D’var Torah - Emor

Man goes to his Rabbi and tells him there is something he has always wanted to be. Rabbi says, “What’s that?” He says, “I want to be a Kohen.” Rabbi says, “You want to be a Kohen? I can’t make you a Kohen. Why do you want to be a Kohen?” He says, “I’ve always wanted to be a Kohen,” and he offers any kind of contribution that the Rabbi wants. He says “The Shul needs a new roof. I’ll buy a new roof.” Rabbi says, “Now that’s interesting”. The Rabbi thinks about it and says, “Well let me see if I can work something out”. So, Rabbi calls him a few days later, and says “I think I found a way to do it, and I think I found a way to make you a Kohen. We’ll have a ceremony in the Shul, and I’ll say the Bracha, and I’ll bless you and you’ll be a Kohen.” So, they go through all of this, and the man buys them a new roof for the Shul, and everyone is happy. A few months later, the Rabbi says “Tell me. Something’s been bothering me. Why all these years you wanted to be a Kohen so badly?” He says, “Well my grandfather was a Kohen, and my father was a Kohen, so I wanted to be a Kohen too!”

It’s that easy to be a Kohen but is it really?

This week’s Torah portion Emor is also called Torat Kohanim which serves as the priests’ manual. It includes the special regulations of the kohanim. Last week we discussed what sets us apart from the other nations and this week we read of what sets the kohanim apart from the rest of us. Just as the Israelites are expected to represent G-d through life, aspiring to acts of holiness, the Kohanim are to represent the maximum level of holiness in their actions and devotion to G-d. 

ויאמר יהוה אל משה אמר אל הכהנים בני אהרון ואמרת אלהם לנפש לא יטמא בעמיו.

The opening sentence of this week’s Torah portion Emor is full of treasures to explore…

First, we can ask ourselves why is G-d telling Moses “Emor” – Say/Tell verses “Daber” – speak as he usually instructs him in other portions. And why do we see that same verb repeated three times in one sentence? Vayomar, Emor and Vehamarta (present, order for action (future) and past. 

The reason that is said, say/Tell the priests and say to them. We learn that Moses was commanded to tell the priests the command of impurity in a whisper, since the priestly service is done in a whisper. And in the blessing of the priests, in the book of Numbers in Parashat Naso, it is also said, Tell (say to) them. 

וידבר יהוה אל משה לאמור: דבר אל אהרון ואל בניו לאמר כה תברכו את בני ישראל אמור להם.

For the priest who spreads his hands to bless us, doesn’t do it out loud but in a whisper, so that he could direct his heart while doing so. Moreover, both the text of the commandment not to be impure to the dead, and the text of the commandment to bless Israel, was said in the same language of Emor, in order to teach us about the connection between the two commandments. That is, just as in temple worship, if a priest has any of the things that hinder him, he is not allowed to serve in the holy practices. The same is true for blessing others, if a priest has any of the things that hinder him, such as: unclean dead, or converted, or drunk, or married a divorced woman, etc. he may not bear his hands (לכפות ידיו) for blessing others. 

The reason that it was said to them and not speak to them is that we are taught that the quality of the priestly blessing depends on the quality of the individual priest who blesses. That is, if the priest has attained perfection, his blessing entitles Israel. That being said (emor), to them. And if he has not attained perfection, there is no blessing but as a mere statement that is said (Daber). And know that the priest who blesses Israel is blessed by the Almighty according to the magnitude of his blessings to Israel.

It is said, and they put my name on the children of Israel, and I will bless you (Numbers 6:27) ושמו את שמי על בני ישראל ואני אברכם.

Also, in the book of Numbers 6:22-23 – before the blessing of the priest we read: G-d told Moses, speak to Aaron and his sons: Thus, shall you bless the people of Israel, say to them. 

וידבר יהוה אל משה לאמר: דבר אל אהרון ואל בניו לאמר כה תברכו את בני ישראל אמר להם:

‎The reason that was said, both say to the priests and say to them. That is, a double statement was written in the command of the impurity of the priests. Because the holiness of the priests is a twofold, because the priest is sanctified by two Holinesses. 

One holiness is before God in the Temple. It is said that they shall be holy to their G-d and not profane the name of their G-d and must be holy. We read it throughout the different verses in chapter 21: כי קדוש הוא לאלוהיו,והיו קודש 

קדש יהיה לך כי קדוש אני ה’ מקדשכם 

And the second holiness is mentioning how the priest is sacred to Israel. In chapter 21 verse 15 it is said:” so that he will not defile his offspring among his people. I am the Lord, who makes him holy.” כי אני יהוה מקדשו

Therefore, the priests were warned not to be defiled from their holiness in case of impurity. For example, impurity of the dead causes the priest to descend from his holiness both in the eyes of God and in the eyes of Israel. According to an unclean priest, he is not allowed to offer sacrifices to God and is not allowed to bless Israel with a priestly blessing. ‎

‎There is also a reason for the repetition of the verb Amar to the priests, in order to warn them of even the slightest impurity, which is said, say to the priests. And also, to warn them of the impurity of the dead, which is said vehamarta alehem. ואמרת אלהם

In addition, Israel was also warned to preserve the sanctity of the priests who were blessing them. This way, the priest who wants to bless them will carry his hands easily for the blessing and without any difficulty to do so, and it will be a sign that Israel was deserving of his blessing.‎

 

Moving in time to today’s world, where we don’t have our Bet Mikdash anymore and instead have our Temples, things shift and adjust accordingly, but the essence of this does remain since society on the large scale and communities on the small scale need a core of people who live by a higher standard to set an example for others and motivate them to improve their ways. The Kohanim were our role models, leading by example of how to live a holy life while dealing with life’s challenges like hard obligations, loss, sorrow etc. Today we have Rabbi’s taking the role of the Kohanim to continue and follow a higher code of conduct. Rabbis are part of Klal Israel. They don’t hold any special powers from above and are obligated to follow the laws as the rest of their fellow Jewish people. It is said that “Ten shoemakers can make a minyan, but nine rabbis can’t.”

Despite that, Rabbis are considered: Klei Kodesh – “instruments of holiness” since they show us by example the ways to live a life of holiness through studying, teaching, living and most importantly by having a good and moral character.

As I am preparing to take on this important role as a spiritual leader, I hope to be a strong leader and to hold myself to the high standards of Jewish law and traditions while being sensitive to my Jewish community in time of need, and to strengthen all to achieve a good, moral, and happy life with my blessings, support and guidance. 

 

Shabbat Shalom!