The Secret of True Silence: The Virtue of Shammai and Hillel

Monday, Parashas Vayigash, Zos Chanukah 5762 - A lesson for the children of the Talmud Torah

An in-depth article on the danger of studying Torah without the guidance of tzaddikim, which can lead to arrogance and controversy. Through the teachings of the Maggid of Mezeritch and the Chiddushei HaRim, the secret of the dispute between Shammai and Hillel is explained, as well as the difference between external silence and true inner silence of self-nullification and patience.

When a person studies Torah day and night and becomes proficient in the entire Talmud, he needs great mercy and the advice of the tzaddikim so that he does not destroy the world. Human nature is such that when a person becomes great in Torah without proper guidance, he is liable to start slandering, insulting, and excommunicating others. He keeps a critical eye on everything happening in the street, fights with his surroundings, and is certain that this is a "milchemes mitzvah" (obligatory war) and for the "honor of the Torah," but in reality, he falls into severe disputes.

The Manure of Yitzchak's Mules

Therefore, the Maggid of Mezeritch explains the statement of our Sages:

"The mundane conversation of the servants of the Patriarchs is more beautiful than the Torah of the sons... the manure of Yitzchak's mules and not the silver and gold of Avimelech."

A person must draw close to true tzaddikim, who have no ulterior motives. It is better to hear the mundane conversation of the true tzaddik than to learn Torah from those famous figures whose Torah only qualifies them for insults and excommunications. The true tzaddik does not seek to excommunicate or slander anyone. On the contrary, as the holy Baal Shem Tov said, the tzaddik lives with a constant feeling that at any second he could fall into the "Nukva d'Tehoma Rabba" (the Great Abyss), and therefore he dwells in absolute humility.

A day in which a person does not study Torah is considered spiritual death. A person must study Torah with mesirus nefesh (self-sacrifice), twenty-four hours a day, until he emerges from the state of death and merits true life. But even after that, as we saw with the Chozeh of Lublin who guarded his mouth from idle chatter for twenty-two years without interruption, great mercy is still required in order not to fall into arrogance.

The Secret of the First of Shevat: The Virtue of Shammai

Here we arrive at the secret of the dispute between Shammai and Hillel regarding Tu BiShvat, as explained by the Chiddushei HaRim. The Torah tells us at the beginning of the Book of Devarim:

"And it came to pass in the fortieth year, in the eleventh month, on the first of the month... Moshe began to explain this Torah."

Why does the Torah emphasize that Moshe began to explain the Torah on the first of Shevat? After all, Shammai and Hillel dispute when the New Year for Trees occurs—on the first of Shevat or on the fifteenth (Tu BiShvat). From here there is a hint that the halachah in the Future to Come will be in accordance with Shammai, who holds it is on the first of Shevat. The virtue of Shammai infinitely transcends the virtue of Hillel.

What is the aspect of Shammai? Moshe Rabbeinu stands before the Creator of the world and begs Him not to send him to redeem Israel. He says:

"I am not a man of words."

The final letters of the Hebrew words "lo isH devarim anochI" (I am not a man of words) spell ShammaI. This is the aspect of complete self-nullification. Moshe Rabbeinu reached the pinnacle of self-nullification; he truly believed that he was unworthy and that there were others greater and better than him. This is the aspect of the eight Chanukah candles, which begin from the world of silence, from the Chamber of Will, above all the Sefiros (Divine emanations)—the aspect of "Be silent, so it arose in My thought" that preceded Creation.

The True Silence of Hillel

In contrast, Hashem answers Moshe:

"He will be a mouth for you."

The first letters of the Hebrew words "Hu Yihyeh Lecha Le'peh" (He will be a mouth for you) spell HilleL. Shammai is in concealment, in the final letters, whereas Hillel is in revelation, in the first letters.

True silence does not mean that a person is silent merely because he lacks the power of speech or the ability to express himself. There is a person who is silent on the outside, but inside his mind is working non-stop like a machine gun—he is angry, hateful, jealous, and full of resentment. This is not silence. True silence is the aspect of "Be silent, so it arose in My thought," a pure silence from which songs and melodies burst forth, like the Song of the Sea of Moshe Rabbeinu or the melodies of King David on his harp from midnight (Chatzos).

Hillel brings this point of silence down into the world of action. Through his Torah study, Hillel merits such a level of silence and patience that nothing can disturb his tranquility. Even when a person tries to anger him, bothering him and pulling him out of the bath three times in a row on Erev Shabbos, Hillel remains completely calm and says, "Ask, my son, ask whatever you wish to ask." This is the true purpose of Torah study—to achieve absolute bittul (self-nullification), inner silence, and endless patience, until we merit the complete Geulah (Redemption) speedily in our days, Amen.

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