Emor

G-D SPOKE TO MOSHE SAYING, SPEAK TO THE ISRAELITES AND SAY TO THEM: THESE ARE MY APPOINTED TIMES THAT YOU MUST CALL AS HOLY TIMES.  THESE ARE MY APPOINTED TIMES.  SIX DAYS WORK MAY BE DONE, BUT THE SEVENTH DAY IS A SABBATH OF SABBATHS (Vayikra 23:1-3).


Following this verse are the commandments to observe Pesach, Shavuos, Rosh Hashana, Yom Kippur and Succos.  Why is this topic introduced by Shabbos?


Shabbos is equal to all the mitzvos.  In the Shabbos maariv we say "[Shabbos is]  the end point of heaven and earth.  You blessed it above all days, and sanctified it above all times."  Shabbos is above the Jewish holidays.

Shabbos is the soul of Torah, of creation, and of the Jewish holidays.  Ramban  comments that Shabbos, unlike the Jewish festivals, has no sin offering included in its observance.  It has no aspect of sin.   Shabbos is a mate for Israel, and is characterized by complete shalom.

All mitzvos aim for d'vekus (communion) with G-d, and Shabbos is the highest degree of d'vekus.

Or Hachaim comments that G-d started the world with the power to last only six days, and it is only Shabbos which renews creation to enable an additional week (Nesivos Shalom).

G-D SAID TO MOSHE, SAY TO THE KOHANIM, SONS OF AHARON, AND SAY TO THEM, DO NOT DEFILE ONESELF FOR THE DEAD AMONG HIS PEOPLE (Vayikra 21:1).

Why is it written "say to the Kohanim" and then "say to them"?  Isn't this repetitious? 


Rav Levi Yitzchak of Berdichov, a Chasidic master of the eighteenth century, answers these questions in a way that teaches us how to relate to our fellow Jews.

The Kohanim have a prominent role to play among the Jewish people, in charge of the service in the Beit Hamikdash.  This is a holy task, but it carries the danger that they may see themselves as better than their fellow Jews.  That is arrogance, while G-d desires humility from His servants.

To remedy this potential problem, the verse is divided into two distinct statements. (1) "say to the Kohanim" [that they are] "Aharon's sons."  (2) Afterwards the Torah commands the Kohanim regarding their distinct role e.g. not defiling themselves to bury their fellow Jews.

The kohanim are ready to fulfill their role only when they realize their priveleged position is inherited from Aharon and not from their own efforts.