The Power of Speech

The word "Torah" is related to the word "hora'ah,"[404] or "lesson," for every aspect and detail of Eternal Torah provides the Jew a lesson in his spiritual service. These lessons are germane always and everywhere. The same, of course, is also true with regard to the names of the Torah Portions, names that have been established according to Jewish Custom, which itself is Torah.

So, too, with our section titled Emor. Although Emor ("Tell") refers to Moshe's relaying G-d's message to the kohanim, the priests, still, since the portion is titled Emor, we comprehend that "Emor" contains a general lesson that applies to all Jews.

The word Emor not only permits speech, but commands speech. Moreover, since no limitation is given to the quantity of speech, it evidently refers to speech that is so virtuous and exemplary that no limitation is placed upon it.

What possible form of speech is being alluded to here? It cannot be referring to speaking words of Torah, for Torah speech has its own distinct commandment -- "You shall speak of them."[405]

In commenting on the verse "Tell the kohanim..." the Midrash states:[406] "'G-d's words are pure words;'[407] the words of a human being are not pure. It is customary that when a human king enters a country all its inhabitants laud him. The king delights in their praises and promises them, 'tomorrow I shall build for you...' The king goes to sleep, never to awake. Where is he and where are his words? But G-d is not like that. Rather, 'The L-rd G-d is true.'[408] Why is He true? Said R. Avin: 'For He is a Living G-d and Eternal King.'"[409]

Since the Jewish people are "alive" because they cleave to G-d[410] -- "And you [the Jewish people] who cleave to the L-rd your G-d are all alive today"[411] -- it is understood that Jews as well are capable of telling another "pure words" that surely come to fruition.

Moreover, since "the righteous are similar to their Creator,"[412] therefore, just as G-d's very words are efficacious (the world was created through His speech,[413] etc.), likewise, as it were, with the speech of the righteous -- there are matters that they are capable of bringing about through their very speech.

We will better understand what specific type of speech this refers to by noting that the previously mentioned Midrash concludes with a statement about the utterly harmful effect of Lashon HaRa, slanderous speech, which "kills three -- the speaker, the listener, and the one of whom it is spoken of."

Understandably then, good and becoming speech, concerning which the Torah exhorts "Emor," "tell" and "say," is the absolute antithesis of Lashon HaRa. Thus it refers to expressing and declaring the praises of one's fellow man. Such speech, in addition to being laudable in and of itself, is also highly beneficial -- the very words themselves have a positive effect.

The beneficial and positive effect of speaking the praises of another will be better understood by gaining additional insight into the previous statement of the Midrash that slanderous speech "kills three -- the speaker, the listener, and the one of whom it is spoken of."

At first glance, this statement is most perplexing. We can well understand why such speech has such a profound negative impact on the speaker and listener -- after all, they are engaging in a sin so heinous that our Sages[414] liken it to the combined sins of "idolatry, incestuous relationships and murder." But what of the person being slandered, what is he guilty of; as he has no part in the sin, why should he suffer as well?

The explanation is as follows: The nature of speech is that of revealing something that was previously concealed in thought. Thus, when another's evil is revealed through speech it has the capacity to do spiritual harm to the person about whom the evil is spoken of;[415] were this evil not to have been revealed through speech, it may well have remained dormant and not elicit the unfortunate ensuing results of its revelation.

It is axiomatic that "positive actions have a greater degree of efficacy than negative actions."[416] If speaking of another's evil qualities and traits harms that individual, surely speaking of the other's good qualities and traits has a positive influence upon the person so praised, providing that person additional vigor and force in his spiritual service.

Herein lies the lesson of the title Emor -- one must constantly and incessantly tell and relate the praises of his fellow Jew. Doing so will reveal and unveil the abundance of hidden goodness and holiness concealed within each and every Jew.

Based on Likkutei Sichos, Vol. XXVII, pp. 158-165.

"There Was But One"

At the conclusion of the portion Emor the Torah relates:[417] "The son of an Israelite woman went out -- and he was the son of an Egyptian man [with whom the woman had an illicit relationship] ... The Israelite woman's son pronounced the Name and blasphemed and he was brought to Moshe; his mother's name was Shelomis, daughter of Divri..."

Our Sages note,[418] that this teaches us that "the Jewish people as a whole are not suspect of engaging in illicit relationships" -- "It makes known the praise of Israel. From amongst them all, there was but this one [woman who engaged in such an act], and the verse publicized and specifically mentioned [her name]."

Truly, this must be better understood. How is it that the praise of Israel is made known and revealed by relating and making public the ignominy of an individual Jew?

According to Jewish law,[419] one is prohibited from negating and denying the rights of the individual for the benefit and advantage of the multitude. So, too, it would seem should be the case with regard to relating approbation and disapproval: it is difficult to imagine the approbation and praise of the Jewish people coming at the expense and censure of an individual Jew.

We must surely then say, that since publicizing the woman's name gave rise to the praise of all the Jewish people, this is not considered a matter of disgrace for that particular woman as well. Quite the contrary, this itself is her praise, that through her the Torah makes known the praise of Israel that they are not suspect of illicit relationships.

To better understand this, let us offer the following example: The Torah forbids wastefulness and profligacy -- if one throws out an item of value he transgresses the prohibition of Bal Tashchis. This, however, only applies if the act is entirely wasteful and no positive benefit accrues.[420] If his action brings about a positive result, then the prohibition of Bal Tashchis does not apply.[421]

Here as well, publicizing the individual's name -- the seemingly "wasteful" action -- strengthens our awareness that "there was but one who acted in such a manner," for "the Jewish people as a whole are not suspect of engaging in illicit relationships." Since benefit was derived from this person's improper deed, publicizing the deed is not considered a matter of disgrace for the particular individual as well.

What's more, there is a dispute[422] whether one is obliged to place himself in possible jeopardy in order to save another from a manifest life-threatening situation. Some maintain[423] that the above dispute does not apply to a situation where a multitude of Jews are in danger; in that instance, an individual should unhesitatingly expose himself to possible personal danger.

This is not to say that saving a multitude sets aside the life of an individual. Rather, it is because each individual is a part of the body of Klal Yisrael, the brotherhood of the Jewish people. Thus, rescuing Klal Yisrael from danger is deliverance for the individual as well.

If this is so with regard to placing one's life in danger for the benefit of the many, how much more so with regard to publicizing an untoward deed in order to emphasize the praise of all of Israel. Especially so, since this aspect of morality relates to the overall morality of each and every individual Jew, Shelomis bas Divri included.

On a more mystical level, we may say the following. All matters of this world are included in one of three categories:

1. holy matters;

2. permissible matters;

3. prohibited matters.

The difference between them is the following:

The meaning of "permissible" is that "it is not tied and bound by the power of the 'extraneous forces,'" of unholiness.[424] As a result, permissible matters are capable of being refined and elevated to holiness. "Prohibited matters," however, are continuously bound and fastened to unholiness; only when evil ceases will prohibited matters be elevated.[425]

There is, however, one exception: when the sinner "repents so earnestly that his premeditated sins become transmuted into veritable merits. [This is] achieved through 'repentance out of love' [of G-d], since through the sins [that previously distanced him from G-d,] he attained [when he repented] this great love of G-d."[426]

So, too, with regard to Shelomis. Ultimately all will attain repentance, atonement and rectification.[427] The rectification, then, for an immodest and immoral act is best achieved when it leads to total modesty and morality -- the notification of the "praise of Israel," that none of them are suspect of immorality, for they are all upright, modest and moral.

Based on Likkutei Sichos, Vol. XXXVII, pp. 67-71.

   

Notes:

404. (Back to text) Gur Aryeh beginning of Bereishis quoting the Radak. See also Zohar, Vol. III, p. 53b.

405. (Back to text) Devarim 6:7.

406. (Back to text) Vayikra Rabbah, beginning of ch. 26.

407. (Back to text) Tehillim 12:7.

408. (Back to text) Yirmeyahu 10:10

409. (Back to text) Conclusion of above verse.

410. (Back to text) Avos d'Rebbe Nasan end of ch. 34.

411. (Back to text) Devarim 4:4.

412. (Back to text) Bereishis Rabbah 67:8; Esther Rabbah 6:2; Rus Rabbah 4:3.

413. (Back to text) See Tehillim 33:6; Avos beginning of ch. 5.

414. (Back to text) Erachin 15b; Rambam, Hilchos De'os 7:3.

415. (Back to text) See Zohar Vol. II, p. 264b ff.; HaYom Yom, entry Tishrei 29.

416. (Back to text) Sotah 11a and places cited there; Rashi, Yisro 20:6.

417. (Back to text) Vayikra 24:10-11.

418. (Back to text) Vayikra Rabbah 32:5; Mechilta, Bo 12:6; Shir HaShirim Rabbah 4:12, et al.

419. (Back to text) See Rambam, Hilchos Yesodei HaTorah 5:5 and commentaries ibid.

420. (Back to text) See Rambam Hilchos Melachim 6:8 and 6:10; Shulchan Aruch HaRav, Cheilek Choshen Mishpat, Hilchos Shemiras Guf veNefesh par. 14.

421. (Back to text) See Shulchan Aruch HaRav, ibid. par. 15.

422. (Back to text) See Kesef Mishnah, Hilchos Rotzeiach 1:14; Beis Yosef and Bach, Choshen Mishpat ch. 426.

423. (Back to text) See Klei Chemdah beginning of section Pinchas; Encyclopedia Talmudis, Erech Hatzolas Nefashos, p. 348.

424. (Back to text) Tanya, ch. 7.

425. (Back to text) See Tanya, ibid.

426. (Back to text) Ibid.

427. (Back to text) See Hilchos Talmud Torah of the Alter Rebbe 4:3; Tanya conclusion of ch. 39.