as it is written (Psalms 136:25): "He gives bread to all flesh," is the Father of Israel and they are His sons, as it is written (Devarim 14:1): "You are sons, etc." And He desires their peace and not their quarrel, as we find in Tanna d'bei Eliyahu 28: "The Holy One Blessed be He said to Israel: 'My beloved sons, do I lack anything that I ask it from you? And what do I ask from you? Only that you love each other and honor each other, etc., and that there not be found among you sin and theft, etc.'" Therefore, if one intrudes himself upon another and he [the second] asks him to stop, and he refuses, and he [the second] comes before the Blessed L-rd and entreats Him to give him a different portion so that he need not quarrel with his friend, he certainly will find favor in the eyes of the Blessed L-rd because of his holy trait, as they have said (Chullin 89a) on the verse (Iyyov 26:7): "He suspends the earth on nothingness [b'limah]." "Because of whom does the world exist? Because of him who muzzles [bolem (like b'limah)] his mouth in a time of quarrel, because of his trust in the L-rd" — and he receives a double portion.

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.

והיה עקב תשמעון . In the previous paragraph (7,7) the Torah explained that G–d's love for the Jewish people is not based on our superior numbers, seeing that we are "small," numerically speaking. The Talmud Chulin 89a states in the name of Rabbi Eliezer that the meaning of this verse is that G–d likes the Jewish people because even when they are riding high (economically) they still humble themselves, i.e. they behave as if they were מעט מכל העמים, the least significant of all nations. Abraham, for instance, described himself as: אנכי עפר ואפר, "I am but dust and ashes" (Genesis 18,27). Moses and Aaron (Exodus 16,7) said of themselves: ונחנו מה, "What do we amount to?" David described himself as: ואנכי תולעת ולא איש "I am only a worm, not a man" (Psalms 22,7). On the other hand, the "great" men among the Gentile nations did not react in this fashion to the greatness I (G–d) have bestowed upon them. I have given greatness to Nimrod; he responded by building a Tower in order to assert himself against Me. I gave greatness to Pharaoh; he responded by claiming "Who is the Lord that I should listen to Him?" (Exodus 5,2). I made Sancheriv a mighty ruler and he reacted by saying: "Who among the gods of all these lands has saved them from me that you should imagine that the Lord will save you from me?" (Kings II 18,35). Similar expressions of arrogance are recorded as having been used by Chirom the king of Tzor, Nebuchadnezzar king of Babylon and others. Rava or Rabbi Yochanan are reported to have said that the continued existence of the universe would not have been permitted had it not been for Moses and Aaron and people of their caliber, all of whom said of themselves: "what do we amount to?" It is interesting that G–d is described in Job 26,7 as תולה ארץ על בלימה, "suspending earth over merely מה" (hardly something), a reference to Moses and Aaron who had described themselves as נחנו מה. Rabbi lla'i, also on folio 89 Chulin, suggests the meaning of the verse in Job to be that the earth will be allowed to survive for the sake of people who בולם את עצמם, "put the brakes on their ego" at times of strife. Rabbi Abahu, on the other hand, says that he who considers himself as if he did not exist is the "salt of the earth." He uses Deut. 3,27: ומתחת זרועות עולם, in the sense of "he who is trampled by the world is the real 'arms' supporting the universe." Rabbi Yitzchak derives this same message from Psalms 58,2: האמנם אלם צדק תדברון מישרים תשפטו בני אדם. He understands this verse to mean that maintaining a silent (אלם) profile and speaking out only in matters of צדק, i.e. Torah, is what keeps the world going.

(Shemoth 28:32): "And the mouth of its head shall be [folded over] within it." This intimates what Chazal have said on the verse (Job 26:7): "'He suspends the earth on nothingness [blimah]' — On whom does the earth depend? On him who clamps his mouth shut [bolem piv] in a time of quarrel." That is, he suppresses all his speech then, that it not go forth.