Rabbi's Blog

Hebrew isn’t “just” the modern language spoken in Israel today; it is also known as ‘Lashon HaKodesh’ - the holy tongue/language. We learn about the reason why we human beings speak so many languages from the Biblical story of the Tower of Babel. Since the time of Babel, language has continuously evolved, morphing into new dialects while incorporating older languages from conquering countries, causing the development of new languages. Thanks to the ease of communication and travel today, new words, “borrowed words”, and idiomatic expressions are continuously being added to virtually every language of the world.  I believe that there are two people who are the first to become aware of these new words: the professional Scrabble player and the person who first spoke that word.   

An additional form of ‘alternative wording’ – to paraphrase a newly-coined phrase-is also making its mark in different arenas. I’m sure many of you reading this will think of other examples, but here are a few of my own recollection. Throughout my childhood we never had a new car. Any time we bought a different car for the family, it was always a ‘used’ car. Now, years later the prospective buyer does not look for  an ‘old’ car to buy; he considers or tests out a ‘pre-owned’ vehicle to purchase. I attribute this change to the leasing business, whereby the exchange of cars on a more frequent basis grew popular in contrast to the good old days when one bought a car and held onto it for life, or at least until it simply died of extreme abuse and/or old age. Another subtle change was introduced with regard to a person’s job interview. One of the questions asked by the interviewer is, “Describe your your previous employment.”  This is a euphemism for “Why were you fired?” Nobody wants to admit that they were fired, so instead they would say, ‘I was let go due to the company’s economic downturn,” or “My position has been cut; it is no longer needed.” Despite these nuances of language, the person may still be telling the truth – there’s just a slightly a different twist of emphasis. Most recently I viewed a resume for someone looking to get married. In some circles resumes are exchanged between the respective parties to get an initial overview of the individual to determine whether  this individual might be compatible (at least initially on paper) or not. In keeping with the new euphemistic manner of description, it is now  the norm not to state that a person is divorced or widowed but rather to simply state  “previously married”. Language and the use of rather creative phraseology create an entire different perspective on things.

A further plunge into the use of terms is using the generic term  to explain a specific situation, thereby limiting its meaning. We are all guilty of using words and making them synonymous within the context of a referral. There is misuse in this application of language despite its wide acceptability across the world. Here are three examples that come to mind: Eight days after a Jewish boy is born, he must enter the covenant that Avraham Avinu made with Hashem on our behalf. The covenant is the ‘Bris’. A Bris is not a circumcision; it is a sealing of a covenant, a sacred promise. There are many britot (plural for Bris) that people make between themselves  which do not require a circumcision. The second term is ‘Ger’ which, simply translated, means a stranger or sojourner. In Jewish thought, there is a ‘Ger Toshav’ and a ‘Ger Tzedek’ and even a ‘ger’, referring to a stranger in a foreign land. Nevertheless, the common term ‘ger’ in the vernacular usually assumes a convert to Judaism, more appropriately titled ‘Ger Tzedek”. Lastly is the ‘Get’ - a Jewish bill or document. The word ‘get’ by itself does not mean a divorce but rather a bill, the proper term for a man divorcing his wife would be a ‘Get Isha’. There are other types of ‘Gittin’,such as when a man frees his slave.  To free a slave, the owner is required to give the newly-freed individual a ‘Get Shichrur’ which is a document of emancipation. Here again the typical meaning of the word ‘Get’ by itself has evolved to give  the impression it is talking about  a divorce.

Whether the change of wording is intentionally intended to convey a different message or, on occasion indicates a lack of understanding of the true meaning of a word, we know one thing: change matters. Adding or taking away a word from a discussion will change the flavor, intent and even the very meaning of the conversation. This idea of leaving out something is emphasized in this week’s Parsha Tetzaveh with Moshe’s name deliberately omitted. Putting aside that Moshe’s name being omitted in this Parsha is due to his statement of ‘erase me from your book’ when God was going to wipe out the Jewish people, starting again with Moshe, or because we read this Parsha during the week of his passing, there is another, very important message conveyed by the language used in Tetzaveh.

In this week’s Parsha Tetzaveh the Torah states in Shmos 29:46:

בתוך בני ישראל והייתי להם לאלהים.  שמות כט:מו  ושכנתי “And I will dwell amongst the children of Israel and I will be to them as a God”. These words sound familiar but are not exactly the same as the words we read previously in Parshas Terumah. The Torah states in Shmos 25:8:

 שמות כה:ח   ועשו לי מקדש ושכנתי בתוכם

“And make for me a Sanctuary and I will dwell in them”. I see these verses as the developing relationship between Hashem and the Jewish people. Relationships by their very definition continuously undergo change.  The players involved are constantly evolving. In a perfect world two parties in a relationship either both remain the same or change together in the same direction. That, however, isn’t always the case. The good thing about man’s connection to God is that He does not change, rather we change, thereby straining the bond. Essentially, these pesukim depict the evolution of a reconnection the Jewish people will have in the future. The fundamental union the Jewish people should have towards Hashem is to build a place for Him to reside in this world (whether that means in a physical building or within each person) and for us to be drawn to Him there. Unfortunately, throughout our long and tumultuous history we have not chosen this path.  We did not make that place for Hashem all the time and in all places. Since Hashem is the ultimate partner, He does not allow us to determine the relationship we have with him;  instead of Hashem waiting for us to let Him in, He comes to dwell among us to be a God for us. The Sforno comments that Hashem comes to dwell amongst us in order to receive our service with desire and to hear our prayers.

It is interesting to note that the Targum in both places uses the term ‘Ashrei’ meaning ‘fortunate is my dwelling’, as if to say Hashem is willing to do something that benefits both sides, even if He is the one making the move. This concept speaks volumes of advice for each of us in all of our connections to the array of people in our lives. In an ideal world we would stay connected to everyone all the time. Nevertheless, we should feel fortunate to have those special people in our lives.  Even if this  means that I should be the one to make that move to strengthen the relationship, so be it!

The threat of the Jewish people being annihilated by Haman during the episode of Purim highlights this issue. The accusation that the Jewish people were spread out and did not get along - neither with Hashem nor with their brethren - was corrected by each of them making that move to come closer, to  rekindle the fraternity among the Jewish people. Keemu V’Kiblu - they affirmed and accepted - not only the Torah but the premise of K’Ish Echad B’Lev Echad; as one person with one heart. Just as we did at Har Sinai, so too we should see our attempts to be fortunate and to reach out and change the terms of what we have been used to. Let’s create some new language this Purim and bring about the greatest Ahavas Yisroel yet to be seen!

Ah Gut Shabbos and Ah Freilichin Purim Kadosh

Rabbi Avraham Bogopulsky