Why Emor?

Why Emor?

This sidra is called Emor, because it is the first unique word to occur. We don’t call it parshas Vayomer, and we don’t call other parshiyos Vayedabar. I’ve heard it referred to as parshas Emor el HaKohanim, but really, Emor suffices.

Why the strange language of Emor? In the Biur, by the Baal Nesivos Hashalom (that oisvorf*), we see the following explanation:

“(1) Vayomer Hashem El Moshe: We explained above (parasha 1:1) [where the pasuk contains both דבור and אמירה, since it reads וַיִּקְרָא, אֶל-מֹשֶׁה; וַיְדַבֵּר ה אֵלָיו, מֵאֹהֶל מוֹעֵד לֵאמֹר] that אמירה encompasses broad matters and short [precise] matters, while דבור always pertains to broad matters.And when אמירה is juxtaposed to דבור this teaches that He spoke [דבר] broadly, and also commanded him [Moshe] to speak [לאמר] to the nation in the [specific] language which follows in the section. And so too here, Vayomer Hashem el Moshe, according to the language written in the section. So too Emor el Hakohanim Benei Aharon [the next phrase in the pasuk], with that specific language which I tell [אומר] you.

And the reason that both דבור and אמירה are not stated here as well, while without doubt He spoke [דבר] with him and instructed him all of the halachot [broadly, even those not stated in the section] prophetically, I will explain with the help of Hashem (in pasuk 24).”

Emor starts in perek 21, and pasuk 24 is the last pasuk of that perek. There are two sections in this perek. The first (pasuk 1-15)  is an instruction from Moshe to the Kohanim the sons of Aharon specifically, as we see above in pasuk 21:1. The contents of that instruction pertain to defilement, conduct, and marriage. The second section (starting at Sheni, after a setuma break, pasuk 16 - 23) is an instruction from Moshe to Aharon, and discusses blemishes:

Finally, at the end of the perek stands pasuk 24. The instruction of Vaydabar has to relate to what is above, because what follows in Vayikra 22:1 is most certainly a brand new section.

Here, in pasuk 24, we are told that Moshe spoke to three groups - Aharon, Aharon’s sons, and the Bnei Yisrael.

The Beur explains:

“(24) Vaydaber Moshe el Aharon etc.: I think this refers back to the two preceding sections. For in the first [1-15] Aharon and Yisrael are not mentioned, and in the second, his [Aharon’s] sons and the Bnei Yisrael are not mentioned. And further, in the first דבור is not mentioned, that he explained for them the matters in with a clear, comprehensive explanation [באר היטב]. Therefore, it closes with this pasuk in which is stated דבור, and in which is mentioned Aharon, his sons, and all of Yisrael, so distribute what is written in one to the other.

And Rashi za”l explains [the newly introduced here in pasuk 24] el Bnei Yisrael, that the [Israelite] Beit Din should warn the kohanim. And so it is in Torat Kohanim.”

____

* added at yaak's request.

posts so far for parshat Emor

2013
1. The parameters of Charum -- what is this blemish?

2. Does Ach only mean 'but'? Does it ever? This is obviously a derasha rather than simple peshat. Because nowhere would we think to exclude some subset of the people. If anything, we would think only on Yom Kippur do we get atonement but not on other days.

3.  YUTorah on Emor

2012

1.  Emor sources, 2012 edition -- further expanded.

2. The trup and parsing of מִקְרָאֵי קֹדֶשׁ --  Shadal wishes to interpret is against the trup. Read on and see if you can make heads or tails of it. I quite likely messed it up. So, currently, consider this a work in progress.

3. The trup on הַשַּׁבָּת הַשְּׁבִיעִת תִּסְפְּרוּ -- Shadal explains what the trup would have to be to support Rashi's parse of this famous pasuk.

4. The anomalous alef-dageish in ממושבותיכם תביאּו -- On a previous post on parashat Emor, Steg posed the following question: Any idea about the anomalous alef-dageish in ממושבותיכם תביאּו? It's fun to pronounce... I try to address this in this post.

5. YU Torah on parashat Emor

6. A literal eye for an eye -- according to Ibn Caspi, Ibn Ezra, Rambam, and Shadal. Plus, what is morally called for?

7. Precedence of a talmid chacham and a kohen gadol

2011

1. Emor sources -- further expanded. For example, many more meforshei Rashi.
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2. YUTorah on parashat Emor.
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3. יִקְרְח֤וּ written as יקרחה, etcetera -- Considering some Minchas Shais on parashat Emor.
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4. The kadma foretone in וְקִ֨דַּשְׁתּ֔וֹ, etcetera --  And whether it should be present. Again, elaborating upon Minchas Shai.
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5. בִבְתוּלֶ֖יהָ with two fricative vets, etcetera --  Continuing Minchas Shai on parashat Emor, Vayikra perek 21.
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6. Impure to the bone? Part ii --  Continuing a topic from last year on parshat Naso, about whether לטמי means bone or impure, and whether דאינשא should be present. 

2010

1. Emor sources -- revamped, with over 100 meforshim on the parasha and haftara.
   a
2. The tipecha on tisperu -- analyzing a suggestion that the trup indicates a division which corresponds to the halacha of counting 49 days rather than 50. I believe that it does not pan out.
   a
3. The difference between karet and ibud, and if there is such a difference, just because different pesukim utilize different terminology.
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4. When you cause to ascend the lamps -- What is bothering Rashi? He explains בְּהַעֲלֹתְךָ in a particular way in Behaalotecha, but is inconsistent elsewhere, in Emor, in explaining לְהַעֲלֹת נֵר תָּמִיד. Meanwhile the derasha is not initially on Behaalotecha. I consider Gur Aryeh, and then differ, and explain my own take on the matter.

2009

1. Shaving, as specifically for a meis? In part one, a possible peshat meaning; in part two, evidence from Yeshaya and Herodotus; in part three, evidence from Iyov and Yirmeyah.
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2. Emor sources -- links by aliyah and perek to an online Mikraos Gedolos, and links to many meforshim on the parshah and haftarah.
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3. Emor veAmarta -- is the duplication just normal Biblical style, or does it convey some special meaning?
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4. Where is the kohen's wife mentioned? Explicitly, implicitly, or not at all? And what is to be done for the married sister?
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5. The day after the Shabbat: what is it? First, why I think there is a compelling argument for the Rabbinic view, that it is the day after the first day of Yom Tov of Pesach. Second, why if we disagree with the rabbinic view, I would sooner adopt an explanation of it after the "week" of Pesach over the Karaite view. Third, the Karaite view, from Aharon ben Yosef, and my reaction to it. Fourth, Rav Shamshon ben Refael Hirsch's defense of the rabbinic position, based also on Rambam. Fifth, Shadal, and with him Ibn Ezra and Kuzari, that the Karaites are correct but that Saturday is just an example, but that it could be any day of Chazal's choosing. Still more planned, but we will see if I get to it.... Yes. Sixth, some concluding thoughts.
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6. Mum's the word -- grappling with the exclusion of maimed sacrifices and kohanim from the Temple service.

2008

1. LeNefesh lo yitamma beAmav, but which am and whose am? The class of deceased, or of potential actors? Rashi, Shadal, and my own suggestion. I assume in this post that it means the am of kohanim. This year (2009), I intend to offer a different suggestion.
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2. Covering one's sukkah with the arba minim, which might be based in part on a pasuk in parshat Emor. Part i, part ii, part iii, part iv.

2007

• Parsha Punning Puzzles for Emor, numbers one, two, three, four, and five. And then solutions.

2006

• The Blasphemer Left -- But From Where?
• It states vayetzei - but from where? Rashi: From the world. But which world? Of religiosity, from this world, from Olam haBa?
  Rabbi Levi says the same thing in Toledot about Esav. And refers to Golaith as well.
  Siftei Chachamim has a brilliant suggestion based on semichut, where olam is the immediately preceding word in our parsha. Of course, this is not the case elsewhere.
  An alternative, cited by Rashi: He went out, deriving from the contents of the previous parsha; or that he left the courtroom of Moshe, having lost his case. And some pointers as to what other textual cues spark this interpretation about a court case.
  Ibn Ezra says he left his tent. Perhaps he is reading emotion into this, based on his choice of prooftexts (Datan and Aviram), or perhaps not.
  Tg Yonatan explains that he left Egypt together with the Israelites, an explanation with great homiletic promise.
  Ramban associates it with the target location, betoch benei Yisrael.
  A discussion about what others do with betoch benei Yisrael. And a relation to the conversion of the blasphemer, or perhaps his father.
  Then, my own take on all of this, and the role of vayetzei.
• No Punishment for Cursing/And Excusing the Woman Who Vows?
• Cross-listed with Matot. A creative midrashic endeavor without the bounds of narrative and halachic derash.
• Haftarat Emor: Yechezkel the Torah Scholar, Yechezkel the Prophet
• Rather than harmonizing apparently contradictory laws between Torah and Yechezkel about who a kohen may marry, I point out what pesukim in Torah Yechezkel is apparently interpreting differently from Chazal. And argue that Yechezkel may do so as a Torah scholar, and not as a prophet. And Elu veElu. And hilchesa kebatrai, so we rely on Chazal's understandings of the same.

2005

• An "Eye" for an Eye: The Concept of Proportional Punishment
• A discussion of "an eye for an eye" as it appears in parshat Emor. Chazal say it means monetary payment. I agree as a matter of peshat, not just derash. I examine the psukim in context, which is a contrast between the death penalty for one who murders a man, as opposed to monetary payment when one kills an animal. This contrast is repeated, framing the verses stating "an eye for an eye." One does not pay wergild for deliberately murdering a man, nor does one lose his life for killing an animal. We do see such payment in parshat Mishpatim if one's animal kills a man, and we see in the same chapter that there is monetary payment for injuring one's fellow (as opposed to being injured oneself). I made another analysis, coming to the same conclusion, for the "eye for an eye" mentioned in parshat Mishpatim.
• The Blasphemer
• A contrast between the Midrash which states that the Egyptian killed by Moshe in Egypt for striking the Hebrew was the father of the blasphemer, and that he had just slept with Shlomit, and the Midrash which states that when Moshe looked to and fro and saw there was no man, he saw into the future that there would be no descendant who would be part of the Jewish people. An obvious harmonization is that the reason Moshe looked for descendants was not that the merit of such descendants would save the Egyptian, who deserved what he got, but that by killing the Egyptian, he would be preventing said descendants from coming into being. This parallels the bloodguilt Kayin had not only for Hevel but for all of Hevel's descendants. Even had the blasphemer been an upright guy, he had already been conceived. I consider this idea and others in more detail on a post on parshat Shemot.
• Is Blasphemy A Crime Even In America?
• I note the case of a Hindu man suing a company for blaspheming Ganesh.

to be continued...

YUTorah on parashat Emor

Audio Shiurim on Emor Rabbi Etan Moshe Berman: Is Sefiras HaOmer Today a Torah Law Rabbi Avi Billet: Enjoying the Death of Bin Laden Rabbi Chaim Brovender: HaMekalel: Cursing God Rabbi Avishai David: Questions Don't Kill You Rabbi Ally Ehrman: The Mitzva Of Eating The Lechem Haponim Rabbi Chaim Eisenstein: The dual nature of kriyah and the lessons of kriah beshas chimum Rabbi Joel Finkelstein: Omer; Connecting the Dots Rabbi Barry Gelman: Do We Need To Be SuperJews:? Living To Sanctify God's Name Rabbi Efrem Goldberg: Getting the Most Out of the Appointed Times Rabbi Yehuda Goldschmidt: Kiddush Hashem Rabbi Meir Goldwicht: The Centrality of Israel in Judaism Rabbi Aryeh Hendler: Lechem Hapanim Rabbi Ari Kahn: The Dual Aspects of Sefirat Haomer Rabbi Yisroel Kaminetsky: Man's Sustenance Rabbi Eliakim Koenigsberg: Every Day is Special Rabbi Akiva Koenigsberg: Shome'ah K'oneh and Sefiras Haomer Rabbi Aryeh Lebowitz: The Miracle of Nature Rabbi Eliezer Lerner: Matanot L'aniyim and the Moadim Rabbi Shmuel Marcus: What is the Omer? Rabbi Dovid Miller: Completely Thanking Hashem Rabbi Yaakov Neuburger: Sefiras Haomer-Transforming Din to Rachamim Mrs. Nechama Price: The Mekalel Rabbi Zvi Romm: Kohanim in the Third Beis Hamikdash Mrs Ilana Saks: Omer Omen Rabbi Hershel Schachter: Kiddush and Chilul Hashem Rabbi Avi Schneider: Preparing for Royalty Rabbi Baruch Simon: Sfiras Ha'omer and the importance of Humility Mrs. Shira Smiles: Perfecting Perfect Perfection Rabbi Zvi Sobolofsky: Kedushas Kehuna Rabbi Aaron Soloveichik: The Definition of Purity and Impurity Rabbi Reuven Spolter: The Omer Offering: Israel's True Protection Rabbi Moshe Stav: מקראי קדש והשאור שבעיסה Rabbi Moshe Taragin: Refreshments and Religion!! Rabbi Michael Taubes: Collecting and Paying Ribbis for Tzedakah and Other Mitzvos Rabbi Moshe Tzvi Weinberg: Waiting for the Right Moment - A Lesson in Patience Rabbi Netanel Wiederblank: Kaddish--What it means and why we say it Rabbi Andi Yudin: Living With Goals Rabbi Ari Zahtz: The Mystery of the Mekalel Rabbi Eliezer Zwickler: A Marriage of Flesh and Blood Articles on Emor Dr. Shawn Zelig Aster: What Were the Ananei ha-Kavod? Rabbi Shlomo Einhorn: My Issue Ain't Your Issue Rabbi Beinish Ginsburg: The Special Status of the Kohen Rabbi Shmuel Goldin: Mysterious Majesty Rabbi Avraham Gordimer: Priestly Prerequisites Rabbi Dovid Gottlieb: The Honor of Hashem and the Jewish People Rabbi Maury Grebenau: The Blasphemer:The Difference Between an Explanation & an Excuse Rabbi Mordechai Greenberg: עושין רצונו של מקום Rabbi Josh Hoffman: It's about Time Rabbi David Horwitz: The Various Aspects of Hag Ha-Shavuot Rabbi Ephraim Meth: Completion and Happiness Rabbi Meir Orlian: "Temimot" in Sefirat Ha'Omer Rabbi Avraham Rivlin: ואל מת אדם לא יבוא לטמאה Parsha Sheets on Emor MTA (YU High School for Boys): Shema Koleinu SOY (YU): Einayim L'Torah HALB: Dvarim HaYotzim Min HaLev YU-Torah miTzion Toronto Kollel: Toronto Torah Rabbi Jeremy Wieder: Laining for Parshat Emor See all shiurim on YUTorah for Parshat Emor

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Does Ach only mean 'but'? Does it ever?

In parshas Emor, we are told about Yom Kippur:

On the word ach, Rashi writes:

But: Heb. אַךְ. Wherever the word אַךְ, “but,” or רַק, “only,” appear in the Torah, they denote an exclusion. [Thus,] Yom Kippur atones for those who repent, “but” it does not atone for those who do not repent. — [Shev. 13a]

This is obviously a derasha rather than simple peshat. Because nowhere would we think to exclude some subset of the people. If anything, we would think only on Yom Kippur do we get atonement but not on other days.

More than that, the word Ach does not really mean this in Biblical Hebrew. Rather it means achein, “indeed”. It only means an exclusion in Mishnaic Hebrew. But then Chazal took the meaning of Ach in their days and used it to interpret Biblical verses.

Ramban makes a similar, but not identical point. He writes at length on this subject, as below. To quicly summarize, first he shows how ach is midrashically understood in this manner across many pesukim. And some of them read rather compellingly in this manner. For example, when Aharon and Miriam criticize Moshe, they say harak ach beMoshe. Or forgive my sin ach this time. But, he notes, in reality, ach does not mean that in any of these cases, but means achein, “indeed”, “surely”, as an intensifier. And if you spend time analyzing each instance, you will understand how it works out in each case.

The slight difference between what Ramban said and what I am saying is possibly whether Ach could mean “only” or “but” in Biblical Hebrew, or whether it is a retrojection of meaning. Because as derash, alongside the peshat, one may select an improbable meaning. Here is Ramban; read it and then I’ll proceed.

(כז): אך בעשור לחדש - 

כל אכין ורקין שבתורה מעוטין, מכפר הוא על השבים ואינו מכפר על שאינן שבים, לשון רש"י מדברי רבותינו (שבועות יג א). 

ואם כן יהיה טעם הכתוב כי באחד לחודש יהיה לכם לכולכם יום זיכרון תרועה שתהיו כולכם נדונין לפניו, אך יהיה למקצתכם בעשור לחדש הזה יום הכיפורים. וה נה הוא כטעם "בלבד", וכן שא נא חטאתי אך הפעם (שמות י יז), וכן הרק אך במשה (במדבר יב ב), הבלבד במשה, וכן אך בחמשה עשר יום לחודש השביעי (פסוק לט), יאמר בלבד בחמשה עשר תחוגו את חג ה' שבעת ימים, לא רצופים, שאין חגיגה דוחה שבת. ובדרך הזה תפרשנו בכל המצוות כפי קבלת רבותינו. וכמוהו אך טרף טרף (בראשית מד כח), שלא נעשה בו עניין אחר לבד הטרף. וכן כי היו בני ישראל ובני יהודה אך עושים הרע בעיני מנעורותיהם כי בני ישראל אך מכעיסים אותי (ירמיה לב ל), שלא יעשו דבר אחר.
ועל דרך הפשט, "אך" טעמו "אכן" לאמת העניין, אכן נודע הדבר (שמות יב יד), אכן כאדם תמותון (תהילים פב ז). אכן בעשור לחודש יום הכיפורים הוא הבטחה באמיתת העניין, יאמר, באחד לחודש יום הדין אמנם בעשור לחודש יום כיפורים על כן תענו את נפשותיכם וכל מלאכה לא תעשו. וכן אך עצמי ובשרי אתה (בראשית כט יד), אך מלך ישראל הוא (מ"א כב לב), אך טוב לישראל אלוהים לברי לבב (תהילים עג א). וכן פירוש "אך את שבתותי תשמורו" (שמות לא יב), הנה ציוויתי אתכם במלאכת המשכן אכן את שבתותי תשמרו לעולם, וכן כולם יתפרשו לך בדרך הזה אם תשכיל בהם.

Finally, here is something to consider. What is Onkelos’ position? Does he say like the Midrash or like Ramban’s peshat?

He said beram, which usually people take to mean “but”. However, look at Jastrow on this:

See how sometimes it can mean “besides”, “however”, and “only”, but sometimes it can be an interjection meaning “surely”.

So we cannot definitively conclude on this basis. I would guess though that Onkelos is saying like Rambam’s peshat, rather than changing from the peshat to say like a midrash of Chazal.

The parameters of charum

In Emor we read that a charum cannot function as a kohen.

What is this blemish? Rashi writes:

with a sunken nose: Heb. חָרֻם. [This term means] that his nose is sunken between his two eyes, such that he applies [eye shadow to] his two eyes with one stroke [i.e., his nose is so sunken that its bridge does not intercede between the two eyes]. — [Torath Kohanim 21:48; Bech. 43b]

חרם: שחוטמו שקוע בין שתי העינים, שכוחל שתי עיניו כאחת:

Ramban notes that this is actually a machlokes in both the gemara in Bechoros and in the Sifra, and the Chachamim there say the nose need not be recessed that much:

יח): חרם או שרוע - 

כל שחוטמו שקוע בין שתי העיניים שכחל שתי עיניו כאחת, לשון רש"י. 

ובתורת כוהנים (פרשה ג ז) ובגמרא דבכורות (מג ב): שנינו: 

חרום שחוטמו שקוע. 
חוטמו בלום חוטמו סולד חוטמו נוטף מניין? 
תלמוד לומר: או חרום. 
אבא יוסי אומר: אין חרום אלא הכחל שתי עיניו כאחת, 
אמרו לו הפלגת, אע"פ שאינו יכול לכחול שתי עיניו כאחת. 

ולשון "חרום", מלשון כל חרם אשר יחרם (להלן כז כט), והחרמתי את עריהם (במדבר כא ב), עניין חרבן, ויקרא חרום, כי החוטם הדרת פנים, כמו שאמרו (יבמות קכ א): אין מעידין אלא על פרצוף פנים עם החוטם, ואשר אין חוטמו כתאר בני האדם צורתו חרבה.

Rabbi Eliyahu Mizrachi is troubled by this selection of the yachid position over the rabbim. He writes that he doesn’t know what compels Rashi to select the yachid position:

Gur Aryeh tries to answer this:

He points out that the machlokes mentioned in the gemara is in a brayta, but that the stam Mishna is like this solitary position. And see the supercommentary on Gur Aryeh there where they quote Nachlas Yaakov who quotes Yevamos 42b that if the Mishna is stam and there is machlokes in a braysa, the halacha is like the stam Mishna.

He also gives another, less convincing answer that in this situation, the fellow is certain considered charum.

I agree that it certainly makes for a more striking and memorable definition of this particular blemish, whereas just the word shakua (recessed) is not something that a person would readily understand. The painting of both eyes at once gives a very good visual.

Is it possible that Rashi just went for the simple explanation as found in the Mishna? Perhaps. But see how he is continuously referencing Toras Kohanim (Sifra) throughout his running commentary.

Precedence of a talmid chacham and a kohen gadol

Towards the start of parashat Emor, we read:

8. You shall sanctify him, for he offers up the food offering of your God; he shall be holy to you, for I, the Lord Who sanctifies you, am holy.

ח. וְקִדַּשְׁתּוֹ כִּי אֶת לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב קָדֹשׁ יִהְיֶה לָּךְ כִּי קָדוֹשׁ אֲנִי ה מְקַדִּשְׁכֶם:

The Tur records, lehalacha, the following gemara in perek Bnei HaIr, the fourth perek of Megillah {28a, here, in one location}:

"We learn in perek Bnei HaIr: Rabba bar Bar Chana cited Rabbi Yochanan: any talmid chacham who blesses before him, even an ignorant kohen gadol, that talmid chacham is liable to death at the hands of Heaven, for it is written {Mishlei 8}:

לו  וְחֹטְאִי, חֹמֵס נַפְשׁוֹ;    כָּל-מְשַׂנְאַי, אָהֲבוּ מָוֶת.

36 But he that misseth me wrongeth his own soul; all they that hate me love death.'

Read not מְשַׂנְאַי but rather masni'ay {'those who cause me to be hated}. But a kohen who is a Torah scholar, one needs to give him precedence, for it is written {in Emor, above} וְקִדַּשְׁתּוֹ, for every matter of holiness, such as to open first {presumably, for an aliyah}, and to bless first. And if he wishes to give permission to an Israelite to bless, he may."

Rashi explains that by the Torah scholar allowing the ignorant kohen gadol to go first,
משניאי - שגורמין לבני אדם לשנאותו שהרואה תלמיד חכם שפל לפני עם הארץ אומר אין נחת רוח בתורה:
he causes people to hate Him, for one who sees a Torah scholar degraded before an am haaretz will say that there is no nachas ruach in the Torah.

See analysis of this topic in Torat HaTur.