Divrei HaRav
 

Emor / אמור

Emor / אמור
The Possuk in Thilim 31:21 “You will protect them in sukkah from troubles of the tongues”. The Gaon explained that the four letters of the word סוכה are each emitting from different sources. The first is from the letters which use the teeth to pronounce them. The second is from the group which uses the lips. The third from the throat and the last letter from the neck. The only group not represented is the letters using the tongue. This then is what Dovid HaMelech meant : “The letters and mitzva of sukkah protect from loshon harah, the evil tongue.

The parsha of Emor is basically a parsha of the restrictions placed upon Kohanim to elevate them to a higher level. R’Moshe z’l’ gives a beautiful overview of their position of holiness. Theirs is a higher calling. They are the teachers of the people, the role models. This is obvious from the brochos granted by Moshe Rabeinu. It is for this very reason that the Torah piles on them these added obligations to assist them in attaining holiness. However, he points out, the expression which introduces this concept is one of אמירה, not דיבור. As the Gemora explains that אמירה is an expression of soft and smooth, not difficult and strict. The Torah cajoles and convinces the Kohanim to accept their new positions and all its inherent problems. With this R’ Moshe comforted all people involved with Jewish education to accept their job and duties with love and joy.

The Lechem HaPonim was removed on Shabbos and distributed among the Kohanim. As small a piece they would receive still satisfied them. Why did this take place on Shabbos? The Aznaim L’Torah explains in practical terms. A whole week the Kohanim were treated to the meat and breads of all the various karbonos. On Shabbos there were no karbonos except for the Tamid and Musaf, of which no portion was given to Kohanim. To offset this, the Torah grants him the special brocha of Lechem HaPonim. R’ Zalman z’l’ points out, therefore, that the lesson is quite obvious. The day of rest, not only does not interfere with ones parnoso, but it gives an added brocha!

The Possuk reads “One who has a physical blemish should not come close to bring the bread (offering) of HaShem.” The next possuk gives the reason “for any man who has a physical blemish should not come close”. It seems to just repeat itself. The answer could be that the Torah expects us to give respect to HaShem, at least, as much as we would give to a flesh and blood ruler. The palace guards are always the most perfect looking specimens of humankind. In case one would think that the one with a blemish is being disqualified for a possible lack of performance, the Torah follows with “no such man should even enter into the sanctuary to represent HaShem’s legions.
 

 

 

Previous Parshos

Tazria Metzora Achrei Mos Kedoshim Emor Behar Bechukosai Bamidbar Shavuos Naso Behalosicha Shilach Korach Chukas-Balak Pinchos Matos-Masei Devorim Voeschonon Ekev Reah Shoftim Ki Seitzei Ki Savo Nitzovim - Vayelech Rosh HaShana Haazinu-Yom Kippur Sukkos V'zos HaBrocha Breishis