"SPEAK TO THE KOHANIM, THE SONS OF AHARON, AND SPEAK UNTO THEM (VAYIKRA 21:1)"

The Midrash (VaYikrah Rabbah 26:1) relates that Rebbe Tanchum Ben Chaniloy began his discourse on Parshas Emor with a posuk in Tehillim that is structurally similar to our posuk. Just as our posuk uses the word "speak" twice, so too does Dovid HaMelech in praising Hashem use the word "speak" twice. Dovid HaMelech praises Hashem by saying,"Imros Hashem Amaros Tehoros - The words of Hashem are pure words (Tehillim 12:7)." This posuk in Tehillim, according to the Midrash, is to be divided into two segments: 1] "Imros Hashem Amaros" - The words of Hashem are words, and 2] "Tehoros" - the words of Hashem are pure. Both of these segments are coupled into one statement of praise wherein Dovid HaMelech is praising Hashem. Rebbe Tanchum explains this first segment to mean that the words of Hashem are words, but the word of a mortal who is only flesh and blood is not necessarily a word. He illustrates this concept with a parable. When a king of flesh and blood enters a city, all the inhabitants of that city greet him with much pomp and honor and sing his praises most highly. Enjoying this grand reception, the king promises, "Tomorrow I shall start to build for you bathhouses and canals to bring in water." The king went to sleep that night but never awoke. Where is he and where are his promises? But "Hashem Elokim Emes, Hu Elokim Chaim UMelech Olam - Hashem, G-D, is true, He is the Living G-D and the Everlasting G-D.(Yermiahu 10:10)" Why is He True? Said Rebbe Abin, "Because He is the Living G-D and King of the Universe^¹." 2] The second segment of the posuk is the word "Tehoros." The words of Hashem are pure. What is its meaning? We find that HaKadosh Boruch Hu wrote eight extra letters in the Torah in order to avoid saying an undignified word. Instead of writing "the Tameh (impure) animal" the Torah rather writes "The animal that is not clean."

Thus, according to this Midrash, Dovid HaMelech is praising two distinct qualities of Hashem in this one statement. He praises Hashem's supreme greatness in that He is emes . He fulfills all his promises and utterances. Whatever He says will be. He also praises Hashem's words as being exceptionally pure. They are delicate, soft, and "adele."

This is mystifying. How could Dovid HaMelech possibly praise both of these highly dissimilar and diverse qualities of Hashem, His greatness and His purity of speech in the very same breath? Purity of speech is only a minor and subordinate quality as compared to Hashem's supreme greatness! Would one ever think of praising the Vilna Gaon as a man with great genius who knew Shas bavli, yerushalmi, mechilta, sifra, sifri, and more on his fingertips backwards and forwards and that he spoke with "adelkeit" in the same breath? Of course not! Speaking with "adelkeit", as nice a quality as that is, does not constitute greatness, nor is it remotely related to it. It would therefore surely be improper, when extolling the Gaon's greatness to include mention of his "adele" speech. If so, how then could Dovid HaMelech possibly utter these two unequal praises of Hashem His greatness and His purity of speech in the very same breath?

It seems from here that virtuous speech, speaking delicately, softly, with "adelkeit" and midos tovos, stand on par as equals with the greatness of man. Dovid HaMelech deems it proper to utter praises of HaKadosh Boruch Hu's Greatness and purity of speech in the very same breath, as two equal qualities. Together they comprise the totality of man's greatness. Similarly, it would be most proper to praise the Vilna Gaon's genius and greatness together with his "adele" speech and midos tovos in the very same breath.

If this is so, then perhaps we can derive from here an awesome revelation. If a person possesses one hundred percent greatness and zero percent Midos Tovos, his greatness will be reduced to half. He now possesses only fifty percent greatness. Since midos tovos is an integral part of man's greatness, then whatever is missing by one affects the other. There is one barometer for both.

This fundamental Torah hashkafah is contrary to the understanding of the secular world, and is something that they cannot fathom. They consider midos tovos only as a nonessential "extra-benefit" and as "icing on a cake," and therefore would deem it inappropriate to utter praises of greatness and softspokenness in the same breath. Dovid HaMelech with his holiness, greatness, and profound perception of Hashkafas HaTorah has taught us otherwise.

May we focus our efforts on developing this hidden greatness that lies dormant within us. May we exert efforts in developing our purity of speech to speak delicately, softy, and with "adelekeit". May we work to develop our midos tovos, kindness, charity, and concern for others. For this is an essential part of the greatness of man.

I would like to take this opportunity to invite you to the Ninth Annual Journal Breakfast of Yeshiva Kesser Torah honoring Dr. Stuart and Dr. Louise Bitterman It is our main affair of the year to support the multi-faceted programs that the Yeshiva offers. These programs include a full Yeshiva and Beis Medrash program with ten Shiurim daily; morning, afternoon, and evening, by an excellent staff of qualified Rebbeim. We provide dormitory and kitchen facilities as well. The Yeshiva offers outreach classes at Queens College and conducts Kiruv Shabbatonim. The yeshiva also distributes these Parshas HaShavuah sheets to hundreds of shuls within and without the metropolitan area. The Yeshiva Kesser Torah Breakfast has traditionally been attended by hundreds of people from the local community, with the gracious participation of most of the distinguished Rabbonim of the community. This prestigious breakfast has come to be a magnificent communal celebration, and a source of great inspiration. Reserve your ad in our journal by calling (718) 291-1335.

Your support and participation will be greatly appreciated. Every person's presence can make a difference. I look forward to greeting you personally.

1 The latter portion of this posuk comes to explain the beginning: Because Hashem lives forever, therefore, He has the greatness and eternal capacity to fulfill His words - Hence the words and promises of Hashem are Emes (Chiddushei Radal).