A couple of weeks ago, I took my daughter to the passport center in Manhattan for a same-day passport renewal. It took two trips, once early in the morning to submit the application, and then later in the afternoon to pick up the passport. As I waited in line, I noticed the image of the Great Seal of America hanging in the front hall—a bald eagle with a banner in its beak, an olive branch in its right talon and 13 arrows in its left talon. I wondered what it all meant. I discovered that the olive branch and the arrows symbolize that the United States has a strong desire for peace but will always be ready for war. The eagle has its head turned towards the olive branch to symbolize a preference for peace.

A similar theme is displayed by Bnei Yisrael towards the end of the 40 years of travel in the desert. Bnei Yisrael requested permission to peacefully pass through the lands of Edom and Sichon. Yet, both Edom and Sichon refused to allow Bnei Yisrael to pass through their lands. There was a difference, however, in what ensued in each case.

Edom (descendants of Eisav) refused passage and threatened to attack Bnei Yisrael with their swords if they attempted to enter. Edom specified their swords to symbolize the bracha that Yitzchak gave to Eisav, “By your sword you shall live.” Bnei Yisrael then turned away to avoid confronting Edom.

Sichon refused passage and attacked Bnei Yisrael. Bnei Yisrael retaliated and conquered Sichon’s land. Og followed suit and also attacked, but once again Bnei Yisrael retaliated and conquered his land.

How can we explain Bnei Yisrael’s different responses? Why did they walk away from Edom, when they were willing to fight Sichon and Og?

Rav Avrohom Schor brings an enlightening explanation from the Ostrover Rebbe. The request to pass through the land of Edom immediately followed the episode of “Mei Merivah,” where Moshe struck the rock to bring forth water instead of speaking to it. This striking action reflected a lower spiritual level in the Jewish nation. Moshe felt that Bnei Yisrael could not effect the desired results solely by their speech, prayer and Torah study. Hence the need to strike the rock.

Moshe and Aharon were supposed to lead the Jewish nation into Eretz Yisrael and, with Hashem’s help, conquer the land without war. However, since the nation wasn’t at a sufficiently high spiritual level, Yehoshua had to lead the nation into Eretz Yisrael and fight to conquer the land by means of the sword.

It’s not surprising then that Edom came out to greet the Jewish nation with the sword and Bnei Yisrael turned away. Their weakened spiritual state meant they felt that they didn’t have the power to battle Edom and therefore backed away from waging war.

A common theme throughout this and the previous parshiyos is the use or misuse of speech. Korach misused his words to persuade others to join his coup against Moshe and to mock him. Meanwhile, the Jewish nation complained multiple times to Moshe. Misusing speech opened up Klal Yisrael to attack. Sichon and Og attacked Bnei Yisrael precisely after Moshe hit the rock instead of speaking to it. They felt that now was their opportunity, but Bnei Yisrael’s military ability was sufficient to conquer them.

The Mishna says that three miraculous mouths were created on the last day of Creation: the mouth of the earth that swallowed Korach, the mouth of the rock from which water flowed and the mouth of Bilam’s donkey. These three creations signify different uses of a mouth. It can be used to sing praises to Hashem and give forth benefit to others (such as the mouth of the rock), it can be used to swallow someone up, and it can be used to communicate your feelings to others.

The Vilna Gaon says that using one’s mouth to learn and teach words of Torah is the greatest mitzvah, while idle chatter, mockery and using one’s words negatively is the worst.

Our words of prayer and Torah are pure and uncontaminated when they emanate from a clean mouth. It’s with this status that Yaakov blessed the Jewish nation. “Hakol kol Yaakov”—the voice of Yaakov is the sound of prayer and the sound of Torah study.

If we misuse our speech, we weaken the words of Torah and prayer that subsequently come from our mouths. Our lesson from this parsha is to use our words in a proper and meaningful way.

Rabbi Baruch Bodenheim is the associate rosh yeshiva of Passaic Torah Institute (PTI)/Yeshiva Ner Boruch. Rabbi Bodenheim can be reached at [email protected]. For more info about PTI and its Torah classes, visit www.pti.shulcloud.com