Silence is Golden

"
Rabbi Ari Cutler
Assumption of this article is that to be a Leader some form of wisdom is required.
The end of our Mishnah (Avos 3:17) states ."
Rabbeinu Bachai points out that in contrast to the previous statements in the
Mishnah that the actual fence was listed before "

Here the Seeyag (fence) is mentioned first. Why? Rabbeinu Bachai points out that
Silence is not a surety towards wisdom. Rather, it assists one in their acquisition of
wisdom. How and in what circumstances does silence assist in this acquisition? We
will briefly describe these scenarios and Roles as 1. Teacher, 2. Student- Chavruta,
3. Silence when Being Insulted 4. Speech as antithesis to silence.

1. Indifferent Silence vs Attentive Silence- Silence

as a Craft for a Teacher
When one gives a shiur and relays an open ended question- a teachers dream at
times is all the students raise their hand quietly with a myriad of different answers
each one adding to the next. However, the reality many times is far from that
supposed ideal. A teacher at times asks a lead in question and there is no
response. Inexperienced teachers fret and might re ask the question, call on a
student make a joke anything to break that silence. However, there are two types
of silence that we need to distinguish for the silence of death is the indifferent
silence blank faces or faces immersed in some other planet or phone that are not
engaged. This is the silence that could be because of poorly laid out question or
because of the many distractions that students have. However, there is a positive
silence I would call an attentive silence; this silence is healthy because the
students are thinking and trying to form their ideas about the question presented.
Possibly, this is the ideal as they are pondering about the question and want to
formulate the answer in a most appropriate way. This distinction highlights the
gemaras classification of silence as a craft. (Chulin 89a)

2"
Rav Yisrael Meir Lau in his commentary explains an important insight
from Rav Shimon Gamliels introduction
( Avos 1:17). What is the connection of All of my days I grew up
surrounded by Chachamim to the importance of silence? The answer is that he
specifically learned this lesson from sitting amongst scholars. It is not enough
just to be clever, bright or have lots of knowledge. Rather, the goal is to constantly
being a mevakesh; to be a . He always saw others as a chacham to listen
and learn from them. True silence enables one to properly listen and learn. Many
times when someone is speaking to another person, there is an absence of sincere

listening. Rather, one cuts the person off to finish his \ her thoughts in order to say
what he has to say!
The Mishnah (Avot 3:3) describes this ideal of true listening;
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When 2 people learn and there is Torah between them the shechinah is between
them quoting a Passuk in Malachi
Then the people that feared God words were spoken between them and Hashem
listened and wrote it down.
Why is the verse presented in the passive form it say words were spoken and
not they spoke? The message is to be a chavruta you need to first listen and
be present with your chavruta and learn from him and then you can share your
thoughts. As a result together, two study partners reach the emet of Torah. I
believe that is why the Mishnah chooses the term Shechinah as opposed to Hashem
or other description of the Ribbono Shel Olam.
Rav Soloveitchik explained the metaphysical concept of Shechinah
Vision and leadership by Rabbi Soloveitchik page 152-3
Shechinah refers to the ubiquitous presence of God within the world within the
natural cosmic drama Shechinah denotes an open and communicative divine
presence a nearness which spans the gap separating Creator from creature. The
verb shin-khaf-nun means to abide, to be present, to reside.
In a similar fashion, men are different in their opinions but they come together to be
present with each other, Hashem follows through to be there as an immanent
presence in the limmud hatorah.

3. At times, BE SMART and NOT RIGHT

The Bartenura (1:17) and others explain the power of silence in an instance
when you are being insulted or scorned.
- "
The Gemara in Gittin (36b) explains the great reward of silence like the sun shining
full strength based on a phrase in the passuk : Shoftim (5:35)
"
Rav Lau explains the comparison to the sun based on the aggada in Chulin (60a).
The moon complained to the Ribbono Shel Olam we cannot have two kings reigning

and radiating with one crown of light. Hashem responded YOU ARE RIGHT- GO
AND DIMINISH YOURSELF! The Moon will be the small luminary while the sun will be
the main source of light during the day. Just as the sun was silent when the moon
claimed against it and was rewarded, so too mans silence against criticism he will
be rewarded like the suns strength.
In addition to the reward, mans ability to restrain himself in the face of criticism is a
tremendous source of emotional wisdom. Our first reflex is to defend and show who
is right. Sometimes better to have the deeper wisdom and the silence which
demonstrates the correct and courageous response.
4. "

One final concluding thought is that at times the antithesis of positive silence is
pernicious speech. This is true on many levels and I will present just two.
Earlier we stated that by speaking too much one cannot properly listen. This leads
to a lack of proper camaraderie. In addition, the abundance of speech can lead to
sin, lashon hara etc. as the passuk states in Mishlei (10:19)
"
I would posit that the ideal within positive silence should be positive speech. To
create a culture in our educational environments including the shul, beit medrash
and classrooms to build a positive culture of speech. However, that is a discussion
for another time.