“Before I Speak, I’d Like to Say a Few Words”

We should never be hesitant to repeat our words. The second time we say something may be the first time it was heard and penetrated.

“BEFORE I SPEAK, I’D LIKE TO SAY A FEW

WORDS”

Speak and Say: A Tautology

This week’s parsha begins with G-d telling Moses to address the Kohanim-priests about the laws that apply specifically to them. The first subject that is introduced is the one concerning a Kohain’s prohibition to come in contact with the dead, with the exception of his immediate family. But before we examine that prohibition it is important to explain the manner in which G-d tells Moses to address them:

“Speak to the Kohnaim the sons of Aaron and say to them.”

Commentators have grappled with the apparent redundancy here. It could have just stated “Speak to the Kohanim,” or “say to the Kohanim” Why add on the words “and say to them?”

Rashi presents the Talmudic explanation that Moses wanted the elders to admonish the youth. In other words, first one has to speak to the elders and they, in turn, must impart the lesson to the youth.

Breaking the Ice

Another approach is that when we speak to the youth—external youth or the internal youthful state we all possess regardless of our age—we should preface what we are about to say with a few words, as the rabbi who got up to speak and say, “Before I speak, I’d like to say a few words…”

These few words must be said in order to break the ice; remove the barriers that separate the seasoned aspects of our souls from the youthful and untamed aspects of our personalities. Say something heartwarming. Even a witty remark or some humor is in order as a way of making sure that the message that follows will penetrate.

The message is simple: Before you say something, always say something else to open the other’s heart to your message.

The Second Passover

There is yet another approach to answering the question concerning the redundancy in the words “speak and say” that relates to the relatively unknown holiday of Pesach Sheni that we are observing today and which occurs in the week that the Torah portion of Emor is read.

Pesach Sheni, or the Second Passover, goes back to the first anniversary of Passover that the Jewish people observed in the desert. A group of Jews, who were involved in the burial of the dead and were thus prohibited from bringing the Paschal offering that year, approached Moses with a complaint: “Why should we be deprived” of an opportunity to bring the Paschal offering? Moses then approached G-d who responded by giving the Jewish people the holiday of Pesach Sheni when any Jew who did not bring the paschal lamb on Passover—for whatever reason, even if it was willful—could bring it a month later. (See preceding essay.)

The twin lesson from this episode is that it is never too late. We can always make up for lost opportunities in one form or another.

The second lesson is that it is proper—nay desirable—to complain when a Jew is unable to serve G-d freely.

Second Passover; Second Speech

Both of these lessons can be said to derive from the repetition of the phrase “Speak to the sons of Aaron and say to them.” The implication here is that sometimes speaking once does not suffice. The listener might have missed something in the communication. The repetition of the words “and say to them” is that one must always give the listener another chance. Even if the student was insensitive and resistant to the message, say it again; give him, or her, another opportunity, just as G-d gives us the chance to make up for lost opportunities.

And the second lesson can also be said to be alluded to in the repetition of the words “Speak…and say.” As stated, the second lesson of Pesach Sheni is that a Jew has the right and even the obligation to demand that G-d give him, or her, the opportunity to serve Him.

Dealing with the Anxiety of Galus

The greatest handicap in our service to G-d is that we are in exile. Because of exile conditions—most notably the fact that the Temple has been destroyed—most of the 613 commandments cannot be presently be fulfilled. Because of exile conditions—prior to the Messianic Age—we are plagued with anxiety that detracts from the quality of our Jewish observance and Torah study as well. In short, our ability to be Jewish—as good as it may be now—is lacking.

As such, every Jew who prays the Amidah prayer knows that we are constantly beseeching and imploring G-d to bring Moshiach and the future Redemption at which time there will be universal peace and tranquility, which will be the means to living an enhanced Jewish life with unlimited spiritual opportunities.

Thus the meaning of “Speak and say.” Just as our forebears did not accept their inability to better serve G-d with equanimity, but they complained and demanded redress, so too we should never get tired of imploring G-d to provide us with expanded opportunities to be better Jews. And even though we have been praying for Moshiach for the last 2,000 years, we can never cease praying for Redemption.

Don’t be a Corpse

Upon deeper reflection, this message can also be related to the specific topic with which the Torah portion begins: The law that prohibits a Kohain from coming in contact with a corpse.

A Kohain is person whose entire life is dedicated to higher spiritual ideals. In essence, every Jew is a Kohain. Exile is symbolically associated with the idea of a corpse because like the corpse it lacks a soul. A corpse symbolizes the one who does the right things but without enthusiasm and vitality. A Kohain and a corpse are two antithetical concepts. A Jew and exile are mutually exclusive entities.

But exile has the capacity to cover up the realization of who we are and where we belong. And therefore, the Torah admonishes us to do everything in our power to not come in contact with a corpse (read: exile mentality). One of the things we must do is to cry out to G-d: “Ad masai”—How much longer?!” And the lesson of the repetition of the words “speak” and “say to them” is that no matter how much we’ve petitioned G-d—along with our efforts of bringing the life and vitality of our soul into our lives—we ought to say it again.

In truth, we are not just saying it to G-d; it is imperative that we say it to ourselves, as many times as it takes to get out of the Galus-exile mindset; to live and breathe liberating thoughts, that will help us prepare for the imminent arrival of Moshiach and the future Redemption.

From the book Light from the Future: Parshas Emor by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.