Emor – Page 14 – Peninim on the Torah

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…

Home -> 5754 -> Emor

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. …

Home -> 5753 -> Emor

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…

Home -> 5753 -> Emor

Rabbi L. Scheinbaum In Emor, 5753

“And you shall count for you from the morrow after shabbos seven complete sabbaths (weeks) it shall be.” (23:15)

Horav S.Y. Zevin, z.l., offers a novel homiletic exposition of this pasuk. When one counts something, he indicates his esteem for the particular object. Indeed, at the beginning of Sefer Bamidbar, Rashi states that Hashem counted Bnei Yisrael a number of times because of His great love for them. The days and years of one’s life should likewise be important in one’s eyes. One should value every moment of life and appreciate its true meaning, “so that we do not struggle in vain nor produce for futility” (Isaiah 65:23). Those moments which have passed are no longer accessible to us….

Home -> 5753 -> Emor

Rabbi L. Scheinbaum In Emor, 5753

“And you shall not desecrate My holy Name, and I should be sanctified among the Bnei Yisrael.” (22:32)

The pasuk contains the solemn admonition against profaning Hashem’s Name, as well as the positive precept to sanctify His Name. The Torah commands us to sanctify and exalt Hashem’s Name by the very nature of our moral conduct. The passive application of “Kiddush Hashem” through martyrdom is also implied. We are mandated to sanctify His Name through life and through death. This mitzvah is to become an inherent component of our personality. Such supreme dedication to Hashem had been a beacon of inspiration to us throughout the generations. In our own times, during the period of the Holocaust, the spiritual…

Home -> 5753 -> Emor

Rabbi L. Scheinbaum In Emor, 5753

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

Horav S.R. Hirsch, z.l., notes that the Torah mentions the mother’s name only after the son had sinned. Prior to his sin, he is referred to simply as “the son of an Israelite woman.” The Torah mentions the mother’s prior immorality in light of the sin performed by the son. Without the mother’s immoral behavior, such an outbreak of un-Jewish depravity would never have occurred. Shlomis’ anonymity would have been secured. After her son’s transgression, however, it became evident that only the mother’s immoral relationship with an Egyptian could have nurtured such miscreant behavior among Klal Yisrael. The horror of…

Home -> 5752 -> Emor

Rabbi L. Scheinbaum In Emor, 5752

“They shall be holy unto their G-d, and not profane the name of their G-d.” (21:6)

This pasuk describes the exalted level of holiness, and in contrast, the descent to the nadir of profanity. Does no “compromise” exist between these two extremes? Indeed, in regard to serving Hashem, there is no middle course. One either sanctifies Hashem’s Name, or is guilty of its desecration. One’s involvement in Hashem’s service is a process of constant ascension; one either fulfills the precept of “they shall be holy“, or by default, falls into the abyss of “and not profane the name of their G-d”. Chazal state that although Hashem forgives man for the sins of idol-worship, murder, and adultery,…

Home -> 5752 -> Emor

Rabbi L. Scheinbaum In Emor, 5752

“And you shall sanctify him, for the bread of your G-d he brings close.” (21:8)

The commandment to sanctify the Kohen implies that an emphasis must be made regarding the prestige of the Kohen and the honor due him. Perhaps, as the Kesav Sofer writes, people were often tempted to show disrespect towards the Kohanim, because the Kohanim were dependent upon other Jews for their livelihood, in the form of the twenty-four priestly tributes. This tendency to disdain the Kohanim is the reason that the Torah stresses the role of the Kohanim as trustees of the sacrificial service. The nation must be cognizant that this service is the vehicle that attracts Hashem’s blessing over…

Home -> 5752 -> Emor

Rabbi L. Scheinbaum In Emor, 5752

“And the Kohain that is the greatest of his brethren, upon whose head the anointing oil was poured, and whom has been empowered to wear the sacred garments, his hair he shall not let grow wild, and his clothes he shall not rend.” (21:10)

The Kohen Gadol, who is exalted above the rest of the Kohanim, characterizes the most distinguished aspect of the Kehuna (priesthood). He receives his personal dedication through the anointing oil at the hands of the highest representation of the nation, the Sanhedrin. He has the authority to wear the sacred vestments. These vestments comprise the symbolic expression of the highest principles of life which should be mirrored by every Jew. He is no longer merely an individual Jew. The Kohen Gadol must view his own sensitivities primarily from the vantage point of the “national” ideals which he represents. These…

Home -> 5752 -> Emor

Rabbi L. Scheinbaum In Emor, 5752

“A man who is of your seed throughout their generations that has a blemish shall not approach to offer the bread of his G-d.” (21:17)

In the Moreh Nevuchim the Rambam explains the requirement that the Kohen be unblemished to be based upon public opinion. Unfortunately, people do not tend to judge an individual by his own true value, but rather by the external perfection of his limbs and the beauty of his garb. It was, therefore, necessary for the Kohanim to be unblemished to ensure that the Bais Hamikdash would be universally respected. The Rambam notes that this requirement only applied to Kohanim, who offered sacrifices and were the people’s agents in entreating Hashem for forgiveness. The Leviim, however, whose sole function was…

You have Successfully Subscribed!

Back to Home -> Emor ->

“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)

“And you shall count for you from the morrow after shabbos seven complete sabbaths (weeks) it shall be.” (23:15)

“And you shall not desecrate My holy Name, and I should be sanctified among the Bnei Yisrael.” (22:32)

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

“They shall be holy unto their G-d, and not profane the name of their G-d.” (21:6)

“And you shall sanctify him, for the bread of your G-d he brings close.” (21:8)

“And the Kohain that is the greatest of his brethren, upon whose head the anointing oil was poured, and whom has been empowered to wear the sacred garments, his hair he shall not let grow wild, and his clothes he shall not rend.” (21:10)

“A man who is of your seed throughout their generations that has a blemish shall not approach to offer the bread of his G-d.” (21:17)

YEARS

Subscribe To Our Newsletter

You have Successfully Subscribed!