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Rabbi's Corner

 

Rabbi Shmuel Lesches

Parshas Emor 2018

 Published 3rd May 2018

The Rebbe does something fascinating and wholly unique with the name of this week’s Parsha, “Emor” which means “Speak!” Most of us would just see it as a single word part of the broader sentence, where it has meaning in context – Hashem is instructing Moshe to “speak” to the Kohanim about their entitlements and obligations. But the Rebbe explains that since the word Emor is the title of the Parsha, it must have a self-contained meaning of its own. When viewed in this light, the word Emor conveys a general directive: “Speak!”

Yet, it is well worth noting that many statements of our sages are clearly not in favour of constant yacking and prattling. “Say little but do much” is a classic, and so is “The best thing for a person is silence”. Malicious speech and slander is certainly taboo, whereas speaking words of Torah and Tefillah is a must-do. If so, what is Emor innovating? To speak about what? When? Why? And, to whom?

The Rebbe explains that there is tremendous power in praising and speaking well of people. If you truly pay attention to your peer, you will see the abundant positive within, be it his gifts, talents or potential. When you do see it, be sure to express it. For, it is one thing to notice it. It is entirely another thing to disclose it. The favourable words you share will awaken a desire in your peer to live up to your kind belief in him. Your words will ultimately bring his positive potential to the fore. This is the type of speech that Emor connotes. Speak positively about another and watch your words have its desired impact

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Good Shabbos,


Rabbi Shmuel Lesches

Parshas Tazria Metzorah 2018

 Published 26th April 2018

Story time: The heavenly academy debated a certain type of questionable leprosy. Hakadosh Boruch Hu said it was pure, but all the other sages declared it impure. To decide the dispute, they sent the Angel of Death to summon Rabbah, due to his singular expertise in the laws of leprosy ("Yochid B'Negaim"). As Rabbah's soul departed, he pronounced, "It is pure; it is pure."

This story seems puzzling. If Hashem declared the leprosy to be pure, who were the sages to say otherwise? And, if they dared reject the opinion of Hashem, what made the words of Rabbah superior? Furthermore, how are we to explain the difference between Hashem and Rabbah – Hashem said "it is pure" (once); yet Rabbah said "it is pure, it is pure" (twice).


The Rebbe explains that when one confronts suspicious circumstances, his reaction will reflect where he himself stands:


1.    A very physical and materialistic being will immediately jump to conclusions and assume the worst; he will tell you that where there is smoke there is fire. For, from his perspective, the physical reality looms large, of which evil is unfortunately a very active part. Thus, the Sages of the heavenly academy, all souls who once lived this physical world and connected with it, declared the suspected leprosy to be impure. [This parallels Memale Kol Almin; the level of G-dliness which interacts with our world.]


2.    A more spiritual being will more easily give the benefit of the doubt. This is because he transcends the physicality of the world, and for him, evil is not such a reality. Thus, the level of Hakadosh Boruch Hu, synonymous with Sovev, gives the benefit of the doubt and assumes the suspected leprosy to be pure. Nevertheless, this is declared only once, without emphasis, because one can still fathom the other point of view, even if one does not agree with it. [This parallels Sovev Kol Almin; the level of G-dliness which transcends our world.]


3.    But then you have someone who is completely connected with Hashem's essence, and nothing exists outside of Hashem's goodness. When he encounters suspected leprosy, not only does he regard it as pure, but he cannot fathom any other possibility. Thus, Rabbah emphatically declares twice that it is pure, to indicate that it cannot be any other way. This is why Rabbah is called "Yochid B'Negaim", because for him, the level of "Yochid" (the Singularity of Hashem) was palpable even in an area as seemingly negative as Negaim (leprosy). [This parallels the level of Azmus; the very Essence of Hashem.]

This incisive explanation gives us a lot to think about. But one simple message is that the conclusions we draw about the people and situations around us merely reflect where we stand. Our judgement often says more about us than them. When it comes to the way we look at our fellow Jews, we should all strive to be like Rabbah.


Good Shabbos,


Rabbi Shmuel Lesches

 

 

Wed, 21 August 2019 20 Av 5779