Emor – Page 14 – Peninim on the Torah

“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…

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Rabbi L. Scheinbaum In Emor, 5752

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

This pasuk, although directed to the Kohanim, refers to all of Klal Yisrael. We are enjoined to actively reflect the sanctification of Hashem’s Name in our daily endeavor. We must be scrupulous in our moral conduct, so that no action of ours tarnishes the honor of Judaism. Every action which we perform must be scrutinized, for we are entrusted with the mandate of glorifying Hashem’s Name. This mandate demands that we live in such a way that our life-style contributes to the glory of Hashem. It is noteworthy that the Torah clearly designates the focus of this sanctification –…

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Rabbi L. Scheinbaum In Emor, 5751

“And Hashem said to Moshe, say unto the Kohanim, the sons of Aharon.” (21:1)

In most circumstances when the Torah states mitzvos or laws it use the word “And He spoke” which is considered a stronger and harsher terminology than “and He said” which is used here. What is the significance of this? The Kohanim who are charged with teaching the Torah and its laws to Am Yisroel represent the teachers and mentors of Am Yisroel. As it is their possession of greater holiness which mandates this charge, they must accept upon themselves greater stringencies than the rest of Am Yisroel. These laws must be accepted with joy and complete subordination of one’s will,…

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Rabbi L. Scheinbaum In Emor, 5751

“Except for his kin who is close to him.” (21:2)

Rashi comments: “His kin is only his wife.” It may be noted that the Torah places one’s wife before one’s parents. The reason for this is that a man’s relationship with his wife is a bond which is closer and stronger than that of any other relative. This is clearly expressed by the Torah in Parashas Bereishis (2:24) “Therefore a man shall leave his father and mother and cling to his wife, and they shall be one flesh”. A man’s wife is an integral part of himself (upudf u,at). We suggest the following reason for this unique relationship. A…

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Rabbi L. Scheinbaum In Emor, 5751

“And the daughter of a Kohain who profanes herself, she profanes her father, she shall be burnt by fire.” (21:9)

The punishment of death by fire which is meted out to a Kohain’s daughter who profanes herself is doubly more stringent than that which is prescribed for a Yisroel‘s daughter who is executed by choking. The Alter of Kelm Z”tl notes that the posuk itself gives the reason for this. “she desecrates her father’s name.” Kohanim, because of their exposure to holiness and sanctity are extremely vigilant in caring for themselves and their families, are wary of situations where they might become contaminated. The Kohain will make every effort to provide his children with a superior education replete with sanctity…

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Rabbi L. Scheinbaum In Emor, 5751

“And I shall be sanctified in the midst of the Children of Israel. (22:32)

It may be noted that this mitzvah is given in the reflexive voice in contrast to other mitzvos which are given in the active voice. Hashem does not demand that man sanctify His Name, but rather that Hashem’s Name be sanctified. Perhaps it is because of this that even minors are included in the mitzvah of Kiddush Hashem. This may be derived from the Rambam who begins the fifth chapter of Hilchos Yesodei Hatorah by ruling: “All the House of Israel is enjoined in sanctifying Hashem’s great Name”. The Rambam’s wording is an allusion to include even minors in the…

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Rabbi L. Scheinbaum In Emor, 5751

“And there went out the son of an Israelite woman who was the son of an Egyptian… and the son of the Israelite woman blasphemed the Name.” (24:10-11)

The Sforno says that the reason for mentioning this individual’s paternal ancestry is to emphasize the reason for his impudence and audacity. An Israelite would never be so unrestrained as to “curse the Name”. We may note from the Sforno’s thesis that the character traits of parents are inherited by their offspring. It was only because of his specific non-Jewish lineage that there was ingrained in him this outrageous audacity which he displayed. It is no wonder that Chazal have insisted that when choosing a mate a person should be especially aware of and sensitive to his or her character…

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“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)

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

“And Hashem said to Moshe, say unto the Kohanim, the sons of Aharon.” (21:1)

“Except for his kin who is close to him.” (21:2)

“And the daughter of a Kohain who profanes herself, she profanes her father, she shall be burnt by fire.” (21:9)

“And I shall be sanctified in the midst of the Children of Israel. (22:32)

“And there went out the son of an Israelite woman who was the son of an Egyptian… and the son of the Israelite woman blasphemed the Name.” (24:10-11)

YEARS

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