Rabbi's Blog

This Dvar Torah is written L'Iluy Nishmat Mr. Al Adatto, Avraham Adatto Ben Luna on the seventh Yarzeit , today, 6 Cheshvan.

Growing up in Brooklyn in the late sixties early seventies, I was exposed to three languages: English, Yiddish, and Italian. There were very few Hebrew speakers, as the Israeli exodus to America would not start until the mid-eighties. English was the most common language amongst everyone; Italian and Yiddish were primarily spoken by the immigrants of both cultures which consisted ofthe older people who came from Europe on the Jewish side and older people who came from Italy on the Italian side. Yiddish, somehow, sounded familiar as some of the words resembled some of the practices we did within Judaism: Shabbos, Challah, gefilte fish, Yom Tov, etc. Italian, on the other hand, just sounded like a bunch of yelling with an accent that even my Italian boyhood friend didn't understand.,except whenever he heard his parents or grandparents saying (yelling) something he would always head back to his house.

As a child I had a difficult time communicating with my grandfather who barely spoke English. What surprised me was when I saw him talking to some of his friends in Yiddish, they laughed, smiled and spoke so quickly that it amazed me that my grandfather could speak like that! As I grew older I learned to understand the difference between speaking in their native tongue versus an speaking adopted new language of a new country and culture. Later on in life I understood more as I learned a second language. At first I broke my teeth speaking Hebrew, and after speaking in broken sentences my jaws would hurt from the contortion of my face due to the effort of mouthing syllables that I wasn't used to. I tried explaining and speaking in Hebrew, but then when I returned to speaking English, words flowed like a roaring river.

This past week the concept of "Mama Lashon" really hit home. Observing a natural Spanish speaker thanking people first in a broken English and then repeating those same words in his native tongue, the effort and emotion connected to what he was communicating meant so much more. The feeling and intent was not only heard but rather felt. On that very same day and the same event (a funeral) I witnessed the exchange in Spanish between a consoler and mourner in their native speech. The outpouring of emotion and concern was transmitted from person to person. The flow of words seemed to find their way to the heart of the person receiving these words of consolation. The idiom "Mama Lashon" - "the mother's tongue" isn't only about a language; it transcends culture, meaning, and feeling. Mama Lashon is filled with expressions, idioms, parables, and examples from a culture that sometimes speaks louder than the words themselves. This is the beauty, benefit and advantage of having someone to relate to within the context of common language: it brings out the inner emotions of the individuals.

In this week's parsha Lech Lecha we find the idea of communication. In the Bris Bein HaBesarim, the covenant between Hashem and Avraham, the Torah states in Bereishis 15:14: "V'Gam es HaGoy Asher Yaavodu Dan Anochi, V'Acharei Chein Yezu Birechush Gadol". "And this nation that you will serve, and afterwards you will emerge with a great wealth". Rabbi Ari Lubetski in his sefer Nachal Kedumim writes that the last letters of the final four words are Lamed, Shin, Vav and Nun, spelling out the word LASHON. He explains this refers to the medrash which states that one of the reasons the Jews left Egypt was because they didn't change their language. On the surface this would mean the actual language, meaning Hebrew. But we know at times we warn people to watch their language, the way and choice of words, or the tone of voice they use.

There is no question that there is a holiness to the Hebrew language and it keeps the Jewish people connected. Beyond that, however, the Jew must know how and when to use certain language. The Hebrew word for tongue is 'Lashon'.The tongue, if used properly, can build and help people; if misused it can kill and destroy. The Medrash could be hinting to the fact that the Jews in Mitzrayim not only spoke Hebrew but also spoke in the tone and manner that Avraham Avinu spoke. The hint God gave to Avraham was if your children will speak the way you do in all aspects, they will deserve on that merit alone to be redeemed from Egypt.

We are all familiar with that Medrash that it was in the merit of THREE things the Jews left Mitzrayim; not changing their language, not changing their names, and maintaining their modest mode of dress. I would like to suggest that there are two more merits embedded in this week's Parsha, all relating to the covenant and to the eventual exodus from Egypt. The names of Avram and Sarai were forever changed to Avraham and Sarah. These names, in reality, became their 'Jewish' names as they were the very first Jews. This is a remez - a hint - that Jews should rely upon and be called by their Hebrew/ Jewish names. The third merit mentioned as a catalyst for the Jews meriting to leave Egypt was not changing their dress code. I would like to suggest the 'dress code' is not literally a fashion statement. Rather, it is the way our bodies are identified by having the Jewish symbol of Bris Milah. At the end of Lech Lecha Avraham is given the Mitzva of Bris Milah. When a man goes to the mikva the custom is to cover ones private parts when entering the Mikva, but NOT to cover up when emerging from the Mikva - to show mark of a Jew. Of course we are not supposed to prance around naked (and it is actually forbidden) but for that moment it is our L'Vush - our dress - to be proud and to remind us of who we are and from where we come.

These three highlighted elements are not only taken in the literal sense; they are also evident figuratively through our speech and language, as I have discussed. As Jews living in 2013 we communicate and give over our heritage to future generations so that we may live to witness the ultimate redemption speedily in our day. Amen!

Ah Gut Shabbos,