Emor – Page 9 – Peninim on the Torah

“Aharon shall arrange it, from evening to morning.” (24:3)

The Torah tells us in this pasuk that Aharon HaKohen was responsible for arranging the lamps of the Menorah. In Parashas Tetzaveh, when the Torah records this ritual, it mentions that Aharon’s sons also arranged the lamps of the Menorah. Why is only Aharon’s name mentioned here? The Baal HaTurim explains that after Nadav and Avihu died in the Sanctuary, Aharon no longer permitted his remaining sons to enter alone. He always accompanied them into the Sanctuary. These are amazing words! The Baal HaTurim’s penetrating insight into Aharon’s behavior is both profound and pragmatic. How are we to understand this?…

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Rabbi L. Scheinbaum In Emor, 5763

“And they (the Kohanim) shall not take/marry a woman divorced by her husband.” (21:7)

It seems like a clearly stated halachah – a Kohen may not marry a divorced woman. Horav Shneur Kotler, z.l., related the following story which was cited by Rabbi Pesach Krohn. It is a classic that demonstrates the sincerity of a simple Jew and the depth of understanding a rav or posek, halachic arbiter, must have of both the subject and the petitioner who asks the question. Horav Chaim Ozer Grodzenski, z.l., the preeminent gadol hador, leading Torah scholar and leader of Pre-World War II Europe, was once giving a shiur, lecture, to a group of young men in his…

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Rabbi L. Scheinbaum In Emor, 5763

“If the daughter of a man who is a Kohen will be defiled through having an illicit relationship, she defiles her father.” (21:9)

Why does she defile her father more than her mother? Chazal teach us that the father is also punished. If, prior to his daughter’s defilement, he had been considered a respected member of the priesthood and the community, he is demoted. It seems that this degradation is due to his status as a Kohen. Why should this “punishment” be limited to Kehunah? Should the Yisrael who does a poor job raising his daughter be different? Last, according to those commentators who translate the phrase “ki seicheil” as “who begins,” rather than “who defiles,” why is the punishment restricted to…

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Rabbi L. Scheinbaum In Emor, 5763

“And you shall rejoice before Hashem, your G-d, for a seven-day period.” (23:40)

The mitzvah of joy on the festival of Succos is intrinsic to the chag. It is an integral aspect of the festival’s identity. It occurred on one of the days of Succos that the daughter of Horav Meir, z.l., m’Premishlan became gravely ill. On Simchas Torah, the situation had deteriorated to the point that the young woman was at death’s door. Yet, Rav Meir Premishlaner danced the hakafos, traditional Simchas Torah dance with the Torah, with his usual joy and devotion. His chassidim were aghast at the Rebbe’s behavior. How could he exhibit such jubilation at a time like this?…

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Rabbi L. Scheinbaum In Emor, 5763

“Aharon shall arrange it, from evening to morning.” (24:3)

The Torah tells us in this pasuk that Aharon HaKohen was responsible for arranging the lamps of the Menorah. In Parashas Tetzaveh, when the Torah records this ritual, it mentions that Aharon’s sons also arranged the lamps of the Menorah. Why is only Aharon’s name mentioned here? The Baal HaTurim explains that after Nadav and Avihu died in the Sanctuary, Aharon no longer permitted his remaining sons to enter alone. He always accompanied them into the Sanctuary. These are amazing words! The Baal HaTurim’s penetrating insight into Aharon’s behavior is both profound and pragmatic. How are we to understand this?…

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Rabbi L. Scheinbaum In Emor, 5762

“You shall sanctify him, for he offers the food of your G-d.” (21:8)

Simply, the pasuk is teaching us to treat the Kohanim with the esteem befitting the Almighty’s Divine servants whose function it is to offer Hashem’s sacrifices. The Kesav Sofer takes a penetrating look into the meaning of this pasuk. If we look at the status of the Kohen, we note a paradox. On the one hand, he is the spiritual elite of the Jewish People. He has been selected to stand in Divine service before Hashem and also to act as a spiritual mentor of Klal Yisrael. On the other hand, the Torah gives him no way to sustain himself. He…

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Rabbi L. Scheinbaum In Emor, 5762

“You shall not desecrate My holy Name, rather I should be sanctified among Bnei Yisrael.” (22:32)

The entire chapter preceding the commandment regarding sanctifying Hashem’s Name deals completely with the Festivals – the sacrifices that are offered during the Festivals and the halachos that pertain to the sacrifices as a result of the Festivals. It is, therefore, puzzling that the chapter closes with the Torah’s enjoinment not to desecrate Hashem’s Name and to be sure to sanctify His Name. Is there a connection between chillul Hashem and the Festivals? The Netziv, z.l., gives a response that is both compelling and timely. For the most part, the mitzvos of the Torah are not similar to religious practice and…

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Rabbi L. Scheinbaum In Emor, 5762

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

The sanctification of Hashem’s Name is a Jew’s primary privilege and responsibility. This obligation is all encompassing. To desecrate Hashem’s Name is a transgression of epic proportion. It is a sin that, regrettably, can occur with very little “effort” on our part. Indeed, if one sins merely because Hashem’s will has very little bearing on his actions, then he has desecrated Hashem’s Name. If this is done in public, in the presence of ten Jews, the sin is magnified. The fundamental principles are one’s fear of Hashem and his respect for the Divine word. Sefer Yereim says that chillul Hashem is…

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Rabbi L. Scheinbaum In Emor, 5762

“You shall count for yourselves – from the morrow of the rest day.” (23:15)

Shavuos is not identified by the Torah with a specific day on the calendar, but as the fiftieth day after the Omer Offering. Each individual is to count every one of the days separately and clearly. Horav Chaim, z.l., m’Volozhin, was wont to say that there is one mussar sefer, book of ethical discourse, that is not “counted” among the many volumes that are available for character development and introspection. It is a simple “sefer,” with a compelling message and readily available – the clock. If a person were to stare at the clock on the wall and watch the seconds…

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Rabbi L. Scheinbaum In Emor, 5761

“And they (the Kohanim) shall not take/marry a woman divorced by her husband.” (21:7)

It seems like a clearly stated halachah – a Kohen may not marry a divorced woman. Horav Shneur Kotler, z.l., related the following story which was cited by Rabbi Pesach Krohn. It is a classic that demonstrates the sincerity of a simple Jew and the depth of understanding a rav or posek, halachic arbiter, must have of both the subject and the petitioner who asks the question. Horav Chaim Ozer Grodzenski, z.l., the preeminent gadol hador, leading Torah scholar and leader of Pre-World War II Europe, was once giving a shiur, lecture, to a group of young men in his…

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“Aharon shall arrange it, from evening to morning.” (24:3)

“And they (the Kohanim) shall not take/marry a woman divorced by her husband.” (21:7)

“If the daughter of a man who is a Kohen will be defiled through having an illicit relationship, she defiles her father.” (21:9)

“And you shall rejoice before Hashem, your G-d, for a seven-day period.” (23:40)

“Aharon shall arrange it, from evening to morning.” (24:3)

“You shall sanctify him, for he offers the food of your G-d.” (21:8)

“You shall not desecrate My holy Name, rather I should be sanctified among Bnei Yisrael.” (22:32)

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

“You shall count for yourselves – from the morrow of the rest day.” (23:15)

“And they (the Kohanim) shall not take/marry a woman divorced by her husband.” (21:7)

YEARS

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