Emor – Page 12 – Peninim on the Torah

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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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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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

“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

“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

“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

“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, 5755

“Speak to the kohanim, the sons of Aharon, and say to them; in relation to no person may he render himself unclean among his people.” (21:1)

The Torah’s text in its admonition to the kohanim is unusual. At the outset it says “speak to the kohanim, the sons of Aharon,” rather than the usual, “the sons of Aharon, the kohanim.” The redundancy of the word rnt, speak/say, as in ,rntu / rnt, is also noted by Chazal. Horav S.R. Hirsch, z.l., concludes that in this pasuk we deal with two sentences of separate idealogical content. The Torah first instructs Moshe to speak to the kohanim as “Bnei Aharon,” emphasizing their exalted pedigree. They should take special note of their inherent holiness by virtue of their lineage,…

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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)

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

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

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

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

“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)

“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)

“Speak to the kohanim, the sons of Aharon, and say to them; in relation to no person may he render himself unclean among his people.” (21:1)

YEARS

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