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ולא תחללו את שם קדשי ונקדשתי בתוך בני ישראל

Moshe Marcovich
In Emor, 5778

You shall not desecrate My Holy Name, and I shall be sanctified among Bnei Yisrael. (22:32)

Some of us live under the misguided, self-imposed impression that Kiddush Hashem, sanctifying Hashem’s Name, is a one-time event – the ultimate sacrifice one must accept upon himself when the need arises and the situation is so pressing that there is no other way out other than abdicating one’s religious commitment. Horav Nissan Alpert, zl, understands otherwise from the text of this pasuk. According to the Rambam (Hilchos Yesodei HaTorah 5:1), this pasuk is the source for the mitzvah that all the Jewish People are commanded to sanctify the great and holy Name of Hashem Yisborach. As it says, V’nikdashti…

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'ושמרתם מצותי ועשיתם אתם אני ד

Moshe Marcovich
In Emor, 5778

You shall observe My commandments and perform them. (22:31)

Rashi explains the verbs in this pasuk practically: u’shmartem, “You shall observe,” as referring to Mishnah, study; and va’asisem; “and perform them,” as an enjoinment to action, to carrying out mitzvos. In contrast, the Chasam Sofer, zl, approaches the verb “u’shmartem,” homiletically. U’shmartem, “You shall guard them,” as we find concerning Yaakov Avinu’s understanding of Yosef’s dream; V’aviv shamar es ha’davar, “And his father kept the matter in mind” (Bereishis 37:11). Our Patriarch anticipated the results of the dream. He guarded it, anticipating its outcome. Thus, the Torah teaches us that it is not enough to merely execute the mitzvah;…

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וכי תזבחו זבח תודה לד' לרצונכם תזבחו

Moshe Marcovich
In Emor, 5778

When you slaughter a feast Thanksgiving to Hashem, you shall slaughter to gain favor for yourselves. (22:29)

Rashi understands this pasuk as an enjoinment to one who offers a Korban Todah, Thanksgiving-offering, to maintain the proper kavanah, positive intention, that it all be eaten on that day. If one has intention to prolong the eating until the next day, he not only disqualifies the korban, but he also loses favor for himself in the eyes of Hashem. A korban achieves efficacy if the individual offering the sacrifice adheres to the prescribed Biblical rules concerning its offering. Otherwise, the korban is invalid. L’retzonchem is required in order for a korban to be effective. Horav Avraham Pam, zl (cited…

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את אביה היא מחללת

Moshe Marcovich
In Emor, 5778

She desecrates her father. (21:9)

Why should her father be blamed? Veritably, parents often must accept blame for their children’s indiscretions, but it seems that here it is assumed. By exhibiting profligate behavior, the daughter of the Kohen has disgraced her father. We find a similar case concerning the family of Miraim bas Bilgah, whose family was disgraced as a result of her rebelliousness. Apparently, the Torah here blames the father. Later (Parashas Ki Seitzei) concerning the debasement of the naarah ha’meorasah, betrothed maiden, who was found guilty of infidelity, she is taken to the doorway of her father’s home to be stoned. Her parents…

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אמר אל הכהנים בני אהרן ואמרת אליהם לנפש לא יטמא בעמיו

Moshe Marcovich
In Emor, 5778

Say to the Kohanim, the sons of Aharon, and you shall say to them: to a (dead) person he shall not become impure among his people. (21:1)

Chazal (Midrash Vayikra Rabbah 26:6) quotes the pasuk in Sefer Tehillim (19:10), Yiraas Hashem tehorah omedes la’ad, “Fear of Hashem is pure, it will stand for all eternity.” Rav Levi said, “Because Aharon HaKohen maintained such fear of Hashem, he was given this parsha, which will accompany his children and their descendants until the end of time.” Which parsha is this? The parsha which addresses the avoidance of impurity. It sounds as if the primary requirement imposed upon the Kohanim is the mandate that they maintain a heightened level of purity. What about the prohibition against marrying a divorcee or…

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