Because - Emor 5771

21:17 – 18 (יז דַּבֵּר אֶל-אַהֲרֹן, לֵאמֹר: אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם, אֲשֶׁר יִהְיֶה בוֹ מוּם--לֹא יִקְרַב, לְהַקְרִיב לֶחֶם אֱלֹ קָיו יח כִּי כָל-אִישׁ אֲשֶׁר-בּוֹ מוּם, לֹא יִקְרָב: אִישׁ עִוֵּר אוֹ פִסֵּחַ, אוֹ חָרֻם אוֹ שָׂרוּעַ) We have the commandment and prohibition against allowing a Bal Mum, a Jew who has some physical abnormality to do the Avoda in the Bais Hamikdash. The language of the Posuk is somewhat striking. We are commanded that a Jew who has a physical deformity is not permitted to do the service of the Bais Hamikdash. The reason is because anyone who has a physical deformity is not allowed to do the service of the Bais Hamikdash. That doesn’t seem to make sense. (כִּי) is giving a reason, don’t do this because. The Torah doesn’t always tell us reasons, however, sometimes it does.  Here it says, (אִישׁ מִזַּרְעֲךָ לְדֹרֹתָם, אֲשֶׁר יִהְיֶה בוֹ מוּם--לֹא יִקְרַב, לְהַקְרִיב לֶחֶם אֱלֹ קָיו יח כִּי כָל-אִישׁ אֲשֶׁר-בּוֹ מוּם, לֹא יִקְרָב). Because anyone who has a Mum can’t do the Avodah. So it is saying that one cannot do the Avoda because one cannot do the Avoda. It is a Pliya? That is not a reason, it is just repeating the prohibition.

The Tosafos Beracha interprets as follows. He says the Torah is telling us that there are times that we have a Mitzvah to do and we ask why and there are times that we are told accept the Mitzvah without knowing the reason and do it because you were told to do it.

We find such an expression in the Gemara in Maseches Shabbos 21a (22 lines from the top) (א"ל אין מדליקין מאי טעמא לפי שאין מדליקין). Certain types of oils can’t be used to light Shabbos candles. Abaya asked why not? The Rebbi said because we don’t. He said don’t think into the reason, accept it.

Similarly, in Maseches Nidda 60a (9 lines from the bottom) (א"ל אין תולין מה טעם לפי שאין תולין). So we find that sometimes a Rebbi understood that you have to teach a Halacha without teaching the reason.  That is what the Torah is saying here as well. (אֲשֶׁר יִהְיֶה בוֹ מוּם--לֹא יִקְרַב, לְהַקְרִיב לֶחֶם אֱלֹ קָיו יח כִּי כָל-אִישׁ אֲשֶׁר-בּוֹ מוּם, לֹא יִקְרָב). The reason is because someone who has a Mum is not allowed to do it. Now this is what it says in Tosafos Beracha.

We can add, why should the Torah do that only here, there are many Chukim in the Torah. There are many Mitzvos Stumim, Mizvos whose meanings are not known to us. There the Torah doesn’t use this expression. Only here by a Bal Mum do we use this expression. Why is that so?

The answer would seem to be as follows. There are many Mitzvos whose reasons are not known to us, and we accept it. Any intelligent human being knows that he will not understand everything. For example the Mitzva of Parah Aduma.  We know that it is above our understanding to figure out and appreciate why a red cow is used for that particular use. Or why an Esrog is waved on Sukkos with a Lulav. It is a Chok. Don’t ask, because.

By a Bal Mum, however, a human being who has feelings, would feel bad. Why should this person not be able to do the Avodah, just because he has a physical deformity? Is he any less of a Jew? Is he any less of a valuable person? Does that make him any less of a human being?

It goes against the usual grain of B’nei Yisrael, Rachmanim, Baishanim, Gomlei Chasadim. We who care for people. When we hear that because someone is a Bal Mum he is ineligible to do the Avodah, we would question it more harshly. You would think why should that be? It is Dafka here that the Torah tells us why? Because. Because I said that a Bal Mum should not be doing the Avodah.

I would add that we are now learning Sefer Yehoshua in the Motzoei Shabbos Navi Shiur. We will come to episodes in Yehoshua which involve a lot of killing and a lot of death, and one wonders, certainly an American in the 21^st century, so much killing so much death?

Strikingly the Rishonim don’t come to explain it, they don’t come to apologize for Sefer Yehoshua. It is as if to say this was the command of Hashem and we have to accept it. It is Dafka such an issue, an issue where our sense of fairness is challenged that we have to understand the concept of Ein L’har’er Acharov.

Double Identity Of Shavuos - Emor 5771

A thought regarding Shavuos: In this week’s Parsha 23:21 (וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה, מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם--כָּל-מְלֶאכֶת עֲבֹדָה, לֹא תַעֲשׂוּ: חֻקַּת עוֹלָם בְּכָל-מוֹשְׁבֹתֵיכֶם, לְדֹרֹתֵיכֶם). The phrase (מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם) appears numerous times in Chumash. It is a day which is a day of Holiness. However, here there is a verb that precedes it, (וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה,), and you shall announce on this day (מִקְרָא-קֹדֶשׁ) that it is a Holy day, (יִהְיֶה לָכֶם) it shall be for you. It doesn’t read properly. (וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה, מִקְרָא-קֹדֶשׁ) makes sense. (מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם) makes sense. But the reading of “You shall call on this day a day of Holiness it shall be to you” seems to be incorrect.

The Tosafos Beracha explains that we find a few times in Tanach that words are meant to be read in both directions. Therefore, he says (וּקְרָאתֶם בְּעֶצֶם הַיּוֹם הַזֶּה, מִקְרָא-קֹדֶשׁ), that the words (מִקְרָא-קֹדֶשׁ) are read with the beginning of the Posuk, “And on this day you shall announce a day of Holiness”. In addition, (מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם), the command that “This shall be a day of Holiness to you”.  So that this is one of those words which are read in both directions. The Tosafos Beracha brings a long list of such words. This is what it says in the Sefer of the Tosafos Beracha.

Based on that I would add an interesting Limud. We can ask why Dafka here on Shavuos does the Torah present the words (מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם) in a way that it is read twice, (מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם) appears in regard other Yomim Tovim, in Parshas Pinchas for example and it is not read twice.

To answer that question as to why the Torah sets it up this way we look at Chazal. What does (מִקְרָא-קֹדֶשׁ) mean? We find 2 interpretations. In the Toras Kohanim, we find in Parshas Emor, it says (מִקְרָא-קֹדֶשׁ) by Achila, Shesi’a, and Chisus Nekia. Meaning, it is a day you shall call Holy by eating special foods, drinking special drinks, and by wearing clean clothing.  Call it a Holy day, that is one interpretation, the physical pleasures of the day.

The Gemara in Maseches Shevuos 13 says (מִקְרָא-קֹדֶשׁ) that it should be a special day of Holiness in which we add blessings and prayers.  So there are 2 interpretations of the (מִקְרָא-קֹדֶשׁ) Limud. We know that every Yom Tov is a day that has 2 aspects, Lachem (special Mitzvos of the day that are pleasure driven for a person) and Lashem (parts that are meant to create additional Ruchniyos and spiritual growth). The Gemara says that Shevuos is a special Yom Tov in which all agree that you must add Lachem.

On Pesach, Sukkos, and certainly Rosh Hashana, Rav Eliezer holds that a person has a choice and he is permitted to make it Kulo L’Hashem and does not have to make it a day of any physical pleasure (Lachem). He can spend the whole day learning and davening without adding physical pleasure. However, Rav Eliezer is Modeh that on Shevuos uniquely, that all agree that you must add Lachem (physical pleasure). Shevuos which is a day of Matan Torah, Torah and the enjoyment of learning Torah is something which is not a contradiction to the physical pleasures of the world. Therefore, on Shevuos everyone agrees that you need the Achila, Shesi’a, and Chisus Nekia as well.

Based on this we come back to this Posuk. (מִקְרָא-קֹדֶשׁ) has two separate meanings. Lachem which is Achila, Shesi’a, and Chisus Nekia and Lashem which is adding blessings and prayers. There are 2 separate meanings which can apply to any Yom Tov. So in a different Yom Tov when it says (מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם) you have a choice. You can choose the meaning of Kulo Lachem or the meaning of Kulo Lashem. Not so on Shevuos. Therefore on Shevuos we have (מִקְרָא-קֹדֶשׁ) twice. Twice but it only says it once. Both meanings are merged into one expression (מִקְרָא-קֹדֶשׁ), as if to say that on Shevuos uniquely you need both (מִקְרָא-קֹדֶשׁ).

Sefira, Sundays, & Sadducees - Emor 5771

23:15 (וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה) We have a Mitzvah to count Sefira and we are now standing in middle of the days of Sefira. The other night someone asked me a question. When we count we say the number of days, today is the 16^th day of the Omer. Now in Hebrew when we count, we count using the words Rishon, Sheini, Shlishi, Revii, Chamishi. The Aliyos are called the first Aliya, the second Aliya, the third Aliya..  We use Sheini, Shlishi, Revii, Chamishi, Shishi. When we count the days of the week we say Hayom Yom Rishon, Hayom Yom Sheini, Hayom Yom Shlishi. So we count the days of the week by saying the first day, the second day, the third day. In that case shouldn’t we do the same thing we count Sefiras Omer, this is the first day of the Omer, this is the second day of the Omer, this is the third day of the Omer? Why do we change the manner of counting by saying Hayom Sh’losha Yamim B’omer, today is 3 days to the Omer, shouldn’t we say today is the third day to the Omer? 

I am not sure what the Inyan is but I would suggest the following. The Posuk says (וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה: שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה).  We understand that we start counting from the day after the first day of Pesach. We interpret Shabbos as a reference to that day. The Tzedokim understood this to mean that it was only on a Sunday that Sefiras Haomer would start. In every year no matter when Pesach fell the Tzedokim would count from Sunday. If so, we may well understand why Chazal instituted a language of Sefiras Haomer that we use in avoiding saying Hayom Yom Rishon, Hayom Yom Sheini, Hayom Yom Shlishi. The language of Yom Rishon is used for Sunday, Yom Sheini for Monday, Yom Shlishi for Tuesday. According to the Tzedokim it was so. The first day was always a Sunday, the second day always a Monday, the third day always a Tuesday. So perhaps the reason why we are Meshane and say Hayom Echad B’omer, Hayom Shnei Yomim B’omer is to avoid the interpretation of the Tzedokim and to say today is 2 days to the Omer and to avoid using a language that would imply Sunday, Monday, Tuesday and of course once we use that language the first 7 days we stay with that language for the whole Sefira.

The Kohen Gadol's Rebbetzin - Emor 5770

21:13 יג  וְהוּא, אִשָּׁה בִבְתוּלֶיהָ יִקָּח The question of the week is: There is a Mitzvah for the Kohen Gadol to only marry a Bisulah as the Posuk mentions. The  Rambam in Sefer Hamitzvois Mitzvois Asei 38 writes, not only is it a Lav for a Kohen Gadol to marry someone he is not allowed to marry, but it is a separate Mitzvas Asei to marry a Bisulah.

The Rambam also has another Shittah and that is that a Kohen Gadol can’t be married to more than one woman. This is because on Yom Kippur it says, V’chipeir B’adoi uv’ad Bai’soi, where Bai’soi is in the singular so that teaches that he is not permitted to be married to two wives.

If so, a person who becomes a Kohen Gadol in all likelihood is already married because he inherited the Kehuna Gedoila from his father. So he is not a youngster of 18. He now has a Mitzvois Asei according to the Rambam of getting married to a Bisulah. The problem is he can’t marry someone else because he is not permitted to have two wives. What is he supposed to do? Does every Kohen Gadol according to the Rambam have to divorce the wife he was previously married to in order to marry a Bisulah?

Shabbasos & Shevuos - Sefirah 5770

Why do we call this period of time the days of the Omer? The Omer was a Korban brought on the second day of Pesach and that is when we start counting Sefirah. The 49 days it seems has nothing to do with the Omer, it is only the starting point of the counting which seems coincidently. We are actually counting from Pesach to Shevuous. It is funny that we call it Sefiras Haomer.

In the Sefer HaKsav V’hakabalah he says a beautiful Pshat which is a great insight. There are 49 days of Sefirah. He asks why in this week’s Parsha does the Posuk say, טו  וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה:  שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה it calls the seven weeks שַׁבָּתוֹת. Whereas in Parshas Re’ei when it talks about Sefira the Posuk says in Devarim 16:9 ט  שִׁבְעָה שָׁבֻעֹת, תִּסְפָּר-לָךְ:  מֵהָחֵל חֶרְמֵשׁ, בַּקָּמָה, תָּחֵל לִסְפֹּר, שִׁבְעָה שָׁבֻעוֹת why is there the difference between Shabosois and Shavuois?

He explains as follows. Really they are Shevuois, weeks. So why here does it refer to Sefira as the Sheva Shabosois? Shabasois is a language that implies a break, and a time to rest. In this week’s Parsha, the Parsha brings the Posuk of the Omer, then instructs us on the counting of the Omer, and after the 49 days you bring the Shtei Halechem which is an offering brought on the 50^th day. It seems to not only mix the Omer into the Mitzvah of the seven weeks but also the Shtei Halechem.

The HaKsav V’hakabala says the Omer was an offering of barley brought on Pesach which permitted the Yidden to eat from the new crop of wheat. During those seven weeks it was still prohibited to bring from the new crop on the Mizbaiach. On Shavuous the Shtei Halechem offering which was wheat was Matir meaning it permitted bringing from the new crop on the Mizbaiach as a Korban. So for these seven weeks the Omer mattered. This is because for these seven weeks there was a Matir (there was something that permitted) the eating of the new crops to ordinary people. After Shevuous it was Muttar everywhere. It didn’t need the Omer, it was really the Shtei Halechem that permitted it everywhere. So the seven weeks are the seven weeks of the Omer. The seven weeks of the Omer has an influence. Sheva Shabasois is a language of a break of what was before it, a change. Now the Omer created what was the seven weeks of the Yimei HaOmer. This beautiful thought and Vort connects the Omer to these seven weeks.

It is also really an insight because the Omer was from barley which is animal food. The Shtei Halechem is from Chitim which is the fine bread that we eat. From when Klal Yisrael left Mitzrayim until they got the Torah there was a freedom, something new was Muttar. However, it was inferior, it was before they were obligated to keep the Mitzvois. It was an inferior time. When they came to Shevuous they brought the Shtei Halechem, it was a time of Kabbolas Hatorah. A time that something superior happened to them. That is symbolized by the fact that there was a new Heter, symbolized by the Heter to eat the new crop,was the finer food of wheat.

So these are actually seven weeks of Omer. Seven weeks of an inferior state. A state of sort of a barley Heter. A time that we are lacking Kabbolas Hatorah. Afterwards during the time of the Shtei Halechem, was a superior time. It is interesting that those who say Hinneni Muchan Umizuman prior to making the Beracha on Sefiras Haomer, mention both Korbanois. We mention טו  וּסְפַרְתֶּם לָכֶם, מִמָּחֳרַת הַשַּׁבָּת, מִיּוֹם הֲבִיאֲכֶם, אֶת-עֹמֶר הַתְּנוּפָה:  שֶׁבַע שַׁבָּתוֹת, תְּמִימֹת תִּהְיֶינָה טז  עַד מִמָּחֳרַת הַשַּׁבָּת הַשְּׁבִיעִת, תִּסְפְּרוּ חֲמִשִּׁים יוֹם; וְהִקְרַבְתֶּם מִנְחָה חֲדָשָׁה, לַירוָר Without this Vort it would be strange to mention the Korban Omer and the Shtei Halechem. This is an extraordinary insight into Sefiras Haomer.

Honoring The Kohen Or The Kehuna? - Emor 5770

21:8 The Posuk says ח  וְקִדַּשְׁתּוֹ--כִּי-אֶת-לֶחֶם אֱלֹקיךָ, הוּא מַקְרִיב; קָדֹשׁ, יִהְיֶה-לָּךְ--כִּי קָדוֹשׁ, אֲנִי יְרוָר מְקַדִּשְׁכֶם  Rav Pam when honored by Yeshiva after 60 years of being in the Yeshiva, said the following Vort from the Chasam Soifer. There is a Mitzvah to be Mekadeish a Kohen. Rashi brings a Gemara in Maseches Gittin 59b which is well known ר' חייא בר אבא אמר מהכא (ויקרא כא) וקדשתו לכל דבר שבקדושה תנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון. We honor the Kohen by allowing him to be first in any Davar Shel Kedusha.  The Shulchan Aruch Even Ezer Siman Gimmel says if a Kohen walks into a Shul and says I am a Kohen, that is not enough to give him the first Aliyah. This is because we only give someone the Kohen Aliyah if he is Muchzak to be a Kohen. However, a stranger who just walks in off the street needs more proof.

The Rama disagrees and is Maikil. The Rama says a Kohen that walks in is given the first Aliyah. This is the practice that we are all familiar with. What is the reason for the Rama’s Psak? If he is a Kohen you are giving him Kohen and if he is not a Kohen, if you would have given the Aliyah to a Yisrael, you wouldn’t be honoring a Kohen, so you might as well give him the Aliyah.

Rav Pam asked that this Pshat is Shver because the explanation would only work if he was the only person who said he was a Kohen in Shul. So then you lose nothing by giving him the Aliyah. Even if he was lying a Kohen wouldn’t have received the Aliyah anyway. However, what happens if there are other Kohanim in Shul. The Rama still says that you can give him the Aliyah based on his say so. How can you do that, you are being Mevateil a Mitzvas Asei because it is possible that he is not a Kohen?

The Chasam Sofer answers that the Mitzvah of giving honor to a Kohen is really to give honor to the institution of Kehuna, to give honor to the children of Aaron Hakohen. If someone comes into Shul and says he is a Kohen, perhaps he really is not a Kohen, nevertheless if the reason you are giving him the Aliyah is because you understand that he is a Kohen, and based on that you give him the first Aliyah, you are Mekayeim the Mitzvah of giving honor and Kedusha to the children of Aaron, even though this person might not be a child of Aaron. You gave him the Aliyah because he claimed to be a Kohen so you were giving honor to Kehunah.

How did this happen to be Rav Pam’s address at the dinner? Rav Pam said the following. He said when he was given this honor at the dinner and people refer to him as the Gadol Hador and a Talmid Chochom, Rav Pam in his humility said, it causes me pain. He said I know that I am not deserving of these honors, however, the Chasam Soifer gives me comfort. Rav Pam said even if I am not deserving of these honors, since people think I am a Talmid Chochom, and give me honor as a Talmid Chochom, they are honoring the institution of Talmidei Chachamim. They are honoring the Torah. So Rav Pam was able to have comfort in getting this honor.

According to this it would turn out that if a Kohen wanted to serve someone, there is a Machloikes Rishoinim if a Kohen can be Moichel on his Kehunah. The Mechaber of the Shulchan Aruch in the end of Siman 128 says that a Kohen can be Moichel on his Kavod and can serve someone who is not a Kohen.

The GRA says that the Rambam disagrees and says that a Kohen can’t be Moichel on his Kavod. The Mishna h Berurah brings it as a Machloikes L’halacha. If there is a Kohen nthat wants to be Moichel on his Kavod he can walk into a Shul that no one knows him and pretends to not being a Kohen. Then he can be Meshameish someone. Since according to the Chasam Soifer it all depends on what is going on the mind of the person who is having the Kohen work for him.

Nobody Left To Die? - Lag Ba'omer 5769

Lag Ba’omer is a happy day because the Talmidim of Rabbi Akiva stopped dying. If they all died in the first 32 or 33 days there were no more Talmidim to die, so then what was the big Simcha that they stopped dying?  A possible Teretz was suggested. It doesn’t mention in the Gemara that all the Talmidim died in one year. It does say that they died during this period. It might have been spread over a number of years. This would answer the question.