Emor – Peninim on the Torah

“The son of an Israelite woman went out and he was the son of an Egyptian man… and the son of the Israelite woman pronounced the Name and blasphemed …. the name of his mother was Shlomis bas Divri of the tribe of Dan.” (24:10,11)

Why does the Torah place such great emphasis upon the mother of the blasphemer? Rashi comments that her name, Shlomis, was given to her as a result of her frequently addressing others, “Shalom to you,” as an opening for a conversation that would lead to gossip. Horav M.D. Solovetichik, Shlita, feels that her lack of tznius, modesty and discretion, her constant chattering with whomever came her way, was the basis of her son’s miscreancy. When the mother is not a tznuah, the child may gravitate towards evil behavior. Horav Soloveitchik cites the Talmud Yumah 47b, which relates that Kimchis had…

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Rabbi L. Scheinbaum In Emor, 5756

“These are My appointed festivals: for six days labor may be done, and the seventh day is a day of complete rest. A holy convocation.” (23:2,3)

Rashi explains that some basic halachic differences differentiate Shabbos from the mo’adim, festivals. They are, however, listed together in order to teach us that one who desecrates the festivals is considered as if he desecrated the Shabbos. Likewise, one who upholds the festivals is viewed as if he upheld the Shabbos. What is the underlying message of this lesson? Horav David Feinstein, Shlita, offers a novel insight into Rashi’s comment. Hashem Yisborach is not only the G-d of Creation, He is also the G-d of history. We believe that just as Hashem created the world, He continues to direct every…

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Rabbi L. Scheinbaum In Emor, 5756

“He shall remain holy to you, for holy am I, who sanctifies you.” (21:8)

The Kohen is to be held in the highest esteem. He is to have the primary role in matters of holiness. What is the significance of emphasizing the Kohen‘s superiority in holiness? Horav Elyakim Schlesinger, Shlita, recounts an incident that occurred with the Chazon Ish, zl, and the Brisker Rav’s, zl, analysis of the episode. It happened that a noted talmid chacham, Torah scholar, became embroiled in a halachic dispute with the Chazon Ish. Upon hearing of this debate, the Brisker Rav commented that the Torah scholar was not really a scholar; rather, he was an am ha’aretz, illiterate. He…

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Rabbi L. Scheinbaum In Emor, 5756

“They shall be holy to their G-d.” (21:6)

The Kohen, whose life is devoted to serving Hashem, is to be relaxed during the avodah, service. He must be totally at ease, focusing all his efforts on executing his role to the best of his ability. Consequently, he is not to permit anything to divert his attention from the job at hand. Dealing with death tends to impede one’s concentration. The mere mention of death provokes anxiety. Hence, the Kohen is prohibited from coming in physical contact with a corpse. He may not even be under the same roof as a corpse. The Kohen must also be discriminating in…

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Rabbi L. Scheinbaum In Emor, 5756

“And they shall not shave an edge of their beard.” (21:5)

During the investure of the Leviim, the Torah commands them to shave their heads. The Recanti observes the disparity between the term used for the Levi –taharah, purity – and that used for the Kohen -kedushah, holiness. What is the significance of the distinction between the goal set for these two paradigmatic spiritual leaders? Horav Eli Munk, zl, explains that “purity,” the term used for the Levi, indicates a negative quality, the absence of contamination. On the other hand, kedushah, the term used for the Kohen, signifies a positive trait. When the Levi cut his hair short, he was symbolizing…

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Rabbi L. Scheinbaum In Emor, 5756

“Say to the Kohanim, the sons of Aharon, and tell them.” (21:1)

The commentators question the repetition of the word runt, say (,rntu wrunt). Rashi cites the Sifra which views this redundancy as a special enjoinment to the Kohanim to speak to their children. By emphasizing to their children to guard themselves from contact with any form of tumah, spiritual contaminant, they will safeguard the holiness of their families. This explanation suggests that the second “amirah,” saying, was directed towards the children. The text, however, seems to imply that each “amirah” was directed to the Kohanim. Horav Elyakim Schlesinger, Shlita, contends that both “amiros” were intended for the Kohanim. Indeed, an important…

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“The son of an Israelite woman went out and he was the son of an Egyptian man… and the son of the Israelite woman pronounced the Name and blasphemed …. the name of his mother was Shlomis bas Divri of the tribe of Dan.” (24:10,11)

“These are My appointed festivals: for six days labor may be done, and the seventh day is a day of complete rest. A holy convocation.” (23:2,3)

“He shall remain holy to you, for holy am I, who sanctifies you.” (21:8)

“They shall be holy to their G-d.” (21:6)

“And they shall not shave an edge of their beard.” (21:5)

“Say to the Kohanim, the sons of Aharon, and tell them.” (21:1)

YEARS

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