This inspirational message is being presented as a merit for Nechama bas Gadil, Mrs. Nora Zukierman of blessed memory.

PARSHAS PINCHUS 5769

“Hashem spoke to Moshe saying. ‘Pinchas, the son of Elozor, [and grand] son of Aharon the kohein, has turned My anger away from Bnei Yisroel by his vengeance for Me among them, so that I did not destroy Bnei Yisroel in My vengeance. Therefore tell [him], that I give him My covenant [of] peace. It shall be for him and his descendants after him a covenant of eternal kehunah because he was zealous for his G-d and made atonement for Bnei Yisroel."

Rabbi Zalman Sorotzkin observes that since in the first verse it states, “Hashem spoke to Moshe saying...” Why was it necessary to add, “Therefore tell [him], that I give him My covenant [of] peace” in the third verse; it seems repetitive and unnecessary?

Rabbi Sorotzkin explains that there is great significance to the instruction, “Therefore tell [him]”

From the day that Hashem proclaimed, ‘You will be to Me a kingdom of kohanim, priests, and a holy nation` He conferred the authority of sanctification upon the Jewish nation; the capability of transforming the mundane to the consecrated. The Jewish nation can sanctify the months of the year, to consecrate the vessels in the Tabernacle and to confer the priesthood on Aharon and his descendants for eternity. Likewise, through the expressions of his mouth a Jew can consecrate his property and the property of others conferring on them the status of sacrifices (prohibiting them from mundane use). Moreover, in appointing the Kohain Gadol, the High Priest, the verse states, “And [now separate] and take unto you your brother, Aharon, and his sons with him, from among the B`nei Yisrael, to serve Me [as kohanim];” and Chazal (the sages, of blessed memory) taught, Hashem told Moshe “you, Moshe, go and appoint him [Aharon] as the High Priest”, Hashem did not execute the appointment, rather Hashem empowered Moshe to carry out the appointment.

This is the significance of the redundant instruction, “Therefore tell [him] that I give him My covenant [of] peace. It shall be for him and his descendants after him a covenant of eternal kehunah”. Hashem was commanding Moshe, “go Moshe and confer on Pinchus the covenant of priesthood because “he was zealous for his G-d and made atonement for Bnei Yisroel." The expression of Moshe’s mouth consecrated Pinchus to be invested with the sanctity of the priesthood.

The Chofetz Chaim, (Rabbi Yisroel Meir Kagan ztz’l, 1838 – 1933) states that the Torah is replete with lessons about the effects our words can have. One of the reasons is so that as one reviews the portions of the Torah, he will encounter all these messages about guarding one’s tongue and will gain an awareness of the severity of such indiscretion.

The above says much about the power that our mouths can wield. The tongue contains within it the power of life and death itself. The ability to speak is what sets mankind apart from the other creatures and must therefore be maintained to the highest standard. Sins of the tongue such as gossip, deceit, insulting remarks, useless chatter, foul language and other such destructive forms of speech are purposeless forms of communication.

The Chofetz Chaim writes that such words cause the forces of impurity to attach themselves and to contaminate the very medium that transmits our pure prayers and supplications to Hashem! These forces also bar the holy words of Torah from reaching their intended destination; Hashem’s Throne of Glory. Furthermore, one who speaks negatively about another causes his or her mitzvos and good deeds to be transferred to the one being spoken about, thereby forfeiting the merit of those words of Torah, prayers and mitzvos that he accrued up to that time.

Letting our tongues loose, without responsibility for what comes out of our mouths is compared to someone ripping open a feather pillow; the feathers are let loose and flutter here and there. It is impossible to recover them all. Our words too must be spoken with deliberation and discretion so as not to allow them to wreak havoc all around.

During this season revolving around the destruction of the Bais Hamikdosh, which the Rabbis taught was due to sins of the tongue; let us give some thought to our interaction with others. Let us sincerely try to think before we talk, for once the words leave the mouth there is no retrieving them.

Consider for a moment why the tongue has two safeguards, the teeth and the lips; it is obvious that the tongue requires a high level of security so as not to let needless and excessive chatter escape. Idle chatter is the main cause of misery to ourselves and to others. Another observation can be made; that while we are created with two eyes, we are created with but one mouth to teach us to “look twice before speaking once”.

Let us take the words we speak seriously. If we will be careful with what we say, we will merit all the blessings and the answers to all our prayers. Amen.