OCTOBER 15, 1999 VOL 3, ISSUE 2 5 CHESHVAN 5760

mention of a righteous individual should be accompanied by his praise.' " This, however, gives rise to the following question: Noach's name was already mentioned in Bereishis; seemingly, it is there that his name should have been accompanied by praise. Why does the Torah refrain from praising him until the portion Noach? Additionally, what is the reason for and the benefit of lauding the virtues of a righteous individual?

The Gemara informs us that Lashon Hara, slander, harms not only the teller and the listener, but the person being talked about as well.  Now it is quite understandable that spiritual harm befalls both the speaker and the hearer of slander, for both are engaged in an act which our Sages liken to the combined sins of idolatry, incestuous relationships and murder. But why is the object of the slander spiritually affected? Why should he suffer when he had no part in this sin? Consider. Speech reveals that which was previously concealed as thought.  Speaking of another's evil may thus have a detrimental

effect on the slandered person; if the person's evil had not been spoken about, it might have remained "concealed" and not come to realization. The reason this is so is that man's every action - especially speech, whose purpose is to reveal the concealed - has an effect. This may be felt either in a physical sense or on a spiritual plane, where the damage is perceived with higher and more refined senses. Thus it is related that a person was once quarreling with another in the Baal Shem Tov's shul. In the heat of the moment, one of the disputants shouted that he would tear the other to pieces. The Baal Shem Tov revealed to his disciples how this act of dismemberment actually took place on a spiritual plane.

Yet "a good attribute is far more efficacious than a harmful one." If speaking of another's evil has a detrimental effect, then surely speaking of another's good qualities has a salutary effect on the person being spoken of; he is more likely to realize his goodly potential and qualities.  If this is so with regard to praise by human beings, how much more so with regard to G-d's praise of an individual, especially when this praise is included in the Torah itself! This is why "the mention of a righteous individual should be accompanied by his praise"; by praising a person, one is actually assisting him in his righteous behavior. The reason why Noach is first praised in the portion Noach rather than in Bereishis will be understood accordingly: While it is true that Noach's name is mentioned earlier, it is specifically in the portion Noach that the Torah speaks of Noach with regard to the good deeds and spiritual service he attained on his own, as opposed to that with which he was favored from Above. Since the reason for praising a righteous individual is to assist

him in his divine service, and since Noach's service begins in the Torah portion Noach, it follows that it is here that his name be "accompanied by his praise."

"All flesh has corrupted his way on the earth." (6:12) QUESTION: The words "et darko" - "his way" - seem to be extra? ANSWER: A story is told about a city in Europe where there lived a man named Chaim. Unfortunately, he derived his livelihood from being the "city thief." Chaim's son was

One may not mix water with sand, or pour water over it, as this is the Melocho of Losh (Kneading) Therefore, children should be prevented from pouring water (or any other liquid) into a sandbox on Shabbos.

Walking in high-heeled shoes on the soil: Ladies high-heeled shoes might be a problem on bare soil since the sharp pointed heel almost inevitably penetrates the earth and kicks up soil (i.e. loosening it) with every step. Nevertheless, there is a firm basis to permit wearing these shoes even on soft sand and soil. However, when walking with high-heeled shoes on soil, it might be preferable to walk slowly. In this manner, penetrating and kicking up soil with each step is not inevitable.

When the Alter Rebbe wished to bless R. Yekusiel Liepler with wealth, the latter said he did not want it; he did not want wealth to distract him from studying Chassidus and from his involvement with Avoda. When the Rebbe wished to bless him with longevity, his answer was: "But not `peasant years' (1) - men that have eyes but do not see, who have ears but do not hear, who do not perceive G-dliness nor do they hear G-dliness.

-The Rebbe