One must be very careful not to say something which is inappropriate for the intellect of the listener. For this is an aspect of adultery: casting the drops of the intellect in a place where one should not have. It is called “wasting,” because it does not result in anything whatsoever being “born” to him. What’s more, sometimes it is literally called adultery, because [that which] he gives birth to and produces is flawed and blemished. In other words, because of this the listener does something which, considering his level, he has no need of. Thus, by giving a Torah discourse, it is possible to cause the inclination to overwhelm a person with immoral desires, God forbid.
It is therefore necessary to take great care when giving a Torah discourse in public that one’s words be divisible; that each person hears only that which he has need of and no more. So that even though when one speaks publicly he says the same [words] to everyone, still, what enters the heart of each and every person is only that which applies to him and of which he has need. As it is written in the Zohar (II, 68a): “And Yitro heard” (Exodus 18:1)—but surely the whole world heard? However, Yitro heard…. Study there.
And this is what our Sages teach: {Whoever is greater than his fellow, his [evil] inclination is greater (Sukkah 52a) .} Whoever is greater than his fellow—In other words, he is great, and as a result gives a Torah discourse.
Then: his [evil] inclination is greater—For it is possible to cause the inclination to overwhelm a person with immoral desires, as above. Thus, he must take care and weigh his words.
עֲבוֹדָה גְּדוֹלָה לוֹמַר תּוֹרָה אֲפִלּוּ לְיָחִיד, כָּל־שֶׁכֵּן לְרַבִּים.
It is a major devotion to give a Torah discourse even to one person, all the more so to many people.
כִּי צָרִיךְ לִזָּהֵר מְאֹד, שֶׁלֹּא יֹאמַר דָּבָר שֶׁאֵינוֹ רָאוּי לְשֵׂכֶל הַמְקַבֵּל. כִּי הוּא בְּחִינַת נִאוּף, שֶׁמַּשְׁלִיךְ טִפֵּי הַשֵּׂכֶל בַּאֲתָר דְּלָא אִצְטְרִיךְ, וְנִקְרָא לְבַטָּלָה, כִּי אֵינוֹ מוֹלִיד אֶצְלוֹ כְּלוּם. וְלִפְעָמִים נִקְרָא נִאוּף מַמָּשׁ, שֶׁמּוֹלִיד וּמוֹצִיא פָּסוּל וּפָגוּם, הַיְנוּ שֶׁהַמְּקַבֵּל עוֹשֶׂה עַל־יְדֵי־זֶה דָּבָר שֶׁאֵינוֹ צָרִיךְ לוֹ לְפִי מַדְרֵגָתוֹ. וְעַל־כֵּן עַל־יְדֵי שֶׁאוֹמֵר תּוֹרָה, יוּכַל, חַס וְשָׁלוֹם, לְהִתְגַּבֵּר עָלָיו הַיֵּצֶר בְּתַאֲוַת נִאוּף.
One must be very careful not to say something which is inappropriate for the intellect of the listener. For this is an aspect of adultery: casting the drops of the intellect in a place where one should not have. It is called “wasting,” because it does not result in anything whatsoever being “born” to him. What’s more, sometimes it is literally called adultery, because [that which] he gives birth to and produces is flawed and blemished. In other words, because of this the listener does something which, considering his level, he has no need of. Thus, by giving a Torah discourse, it is possible to cause the inclination to overwhelm a person with immoral desires, God forbid.
וְעַל כֵּן צָרִיךְ לִזָּהֵר מְאֹד כְּשֶׁאוֹמֵר תּוֹרָה בָּרַבִּים, שֶׁדִּבּוּרָיו יִתְחַלְּקוּ שֶׁלֹּא יִשְׁמַע כָּל אֶחָד כִּי אִם מַה שֶּׁצָּרִיךְ לוֹ, לֹא יוֹתֵר. וְאַף שֶׁאוֹמֵר בִּפְנֵי רַבִּים לְכֻלָּם בְּשָׁוֶה, עִם כָּל זֶה לֹא יִכְנֹס בְּלֵב כָּל אֶחָד וְאֶחָד כִּי אִם הַנּוֹגֵעַ לוֹ, וְצָרִיךְ לוֹ. וּכְמוֹ שֶׁכָּתוּב בַּזֹּהַר (יתרו דף סח): וַיִּשְׁמַע יִתְרוֹ – וַהֲלֹא כֻּלָּא עָלְמָא שָׁמְעוּ, אֶלָּא יִתְרוֹ שָׁמַע וְכוּ', עַיֵּן שָׁם.
It is therefore necessary to take great care when giving a Torah discourse in public that one’s words be divisible; that each person hears only that which he has need of and no more. So that even though when one speaks publicly he says the same [words] to everyone, still, what enters the heart of each and every person is only that which applies to him and of which he has need. As it is written in the Zohar (II, 68a): “And Yitro heard” (Exodus 18:1)—but surely the whole world heard? However, Yitro heard…. Study there.
וְזֶהוּ: זַכָּאָה מָאן דְּמָלֵל עַל אֻדְנָא דְּשָׁמַע (זוהר תצוה דף קפו:).
This is also the meaning of: Worthy is he who speaks to ears that listen (Zohar II, 186b).
וְזֶה שֶׁאָמְרוּ (סוכה נב): כָּל הַגָּדוֹל מֵחֲבֵרוֹ – הַיְנוּ שֶׁהוּא גָּדוֹל, וְעַל־יְדֵי־זֶה אוֹמֵר תּוֹרָה,
And this is what our Sages teach: {Whoever is greater than his fellow, his [evil] inclination is greater (Sukkah 52a) .} Whoever is greater than his fellow—In other words, he is great, and as a result gives a Torah discourse.
אֲזַי יִצְרוֹ גָּדוֹל מִמֶּנּוּ כַּנַּ"ל – כִּי יוּכַל לְהִתְגַּבֵּר עָלָיו הַיֵּצֶר הָרָע בְּתַאֲוַת נִאוּף כַּנַּ"ל, וְצָרִיךְ לְהִשָּׁמֵר וּלְפַלֵּס דִּבּוּרָיו כַּנַּ"ל:
Then: his [evil] inclination is greater—For it is possible to cause the inclination to overwhelm a person with immoral desires, as above. Thus, he must take care and weigh his words.