Emor – Page 13 – Peninim on the Torah

“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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Rabbi L. Scheinbaum In Emor, 5755

“And from the Sanctuary he shall not leave.” (21:12)

Chazal derive from the fact that the Kohen Gadol may not leave the Mikdash that he is to perform the avodah, service, even while he is an onan, mourner prior to the burial of a close relative. This is in contrast to the Kohen Hedyot, who may not perform the avodah as an onan. The simple reason given for this is that while one is at the heightened state of grief, the mind is not in control. The despondency that envelops a person at such a time disqualifies the Kohen Hedyot from performing the service, since he no longer has…

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Rabbi L. Scheinbaum In Emor, 5755

“You shall observe/guard My mitzvos and perform them.” (22:31)

Horav E.M. Shach, Shlita, asserts that there are two distinct demands made by Hashem. First, there is our obligation to personally carry out the mitzvos. Secondly, we are ordained to “guard” the mitzvos by seeing to it that all Jews perform them. It is not sufficient for a Jew to personally observe mitzvos; he is obliged to be mindful that others also perform mitzvos. This, claims Horav Shach, is the meaning of the pasuk “,cav ,t ktrah hbc urnau,” “and Bnei Yisrael should observe/guard the Shabbos.” One must see to it that “Shabbos” is observed by all Jews. It is…

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Rabbi L. Scheinbaum In Emor, 5755

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

Kiddush Hashem, the sanctification of Hashem’s Name, is the predominant mitzvah of Judaism. We are here for the purpose of sanctifying Hashem’s Name in the world in any manner that we are able to. Most people associate the concept of kiddush Hashem with giving up one’s life as a Jew. Indeed, martyrdom is our heritage and has become a central motif of our religion. The Piazesner Rebbe, z.l., explains that the Akeidas Yitzchak was not simply a test for Yitzchak Avinu; it was the precursor of kiddush Hashem for all Klal Yisrael. The trial of thought and will in which…

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Sruly Schnair In Emor, 5754

“Speak unto the kohanim, the sons of Aharon, and say unto them.” (21:1)

Rashi explains the apparent redundancy of “speak unto, and say.” He suggests that this is the Torah’s way to emphasize its admonishment for adults to educate minors. The adult kohanim should be extra vigilant in transmitting the laws of kehunah to their sons. This pasuk has traditionally been viewed as a paradigm for parents’ obligation to transmit Torah values to their children. Although Rashi states an essential prerequisite for effective parenting, his concept does not seem to be indicated in the context of this pasuk. The word, ,rntu, “and say,” seems to focus upon adults, consistent with the earlier part of…

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Sruly Schnair In Emor, 5754

“A widow or one who is divorced or a profaned (woman or a) harlot; these he shall not take.” (21:14)

Why does the Torah prohibit the Kohen Gadol to marry a widow, while the kohen hedyot is only denied marriage to a divorcee? Horav Meir Bergman, Shlita, cites the Moshav Zekeinim, authored by the Baalei Tosfos, which offers an intriguing answer. They state that on Yom Kippur, when the Kohen Gadol reaches the zenith of kedushah and utters the Shem Ha’Meforash, Ineffable Name, he might perchance stare at a married woman. During this brief interlude, the Kohen Gadol might become momentarily captivated by this woman. His attraction to her might cause him to will death for her husband. Such strong…

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Sruly Schnair In Emor, 5754

“And you shall not profane My Name, but let Me be hallowed in the midst of Bnei Yisrael.” (22:32)

When we accepted the Torah, we became the bearers of Hashem’s Name as reflected in the lifestyle we lead as individuals and as a community. We are charged to be kadosh, holy, and to radiate this demeanor for the entire world to see and emulate. With every refusal to defer to a life of kedushah and any attraction which draws us away from fulfillment of this charge ,we are kkjnw desecrate, Hashem’s Name. As Horav S.R. Hirsch z.l. asserts, we justify our existence and validate our possessions to the degree of our affinity to kiddush Hashem, sanctification of Hashem’s Name. …

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Rabbi L. Scheinbaum In Emor, 5753

“And Hashem said to Moshe speak unto the Kohanim, the sons of Aharon, and say unto them, none shall make himself unclean through contact with the dead.” (21:1)

The Kohanim were admonished not to come in contact with the dead, since this would render them unfit to perform the avodah. This rule was relaxed only in a situation which involved close relatives. Chazal explain the redundancy of the word ,rntu rnt by stating that it was a special directive to the Kohanim that the adults must instruct the young. It seems enigmatic that the Torah places emphasis upon teaching the young, while specifically discussing contact with the dead. We suggest that there is a special message to be gleaned from this pasuk. During moments of personal grief one…

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“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)

“And from the Sanctuary he shall not leave.” (21:12)

“You shall observe/guard My mitzvos and perform them.” (22:31)

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

“Speak unto the kohanim, the sons of Aharon, and say unto them.” (21:1)

“A widow or one who is divorced or a profaned (woman or a) harlot; these he shall not take.” (21:14)

“And you shall not profane My Name, but let Me be hallowed in the midst of Bnei Yisrael.” (22:32)

“And Hashem said to Moshe speak unto the Kohanim, the sons of Aharon, and say unto them, none shall make himself unclean through contact with the dead.” (21:1)

YEARS

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