Musar para sa Deuteronomio 27:14

Aside from all of these parshiyoth mentioned above, which speak of the issur of lashon hara, the Holy One Blessed be He gave a special blessing to one who guards himself from this sin, and, conversely, about the man of lashon hara it is written Arur, ("Cursed"), viz. (Devarim 27:12): "These shall stand to bless the people on Mount Gerizim, etc." For all of the eleven arurim opened with Baruch ("Blessed") for one who guarded himself against it, and all of Israel answered "Amen." And then they [the Levites] said (Ibid. 24): "Cursed is he who smites his neighbor in secret," which refers to lashon hara, as we find in Sifrei; and all of Israel would answer "Amen." How much must one take care to guard himself against this sin, for which he is cursed by all of Israel. And happy is he who guards himself against this sin, for which he is blessed by all of Israel together!

I have seen the following very pertinent comment in Tzror Hamor on the words אזכיר את שמי. "G–d says אזכיר instead of תזכיר. This indicates that it is G–d who mentions His name, not the High Priest. Even though, technically, the High Priest utters the name of G–d in the Holy Temple, it is G–d who causes these letters to be put in the mouth of the High Priest. Once they have been placed in his mouth, the High Priest utters them in the order that makes them form the Ineffable Name. This is also what is meant when the Jerusalem Talmud discusses the meaning of Deuteronomy 27,14, where the Levites are told to pronounce the blessings, etc. בקול רם, "with a loud voice." The words בקול רם must be understood as "with the voice of the exalted, the high One." This teaches that G–d reinforced the voice of the Levites; He put the words in their mouths while they uttered them. It is very similar to Exodus 19,19 where Moses is reported as משה ידבר והאלוקים יעננו בקול. Here too we have to understand this as G–d putting the words in Moses' mouth which he was supposed to say.