Published in Honor of

Rosh Chodesh Kislev, 5753

By the Grace of G‑d

13 Tishrei, 5748

“‘I will create fruit of the lips. Peace, peace, to the far and to the near,’ says G‑d. ‘I will heal him.’”1

When analyzing this verse in a maamar with this title that was recited on the thirteenth of Tishrei fifty years ago,2 the Previous Rebbe explains that “the fruit of the lips” refers to the spontaneous expression of speech.3 {The implications of the allusion “the fruit of the lips” is that “the fruit,” i.e., the speech, comes from the lips themselves. The speech is not motivated by thought or a [specific] purpose, but rather comes as a spontaneous expression.} [This provokes a question:] What is the advantage of such spontaneous speech?

Also [worthy of attention is the verb] employed by the verse, “I will create the fruit of the lips.” The word “create” refers to a new development, bringing into being a new entity which previously did not exist, similar to creation ex nihilo (yesh meiayin).4 {The word “create” is also used in reference to entities which are created from other [previously] existing entities (yesh meiyesh). Thus we find that the term “creation,” beriah, is used in reference to all the entities brought into being during the six days of creation.

(This includes even those particular created beings that were brought into existence after the first day of creation, despite the fact that they [were not created ex nihilo, but rather] were created from the heavens and the earth which were created on the first day5 of creation.6) For example, it is written,7 “And G‑d created man,” although [the source for] man’s body [existed previously, for he] was formed from the earth.8 Similarly, in regard to man’s soul, it is written,9 “And He blew into his nostrils a living soul.” Blowing does not represent the creation of a new entity ex nihilo. Instead, blowing refers to extending the breath [of life] which existed beforehand, a transition from one entity to another (yesh meiyesh).

([In the latter context, the term yesh meiyesh, an entity from an entity, is particularly significant.] For the entity, yesh, from which the soul was brought into being is the true Yesh, the truth of all being. For it is explained10 that when one blows, one blows from one’s very depths. The “very depths” [of G‑d’s being], (“His inner dimension and His depths”11), represents the truth of existence.)

[This concept may be summarized as follows: Even when] the term beriah is used to describe the creation of an entity from a previously existing entity, it is used to refer to a new phase of existence which is comparable to creation ex nihilo.}

Accordingly, [to refer again to the verse] “I will create the fruit of the lips.” [The use of the term borei (“I will create”)] implies that “the fruit of the lips” is a new entity.12

This indicates that “the fruit of the lips,” i.e., the spontaneous speech [emerging from the lips themselves] possesses an advantage — and indeed, an incomparable advantage ([for it represents] a new entity) — over speech which results from thought and is purpose-oriented. This requires explanation, for (from an obvious perspective), it would appear that speech which results from thought and which is purpose-oriented has an advantage over the spontaneous expression of speech. Nevertheless, the phrase “I will create the fruit of the lips” indicates that the spontaneous expression of speech possesses an advantage, and indeed, an incomparable advantage.