Emor – Page 11 – Peninim on the Torah

The son of an Israelite woman – and he was the son of an Egyptian man… the son of the Israelite woman pronounced the Name and blasphemed… the name of his mother was Shlomis daughter of Divri. (24:10,11)

The Torah relates the story of a Jew who committed the heinous sin of blaspheming the Name of Hashem. The Torah records this person’s mother’s name as Shlomis bas Divri. Rashi attributes the name Shlomis to her tendency to greet everyone, striking up a conversation with everyone she meets. The name Divri also implies that she was a dabronis, talked very much with everyone. Apparently, her proclivity to talk excessively led to all forms of sinful speech and behavior. The Chasam Sofer questions Rashi’s statement. It would seem that Rashi was giving us a reason why this woman gave birth…

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Moshe Marcovich In Emor, 5758

Say to the Kohanim,…and tell them (21:1)

Rashi explains that the Torah’s dual injunction, “Emor V’omarta, emphasizes the significance of “saying.” This suggests “I’hazhir gedolim al haketanim,” that the older ones should warn and instruct the younger ones. In a salutary lesson for the Kohanim, the Torah teaches us a valuable lesson. Only by appropriate attention to the education of the children can our future be assured. Ignoring the process of education can have devastating effects. Deviating from the usual interpretation of this pasuk, Chazal assert that in the normative educational process, the older generation should teach the younger generation. Woe is the generation in which the…

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Moshe Marcovich In Emor, 5758

“You shall sanctify him for the bread of your G-d he offers, he shall be holy unto you.” (21:8)

Horav Elyakim Schlesinger, Shlita, cites the Chazon Ish who once commented regarding a certain Torah scholar. This man had disagreed with him regarding a halachic matter. He said that the scholar was actually an am ha’aretz, illiterate. The Chazon Ish explained that the degree of one’s erudition is consistent with his ability to appreciate another person’s gadlus, superiority, in Torah learning. One who has himself achieved literacy in Torah, recognizes its profundity. He will, consequently, defer to another’s academic attainment in Torah. One who is truly illiterate, and whose arrogance denies him the ability to perceive his own deficits, will…

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Moshe Marcovich In Emor, 5758

For a crown, the oil of his G-d’s annointment is upon him, I am G-d. (21:12)

Bnei Yisrael would come to the Bais Hamikdash to see the Kohanim performing the avodah, service, accompanied by the Leviim, chanting their melodies and Psalms. Only one shevet, tribe, had access to the internal workings of the Bais Hamikdash. It must have troubled the average Jew that this unique group of people were selected over everyone to become Hashem’s legion, His faithful servants. They must have questioned this phenomenon. What is really the reason that only the Kohanim and Leviim could act as agents for the people to offer korbanos. What trait rendered them so special? Horav Y.A. Hirshovitz,…

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Moshe Marcovich In Emor, 5758

Every native in Yisrael shall dwell in booths (23:42)

Every Jew is commanded to dwell in a succah for the prescribed period of seven days. Indeed, our ancestors went to great lengths to ensure that they fulfilled the mitzvah of succah according to halachah. A poignant story occurred concerning Horav Mordechai M’Nedverne that, while its focus is not actually on Succos, teaches us a timely lesson. In Rav Mordechai’s city, there was an outbreak of cholera, a very contagious plague. The doctors warned the general populace to exercise extreme care in regard to sanitary conditions. It just so happened that it was just before the festival of Succos. Despite…

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Moshe Marcovich In Emor, 5758

You shall take fine flour and you shall bake it twelve loaves — on the Shabbos day, on the Shabbos day, he shall set in order before Hashem always. (24:5,8)

The twelve loaves of Lechem Hapanim symbolize the twelve tribes. They simultaneously represent a prayer for sustenance of the twelve shevatim and an expression of our gratitude to the Almighty for His sustenance. From the word “tamid“, “always,” we derive that the Shulchan, Table, is never to be without its twelve loaves. Just as the Kohanim were about to remove the past week’s bread in order to eat it, other Kohanim were at the same moment arranging the new weeks Lechem Hapanim on the table. What is the significance of the coincidence of these two actions? If a minute…

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Rabbi L. Scheinbaum In Emor, 5757

Say to the Kohanim, the sons of Aharon, and tell them: Each of you shall not contaminate himself to a (dead) person among his people. (21:1)

Horav Chaim Mordechai Katz, zl, observes that Judaism sustains three levels of kedushah, holiness: that of a Yisrael, common Jew; that of a Kohen, member of the priestly family; that of the Kohen Gadol, High Priest. These three distinct individuals represent three ascending levels of Divine sanctity. The average Jew, the Yisrael or Levi who is not a Kohen, is a member of an “Am Kadosh,” holy nation, consecrated to the Almighty, separated from all that is impure and unclean. Just as Hashem is holy and unsusceptible to evil and contamination, the Yisrael who is to emulate Hashem is adjured…

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Rabbi L. Scheinbaum In Emor, 5757

They shall be holy to their G-d and they shall not desecrate the Name of their G-d. (21:6)

It seems strange to present two extremes, holiness and desecration, in such close proximity. After all, is holiness not diametrically in opposition to desecration? It is like saying, “Be honest, do good, so not to be a bank robber! Is there not some compromise between kedushah and chillul? In addressing this question, Horav Shlomo Breuer, zl, claims that Hashem is very exact with His close/pious ones. He judges those closest to Him in a very strict manner, because a tzaddik’s “insignificant” error can have a strong effect upon the average Jew., The good performed by the righteous rarely causes a…

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Rabbi L. Scheinbaum In Emor, 5757

I should be sanctified among the Bnei Yisrael. (22:32)

Every Jew is commanded to sanctify Hashem’s Name. A Jew’s total demeanor is to reflect his subordination to Hashem. His behavior must be admirable; his dealings with others, the height of integrity, his devotion to mitzvos, exemplary. This pasuk serves as the general commandment to give up one’s life, if necessary, to sanctify Hashem’s Name. It, therefore, seems strange that the Torah does not write this mitzvah in a stronger, more emphatic form. It simply says, “I should be sanctified.” Why does the Torah not say, “Sanctify My Name,” as a form of command. The Torah seems to take a…

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Rabbi L. Scheinbaum In Emor, 5757

The son of the Yisraelite woman pronounced the name and blashphemed – so they brought him to Moshe…They placed under guard to clarify for themselves through Hashem. (24:12,13)

Two people were in jail awaiting their fate, the blasphemer and the m’koshesh eitzim, the one who desecrated Shabbos. They were placed in different cells for an interesting reason. The m’koshesh awaited his punishment – death. His punishment was certain. The fate of the blasphemer, on the other hand, was yet to be decided. Had they placed both of them in the same cell, the blasphemer would naturally assume that he was to receive the same fate as his cellmate – death. Since this was not certain, it would cause the blasphemer undue anxiety to think that he was also…

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The son of an Israelite woman – and he was the son of an Egyptian man… the son of the Israelite woman pronounced the Name and blasphemed… the name of his mother was Shlomis daughter of Divri. (24:10,11)

Say to the Kohanim,…and tell them (21:1)

“You shall sanctify him for the bread of your G-d he offers, he shall be holy unto you.” (21:8)

For a crown, the oil of his G-d’s annointment is upon him, I am G-d. (21:12)

Every native in Yisrael shall dwell in booths (23:42)

You shall take fine flour and you shall bake it twelve loaves — on the Shabbos day, on the Shabbos day, he shall set in order before Hashem always. (24:5,8)

Say to the Kohanim, the sons of Aharon, and tell them: Each of you shall not contaminate himself to a (dead) person among his people. (21:1)

They shall be holy to their G-d and they shall not desecrate the Name of their G-d. (21:6)

I should be sanctified among the Bnei Yisrael. (22:32)

The son of the Yisraelite woman pronounced the name and blashphemed – so they brought him to Moshe…They placed under guard to clarify for themselves through Hashem. (24:12,13)

YEARS

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