The positioning in Torah of our Parsha Emor, following last week’s Parsha Kedoshim gives rise to thought and contemplation. In the previous 2 twin Parshas; Acharei Mos and Kedoshim, and Tazria and Metzora before them, we learn about the Kohen as the only one Divinely invested with ruling as to Tumah or Ta’Hara regarding ones’ skin, hair, clothing or homes as well as with being the vehicle for Yom Kippur avodah in the Kadosh Kedoshim and as the model, the paradigm of the Darchim for the entire B’nai Yisrael to emulate as a model for all mankind.
Author: moshe
Parshiyot Acharei Mos/Kedoshim 5772: The Kohen Gadol’s Clothing of National Atonement and Paradigm
Parshiyot Acharei Mos and Kedoshim are normally what baseball fans refer to as another of the “doubleheader” parshiyot. And just as Parshiyot Tazria and Metzora are extensions of each other, visa vi Tumah and Ta’Hara regarding post-birth, regarding skin, hair, clothing or regarding one’s home or building; Acharei Mos and Kedoshim are extensions of each other regarding Kohanim, Yom Kippur, the Kohen’s Yom Kippur avodah in the Kodosh Kedoshim and the Kohanic model of Darchim, which ideally the entire B’nai Yisrael would embrace and exhibit as a paradigm, as model, as a light for all mankind.
Parshiyot Tazria/Metzora 5772: Today’s Gauge of National Level Ta’amei/Tahara and Genuine Contrition
In learning about the laws of tzara’as, we find posukim which are a pelah, a wonderment.
Torah relates in Parsha Tazria;
“If the tzara’as will erupt on the skin, and … will cover the entire skin of the afflicted from his head to his feet, wherever the eyes of the Kohen can see — the Kohen shall look, and behold! — the affliction has covered his entire flesh, then he shall declare the affliction to be pure; having turned completely white, it is pure. On the day healthy skin appears …, it (the affliction) shall be contaminated.” (Sefer Vayikra, Perek 13, posukim 12 – 14)
Parshat Shemini 5772: Discerning Kosher from Treif, and the Sincerity of One’s Service
After learning in Parsha Tzav that for seven days, Moshe taught Aaron HaKohen and his sons the laws of their Avodah (the Kohanic Service, i.e. in the Tabernacle and later in the Beit HaMikdash — ” The Temple”) in the Mishkan, our Parsha Shemini begins by relating that on the eighth day, Aaron and his sons commenced their Avodah HaKodosh (Holy Service). It is interesting and ironic that our parsha is the other side of the term; “Tzav-Shemonah” which is the document or order issued by the Israel Defense Forces calling reservists to active duty in event of war.
Rav Hirsch z”l, the B’nai Yisrael and “Being There” at the Pesach Seder
Shalom and Chag Same’ach Friends;
This Author has been very into R’ Shimson Rafael Hirsch z”l as is evident from citings from the new Hirsch Chumash (published by Feldheim in 2005 and translated to English by Rabbi Daniel Haberman) included my various Parshiyot HaShavua’s. Have also been learning R’ Hirsch’s “Nineteen Letters”, translated with commentary by Rabbi Joseph Elias. There are some passages from the text of Letters # 8 and 9 of “Nineteen Letters”, as well as commentary on the letters which seem to speak loudly in contributing to an ADULT’s focus in Being and Feeling as if “There” — being with the rest of Am Yisrael in Mtizrayim, feeling their pain of persecution and enslavement, as well as their euphoria upon Yetizot Mitzrayim.
Dayenu 5772: That “Being There” Feeling at the Pesach Seder
This year will mark seventeen years, and my fourteenth Pesach in Eretz Yisrael, in which I have emailed, as it has become tradition with me from prior to my Aliyah, the rendition of Dayenu quoted from the book “Dear Brothers.” In each year, Dayenu holds a unique perspective, unlike the perspective of any previous year.
Each year, this author tries to put forth factors that relate to the state of B’nai Yisrael — right here and right now.
And so, the lessons of Dayenu are vital now, just as they were in the first year that I emailed this vort out or, for that matter, as vital as they were when it was quoted in Segal’s compilation of the book in its copyright year 1988.
Parsha Tzav 5772: The Jewish Mold of Constancy; or Rote, Complacency and Assimilation?
In our Parsha, Tzav is Moshe’s command from Hashem to Aaron HaKohen and his sons to take up and clothe themselves in their Vestments, their garments of service in the Mishkan, and to begin their daily Avodah (service and offerings in the Mishkan).
For seven days, Moshe taught Aaron HaKohen and his sons the laws of their Avodah in the Mishkan. (You might say that they were given, as they term it in the US, OJT from Shemayim.) On the eighth day, Aaron and his sons began their Avodah.
Parsha Vayikra 5772: Moshe’s Paradigm in Distinguishing True, Strong, Yet Humble Leaders From Frauds
The first word of our parsha; Vayikra is the source of much discussion as to why the word ends with a small “aleph” and tells much about Moshe Rabbeinu’s level of principle, integrity and his standard of leadership of B’nei Yisrael. R’ Shimshon Rafael Hirsch, z’l in the new Hirsch Chumash (published by Feldheim in 2005 and translated to English by Rabbi Daniel Haberman) renders translation of our Parsha’s opening posuk:
“And He called to Moshe, and Hashem spoke to him from the Tent of Appointed Meeting [Mei-Ohel Mo’ed], saying:” (Hirsch Chumash, Sefer Vayikra, page 1, Perek 1, posuk 1)
Parsha Vayikra 5772A: Happiness and Bringing or “Taking” an Offering to Hashem
Rabbi Pliskin in “Growth Through Torah” (Perek 1, posuk 2, page 235) renders this translation and cites Rabbi Shimshon Rafael Hirsch regarding the posuk immediately following the opening posuk and the dialogue between Hashem and Moshe Rabbeinu regarding the small alef in “Vayikra”:
“When a person of you brings an offering to The Almighty…”
Rabbi Shimshon Rafael Hirsch commented on this verse: It is most regrettable that we have no word… [for] the idea which lies behind the expression “Korbon”. The unfortunate use of the term “sacrifice” implies the idea of giving something up that is of value to oneself for the benefit of another…. The idea of an offering presupposes a desire on the part of the one to whom it is brought which [who] is “satisfied by the “offering,” which is like a gift. But the idea of a “Korbon” is never used as a gift. It is used exclusively with reference to man’s relation with the Almighty, and it’s meaning can only be understood… [as] to approach, to come near and so to come into close relationship with somebody. The object and purpose… is the attainment of a higher sphere of life. The one bringing the Korbon desires that something of himself should come into close relationship to the Almighty.
Parshat Vayakhel, Pekudei 5772: Shabbos, the Mishkan, Unity and the Paradigm Leader
The word Vayakhel — Assembling together of Kol B’nai Yisrael, introduces the building of the Mishkan (Tent of Meeting), the forerunner of the Beit HaMikdash, which would serve as a kappara (atonement) for the Eigel Zahav (Golden Calf). Our parsha opens by teaching B’nai Yisrael about Shabbos which has always, until recent times, been the unifying, defining factor of Judaism. Shabbos seems a gateway to all else — Kashrut, the Chaggim, Torah learning and Ethics, Yishuv HaAretz, Kiddushin, Family Purity, etc. It symbolizes the Jew’s faith in Hashem. And the melachot involved in the construction of the Mishkan were meant to define the paradigms of melachot prohibited on Shabbos.