For the source text click/tap here: Sukkah 21
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On our daf we are taught: From where is it derived that even the conversation of Torah scholars require analysis, even when the intention of the speaker was apparently not to issue a halakhic ruling? It is as it is stated with regard to the righteous:
ג וְהָיָה-- כְּעֵץ, שָׁתוּל עַל-פַּלְגֵי-מָיִם:
אֲשֶׁר פִּרְיוֹ, יִתֵּן בְּעִתּוֹ--וְעָלֵהוּ לֹא-יִבּוֹל; וְכֹל אֲשֶׁר-יַעֲשֶׂה יַצְלִיחַ.
3 And he shall be like a tree planted by streams of water, {N}
that bringeth forth its fruit in its season, and whose leaf doth not wither; and in whatsoever he doeth he shall prosper.
Psalm 1:3 This teaches that with regard to a Torah scholar, not only is his primary product, his fruit, significant but even ancillary matters that stem from his conversation, his leaves, are significant.
The Zohar states that a Torah scholar is in the category of Shabbos. One should be careful to minimize his speech on Shabbos. This idea is alluded to in this Gemara because a Torah scholar, who is in the category of Shabbos, is careful with his speech.
Rav Tzaddok (in "Likutei Ma'amarim") describes leaves as a symbol for righteous actions. These include simple actions which are not always accentuated or perceived.
But Leaves fade, leaves wither and fall. Unlike flowers whose blossoms are always so short-lived, leaves teach us of the cycle of nature and the cycle of life. We see ourselves in the growth from the tender bud, to the small but rapidly growing leaflet, to the mature and robust leaf, and inevitably, to the fading, drying, and falling leaf.
We explore the metaphor of the dying leaf , which reveals its true colors as it is about to pass....