Let There Be Words
"Human beings coalesce around all kinds of common interests. But our love for language delves deeper than most — its origin can be traced all the way back to a foundational aspect of reality."
By Andrew Rashkow
Readers and writers tend to share a love of language. While all kinds of groups coalesce around common interests, the root of this particular affinity for language delves deeper than most. Its origin can be traced all the way back to a foundational and fundamental aspect of reality.
God chose language as the medium with which to create our world and form our existence. Using Lashon Hakodesh, the Holy Language, God spoke reality into being. The Holy Language is composed of all the words of the Bible — no more and no less. While God’s mystical use of language is difficult to comprehend, it nonetheless parallels a unique creative capacity implanted in mankind. Some of the great Torah commentators explain that our use of language gives us a glimpse into the enigmatic declaration that God, who is incorporeal, created us in His image, which can be partially understood as referring to mankind as a “speaking spirit.”
The Torah perspective expands upon this idea by teaching that all elements of existence can be classified into one of four general categories: the inanimate, plant life, animal life and medaber — the speaker. The very act of speech is identified as the line of demarcation which uniquely sets us apart from all other elements of creation. Less we feel the need to contend with the limited success of some psychologists and zoologists, and their novice chimpanzees and dolphins, it bears emphasizing that the particular from of speech which separates us into our own distinct species is our ability to communicate with our Creator, a treasured pipeline otherwise known as prayer.
The book of Psalms authored by King David provides poetic expression to nearly every aspect of his life and his relationship with his fellow Jews and with God. In many instances the words flow in torrents of appreciation or apprehension yet when it comes to encapsulating himself, King David uses only two words: ani tefilla — “I am prayer.” Although at first glance this declaration seems to confound more than it reveals, upon reflection, the words succeed wonderfully in capturing his essence.
King David embodied the recognition that nothing in this world was his own, not his kingship nor his possessions nor his life. Everything he had was a gift from God. From this untarnished perspective emerged the only clear solution to all of his trials and tribulations — prayer. Beseeching with all manner of supplication and tribute the only One who can rectify each and every difficulty and deficiency. As these words of praise, petition, and gratitude still grace the lips of the living, David’s existence remains eternal: Dovid melech Yisroel chai v’kayam — “David, king of Israel, lives and endures.”
There remains one final realm of language still loftier than has been mentioned. In Lashon Hakodesh, words that share common letters are often connected in ways that provide deeper meanings to both. An example of this phenomenon would be how the word for song “shira” is very similar to the word for limit or size: “shiur.” Our sages record that thus far in the history of man there have been nine times when an overwhelming reaction and an exuberant recognition of God gave rise to spontaneous song. The underlying idea connecting these two concepts being that when human emotional wellsprings overflow with joy that cannot be contained, it bursts forth as song.
At these moments, the defining characteristic of man reached its pinnacle, and the Divine gift of speech was returned harmoniously in glad song that reunited the heavens and the earth. Our tradition tells of a tenth song that has not yet been sung. May we merit to sing it together soon.
Andrew Rashkow is the CEO of Imbibe, Co-founder of Heaven’s Door Spirits, and a Jerusalem-based Teacher and Adviser.
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Incredibly graceful writing, Andrew. Thank you!