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Parashat Emor 3 Iyar 5774 May 3, 2014 Vol. 23 No. 30

Korbanot which bring us closer to Hashem. He is also responsible for bringing about peace. One who embodies Hashems Midat by Rabbi Ezra Wiener HaDin should not also represent the public for tasks related to Midat HaRachamim. This would explain why the Pasuk states, Ish MiZaracha The prohibition for blemished Kohanim (Baalei Mum) to perform the Avodah in the Beit HaMikdash presents a LeDorotam Asher Yehiyeh Bo Mum Lo Yikrav LeHakriv Lechem philosophical difficulty. What is deficient about a blemished Elokav, A man from your progeny [Kohanim], for all Kohein that Hashem would prohibit him from serving? Is it generations, who shall have a blemish shall not approach to offer possible that one who possesses the proper priestly lineage could the bread of his Lord (VaYikra 21:17). A blemished Kohein, the be unworthy of doing the Avodah? As this prohibition constitutes embodiment of Midat HaDin, is not fit to offer the bread of the word of Hashem, it behooves us to examine it and analyze Elokim, since the purpose of that bread is to transform the Midat HaDin symbolized by Elokim into Midat HaRachamim. what lies at its core. In a sense, perhaps, the prohibition of a blemished Kohein There is one school of thought which takes the medieval approach to external, congenital blemishes. It states that such serving in the Mikdash actually represents an act of compassion blemishes are a manifestation of an internal evil characteristic or on Hashems part. Hashem understands that the recipient of defective personality trait. Accordingly, a Kohein with an external Midat HaDin may find it difficult to have the best intentions for blemish must also have something wrong with him internally. others. We know that Machashavah (thought and intention) plays Although difficult from a modern perspective (technology has a central role in all aspects of the Avodah. In fact, Pigul which both expanded the understanding of why disabilities occur, as invalidates a Korban, arises from improper intentions on the part well as broadened opportunities for those who suffer from them), of the Kohein. A Kohein with a Mum would have an especially this approach at least explains a perspective on why blemished hard time keeping a proper mindset when offering Korbanot for a Jew who has never suffered any sort of blemish. Such a Jew Kohanim cannot serve in the Mikdash. Rambam and Sefer HaChinuch present a different approach cannot fully connect with his Kohein representative. Whatever the reason for the invalidation of a blemished regarding this prohibition. In their view, Hashem has no biases, and blemished Kohanim are not deficient in His eyes. In the eyes Kohein, we can use this precept as an opportunity to increase our of man, however, blemishes suppress the physical beauty of the awareness of the physical, psychological, and emotional distress Kohein and suppress ones ability to reflect on the Koheins that a physical disability can cause a person. spiritual greatness. The purpose of the Mikdash is to elicit spiritual growth in those who spend time within its walls. People will find it easier to do so when their environs and by Alex Haberman (15) representatives are aesthetically pleasing. Similarly, the Kohein Gadol has to be handsome and the Mikdash has to be stunning, Parashat Emor deals with the laws of the Kohanim and with gold adorning almost every surface. Hashem doesnt value Chagim. These aspects of the Parashah represent Kedushah in our gold more than any other metal, but man does. It is mans flaws, agents, the Kohanim, and Kedushah in time, the Chagim. These not Hashems, that cause the need for unblemished Kohanim. two ideas are two of the many facets of Kedushah we encounter Similarly, all offerings had to be without blemish so that man throughout Sefer VaYikra and are two that help us return to the would recognize their true spiritual value rather than be original Kedushah that we experienced at Maamad Har Sinai. distracted by their physical ugliness. The Meforashim teach us that the Mishkan was given as a Rav Shlomo Kluger presents a different vantage point. Any Kaparah for the sin of the Golden Calf in order to help us perfect person with a blemish or disability is undoubtedly the subject of the Mishkan within each one of us. Sefer VaYikra continues Hashems Midat HaDin (Attribute of Judgment). It is no Sefer Shemots conclusion, which deals with the physical coincidence that the name Elokim, which signifies Midat HaDin, fabrication of the Mishkan, and discusses the Korbanot that has a Gematria of eighty six, the same Gematria as Mum. would be offered in the Mishkan. The Torah then proceeds to Whether a punishment or simply Hashem concealing his Midat discuss the dedication and Kedushah of the Mishkan, leading up HaRachamim (Attribute of Mercy), a blemished Kohein is a living to last weeks Parashah where the core Mitzvot of the Torah are embodiment of Hashems Middat HaDin. stated. In a sense, the previous Parshiyot discussing the Avodah The Kohein, however, is meant to be the living embodiment can be understood as a means of leading us to perfect the of Hashems Midat HaRachamim; he effects atonement and offers Kedushah within each of us. In Parashat Emor, we see yet another transitionthe Kedushah of Am Yisrael as a People rather than as individuals, To sponsor an issue, please contact: business@koltorah.org which continues to build throughout Sefer VaYikra: in BeHar,

Blemishes and Hashems Compassion

The Mishkan Within

K O L T O R A H P A R A S H A T E M O R

Kedushah of a Place (Halachot Eretz Yisrael); in BeChukotai, Kedushah of the covenant for Am Yisrael as a people. Emor starts with the laws of the Kohanim, who are the agents of Am Yisrael. Certain Mitzvot are particular to them, but the Torah also repeats other Mitzvot that apply to all males, such as not cutting our Peot. The Torah teaches that while Kohanim are our agents and are consequently subject to Mitzvot exclusively engineered for them, they are also our role models and we must consequently strive to follow their positive example to be a nation of Kohanim (Shemot 19:6). Conversely, not striving for Kedushah may lead to complacency. The Torah warns Kohanim not to eat Terumah while they are Tamei. However, this prohibition applies to all of us. The Seforno (VaYikra 22:2 s.v. VeYinazeru MiKodshei Bnei Yisrael) explains that the Kohein, as our agent, might be tempted to think that the Kedushah of his Avodah exempts him from the restrictions on eating Kodshim, which applies to ordinary people. The Kohein, as our role model, is teaching us that our involvement in Torah learning or other important Mitzvot does not exempt us from other restrictions. The Parashah then shifts to the Chagim, which represent time-bound Kedushah. For the Omer, the Pasuk states we must start counting, MiMacharat HaShabbat, from the morrow of the day of rest, (VaYikra 23:15) which Chazal explain refers to the first day of Pesach, and not literally as Shabbat, the way the Sadducees understood it. Why would the Torah use the less obvious term, Shabbat, to refer to Pesach? The Akeidat Yitzchak suggests that it refers to the misconception about agricultural success. We think that the agricultural bountifulness is due to the natural cycle of Shabbat, the natural order of the week and the world. In reality, though, it is due to Pesach, the divine intervention of Hashem. Just as the word Shabbat must not be interpreted literally, we must look beyond the superficial trappings of natural material success and recognize the Hashgachah, providence, of Hashem. Alternatively, the word Shabbat is used to show the particular holiness of Pesach. Though Shabbat is established by Hashem while each Chag depends on the calendar established by the Beit Din, Pesach, like Shabbat, can still be seen as a gift from Hashem. During the seven weeks of the Omer, we must rebuild ourselves toward the Kedushah of Shavuot. Sefer VaYikra teaches us the importance of using different types of Kedushah to get to this new spiritual level.

Tosefet Shabbat
by Moshe Davis (17)
After discussing Yom Kippur, the Torah states, Shabbat Shabbaton Hu Lachem VeInitem Et Nafshoteichem BTishah LaChodesh BaErev MeiErev Ad Erev, Tishbitu Shabbatchem, It is a Shabbat of complete rest for you, and you shall afflict yourselves on the ninth day of the month at evening; from evening to evening you shall rest, on your day of rest (VaYikra 23:32). Earlier (16:29), it is stated that Yom Kippur is observed on the tenth day of the month, but here it is stated that Yom Kippur begins during the evening on the ninth day of the month. The Gemara (Yoma 81b) uses this Pasuk to derive the obligation of adding to both the start and

end of Yom Kippur, and the Gemara extends this obligation to include Shabbat and all other holidays. Most Rishonim explain that the obligation of Tosefet Shabbat, adding onto Shabbat, is mandated by the Torah. However, Rambam disagrees and explains that only Yom Kippur is biblically mandated. The Magid Mishneh and Kesef Mishneh differ as to whether the Rambam believes that Tosefet Shabbat is required only on a rabbinic level or whether the requirement is non-existent. There is a rather simple explanation for the Rishonim who state that Tosefet Shabbat does not exist. Since the underlying reason behind the Mitzvah of Shabbat is to commemorate the creation of the world, one should not add to Shabbat, just like Hashem did not add to the creation of the world on Shabbat. However, if Shabbat primarily commemorates Yetziat Mitzrayim, then Shabbat is just a day of rest, and there would be no problem adding to it. Tosefet Shabbat can be looked at in two ways. The first is that it is just a precautionary action taken to avoid doing Melachah on Shabbat, and the second is that Tosefet Shabbat actually has a fundamental value. Rashi (BeReishit 2:2 s.v VaYechal Elokim BaYom HaShevii) states that people that are not precise with time must add onto Shabbat as a protective measure, whereas the Ran (Beitzah 30a) holds that one should add onto Shabbat even more than one would for just precautionary purposes. We can infer from this that the Ran believes Tosefet Shabbat has intrinsic value. There are many different opinions as to how much time must be added to Shabbat. The two most common answers are given by the Mishnah Berurah and Rav Moshe Feinstein along with Rav Ovadiah Yosef. The Mishnah Berurah writes (261:23) that one should accept Shabbat twenty minutes prior to sunset. However, Rav Moshe (Teshuvot Igrot Moshe Orach Chaim 1:96) and Rav Yosef (Teshuvot Yabia Omer 5: Orach Chaim 21) are of the opinion that one may add any amount of time, even just a few minutes. There is a story told by a student of the Chafetz Chaim that illustrates the enormity of the Mitzvah of Tosefet Shabbat. There was once a child who became gravely ill, and the physicians were unable to cure him. In desperation, the parents approached the Chafetz Chaim for guidance. He urged them to begin Shabbat early each week, ensuring to have the table set and the candles lit well before the twenty minute period prior to sundown. The couple followed his advice, and the child was miraculously cured. This story illustrates how impactful it can be to add just a few minutes onto Shabbat. By realizing the importance of every minute of Shabbat, we will hopefully be able to observe it to its fullest extent and make every second of it meaningful.

Rav Yisrael Laus Approach to Hashems Role in the Holocaust Part Two
by Rabbi Chaim Jachter
One of the great questions confronted by thoughtful Jews and non-Jews alike is the role of Hashem in the Holocaust. While many thinkers, both traditional and not so traditional, address this issue, a most powerful approach is articulated by Rav Yisrael Lau in his book, Out of the Depths. Rav Lau, a Holocaust survivor, served as the State of Israels Ashkenazic Chief Rabbi during the 1990s. The fact that Rav Lau experienced the Holocaust with all of its unspeakable horror lends great significance and credibility to his approach to this important issue.

Last week we concluded that Chazal believe that there are certain extreme situations where we cannot explain why Hashem permits the righteous to suffer. Rav Lau agrees with Rav Yosef Dov Soloveitchik that the Holocaust is one such event for which we cannot explain Hashems role.

Rav had been appointed in his place. These two cities were from two completely different worlds. In Pershov, they spoke German and Hungarian, and in Piertrokov, they spoke Yiddish and Polish. The one thing that these two cities shared was the fact that the last Rav of Pershov was also the last Rav of Pietrokov. On the way to the gas chambers in Treblinka, Hashem and the Holocaust Hester Panim or Yad Hashem? the Jews of Pershov and the Jews of Pietrokov met with their Rav Yehuda Amital, also a Holocaust survivor, remarked that Rav. he was always unsure if the Holocaust was a situation of Hester Rav Moshe Lau stood before the group of Jews and Panim (Hashem hiding His face; see Devarim 31:18) in which repeated the words of Rabi Akiva (Berachot 61b). When they Hashem withdrew His involvement with our People or a combed his flesh with combs of steel, his students asked him situation in which Hashem was involved (but we do not how he was able to endure his suffering. Rabi Akiva understand why He did not save answered, "All my days, I us). worried about the Pasuk, Dying Al Kiddush Hashem and Rav Lau (p.3 all quotes are Bechol Nafshecha, that we Living to Tell the Tale from Out of the Depths) writes must be willing to sacrifice by Gavriel Epstein ('15) that he believes that Hashem was our lives for the sake of involved: The Torah states, VeNikdashti Betoch Bnei Yisrael, I Hashem, wondering when I shall be sanctified amidst the children of Israel (VaYikra would be able to fulfill it." I am a believer and I 23:32), which teaches that one is supposed to give up Rav Moshe Lau then will remain so until my ones life rather than murder, engage in illicit sexual said, "My fellow Jews, of all dying day; I do not believe relations, or commit idolatry. The Shelah (Shear HaOtiyot the 613 Mitzvotone in coincidence but in Divine Ot Aleph) presents a Berachah that one recites before Mitzvah is left in our hands Providence (Hashgachah sacrificing his or her life Al Kiddush Hashem: to fulfill, VeNikdashti Peratit). The question for <BaMitzvotav VeTzivanu LeKadeish Et Shemo Betoch Bnei Yisrael'to be which I have not found an BaRabim. As a Berachah related to Mitzvot, this killed because we are the answer is why. Why did it Berachah should be said Oveir LeAsiyatan, before the bearers of Hashem's name have to happen? Why was Mitzvah is performed (Pesachim 7b). In the case of dying the nation of Yisrael. Come, my brother Milek, may God Al Kiddush Hashem, the only possible way to make the brothers, we will fulfill it avenge his death, torn from Berachah is before the Mitzvah is actually performed. with Simchah. I will tell you our mother to go to his However, Mitzvot which are contingent upon the what Rav Simchah Bunim of death, while I was separated actions of another must be said after the Mitzvah is Peshischa said: The power from her and lived? I will performed, lest the Berachah be said in vain should the of Simchah will save us from never know, but this will not other party fail to cooperate (see Raavads Hassagot to all troubles and suffering of diminish my faith in the One Rambam Hilchot Ishut 3:23). Seemingly, this would pose a this world." Rav Lau then Who Spoke and Created the serious threat to the existence of a Berachah on dying Al raised his voice and began to World. Kiddush Hashem because the murderer may change his say Vidui. The Jews mind. One can explain, though, that the real Mitzvah is answered after him, and On pages 13-14, Rav Lau not to die, but rather to be willing to give up ones life. pure of sin, they went to presents a dramatic story which Thus, the Berachah can be said immediately after the their deaths. dramatizes the involvement of decision is made to give up ones life, the true meaning of Hashem. Gerrer Rebbe Yad Hashem the Mitzvah. Rav Laus eminent father, Along these lines, Rav Rav Moshe Chaim Lau, the Rav of Pietrokov, Poland, stemmed Yisrael Lau relates an extraordinary interaction between the from a line of thirty six generations of Rabbanim. In 1942, the Gerrer Rebbe, Rav Avraham Mordechai Alter (the author of Nazis sent most of the Jews of Pietrokov to Treblinka. Before the the Imrei Emet) and Rav Laus brother and savior, Naphtali. final selection of the Jews, Rav Moshe Lau directed his wife and Soon after arriving in Eretz Yisrael in 1945, Naphtali met with son Yisrael to a hiding place. He himself refused to hide. He knew the Imrei Emet at his home in Yerushalayim. At that time he that the Germans who recognized him as the Rav of the city did not know what had happened to his wife and children, would not rest until they found him. He said, "If I hide, they will though he was to eventually learn that they had been turn over the ghetto stone by stone until they find me. I'll stand murdered in the Holocaust. After the Gerrer Rebbe served openly before them, in hope that their search will be more Naphtali a hearty dinner, he took Naphtali for a walk in the superficial, and maybe other Jews will have the opportunity to streets of Yerushalayim. He relates (pp.111-112): hide." He parted from his family and stood in the Shul with a Sefer Torah in his hands until the Germans came and removed After a few minutes, the Rebbe stopped and suddenly him. He was sent to the train that brought him, along with 28,000 grabbed Naphtali by the lapels and asked urgently, Did Jews from Pietrokov, to Treblinka. you see it? An astonished Naphtali answered, What? On the day he arrived in Treblinka, something very strange The Rebbe continued, as if it should have been obvious, happened that could only be the result of Hashgachah (Divine The smoke rising from the chimneys. Naphtali was Providence). On that day, another train arrived in Treblinka, and shocked by the question and gave a positive reply, but in it were the Jews from Pershov, Slovakia. Eight years earlier, the Rebbe did not relent. You saw the burning with Rav Lau had ended his tenure as Rav there. From that time, no your own eyes? he pressed. When Naphtali once again

answered yes, the Rebbe turned around and strode swiftly understand my anger? Thats how they took my father, she back up the street, his body bent slightly forward. The Rebbe, ended. The young rabbi sat before her and wept for his who had lost his wife and children to the gas chambers, was Rebbe, the daughter weeping along with him. My sister, he lost in thought, contemplating the fate of his family and said, You cannot possibly understand how much I followers. understand you. I also have many questions, but I have no They walked in silence to the street corner, then the Rebbe answers. No human being can answer such questions. The again shook Naphtali by the lapels and asked in Yiddish, Torah (Devarim 29:28) cautions that The secret things belong Are you sure you saw the chimneys? Again Naphtali gave unto the Lord our God we, however, have the his confirmation, but the Rebbe would not permit any responsibility to act. [The Torah continues,] But the revealed remaining sliver of doubt, and continued to probe: And did things apply to us and to our children forever: that we must you also see smoke rising from those chimneys? Did it burn, fulfill all the words of this Torah. or was what you saw with your own eyes just a building with a chimney? Naphtali replied to the Rebbes questions with The young rabbi told her if she allows her child to remain in decisive precision. Yes, I saw smoke, and I also saw what the monastery she allows the Nazis a posthumous victory by they put into the crematoria to make the smoke come out, he erasing the remains of Torah from her family. He asked her to said, choking back his tears. allow her father to win and to have his grandson pick up his grandfathers Torah learning on the very page of Gemara where What happened next is nothing short of extraordinary: he left off. The woman was convinced and the child became a Rosh Yeshiva in Yerushalayim. The Rebbe placed his hand on Naphtalis shoulder, and asked, And did you see the Holy One Blessed be He, beside Conclusion The Kotzker Rebbe said, I would not want to worship a God you? This was one question Naphtali could not answer, and they fell silent once more. The Rebbe, noticing that Naphtali Whose every action I could understand. By definition, we cannot was exhausted by the conversation, invited him to sleep over understand everything Hashem does. However, knowing that Hashem was and remains with us provides the spiritual support at his house. to allow us to survive the most traumatic experiences and emerge We should note that the next morning, Naphtali gravitated to as a great person. As Tehillim (23:4) states, Shivtecha the Beit Midrash and began to learn Gemara for the first time UMishantecha Heima Yenachamuni, Your rod and staff since the war. Rav Yisrael Alter joined Naphtali in the learning comfort me. Rav Laus transformation from Holocaust survivor and gently helped Naphtali formulate his plans to return to study to a leading rabbi is living proof of the efficacy of his approach. Torah at a non-Chassidic Yeshiva appropriate for Naphtali. Bitachon, trust in Hashem in all circumstances, is the potent Naphtali had a very satisfying experience and until this day lives prescription to lead each of one us to spiritual greatness. a life of Torah observance. The Gerrer Rebbes intense transmission of Hashems role in the Holocaust set Naphtali back on the road to Torah learning and a Torah life, without having to Editors-in-Chief: Moshe Pahmer, Matthew Wexler explain why Hashem did not intervene to spare us. Editors-in-Chief Emeritus: Alex Feldman, Avi Hirsch The Secret Things Belong to God, but the Revealed Things Apply to us One last story clinches Rav Laus message (pp.351 -352): After the war, a daughter of a rabbi had a child with a non-Jewish man, and she gave up the infant to a Catholic monastery. She also cut herself off from Judaism. A young rabbi who knew her from childhood, her fathers close disciple, attempted to contact her<The woman recounted her story [to the young rabbi]. It was morning, after services. Her father was sitting beside the table wearing his Tallit and Tefillin. Suddenly they heard a savage pounding on the door. I opened the door. Three Gestapo men burst into the room. They threw me on the ground. I got up and ran to see what they wanted. They pushed their way into my fathers room. He raised his head and gave them a look that I wont forget until my dying day. He stared at them as if to ask, what do you want from me? What can I do for you? That was to be his last look. One of the three slung the rifle off his shoulder and pounded the butt on my fathers head with all of his might. For a moment, I thought the head Tefillin had split his brain. Jets of blood burst from his head. His beautiful white beard reddened, and he fell on his open Talmud. *She told the young rabbi+ What do you want from me? Cant you understand the source of my bitterness? Cant you Executive Editor: Gavriel Epstein Executive Editor Emeritus: Aryeh Krischer Publication Editors: Binyamin Jachter, Yosef Kagedan,
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