"A Speaking Being"

In this week's Parshah, Parshat Naso, we find an unusual expression.   It is in connection with the assumption upon oneself of the lifestyle of a "Nazir," who accepts restrictions upon him-or-herself beyond the Torah's requirements, such as the prohibition of drinking wine or of cutting  one's hair.  The language of the Torah in expressing this idea is "If a man or a woman shall take upon their self a vow of abstinence…;" the exact expression used by the Torah for taking this vow is "ki yafli," which can be understood as meaning "who does wondrously."  We shall try to discover what is wondrous about a human being's taking an oath.

In Parshat Breishit, in connection with the Creation of Man, the Torah says that HaShem blew into him a "the breath of life," which Onkelos translates as "a speaking spirit."  That is, what characterizes and elevates Man above the level of the rest of G-d's creation is his ability to speak.

We find throughout the Torah an emphasis on this unique ability to speak conferred upon Man.

In the Ten Commandments, at least two of the Commandments explicitly involve speech. (Others, such as "Honor your father and your mother" may implicitly include acts of speech as well).  They are "You shall not take the Name of HaShem, your G-d, in vain …" ("Shemot"/Exodus 20:7) by taking an obviously true oath (an oath in Judaism involves mention of the Name of G-d); for example, that a piece of wood is a piece of wood or an obviously false oath; for example, that a piece of wood is a piece of gold.

The other is "You shall not utter false testimony against your neighbor" (ibid. 20:13) 

In fact, the Ten Commandments are also known, more correctly, as the "Ten Utterances" of HaShem, that call upon the human being to emulate his creator, Whose seal is Truth.  Why should HaShem take so seriously what one of his creatures says, if not for the fact that speech is a holy and unique capability, that the human being is obligated to use with utmost care, especially when it may negatively impact the life of a fellow creature, as in the case of false testimony.

In Parshat Matot, near the end of "BaMidbar"/Numbers, the opening Command is "If one makes a vow to HaShem or swears an oath establishing a prohibition upon himself, he shall not violate his word; in exact accordance with his spoken word, shall be his deed"  ("BaMidbar" 30:3). In "Megilat Kohelet," the Scroll of "Ecclesiastes" (the Preacher), we find among many examples,  the following warning by "Shlomo HaMelech," the Wisest of men, "that puts Man in his place":  "Be not rash with your mouth, and let your heart not be hasty to utter a word before G-d, for G-d is in heaven and you are on earth; therefore let your words be few" ("Kohelet" 5:1).

The entire subject of "L'shon HaRa,' slanderous speech, a world of focus that raises the Jewish people above the rest of the world, was developed by the Sage who was called the "Chafetz Chayim," the "one who desires life," based on the verse "Who desires life, loves his days and hopes for good, guard your tongue from evil and your lips from speaking falsely" ("Tehilim"/Psalms   34:13-14).  And, at the end of each "Shemoneh Esray," the fundamental prayer, we recognize the difficulty of controlling ourselves with respect to this matter, and ask for the help of HaShem in  overcoming the various social pressures that attempt to push us into this sin, "My G-d, Restrain my speech from evil and my lips from speaking falsely!"

Parshat Naso begins with HaShem's command to count the Jewish People, but the word used, "Naso," also means "raise up and dignify."  For a fundamental theme of this Parshah is the significance of human speech, and any nation that accepts upon itself laws in recognition of that principle, deserves to be elevated and dignified.

Rabbi Pinchas Frankel

Rabbi Frankel is an Educational Coordinator at the OU