A thought on the end of the Parsha about being Over an Aveira B’heter - Emor 5781

 Another thought on the end of the Parsha. As you know, the end of the Parsha is the Parsha of the 

וַּיִקֹּב בֶׁן-הָאִ שָ ה הַּיִשְ רְ אֵּ לִית ) 24:11 in says it as Hashem Sheim the Nokeiv was who one the of ,Mekaleil

לֵּלַּּקְיַּו ,ם ֵּשַּה-ת ֶׁא(. Moshe Rabbeinu says put him in jail because I don’t know what to do with this 

וַּיְדַּ בֵּר מֹּׁשֶׁ ה, אֶׁ ל-בְ נֵּי יִשְ רָ אֵּ ל, וַּיֹוצִ יאּו אֶׁ ת-הַּמְ קַּּלֵּל ) him tells H”HKB Parsha the of end the at then and man

וְ רָ גְ מּו ) congregation whole the by death to stoned be should he That .)אֶׁ ל-מִ חּוץ לַּמַּ חֲנֶׁה, וַּיִרְ גְ מּו אֹּתֹו אָ בֶׁן

 .(אֹּתֹו, כָל-הָעֵּדָ ה 

In the same Parsha Hashem tells Moshe Rabbeinu other Mitzvos. He says 24:17 ( -לָכ הֶׁכַּי י ִכ ,שׁי ִא ְו

ּומַּ כֵּה נֶׁפֶׁׁש -בְ הֵּמָ ה, יְׁשַּ ּלְמֶׁ נָה--נֶׁפֶׁׁש, תַּ חַּת ) 24:18 .dies somebody kills who Someone .)נֶׁ פֶׁׁש אָ דָ ם--מֹות, יּומָ ת

שֶׁׁפָנ(. Someone who kills an animal has to pay. Someone who injures a person has to pay. Someone 

who injures an animal has to pay. It goes through the whole Parsha and then ( יֵּנ ְב-ל ֶׁא ,ה ֶׁשֹּׁמ רֵּב ַּדְיַּו

 end whole The .order of out totally is it ,belong t’doesn It .)יִשְ רָ אֵּ ל, וַּיֹוצִ יאּו אֶׁ ת-הַּמְ קַּּלֵּל אֶׁ ל-מִ חּוץ לַּמַּ חֲנֶׁה

of the Parsha doesn’t work. We are in middle of the story of the Mekaleil and then Moshe is told 

to take him out and kill him which starts in Posuk Yud Aleph and then in Posuk Chaf Gimmel they 

took him out and killed him and in between from Yud Zayin to Chaf Beis there are a bunch of 

other Halachos that don’t belong here. Tzorech Biur!

The answer lies in a big Yesod that it says in many places but I saw in the Chofetz Chaim by the 

Parsha of Ir Hanidachas. By the Parsha of the Ir Hanidachas the whole city is put to death. Then it 

 Chofetz the Zagt .you on mercy have will Hashem that) וְ נָתַּ ן-לְָך רַּ חֲמִ ים וְ רִ חַּמְ ָך) 13:18 Devarim in says

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Chaim there is a danger. When Klal Yisrael has to Rachmana Litzlon has to put a city to death it 

makes death much more acceptable to people. It weakens a person’s sense of Rachmanus. ( ךְָל-ן ַּתָנ ְו

ךָ ְמַּח ִר ְו ים ִמֲח ַּר(. Hashem says it is going to damage you. If you are going to put a city to death, you 

have to do it because it is a Chiyuv and a Mitzvah but be careful. It is going to do damage. So 

 Chofetz the in believe I is That .Rachamim you give will I .)וְ נָתַּ ן-לְ ָך רַּ חֲמִ ים וְ רִ חַּמְ ָך) promised Hashem

Chaim Al Hatorah. The same thing here. Hashem told Klal Yisrael take him out and kill him. It is 

a danger, it is going to weaken the feeling of Klal Yisrael towards the horror of killing somebody. 

HKB”H says at the same time tell Klal Yisrael if you kill somebody you are Chayuv Misah, if you 

kill animals there are consequences. Not only kill, if you injure a person there are consequences. 

Not only injure a person, if you injure an animal there are consequences. Warn Klal Yisrael so that 

they should have Chizuk. 

Any time a person is in a situation where a Mitzvah gives him an opportunity that would otherwise 

be an Aveira it is a danger that it is going to weaken the person. For example, if you say Lashon 

Hora L’toeles when there is a situation that you have a Heter to say Lashon Hora, and you say it. 

Be careful, it is going to weaken the wall that you have in front of you, the barrier you have, the 

Siyag you have not to speak Lashon Hora. So be careful. You have to strengthen yourself. If it 

comes to a situation like that you have to strengthen yourself.

If you are in a situation when you are a Rebbi and you have to punish a Talmid, be careful. 

Punishing, it is a terrible thing to inflict hurt on somebody. You have to strengthen yourself 

afterwards, you have to be Mechazeik yourself afterwards because even when you do it B’heter 

you have to be careful. That is the lesson at the end of the Parsha. 

At the end of the Parsha we are told (לֵּלַּּק ְמַּה- ת ֶׁא אֵּוצֹה (and then Posuk 17 – 22 that tells us Moshe 

Rabbeinu you have to kill the Mekaleil and tell Klal Yisrael these Halachos and then that is what 

they did. Then they took him out. The lesson being that the situations where you are allowed to do 

it needs a Chizuk

Anybody who is in Hatzolah will tell you that even when it is a Mitzvah to be Mechaleil Shabbos 

but anybody who is in that situation where it is a Mitzvah and he is Mechaleil Shabbos many times 

needs Chizuk in Kavod Shabbos. It is that way. Even when a person does the Mitzvah you have to 

be Mechazeik yourself. And so two lessons from the end of the Parsha. 

The consequences of speaking Lashon Hora - Emor 5781

Let us start with a thought at the end of the Parsha a few 

 who person A .)וְ אִ יׁש, כִ י-יִתֵּ ן מּום בַּעֲמִ יתֹו--כַּאֲׁשֶׁ ר עָשָ ה, כֵּן יֵּעָשֶׁ ה ּלֹו) 24:19 in says It .end the from Pesukim

ׁשֶׁ בֶׁר, תַּ חַּת ׁשֶׁ בֶׁר, עַּיִן תַּ חַּת עַּיִן, ׁשֵּ ן תַּ חַּת ) him to done be shall so did he as ,friend his on wound a inflicts

 .(ׁשֵּ ן--כַּאֲׁשֶׁ ר יִתֵּ ן מּום בָאָ דָ ם, כֵּן יִנָתֶׁ ן בֹו

In the Talelai Oros he brings that from here a Remez to something that is mentioned in the Chovos 

Halevavos and the Chofetz Chaim brings in the Sefer Shemiras Halashon. Specifically, the Chofetz 

Chaim in Sefer Shemiras Halashon in the Shaar Hazechira, Perek Zayin, brings an incredible thing. 

That when someone talks Lashon Hora about someone else the Mitzvos of the speaker of Lashon 

Hora go to the one who the Lashon Hora is spoken about. So that he gets a windfall of Mitzvos. It 

is a mistake when people say it is “All” the Mitzvos as that is not true. It does not say all the 

Mitzvos, it says the Mitzvos. If you look at the source in the Chovos Halevavos

 ( החסידים כן אחד ואמר

הרבה בני אדם יבואו ליום החשבון וכשמראים להם מעשיהם ימצאו בספר זכיותם זכיות שלא עשו אותם ויאמרו לא 

עשינו אותם ויאמר להם עשה אותם אשר דבר בכם וספר בגנותכם. וכן כשיחסרו מספר זכיות המספרים בגנותם יבקשו 

 .Mitzvos the of some is it that see will you) אותו בעת ההיא ויאמר להם אבדו מכם בעת שדברתם בפלוני ופלוני

Some of the Mitzvos of a person who speaks Lashon Hora go and switch to the recipient and that 

is the person who was hurt by his words. It switches over. 

Somewhere else in Shemiras Halashon the Chofetz Chaim writes that this may be the reason that 

at the end of Elokai Netzor there is a Minhag to say a Posuk that has to do with the person’s name. 

Why say a Posuk that has to do with a person’s name? He says because there is a concept that 

L’asid Lavo on the Yom Hadin people will come to the Yom Hadin with a Behala and they will 

not remember their name. What that means exactly is hard to understand but Balei Kabala write 

such an idea that people will not remember their names. 

Zagt the Chofetz Chaim that on the Yom Hadin on the scales a person will see either Mitzvos that 

he didn’t do that are suddenly on the scale or Mitzvos that he did do but are not there. There will 

be a Behala, there will be a question, am I the right person? Somehow that is related to the idea 

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that a person has to stick his name into into a Mitzvah, into Shemoneh Esrei. Whatever that means, 

the Yesod of the Shemiras Halashon that a person who speaks Lashon Hora Rachmana Litzlon 

 if ,)וְ אִ יׁש, כִ י-יִתֵּ ן מּום בַּעֲמִ יתֹו) .Posuk this in Merumaz is Yesod that ,person other the to Mitzvos loses

 over go ,)כֵּן יֵּעָשֶׁ ה ּלֹו) done have you that Mitzvos the) כַּאֲׁשֶׁ ר עָשָ ה ) ,else someone damaged have you

to the other person. This idea is brought in the Chovos Halevavos in the Shaar Hachani’a (הכניעה(, 

Perek Zayin and this is the idea that is brought down. 

Now of course this idea needs an explanation. You suddenly get a windfall, a bonanza. It is your 

lucky day, someone spoke Lashon Hora about you and you get Zechusim that you don’t deserve. 

It is very difficult to understand the concept. 

In the Michtav Eliyahu he explains it as follows. He says that when Reuven speaks Lashon Hora 

about Shimon, how damaging is it? Well it depends. It depends on how much of a respected person 

Reuven is. If the person speaking the Lashon Hora is a Tzaddik, obviously he is doing something 

that is not Tzidkus now but he is otherwise a righteous person, a Talmid Chochom, a Chashuve 

person, then when he speaks bad about someone else it causes greater damage. If he is less than 

that, then it causes less damage. Zagt the Michtav Eliyahu, to the extent that your Mitzvos do 

damage to the other person that because you did Mitzvos you are respected and does damage to 

the other person, then it is like you are using the Mitzvos to hurt him, so Rachmana Litzlon you 

lose the Mitzvos and it comes to him. In other words, the damage, the hurt that he got is 

compensated by the cause of the damage. However, that works, it is obviously an extraordinary 

type of a punishment for someone who speaks Lashon Hora and hopefully it is something that will 

motivate us to do better. 

The Lesson Of The Word "Sh'air" - Emor 5773

In the beginning of the Parsha we have the rules of a Kohen who is not allowed to be Mitamei. A Kohen Hedyot we are told is allowed to be Mitamei to his relatives. In the language of the Posuk in 21:2 (כִּי, אִם-לִשְׁאֵרוֹ, הַקָּרֹב, אֵלָיו). What is (שְׁאֵרוֹ). Rashi says (אין שארו אלא אשתו). That he is allowed to be Mitamei to his wife. As the Posuk says the other of the 7 relatives as well.

I would like to discuss the idea of (שאר) being a wife. Rashi says (אין שארו אלא אשתו) the word Sh'air refers to a wife. Now that comes from Toras Kohanim in the Medrash. The Medrash says a few more words. Ain Sh'airo Ela Ishto Shenemar Sh'air Avicha Hi. The Tosafos Yom Tov in Masechese Bava Basra in the beginning of Perek Ches brings this Medrash and he says Divrei Taima Haim. He says this is a Pele. Sh'air means a wife Shenemar (שְׁאֵר אָבִיךָ, הִוא) Sh'air Avicha Hi. The Posuk (שְׁאֵר אָבִיךָ, הִוא) Sh'air Avicha Hi appears in the Parsha of Arayos in Vayikra 18:12. (שְׁאֵר) Sh'air there means a sister. We are talking about the prohibition about marrying your father's sister and the Posuk says (שְׁאֵר אָבִיךָ) Sh'air Avicha and there Sh'air means a sister. The Tosafos Yom Tov שדלד how does the Toras Kohanim seem to understand Sh'air to means a wife? It is a tough Kasha.

I would like to share with you an answer that it says in both the Torah Temimah and actually is written more clearly in the Sefer Haksav V'hakabalah (page # 119). These sources say that the word Sh'air does not literally mean wife. As a matter of fact the Haksav V'hakabala brings from the GRA (the Vilna Gaon) that D'vadai Lashon Sh'airo Hainu Sh'air Bisaro V'lo Ishto. The word Sh'air means someone connected to your flesh. So that a sister is Sh'air (connected to your flesh) and it doesn't literally mean a wife. Why then here do we say that Sh'airo Zu Ishto? So we say that the Posuk says (כִּי, אִם-לִשְׁאֵרוֹ, הַקָּרֹב, אֵלָיו) the flesh who is closest to him. Closest? Yes, that is a wife. So that the word Sh'air implies someone is from the same flesh. Now we understand that blood relatives can be called from the same flesh. Now what about a wife? A wife comes from different parents? The answer is that this Limud is that Sh'air is from the idea that is found in Beraishis 2:24 (וְהָיוּ לְבָשָׂר אֶחָד). That they are actually one. Husband and wife are one. In that way, the idea of Sh'airo Zu Ishto is important. Sh'airo your wife in the language of the Rashbam there in Masechta Bava Basra 109b (כדכתיב והיו לבשר אחד (בראשית ב)). The Rashbam is saying the Yesod that the Torah Temimah and the Ksav V'hakabala say that Sh'air is the idea of being one of oneness. Therefore, Sh'airo Zu Ishto is an idea, is a sense of oneness that husband and wife need to have one with the other.

There is an interesting Hagahos Mordechai in the beginning of Maseches Kesuvos. The Hagaos Mordechai was asked whether it is proper that Arus V'arusoso, a man and woman who plan to be married, whether they are allowed to live in the same house. To that Hagaos Mordechai responds that they should not live in the same house even if they are planning to be married. He brings two reasons. One is the Issur Yichud problem and Kallah B'lo Beracha Asura L'bayla and there is an Issur Yichud. Secondly, and this is where it becomes interesting, he says that it is not good for a couple that are engaged to be married to spend time living together as they will end up fighting and come to hate each other. There will be fights. He brings from Beraishis 2:21 (וַיַּפֵּל י רוָר אֱלֹרים תַּרְדֵּמָה עַל-הָאָדָם) when HKB"H prepared Chava for a wedding Adam was sleeping.

This idea is brought in the Rama Even Ha'ezer Siman 51 where he says a Chosson and Kallah shouldn't live in one home because they may come to despise one another. I believe that this is where the custom comes that when the Chosson or Kallah comes to their future partner's family for Shabbos like when the Kallah comes to the Chosson's family for Shabbos that the Chosson sleeps in a different home. This is the source. Here there is an obvious question. We are afraid for them to live together in the same house because they will have too much of each other and they will come to hate each other. What are you talking about? Better they should find out before they are married than after they are married! They are about to get married. If they can't be happy living in the same house they should find out now. Isn't that a Pliya?

The answer lies in the words of the Hagaos Mordechai. A man and a woman who live together in the same house certainly they will come to disagreements certainly they will get on each other's nerves. Marriage only works because there is a sense of Sh'air. There is a sense of Basar Echad, there is an idea of permanence. There is an idea of making it work. Once a couple is married and in the same house assuming they are sensible people and have feelings for each other, they will be able to make it work. The problem is before they are married. If they are going to be together and there is no sense of permanence it is not going to happen. It is not going to end up being able to work because it just doesn't work. Ahava is Gematria Echad. Ahava requires that there be a sense of oneness. If there is a sense of trying it out you can be sure that it is not going to work. This is an important Yesod to understand. The key to Sholom Bayis in a home is not for a husband and a wife never to get on each other's nerves, never to do things that the other doesn't like. It is normal that these things happen. The key rather is to have a sense of oneness, a sense of Sh'air, (שְׁאֵרוֹ, הַקָּרֹב, אֵלָיו), a sense of Basar Echad. When there is a sense of Basar Echad it works.

I love to say this over. I once brought from the Aleinu L'shabaiach on Parshas Metzora. Rav Shlomo Zalman Auerbach's wife passed away and he said at the Levaya I have nothing to ask my wife Mechilah for. It moved everybody. A husband married more than 60 years could say that there is nothing that I have to ask Mechila for, it is very moving. That part of the story I think is rather well known. There is a second part. The Aleinu L'shabaiach brings that awhile later one of Rav Shlomo Zalman Auerbach's Talmidim came to Rav Shlomo Zalman Auerbach and told him we are married for such and such a period of time and we have never had an argument, never had a disagreement. He meant to say that I am following in your footsteps. Rav Shlomo Zalman Auerbach answered you have never had a disagreement with her? Are you divorced, did she die? The young man was bewildered. To which Rav Shlomo Zalman Auerbach replied it is not normal for a couple that is married to never have a disagreement, to never argue over anything. For that you don't have to ask for Mechila. As long as you treat each other with respect when you disagree, that is fine. But to say that you will have a home where you will never disagree that is not possible.

A Minyan With A Non-Frum Participant - Emor 5773

What is the source for Minyan? The idea of Minyan needing 10 people. Believe it or not its Mekor is in this week's Parsha. We read in the Parsha as it says in 22:32 (וְלֹא תְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי, וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל) we have the Mitzvah of Kiddush Hashem. To be Mikadeish Hashem B'soch B'nei Yisroel. How many people is B'soch B'nei Yisroel? It doesn't say. We know that there is an idea of Kiddush Hashem B'farhesia, a public Kiddush Hashem. But how many people make it into something public? The Gemara in Maseches Sanhedrin 74b  says (וכמה פרהסיא אמר ר' יעקב אמר רבי יוחנן אין פרהסיא פחותה מעשרה בני אדם פשיטא ישראלים בעינן דכתיב ונקדשתי בתוך בני ישראל בעי רבי ירמיה תשעה ישראל ונכרי אחד מהו תא שמע דתני רב ינאי אחוה דרבי חייא בר אבא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם הבדלו מתוך העדה הזאת מה להלן עשרה וכולהו ישראל אף כאן עשרה וכולהו ישראל) and learns through a two-step Limud from Korach and then the Miraglim that just like the Miraglim in the case of the sinners of the Miraglim were 10 so too the same thing here you need 10 people to make a Minyan B'farhesya. So this is the idea that we have Minyan being 10. That is in regard to being Mikadeish Sheim Shamayim B'rabim. The Gemara in Maseches Berachos 21b says (וכן אמר רב אדא בר אהבה מנין שאין היחיד אומר קדושה שנאמר ונקדשתי בתוך בני ישראל כל דבר שבקדושה לא יהא פחות מעשרה מאי משמע דתני רבנאי אחוה דרבי חייא בר אבא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם הבדלו מתוך העדה הזאת (עי' מסורת הש"ס) מה להלן עשרה אף כאן עשרה) and extends this to the idea of Minyan in Davening. So that this is the source of Minyan Asara.

Rav Moshe has a number of Teshuvos regarding the following Shaila and these Teshuvos have to do with the source of Minyan as we have explained. Rav Moshe was asked whether someone who is a Michaleil Shabbos (a Mumar) can count towards the 10 people of Minyan or do you have to have 10 people who are Shomrei Shabbos, who are religious people. Rav Moshe says let's look at the Gemara. The Gemara says that we learn Minyan from the Miraglim and the Gemara goes on to say that maybe the non-Jew should count towards Minyan (in Sanhedrin 74b). Maybe a non-Jew should count towards Minyan. The Gemara responds that it is not so as you need similar to the Miraglim from whom we are learning. The same thing here and therefore, a non-Jew does not count towards Minyan. Says Rav Moshe, so the Gemara is saying that non-Jews don't count towards Minyan. The Miraglim were Reshaim and yet they are counted towards the 10. The Gemara says Dumya D'miraglim. Therefore, a Mumar, someone who is not a Frum person still could count towards Minyan. This is Rav Moshe's Psak.

Although Rav Moshe stresses that when you are making a Minyan in this manner you should not say Chazaras Hashatz. That is, it is enough to be Maikil on this Kula to say Kaddish and Barchu. But to make an extra 19 Berachos not. Therefore, say what we call a short Shemoneh Esrei when counting a non Frum person towards a Minyan. This is Rav Moshe's Psak based on this Limud.

It is interesting that in the second Igros Moshe Orach Chaim, that Rav Moshe was challenged. He was challenged by a questioner who brought to him the Psak of Rav Moshe Rosen who said that a non Frum person doesn't count towards Minyan for Mussaf because you don't accept Korbanos from people who are not Frum. The Minyan towards Korban Mussaf can't be counted if a Frei person is part of the 10. Rav Moshe responds that on the contrary from Rav Moshe Rosen's Psak regarding Mussaf we see that otherwise he would hold that a non Frum person does count towards Minyan. It is only Mussaf that has a Din of Korbanos that are not brought from a Mumar, there a Mumar doesn't count. But otherwise he does count.

Rav Moshe has a third letter in Cheilek Gimmel. There someone challenged Rav Moshe from the Shela Hakadosh who said that the Miraglim were Tzaddikim. If they were Tzaddikin then we can't learn from there to count towards Minyan even a Rasha. To that Rav Moshe essentially responds that that is not Pashut Pshat. Pashut Pshat when you read the Chumash is that the Miraglim were Reshaim. If they had done Teshuva HKB"H would not have punished them because Teshuva works for an Onesh Bidai Shamayim. Thereofore, Rav Moshe stands by his Shitta that a person who is not Frum can still count towards Minyan. I should mention that there is a Teshuva in the Divrei Chaim who disagrees with this Psak who holds that a non Frum person does not count towards Minyan. Either way, my point is that this is a Limud from this week's Parsha.

Hod & Hadar - Emor 5772

The Malbim here in 19:25 talks about the word Haddar which means beauty. The word beauty he says is also used in Hebrew with the word Hod, so it came be Hod or the Hebrew word Haddar. The Malbim explains that the difference is that the word Haddar refers to external beauty, something that is beautiful on the outside. The word Hod refers to internal beauty. Now we can’t see the insides of a person as we can’t take an x-ray and see his beauty. It means the characteristics of a person which gives him beauty. That is Hod. So Haddar is external beauty and Hod is internal beauty. As it says in Bamidbar 27:20 (וְנָתַתָּה מֵהוֹדְךָ, עָלָיו) and you should place your beauty, your glory onto Yehoshua. The word Hod and Haddar are never used together in Tanach when referring to a human being. A human being or an item that is created in this world can either be Haddar beautiful on the outside or Hod beautiful on the inside. Rarely do the two go together.

When we refer to Hashem however, we refer to him as it says in Divrei Hayamim 1 16:27 (הוֹד וְהָדָר, לְפָנָיו--  {ס}  עֹז וְחֶדְוָה, בִּמְקֹמוֹ). HKB”H has Hod and Haddar both together which tend to be contradictions when we talk about human beings. Because human beings who are beautiful on the outside tend to be haughty. Human beings who that are beautiful on the inside tend to be less caring about outer beauty.

This fits beautifully with the idea that is mentioned in the Ohr Gedalyahu regarding the poem Aderes V’emunah L’chai Olamim. The Ohr Gedalyahu in a footnote brings that this poem refers to two things which are generally opposites, which normally don’t go together. L’chai Olamim by Hashem they do go together. For example, Oz V’anava L’chai Olamim, strength and humility. Human beings who are powerful are usually not a humble person. So Oz V’anava L’chai Olamim that is Hashem’s Middah. Or Hadai’a V’haddibur L’chai Olamim. Dai’a is someone who knows a lot. This is someone who doesn’t usually talk a lot so it doesn’t go together a big talker and an intelligent person. We know Shtika Yafa L’chachamim as it says in Maseches Pesachim 99a top line (מכאן אמרו חכמים יפה שתיקה לחכמים קל וחומר לטפשים). Hagava V’hagedula who would be truly great and have a greatness that is apparent. So too Hod V’haddar L’chai Olamim. It is beautiful. Words that are usually opposites L’chai Olamim. These are my thoughts for the Parsha.

Booths And Clouds - Emor 5772

The Tosafos Beracha has a beautiful analysis of the Pesukim by the Mitzvah of Sukkah. In 23:42 (בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת) we are told to sit in Sukkos for 7 days. All those who dwell among the Jews should live in Sukkos. The word Sukkos appears twice in this Posuk. Both times it is spelled Choseir without the Vav which would indicate the Cholem. In the next Posuk it says ( לְמַעַן, יֵדְעוּ דֹרֹתֵיכֶם, כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל, בְּהוֹצִיאִי אוֹתָם מֵאֶרֶץ מִצְרָיִם) that your generation should know that I had the Jews dwell in Sukkos when they left Egypt. In this Posuk Sukkos is spelled Malei with the Vav. Why so?

Says the Tosafos Beracha a beautiful Remez. As you know, there is a difference of opinion to what Sukkah we remember when we sit in our Sukkos. There is an opinion that we remember the huts which the Jews dwelled in the Midbar. There is an opinion that Sukkas apply to the Ananei Hakavod the clouds of glory which surrounded Klal Yisrael. I guess it would be safe to say that it would be good to think of both. When we sit in the Sukkah on Sukkos we should remember both the huts that the Jews dwelled in the Midbar and the Ananei Hakavod the clouds which formed a (Sukkah) tent covering surrounding the Jewish people in the Midbar.

Says the Tosafos Beracha, now it is beautiful. (בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים) is spelled Choseir missing the Vav as if it is a singular word. Basukkas Taishvu Shiv’as Yamim. We actually sit in only one type of Sukkah, we sit in a hut. We are not able to sit in the Ananei Hakavod these days, so in that Posuk it hints at the singular. (בַּסֻּכֹּת תֵּשְׁבוּ, שִׁבְעַת יָמִים; כָּל-הָאֶזְרָח, בְּיִשְׂרָאֵל, יֵשְׁבוּ, בַּסֻּכֹּת) in singular form. Then we are told ( לְמַעַן, יֵדְעוּ דֹרֹתֵיכֶם, כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל) that your generation should know that I had the Jews dwell in Sukkos when they left Egypt. Here, it is spelled with the Vav to indicate plural. (כִּי בַסֻּכּוֹת הוֹשַׁבְתִּי אֶת-בְּנֵי יִשְׂרָאֵל) when you left Egypt you dwelled in more than one Sukkah, in the hut as well as within the Ananei Hakavod. Therefore, it is hinted (Mirumaz) by the plural language.

A Voluntary Todah - Emor 5772

22:29 ( וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה, לַי רוָר --לִרְצֹנְכֶם, תִּזְבָּחוּ). The Posuk talks about bringing the Zevach Todah. Of course the Korban Todah is a Korban of thanksgiving to HKB”H. (לִרְצֹנְכֶם, תִּזְבָּחו), what does the Posuk say. When you bring a Korban Todah to Hashem, (לִרְצֹנְכֶם, תִּזְבָּחו), bring it Lirtzonchem, bring it willingly. What is the idea?

Rav Pam cited the Rashash in Maseches Menachos 80 who has the following Chakira. There are two types of Korbanos. There are Korbanos that are Chiyuvi, obligatory Korbanos which you can only bring when there is an obligation. For example, a Korban Chatos can only be brought when there is an obligation to bring the Chatos. There are other Korbanos such as a Shelamim which can be brought voluntarily and it doesn’t have to be an obligation. Of course under certain circumstances there is an obligation to bring a Shelamim, however, in other times it can be a Nedava, a straight out donation with no obligation at all.

The Rashash wonders whether the Korban Todah falls under the first category that is it is only brought when there is an obligation to bring the Korban Todah. We know that one has to bring a Korban Todah when he goes through a time of danger and he is saved, such as recovering from an illness or being captured. Or, can it also be brought as a Nedava voluntarily whenever a person wants. This is the Chakirah of the Rashash.

Rav Pam and this is printed in the Rav Pam Hagaddah on page 152 cited a Har Tzvi who brings a Raya (a proof) that a Todah can be brought voluntarily as well. With that knowledge, we turn back to the Posuk and Rav Pam explained as follows. ( וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה, לַי רוָר --לִרְצֹנְכֶם, תִּזְבָּחוּ).There are times that you bring a Korban Todah. Essentially the obligation to bring a Korban Todah is at those times that today we have an obligation to say Birchas Hagomel. When we have gone through a danger and have been saved. At that time there is an obligation to bring a Todah. The Torah tells us don’t wait until you bring a Todah because you have gone through a difficulty and have been saved from it. The Korban Todah is an expression of thanks to HKB”H, and brings one close to HKB”H. Go and do it on your own. Bring a Korban Todah without the need to go through a time of danger. Bring a Korban Todah, express your thanks before it is a time of urgent need. That is the Posuk that Dovid Hamelech says that is found in Tehillim 116:17 (לְךָ-אֶזְבַּח, זֶבַח תּוֹדָה), to you I will bring a Korban offering. If you would be obligated to bring it it would not be a Chiddush for Dovid to fulfill his obligation. (לְךָ-אֶזְבַּח, זֶבַח תּוֹדָה) is a Posuk in which Dovid says I will bring the Todah on my own, (לִרְצֹנְכֶם, תִּזְבָּחו). Bring it willingly which means voluntarily. A beautiful thought on this Lirtzonchem Tizbachu.

 

Favors from A Cohen - Emor 5771

There is a Mitzva 21:8 (וְקִדַּשְׁתּוֹ) to be Mekadeish Kohanim and to treat Kohanim in a special way. They should be the ones to lead the Bentching. There are areas in which you are Michuyav to be Michabeid Kohanim. Not to be Meshameish with Kohanim, not to tell them to do work for you or do you favors. If he is working for you for a Parnasa of course he can. Not to be Meshameish with Kohanim is something which in the Yeshiva and I assume in the world is neglected. 
 

There is a Gemara in Maseches Baba Kamma 20a-b (6 lines from the bottom and goes onto 20b) (א"ל רב חסדא לרמי בר חמא לא הוית גבן באורתא בתחומא דאיבעיא לן מילי מעלייתא אמר מאי מילי מעלייתא א"ל הדר בחצר חבירו שלא מדעתו צריך להעלות לו שכר או אין צריך היכי דמי אילימא בחצר דלא קיימא לאגרא וגברא דלא עביד למיגר זה לא נהנה וזה לא חסר אלא בחצר דקיימא לאגרא וגברא דעביד למיגר זה נהנה וזה חסר לא צריכא בחצר דלא קיימא לאגרא וגברא דעביד למיגר מאי מצי אמר ליה מאי חסרתיך או דלמא מצי אמר הא איתהנית א"ל מתניתין היא הי מתניתין א"ל לכי תשמש לי שקל סודריה כרך ליה א"ל אם נהנית משלמת מה שנהנית). Rav Chisda was talking to Rami Bar Chama and he told Rami Bar Chama that you missed Yeshiva yesterday and we had such a great Shiur. Rav Chisda tells him the Shiur. Rami Bar Chama said I have a proof to it. Rav Chisda said please tell me. Rami Bar Chama says if you are Meshameish me and do me a favor I will tell you the proof. Rav Chisda folded Rami Bar Chama’s laundry and in exchange for that Rav Chisda told him the proof.  

The Gemara in Maseches Shabbos 10b (22 lines from the bottom) (רב חסדא הוה נקיט בידיה תרתי מתנתא דתורא) Rashi explains that Rav Chisda was a Kohen (רב חסדא. כהן הוה). If Rav Chisda was a Kohen then what is going on. Why is Rami Bar Chama saying to Rav Chisda to be Meshameish him if it is Assur to be Meshameish with a Kohen. Now you might say that Rami Bar Chama was his Rebbi. However, from the episode in the Gemara it is clear that they were 2 Talmidim of one Rebbi. Rav Chisda tells Rami Bar Chama you missed Shiur yesterday. Therefore, Tzorech Iyun Gadol. How could Rami Bar Chama say to Rav Chisda (לכי תשמש לי), do some service for me and then I will tell you the proof to the Shiur? Rav Chisda was a Kohen?