מן הבהמה
“Of the pure animal, and of the animal that is not pure.” (7:8)
The Gemara (Pesachim 3) learns from this passuk that the Torah is particular to choose only untainted words. When Noach was commanded to take two of each type of non-clean animal into the ark, Hashem used five words, “u’min habeheimah asher ainenu tehorah – and from the animal that is not clean,” rather than simply saying, “u’ min habeheimah temai’ah– and from the defiled animal.” Since it was possible to use a more refined term, Hashem did so. However, later in Parshas Kedoshim, we find that the Torah reverts back to calling unclean animal “beheimah temai’ah” (20:25) and seems to disregard the lesson of untainted speech. What is the meaning of this discrepancy?
R’ Moshe Sternbuch shlit”a explains: Hashem especially revealed the requirement of clean language just before the flood – a time when the world was utterly corrupt – to teach us that instead of ignoring purity of speech at such a time, it is in fact one of the most important things for us to strengthen. Downward trends always start with leniencies in areas which people consider to be trivial or of secondary importance. Therefore, a clean and pure tongue is imperative – and especially in our times, more than ever, keeping our speech clean and refined must be a top priority.
On the other hand, in Parshas Kedoshim, when the Torah is discussing the purity of Klal Yisrael and the strict prohibition of eating non-kosher animals, it states explicitly what to be wary of: a defiled and impure animal. This is not the place for lessons in morality or a discourse in pure speech. One must know exactly what to stay away from, lest he defile himself and his neshama.[1]
ויאמרו הבה…
“They said one to another, “Come, let us make bricks…” (11:3)
An elderly carpenter plied his trade for many years. Finally, He decided that he was ready to retire. He told his employer of his plans to leave the house building business and live a more leisurely life, with his wife, enjoying his extended family. He would miss the paycheck, but he needed to retire. The contractor was sorry to see one of his very best workers go and asked if he can build just one more house as a personal favor. The carpenter was hesitant as he really didn’t feel up to continuing his work but out of loyalty to his boss who had treated him well over the years, he said yes. The problem soon became apparent, though, for it became clear and easy to see that his heart was not in his work. He resorted to shoddy workmanship and used inferior materials. It was an unfortunate way to end his career.
When the carpenter finished his work and the contractor, his boss, came in to inspect the house, he ceremoniously handed the front door key to the carpenter, who looked at him with a mixture of incomprehension and amusement. “My friend this is your house,” he said. “Let this be my going away gift to you.” What a shock! What a shame! If the old carpenter had only known he was building his own house, he surely would have done it so differently. Now he had to live in this house, a home he knew he had built none too well.
The same is with us. We build our lives in a distracted way, reacting rather than acting, willing to put up with less than the best. At important points, we do not give the job our best efforts, then, we look back at the situation we have created and find that we are now living in the house we have built. If we had realized what, it was all about, we would have done it so differently! Always remember that life is a do-it-yourself project![1]
[1] From the Torah Tavlin
