Parshas Tetzaveh (Zachor) 5785
- Torah Tavlin
- Mar 7
- 2 min read
והטור הרביעי תרשיש ושהם וישפה משבצים זהב יהיו במלואתם ... (כח-כ)
Each one of the stones on the Choshen corresponds to a different Shevet. Thus, "ישפה" was Binyamin’s stone. The Medrash explains that "ישפה" is comprised of two words, "יש פה" - there is a mouth. This alludes to the fact that Rachel, Binyamin’s mother, didn’t disclose to Yaakov Avinu that Leah was being offered in her stead.
Binyamin too, didn’t reveal to his father, Yosef’s whereabouts. It was therefore appropriate that this stone should allude to that legacy. This trait seems to have been hereditary. The Gemara (Megillah 13b) says, "ובזכות צניעות שהיתה בה ברחל, זכתה ויצאה ממנה שאול ... זכה ויצאת ממנו אסתר". This ability to keep a secret, which the Gemara refers to as tznius, was a middah exemplified by Rochel, Binyamin, Shaul, and Esther Hamalka.
The question is why was this stone called "ישפה"? The trait of oratory discretion should have been called "אין פה", no mouth. Answers the Chiddushei Harim zt”l, if people speak impulsively, with little or no control over what escapes their lips, and later regrets it, that shows that they do not own that mouth. True possession is the ability to exercise total control and not utter a solitary peep, even when one has plenty to say. Hence it was called "יש פה", as they exhibited total ownership of their mouths, knowing when and how to use it ... and more importantly, when not to.
The posuk in Tehillim (לח,יד) says, "ואני כחרש לא אשמע וכאלם לא יפתח פיו". Why does the posuk begin in first person - I - and continue in third person - his mouth? Perhaps this teaches us a method to help control what we say. If we view our mouth as not belonging to us, but rather as a vehicle to serve our Creator, it will be that much easier to remain silent. And as Chazal teach us, "וכל רגע ורגע שהאדם חוסם את פיו, זוכה בשבילו לאור הגנוז שאין מלאך וברי' יכולים לשער".
May we all be zocheh to bask in the אור הגנוז of HaKadosh Baruch Hu.