Musar su Giobbe 5:28

Torah study is also a preventative against one's coming to (speak) lashon hara, as they said there (Arachin 15b): "What is the preventative against lashon hara? If he is a Torah scholar, let him occupy himself with Torah." The reason is obvious, as we find in Sanhedrin 99b: "All men are created for toil, viz. (Iyyov 5:7): 'For man is born for toil.' I would not know whether for toil of the lips or toil of labor — if it were not written: (Mishlei 16:22): 'For he saddles his mouth with it,' which indicates that he was born for toil of the lips. And I still would not know whether for the [lip] toil of Torah or the toil of converse — if it were not written (Joshua 1:8): 'Let the book of this Torah not depart from your mouth,' which indicates that he was created for the toil of Torah." The idea is that the nature was given man, when speech was given to him, that the tools of speech do what is theirs without becoming fatigued, unlike the other organs, which man must spur himself to put into operation. Not so, the faculty of speech. And this is the intent of "the toil of the lips." But a man must reflect that this power was given him only to merit Torah. Therefore, it is stated that the preventative of speaking lashon hara is only occupying oneself with Torah, for lacking this, he will certainly stumble into forbidden speech. For it is man's nature that his tools of speech not be inoperative (unless he is able to overcome his yetzer and make himself "mute," as they say in Chullin 89a).

And man was created only for Torah. For thus have Chazal expounded (Sanhedrin 99b): "All men were created for toil, viz. (Iyyov 5;7): 'For man is born for toil.' I would not know whether for toil of the lips or toil of labor — if it were not written (Mishlei 16:26): 'For he saddles his mouth with it,' which indicates that he was born for toil of the lips. And I still would not know whether for the [lip] toil of Torah or the toil of converse — if it were not written (Joshua 1:8): 'Let the book of this Torah not depart from your mouth,' which indicates that he was created for the toil of Torah."

But he, who resorts to superciliousness unnecessarily and takes only his own counsel, is like him of whom it was said (Prov. xviii. i), "He intermeddleth with all wisdom." Men disregard such a man and desire not his presence: of such as these the sage saith (Prov. xxvi. 16), "The sluggard is wiser in his own conceit than seven men that can render a reason." And often, moreover, his vanity impels him to undertake something outside of his usual course of action, because he relies upon his opinion saving him and upon his counsel protecting him. It is this that causes him to stumble; thus it is said (Job v. 12), "He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise."

And they have said further (Ibid. 5a): "All who occupy themselves with the study of Torah remove afflictions from themselves, as it is written (Iyyov 5:7): 'And the sons of reshef will be dispelled by uf,' 'uf' alluding to Torah, as intimated in (Mishlei 23:5): 'If you glance away [hatauf] from it [Torah], it will be gone,' and 'reshef,' [alluding] to afflictions, as in (Devarim 22:29): 'Wasted by hunger, embattled by reshef'" ["reshef," in that it follows 'hunger,' also denoting afflictions]. And, in Tanna d'bei Eliyahu: "If you see afflictions coming against you, run to words of Torah, and, immediately, the afflictions will flee, as it is written (Isaiah 26:20): "Go my people; enter into your chambers [of Torah], etc.'"

And this is the language of the Midrash and Sifrei Zuta [adduced by Yalkut, Parshath Tetze]: "The Holy One Blessed be He said: 'From all the troubles that come upon you I can rescue you. But from lashon hara [slander]? Hide yourself and you will not be hurt!' An analogy: A rich man who loved a villager went to visit him. There was a mad dog there who bit everyone. The rich man said to his beloved: 'My son, if you are in debt to anyone, I will pay your debt, and don't hide from him. But if you see a mad dog, hide from him. For if he bites you, I don't know what I can do for you.' Thus says the Holy One Blessed be He (Iyyov 5:19): 'From six troubles shall He rescue you … but from the lash of the tongue — hide!'"

The fact that Isaac's features reflected those of his father Abraham is pointed out by Rashi on Genesis 25,19. Rebeccah's features were like those of Sarah, as the Zohar points out on Genesis 24,67: ויביאה יצחק האהלה שרה אמו, "Isaac brought her (Rebeccah) into the tent of his mother Sarah." Rabbi Yossi questioned why the Torah did not say לאהל שרה אמו. He explains that the letter ה at the beginning of a word indicates that this was a special tent, the one that contained the Presence of the שכינה. As long as Sarah had been alive, G–d's Presence had never departed from that tent; Sarah had kept a light burning from one Sabbath Eve to the next. This light went out when Sarah died. Now that Rebeccah entered, it began burning again. The reason that the verse mentions Sarah by name, [after all we all know that Isaac's mother was Sarah! Ed.] is to tell us that Rebeccah was like Sarah in all respects. Rabbi Yehudah adds that just as Isaac's features resembled those of his father so much that he was frequently mistaken for Abraham, so Rebeccah's features resembled those of Sarah to such an amazing degree that this had to be emphasized. The Torah points out that Isaac was comforted so as to show us that this was because he had found such a perfect replacement for his mother. The Torah deliberately avoids saying that Isaac was consoled over Sarah's death, but mentions only אחרי אמו, to show that he found continuity. Thus far the Zohar.

On this scripture says "man was born to toil" (Iyov 5:7). When a man habituates himself in this manner, he will certainly find the service of G-d easy since he does not lack the preparation and readiness for it. Along these lines our sages of blessed memory said "this is the way of Torah, eat bread with salt, drink water in small measure, and sleep on the ground" (Avot 6:4) which is a general statement of distancing to the utmost extreme from the comforts and pleasures.

The trait of Cleanliness is that a man be completely clean of all bad traits and all sins. [This applies] not only for sins which are familiar and recognized but also for those to which one's heart is enticed to rationalize that it is permissible; but when we truthfully examine the matter, we find that it appeared to the person justified only because his heart was afflicted by some desire and not entirely purified of it. Therefore, it pulled him to be lenient.

But the man who was completely purified from this affliction and has been cleansed of all trace of evil which lust leaves behind it, behold his vision will be perfectly clear and his discernment will be pure. He will not be swayed by any desire. He will recognize anything which is a sin. Even for the most minuscule, he will see its evil and will distance from it. On this our Sages referred regarding the men of Sheleimut (Wholeness) who purified their deeds to such a great extent as to leave not even a stirring of evil - "the clean minded men of Jerusalem" (Sanhedrin 23a).

Our sages of blessed memory warned us to not get angry even for the sake of a mitzva (see Shab.34a, 105b), not even a teacher with his student or a father with his son. This is not to say he should not chastise them, rather he should surely chastise them, just not out of anger, but rather, with no other purpose than guiding them along the right path. Any anger that he shows to them should be only of the face not anger of the heart. Shlomo said: "Be not quick in your spirit to be angry [for anger rests in the heart of fools]" (Kohelet 7:9) and it is written "For anger slays the fool" (Iyov 5:2), and our sages of blessed memory said: "in three ways a man is recognized: through his cup, through his wallet and through his anger" (Eruvin 65b).

JEALOUSY: Jealousy also is nothing but lack of understanding and foolishness. For the jealous person gains nothing for himself nor does he cause any loss to the person he is jealous of. He only causes loss to himself as the verse we mentioned states "jealousy slays the foolish" (Iyov 5:2).

As for why the house was destroyed in the first place, there are three reasons: The first is that it contained a beam, board or stone that was stolen or purchased with ill-gotten money. This resembles plague of the house, which later spreads to the entire structure. The second reason is that the one who built it was violent and unjust towards his neighbors and misappropriated land that did not belong to him. The third reason is that even if no injustice was involved in the construction of the house, the builder had in mind only his physical welfare and enjoyment and did not intend that his actions be for the sake of Heaven. He did not consider, for example, which corner of the house would be designated for his fixed times for study and which for prayer. Moreover, thought alone is not sufficient, for one must actually make these designations verbally, as is clear from the following passage from the Zohar (Parashas Tazria 50a): When a person builds a house just as soon as he begins work he must mention that he is building it to serve the Holy One Blessed is He. Then Heaven’s assistance will settle upon it and the Holy One Blessed is He will imbue it with sanctity and pronounce over it, “Peace!” Thus it is written, “And you shall know that in your tent there is peace and you shall instruct your dwelling place and not sin” (Iyov 5:24). That is, you must give instruction verbally when you build it; then you will “not sin.”

To summarize: The more a person or a people ascends spiritually the greater the challenge to Satan. Satan will "work overtime" to try and entrap people who are on a spiritual high and to drag them down. People who are about to see their life's wish fulfilled by entering marriage, consecrating a house, or by harvesting the first harvest of their vineyards, are therefore at risk because they have reached a situation close to fulfilment of a major aspiration-similar to that of the Jewish people prior to their entry into the Holy Land. The Rekanati also explains the custom of breaking a glass during the wedding ceremony as a "bribe" to the מדת הדין, much as the proverb about "giving the devil his due." As a result of receiving this recognition, ועולתה קפצה פיה, "the mouth of wrongdoing is stopped" (Job 5,16). When Israel stood at Mount Sinai and received the Torah they were in a state similar to a bride prior to her wedding. Satan exploited this opportunity by making extra efforts to subvert the Jewish people, being afraid that once the tablets became the property of the Jewish people they would forever be immune against his efforts to corrupt them i.e. he would lose his power to hold the threat of mortality over them. By employing the "evil eye," Satan, in the form of the golden calf, succeeded in seducing the nation even though it was on such a high spiritual level.

Rabbi Tuviah interprets the words "tents" as referring to two women since the place of women is in the tents. Rabbi Yitzchak also understands the verse in that sense although he draws his inference from the word הנמצאות. Perhaps this is also the inference to be drawn from the Torah's report about the exploits of the four kings. As soon as they had captured Lot, they went on their way, i.e. 11 ,14) ויקחו את לוט … וילכו). Although the four kings had never set eyes on Ruth and Naomi they had seen through their horoscopes the role that Lot's issue would play in the history of the Jewish people, and their prime purpose became to prevent the emergence of a Jewish people and thus to frustrate the concept of the Messiah and what he represents. This is the reason why Abraham set out immediately to rescue Lot and to pursue those kings and their armies. He also rescued the king of Sodom and his people in the process, seeing that in Messianic times even the cities of Sodom and Gomorrah will be restored, something we know on the authority of Ezekiel 16,53-55.