Parashat Emor: the Doubling of Emor Ve'amarta Source Sheet by Rabbi Mira Ri Vera for Rome M U Open Book

בס"ד Parashat Emor: The Doubling of Emor Ve'Amarta Source Sheet by Rabbi Mira Ri vera for Rome m u Open Book

ויקרא כ״א:א׳-ו׳ Leviticus 21:1-6 (1) The LORD said to Moses: (א) וַיֹּ֤ ֶאמר יי ֶאל־מֶֹשׁ֔ה ֱאמֹ֥ר Speak to the priests, the sons of א ַל־הכּהנִים בֵּני אַהרן ואָמרתּ ֶ ֲֹ ֖ ְ ֣ ֲ ֹ֑ ְ ַ ְ ָ֣ Aaron, and say to them: None ֲאֵל ֶ ֔הם ְלֶנֶ֥פשׁ ֽלֹא־יִַטּ ָמּ֖א ְבַּע ָֽמּיו׃ [shall defile himself for any [dead (ב) ִכּ֚י ִא ִם־ל ְשֵׁאר֔וֹ ַהקּרֹ֖ב ֵאָל֑יו person among his kin, (2) except ָ for the relatives that are closest to ְל ִאמּ֣וֹ ְוּל ִ֔אָביו וְִלְבנ֥וֹ ְוּלִבתּ֖וֹ him: his mother, his father, his ְוּל ִֽאָחיו׃ (ג) וְַל ֲאחֹת֤וֹ ַהְבּ ָתוּלה֙ ;son, his daughter, and his brother ַהְקּ ָ֣רוֹבה ֵאָל֔יו ֲא ֶ ֥שׁר ֽלֹ ָא־היְָ ֖תה also for a virgin sister, close (3) ְל ִ֑אישׁ ָל֖הּ יִַטּ ָֽמּא׃ (ד) לֹ֥א יִַטּ ָ֖מּא to him because she has not ַבַּ֣על ְבַּע ָמּ֑יו ְל ֵה֖ ַחֽלּוֹ׃ (ה) married, for her he may defile ֹ himself. (4) But he shall not ֽלא־יקרחה [יְִקְרח֤וּ] ָקְר ָחה֙ defile himself as a kinsman by ְבּרֹ ָ ֔אשׁם ְוּפאַ֥ת ְזָקנָ֖ם לֹ֣א יְַגֵ֑לּחוּ .marriage, and so profane himself ִוּבְ֨ב ָשָׂר֔ם לֹ֥א יִ ְשְׂרט֖וּ ָשָֽׂרֶטת׃ (ו) They shall not shave smooth (5) ְקדִֹ ֤שׁים יְִהיוּ֙ ֵלאלֵֹ֣ה ֶ ֔יהם וְלֹ֣א any part of their heads, or cut the side-growth of their beards, or יְַחְלּל֔וּ ֵ ֖שׁם ֱאלֵֹה ֶיה֑ם ִכּי֩ ֶא ִת־א ֵ ֨שּׁי ֹ (make gashes in their flesh. (6 יי ֶל֧ ֶחם ֱאל ֵה ֶ ֛יהם ֵ ֥הם ַמְקִר ִיב֖ם They shall be holy to their God וְָה֥יוּ קֶֹדשׁ׃ and not profane the name of their God; for they offer the LORD’s offerings by fire, the food of their God, and so must be holy.

1 ויקרא כ״א:א׳-ג׳ Leviticus 21:1-3 א וַיֹּ ֶאמר יי ֶאל־מֶֹשׁה ֱאמֹר :The LORD said to Moses (1) ( ) ֤ ֔ ֥ Speak to the priests, the sons of ֶא ַל־הכֲֹּהנִ֖ים ְבֵּ֣ני ֲאַהרֹ֑ן וְ ַאָמְר ָתּ֣ Aaron, and say to them: None ֲאֵל ֶ ֔הם ְלֶנֶ֥פשׁ ֽלֹא־יִַטּ ָמּ֖א ְבַּע ָֽמּיו׃ [shall defile himself for any [dead (ב) ִכּ֚י ִא ִם־ל ְשֵׁאר֔וֹ ַהָקּרֹ֖ב ֵאָל֑יו person among his kin, (2) except ְל ִאמּ֣וֹ ְוּל ִ֔אָביו וְִלְבנ֥וֹ ְוּלִבתּ֖וֹ for the relatives that are closest to וּל ִאָחיו׃ ג וַלאחֹתוֹ ַהבּ ָתוּלה him: his mother, his father, his ְ ֽ ( ) ְ ֲ ֤ ְ ֙ ;son, his daughter, and his brother ַהְקּ ָ֣רוֹבה ֵאָל֔יו ֲא ֶ ֥שׁר ֽלֹ ָא־היְָ ֖תה also for a virgin sister, close (3) ְל ִ֑אישׁ ָ֖להּ יִַטּ ָמּא׃ to him because she has not married, for her he may defile himself.

ויקרא רבה כ״ו:ה׳ Vayikra Rabbah 26:5 (ה) ָכְּך ָהֶעְליוֹנִים ֶשֵׁאין יֵֶצר ,The beings in the upper world“ in whom the evil inclination ָהָרע ָמצוּי ָבּ ֶהם ֲא ִמ ָירה ַאַחת yetzer hara ( )is not found – a ַדּיָּהּ ָל ֶהם, ֶשֶׁנּ ֱא ַמר (דניאל ד, single statement suffices for יד): ִבְּגֵזַרת ִע ִירין ִפּ ְתָגּ ָמא them, as it is said: 'This sentence ֵוּמ ַאמר ַקִדּ ִישׁין ְשֵׁאְל ָתא, ֲאָבל is decreed by the Watchers. This ַה ַתּ ְחתּוֹנִים ֶשׁיֵּשׁ ָבּ ֶהם יֵֶצר ָהָרע decision is commanded by the ַהלּוַאי ִלשׁ ֵתּי א ִמירוֹת יַעמדוּ Holy Ones (so that all creatures ְ ְ ֲ ַ ְ , may know that the Most High is ֲהָדא הוּא ִדְכ ִתיב: וַיֹּ ֶאמר יי ֶאל sovereign over the realms of the ֶמשׁה ֱאמֹר ֶאל ַהכֲֹּהנִים ְבֵּני human, and He gives it to whom ֲאַהרֹן וגו'. He wishes, and He may set over it even the lowest of humans" (Daniel 4:14). But the beings in the lower world, who have an yetzer hara evil inclination ( ) – if only two statements would

2 suffice!” For it is written: "The Lord said to Moshe: Speak to the priests, the sons of Aharon, and say to them..."

בראשית רבה ט׳:ז׳ Bereishit Rabbah 9:7 (ז) ַרִבּי נַ ְח ָמן ַבּר ְשׁ ֵמוּאל ַבּר Rabbi Nahman said in Rabbi (7) נַ ְח ָמן ְבּ ֵשׁם ַרב ְשׁ ֵמוּאל ַבּר Samuel's name: 'Behold, it was good' refers to the inclination for נַ ְח ָמן ַאָמר, ִהֵנּה טוֹב ְמאֹד, ֶזה yetzer hatov good ( ) ; 'And behold, יֵֶצר טוֹב. וְִהֵנּה טוֹב ְמאֹד, ֶזה it was very good' refers to the evil יֵֶצר ָרע. וְִכי יֵֶצר ָהָרע טוֹב ְמאֹד, inclination . (It only says 'very ֶא ְת ְמ ָהא. ֶאָלּא ֶשׁ ִא ֵלּוּלי יֵֶצר good' after the human being was ָהָרע לֹא ָבּנָה ָאָדם ַבּיִת ולֹא created with both the good and , ְ bad inclinations, in all other cases נָ ָשׂא ִא ָשּׁה, וְלֹא ִהוֹליד, וְלֹא it only says 'and God saw that it נָ ָשׂא וְנָ ַתן. וְֵכן ְשׁלֹמֹה ֵאוֹמר was good') Can then the yetzer hara (קהלת ד, ד): ִכּי ִהיא ִקנְאַת ( ) inclination to evil ִאישׁ ֵמֵרֵעהוּ be very good? That would be Yetzer . extraordinary! But without HaRa , however, no human would build a house, take a spouse and beget children; and thus said Solomon: 'Again, I considered all labour and all excelling in work, that it is a man's rivalry with his neighbor.' (Ecclesiastes 4:4).

3 עמוס ח׳:י׳ Amos 8:10 י וְָהַפְכ ִתּי ַחֵגּ ֶיכם ְלֵא ֶבל I will turn your festivals into (10) ( ) ֨ ֜ ֗ mourning And all your songs into וְָכ ִֽל־שׁ ֵיר ֶיכם֙ ְלִקינָ֔ה וְַהֲעֵל ִית֤י dirges; I will put sackcloth on all ַע ָל־כּ ָל־מ ְתנַ֙יִם֙ ָשׂ֔ק loins And tonsures on every וְַע ָל־כּל־רֹ֖אשׁ ָקְר ָח֑ה וְ ַשׂ ְמ ִ ֙תּ ָיה֙ head. I will make it mourn as for ְכֵּ֣אֶבל יִָ֔חיד וְ ֲאַחִר ָית֖הּ ְכּי֥וֹם ָמר׃ an only child, All of it as on a bitter day.

אבן עזרא על ויקרא י״ט:כ״ז:א׳ Ibn Ezra on Leviticus 19:27:1 (א) וטעם להזכיר לא תקפו At this point Scripture (1) mentions Do not cut off the hair פאת ראשכם. כמעשה הגוים on the corners of your head להיות מובדלים מהם ואחר because this too was the practice ששער הראש והזקן לתפארת of the other nations; and we must נברא אין ראוי להשחיתו .separate ourselves from them Moreover, the hair on the head and the beard were created for beauty, and it is inappropriate to destroy it. Some people suggest that this verse precedes Do not make any incision in your flesh because it was a sign of mourning to cut off the hair on the corners of the head, or on the corners of the beard.

ויקרא כ״א:ט״ז-י״ח Leviticus 21:16-18 (16) The LORD spoke further to

4 (טז) וַיְַדֵבּ֥ר יי ֶאל־מֶֹשׁ֥ה ֵלּ ֽאמֹר׃ Moses: (17) Speak to Aaron and (יז) ַדֵּ֥בּר ֶֽא ֲל־אַהרֹ֖ן ֵלאמֹ֑ר ִא֣ישׁ say: No man of your offspring throughout the ages who has a ִֽמַזְּרֲעָך֞ ְלדֹרָֹת֗ם ֲא ֶ ֨שׁר יְִה ֥יֶה בוֹ֙ ֹ blemish shall be qualified to offer מ֔וּם ל֣א יְִקַ֔רב ְל ַהְקִ֖ריב ֶל֥ ֶחם the food of his God. (18) No one ֹ ֱאלָֽקיו׃ (יח) ִכּ֥י ָכ ִ֛ל־אישׁ ֲא ֶשׁר־בּ֥וֹ at all who has a blemish shall be מ֖וּם לֹ֣א יְִקָ֑רב ִא֤ישׁ ִעוֵּר֙ א֣וֹ ִפֵסּ֔ ַח qualified: no man who is blind, or א֥וֹ ָחֻ֖רם א֥וֹ ָשֽׂר ַוּע׃ lame, or has a limb too short or too long;

ליקוטי מוהר"ן י״ד:ח׳:ג׳ Likutei Moharan 14:8:3 (ג) ְכּ ֶשׁיֵּשׁ ָשׁלוֹם ַבֲּעָצ ָמיו, אָז And> when a person has> (3) יָכוֹל ְל ִה ְתַפֵּלּל ִכּי עקּר ַה ְתִּפָלּה inner peace, he is then able to . ִ ַ pray. For the essence of [praising ַעל־יְֵדי ַהיְִּראָה, ִבְּב ִחינַת (משלי God in] prayer is achieved לא): ִא ָשּׁה יְִראַת יי ִהיא through fear, corresponding to ִת ְת ַהָלּל, ִכּי ַה ְתִּפָלּה ִבּ ְמקוֹם Proverbs 31:30), “A woman who) ָקְרָבּן*), ְוּבָקְרָבּן ְכּ ִתיב ֵבּהּ ”.fears God, she shall be praised This is because prayer is in place (ויקרא כא): כֹּל ֲא ֶשׁר בּוֹ מוּם KoRBan of the (sacrifice), and of לֹא יְִקָרב; ְוּכ ֶשֵׁאין בּוֹ מוּם, ַהיְנוּ the sacrifice it is written ְבּ ְאַתָרא ְדּ ִאית ְדּ ִח ָילא, ֲאַזי Leviticus 21:18), “Any man who) yiKRaV יִ ַקרב ַלֲעבֹד ֲע ָבוֹדתוֹ ַתּ ָמּה. is blemished shall not (draw close).” But when he is not blemished—that is, “In a place where there is fear”—he can then draw close to perform a complete service.

ויקרא כ״ד:י״א-י״ד Leviticus 24:11-14

5 (יא) ֠וַיִּקֹּב ֶבּ ָֽן־ה ִא ָ ֨שּׁה The son of the Israelite (11) ַהיִּ ְשְׂרֵאִ֤לית ֶא ַת־ה ֵשּׁם֙ וַיְַקֵלּ֔ל woman pronounced the Name in blasphemy, and he was brought וַיִָּב֥יאוּ אֹת֖וֹ ֶאל־מֶֹ ֑שׁה וְֵ ֥שׁם ִאמּ֛וֹ ֹ to Moses—now his mother’s ְשׁל ִ֥מית ַבּ ִת־דְּבִ֖רי ְל ַמֵטּ ָֽה־דן׃ name was Shelomith daughter of (יב) וַיַּנִּ ֻיח֖הוּ ַבּ ִמּ ְשׁ ָמ֑ר ִלְפרֹ֥שׁ (Dibri of the tribe of Dan— (12 ָל ֶה֖ם ַע ִ֥ל־פּי יי׃ (פ) (יג) וַיְַדֵבּ֥ר יי ,and he was placed in custody ֶאל־מֶֹ ֥שׁה ֵלּ ֽאמֹר׃ (יד) ֵהוֹצ֣א until the decision of the LORD א ַת־המקֵלּ ל א ִל־מחוּץ ַל ַמּחנה .should be made clear to them ֶ ֽ ְ ַ ֗ ֶ ֙ ֽ ֲֶ֔ And the LORD spoke to (13) וְָס ְמכ֧וּ ָֽכ ַל־השְֹּׁמִע֛ים ֶאת־יְֵד ֶיה֖ם Moses, saying: (14) Take the ַעל־רֹאשׁ֑וֹ וְָרְגמ֥וּ אֹת֖וֹ ;blasphemer outside the camp ָכּ ָל־הֵעָדה׃ and let all who were within hearing lay their hands upon his head, and let the whole community stone him.

סנהדרין מ״ו ב Sanhedrin 46b baraita תניא אומר ר"מ משלו משל It is taught in a that למה הדבר דומה לשני אחים Rabbi Meir says: The Sages told a parable: To what is this תאומים בעיר אחת אחד matter comparable? It is מינוהו מלך ואחד יצא comparable to two brothers who לליסטיות צוה המלך ותלאוהו were twins and lived in the same כל הרואה אותו אומר המלך ,city. One was appointed king תלוי צוה המלך והורידוהו while the other went out to engage in banditry. The king : commanded that his brother be punished, and they hanged his twin brother for his crimes. Anyone who saw the bandit hanging would say: The king was hanged. The king, therefore, 6 commanded that his brother be taken down, and they took the bandit down.

קדושת לוי, ויקרא, אמור א׳ Kedushat Levi, Leviticus, Emor 1 (א) אמור אל הכהנים בני Leviticus 21,1. “speak to the (1) אהרן ויקרא כא א הענין כי priests, the sons of Aaron.” The subject here deals with four , .( , ) יש ד' עולמות אצילות בריאה different (parts) universes named יצירה עשיה לכל אחד יש עולם האצילות, עולם הבריאה, עולם היצירה עולם העשיה בחינות חיים וחס ושלום .respectively , , להיפך, כי בעולם העשיה אנו In each of these “worlds” there is “life” and G’d forbid, it’s רואים שיש חיים וחס ושלום opposite. We in our world of להיפך. וכמו כן בעולם היצירה עשיה , a domain representing the שהוא הדיבור יש בחינה physical material world after it כשאדם מדבר דבר הבל זה had been completed, experience נקרא היפך וכשאדם מדבר both life and G’d forbid its opposite, death. Similarly, we can דבורים טובים בתורה ובמצות visualize “life” and “death” in the ובעבדות הבורא ברוך הוא זה עולם היצירה , which for want of a הבחינה נקרא חיים. וזהו better term we will call the world דבור מרומז בפסוק (משלי יח, כא) of speech, , seeing that החיים כו'. וזהו עיקר בעבדות according to the Torah G’d had created it with verbal directives. יי שישמור האדם בדיבורו. When man abuses the power of speech, uttering vain things or lies, he is perceived of “killing” life in that domain. When man employs the power of speech constructively, he is considered as giving life to that domain. This חיים condition is called , “life,” 7 and has been alluded to by Solomon in Proverbs 18,21 חיים ומות ביד where he wrote: לשון , “life and death are within the power of one’s tongue.” Abuse of the power of speech is the most important element to guard against when serving the Lord.

Source Sheet created on Sefaria by Mira Rivera