Parashat Emor
May 1, 2010
17 Iyar 5770
Vol. 19 No. 28

This week's Halacha file: Iyov’s Sufferings, the Holocaust and Medinat Yisrael – Part Three

Count Three Clicks
by Dr. Joel Berman

In this week’s Parashah, the Torah commands, “USfartem Lachem," "And you shall count for yourselves" (VaYikra 23:18). During these days of Sefirat HaOmer, we mourn the death of Rabbi Akiva's students, who were punished for their lack of Derech Eretz. Torah law hardly considers lack of Derech Eretz worthy of capital punishment. It is therefore very difficult to understand why Hashem would kill twenty-four thousand students of Rabbi Akiva simply because they didn't treat each other with respect. Obviously, something needed to be corrected.

When I was in Tzahal, my group spent the first few days of advanced infantry training getting our gear together and in target practice. I found it very frustrating that no matter how carefully I aimed my rifle, the bullet always seemed to hit the target somewhere to the left of where I aimed. This problem became magnified over long distances. When I expressed my frustrations to my company commander, he said to me, "No problem, Berman, you just need a course correction!" With that, he took out of his pouch a special key, which he inserted into the gunsight of my Galil rifle. He counted just three clicks and declared the problem corrected. He was right. The rifle’s shot was straight.

Rabbi Rekowsky explains that the death of Rabbi Akiva's students was also a course correction of sorts. Although these students were Torah giants, they had a small problem with their Derech Eretz.
As small as this problem may have been some two thousand years ago, Torah, in its purest form, could not have been transmitted to us long-distance without this awesome course correction.

It is now our turn to use these days of Sefirat HaOmer to effect small changes in our own Derech Eretz. With a little patience, it is possible to see how a small course correction can have huge ramifications.

Hashem’s Inner Circle?
by Chaim Gartenberg

In its initial two Perakim, this week’s Parashah describes the role and Halachot of the Kohanim in depth. The Torah discusses two main aspects of the role of the Kohanim: the idea of their being holy to the upmost degree, far beyond the regular concepts of Kedushah, to the point of not marrying divorcees, not being Metamme’im LeMeitim, not serving in the Mikdash if they have a Mum, etc., as well as their role as representatives of Bnei Yisrael, serving as the conduit between Bnei Yisrael and Hashem. In essence, they have two seemingly opposing goals: to serve as paradigms of holiness for the people, as examples of the possible connection the people can have to Hashem, but also to seemingly isolate Hashem from the people, as only through the Kohanim can the people directly serve Hashem.

This paradox can be explained by analyzing the earlier method of Avodah to Hashem. The original intent of the Mikdash and the Mishkan was to allow the Bechor of each family to serve as the representative of each family, spreading the connection to Hashem to all of Bnei Yisrael on a personal, familiar level. Sadly, at that time (and today as well) Bnei Yisrael were not ready for such a personal connection to Hashem. The establishment of the Bechorim as representatives was discarded after Cheit HaEigel, which, according to the Beit HaLeivi, was an instance of Bnei Yisrael trying to serve Hashem on too personal a level by making a physical representation of Hashem. Later, Hashem killed Nadav and Avihu for making the same mistake.

Therefore, the idea of the Kohanim was established to solve this issue of Bnei Yisrael’s becoming too close to Hashem and taking their relationship with Him for granted. While Bnei Yisrael could potentially benefit from each family having a member who could have an intimate connection to Hashem, linking the family to the Kedushah of the Mikdash, Bnei Yisrael weren’t able to live on such a level. The Kohanim, however, not only serve as the representatives of Bnei Yisrael, but are also commanded to live with this higher level of Kedushah. This enables them to maintain the relationship with Hashem that the rest of Bnei Yisrael weren’t able to keep.

The role of the Kohanim is not to limit the relationship between Bnei Yisrael and Hashem, but to expand it by ensuring that Bnei Yisrael remain appreciative of and connected to Hashem. They don’t isolate Hashem from the people, but by serving as the role models for Bnei Yisrael and by being the example of Kedushah as instructed in this week’s Parashah, they help Bnei Yisrael reach their own potential in serving Hashem and attain their own connection to Hashem.

May we be able to integrate this message into our own lives, and with the help of our Rabei’im and teachers, may we be able to reach our own levels of Kedushah and connection to Hashem.

Bread for Success
by Moshe Kollmar

In Parashat Emor, while dealing with the all of the holidays in the order of the year, the Torah commands that a Minchah Chadashah, a new meal offering, be offered on the fiftieth day since the day the Korban Omer is brought, the second day of Pesach (VaYikra 23:16). Of all the sacrifices brought throughout the course of the entire year, the Minchah Chadashah is the only one described as “new.” Why is this specific Korban referred to as “new?” Furthermore, the general rule is that the only Minchah offerings allowed to be sacrificed, whether for an individual or for the public, must be unleavened, but this Minchah, known as the Korban Shtei HaLechem, must be leavened. Why is this Korban different from all other Korbenot Minchah?

Perhaps the most logical answer to the first question is that the Korban is called “Chadashah” because it is essentially a new type of Korban Minchah since it consists of Chametz. This solution, hwoever, creates more problems than it solves. If any Korban Minchah different from all others is called “Chadashah,” the Korban Omer should also be considered new, since it is offered with barley flour, the only Minchah that must be accompanied by such flour. Additionally, the Korban Omer is the first Korban brought with any of the grain crop from the new year’s harvest, and thus should be called a Minchah Chadashah as well according to this answer.

Rabbeinu Bachya (in his commentary to BeReishit 4:3) explains that this Korban is an atonement for Kayin’s killing of Hevel. He explains that the day that Kayin and Hevel decided to bring Korbanot, which concludes in a fight in which Kayin murders his younger brother, is the fiftieth day after the creation of the world, corresponding to the fiftieth day after the Korban Omer is brought. Usually, a Korban cannot be Chametz because Chametz represents the Yeitzer HaRa, but on Shavuot, we intentionally make the Korban Minchah Chametz because the fiftieth day is the Yoveil for the world when we are freed from the Yeitzer HaRa. Rabbeinu Bachya does not address the issue of the phraseology of “Minchah Chadashah” beyond commenting that it is different.

The Kli Yakar disagrees, arguing that the entire Korban must be thematically related to Shavuot, the day on which it is brought. Although according to the Torah, the only significance of Shavuot is the bringing of the Korban Shtei HaLechem, Chazal explain that the day centers on the giving of the Torah, which occurred on Shavuot in the first year in the desert. An example of a parallel between the Korban and the giving of the Torah is that the Shtei HaLechem consists of two loaves, symbolic of the two Luchot. Normally, Korbanot are not brought as Chametz because we fear the Yeitzer HaRa, which, as mentioned above, Chametz represents. With the Korban Shtei HaLechem, we do not have this concern because the Torah will protect us from the Yeitzer HaRa. We intentionally make this Korban Chametz to challenge the Yeitzer HaRa, to emphasize that if we are faithful to the Torah, Hashem will protect us. The Kli Yakar continues to explain that this Korban is called a Minchah Chadashah not because this Korban is unique in terms of being the first Korban brought with the wheat of the new crop (the Omer uses barley) or because it is Chametz but because it is representative of the Torah, which must be viewed as a newly acquired possession every day.
(Similarly, the Torah uses the language of “Asher Anochi Metzavecha HaYom” in Keriat Shema because every day, one must reaccept the Torah.) Hopefully, we will continue to challenge the Yeitzer HaRa, learn Torah daily, and bring the Korban Shtei HaLechem in Yerushalayim, BeMeheirah VeYameinu.

Four Species, One Person
by Tzvi Silver

In Parashat Emor, the Torah tells us that we should take a Lulav on the first day of Sukkot. The Midrash draws a comparison between this “first day” and the first day that we began sinning. But how are these two seemingly incomparable themes – one the performance a Mitzvah, the other the origin of all sin – connected?

A famous comment of Chazal tells us that the Arba Minim, the four species of vegetation that we are commanded to use on Sukkot, represent four different categories of Jews of ranging piety, from the inwardly and outwardly righteous Jew to the completely immoral one. Furthermore, the commandment to take these four species together to fulfill the Mitzvah of Arba Minim represents uniting these different categories of Jews. The Kli Yakar adds that by starting the new year with this Mitzvah, we immediately distance ourselves from sin after the repentance of the High Holidays.

Parashat Emor is read each year during the days of Sefirat HaOmer that lead up to Shavuot. This teaches us a crucial lesson at this important time, as we focus on rectifying the misdeeds of Rabbi Akiva’s students and prepare ourselves to re-accept the Torah. The Or HaChaim teaches (Shemot 15:2) that one of the steps Bnei Yisrael had to take when preparing to receive the Torah was to obtain a level of Achdut, unity. This lesson is also true for the modern day reenactment of the giving of the Torah, Chag HaShavuot.

Rabbeinu Bachya adds that the unity that is mentioned can more specifically be defined as praying for the needs, be they spiritual or physical, of fellow members of Bnei Yisrael. Chazal also add that the Arba Minim parallel four body parts. Since Klal Yisrael is considered to be one body, when we see the figurative statement of the Arba Minim and the unity of these “body parts” to fulfill a Mitzvah of HaKadosh Baruch Hu, we are able to realize our true potential of KeIsh Achad BeLeiv Achad, existing as one entity with one heart.
-Adapted from a Dvar Torah given by Rabbi Aryeh Brueckheiemer

Chilul vs. Kiddush Hashem
by Shmuel Katz

Parashat Emor discusses two obligations regarding our everyday lives. The Pasuk states (VaYikra 22:32), “VeLo Techalelu Et Shem Kadshi, VeNikdashti BeToch Bnei Yisrael…” “You shall not desecrate My Holy Name, and I will be sanctified amongst the Children of Israel…”. The first phrase warns us of desecrating Hashem’s name. Everyday, when we are in public, we must make sure not to act inappropriately. For example, if gentiles see a Jew cursing, yelling, or acting impolitely, they will immediately assume that all Jews also act inappropriately, which results in a Chilul Hashem, a desecration of God’s name. This Mitzvat Lo Ta’aseh commands us not to bring shame to the Jewish people or desecrate the name of Hashem. .

Next, the Pasuk teaches the Mitzvat Aseih to be Mekadeish Shem Hashem, to sanctify Hashem’s name. For example, if a Jew holds the door open for an elderly person, the elder will look at him and remember that a kind Jewish boy with a Kippah did him a great favor. This is a Kiddush Hashem, which is a crucial aspect of our everyday lives. Whether it be picking up a piece of paper that has been dropped or holding the door open for someone, a Kiddush Hashem is an action on which we as Jews, Hashem’s people, must concentrate. One should always be mindful of his actions, for they affect not only himself but also the entire Jewish people and Hashem.