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?

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.