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.

Kedoshim

YOU SHALL NOT HATE YOUR BROTHER IN YOUR HEART; YOU SHALL REBUKE YOUR NEIGHBOR (Vayikra 19:17).

What is the connection between these two mitzvos?


When someone offends you, do not hate your brother in your heart.  Rather you are to rebuke the person, which will remove the hatred.  Either he will provide a justification that you had not considered, or he will
admit his error (Ramban).

LOVE YOUR FELLOW AS YOURSELF (Vayikra 19:18).

Is it realistic to love your fellow as yourself?

No, it is not.  Actually, Rabbi Akiva taught "your own life takes precedence over your fellow's life."  The verse does not mean to love another as much as yourself, but to love another in the same manner as yourself.  You should not want for your fellow some good fortunes but not others. Instead,  desire any good fortune for him, as you desire for yourself all good fortunes.

Perhaps this is why the Hebrew does not say "love your fellow" but "love to your fellow" (l'rei-echa) (Ramban).

Acharei Mos

YOU SHALL KEEP MY CHARGE, NOT FOLLOWING DISGUTING THE PRACTICES THAT WERE DONE BEFORE YOU , AND YOU SHALL NOT BECOME DEFILED THROUGH THEM.  I AM THE THE L-RD YOUR G-D (Vayikra 18:30)

This verse is preceded by a long list of forbidden sexual relationships. Does "keep my charge" simply mean not to engage in these relationships, or is it meant more broadly?

Other mitzvos serve as a safeguard preventing such relationships: forbidden foods, nidah, zavah, the woman who gives birth*, and other cases of tumah.  A life of discipline and sanctity in multiple areas is necessary to have the fortitude to follow the restrictions against forbidden relationships (Sforno).


No way of life is as successful in achieving holiness in relationships as the Torah system.  Other creeds having the best intentions, but lacking the Torah's mechanisms, have not worked as effectively. With the safeguards of the Torah, holiness becomes realistic.

*see the entry to Tazria Metzora

Tazria Metzora

G-D SPOKE TO MOSHE SAYING, SPEAK TO THE ISRAELITES AND SAY, WHEN A WOMAN CONCEIVES GIVES BIRTH TO A MALE, SHE IS RITUALLY IMPURE SEVEN DAYS...ON THE EIGHTH DAY THE FORESKIN SHALL BE CIRCUMCISED...IF SHE GIVES BIRTH TO A FEMALE SHE IS RITUALLY IMPURE FOR TWO WEEKS... (Vayikra 12:1-5).

Why is the mother Tamei for twice as long if the child is female?

The idea of holiness is that human free will triumphs over physical forces.  Tumah  is associated with death, the ultimate loss of free will.  A Jew is supposed to master physicality rather than be mastered by it.  Circumcision  represents this idea of sanctity, therefore it is appropriate that her tumah ceases seven days after birthing a male child. 

The double period of tumah for a female child represents one week for the mother and one week for the young daughter.  This has a similar function as circumcision does for a male child.  It impresses on the mother the consciousness of free will and morality, for herself and the way she raises her daughter.  The mother has a great influence on her daughter and she must doubly fortify herself with the proper awareness (Rav SR Hirsch).

According to Ramban, the different laws for birthing male and female children have a physiological basis.

WHEN YOU COME TO LAND OF CANAAN THAT I GIVE YOU AS A POSSESSION, AND I PLACE AN AFFLICTION OF LEPROSY ON A HOUSE IN THE LAND OF YOUR POSSESSION- THE HOUSE'S OWNER SHALL COME AND TELL THE KOHEN "SOMETHING LIKE AN AFFLICTION APPEARS TO ME IN MY HOUSE" (Vayikra 14:24-35).

[THE KOHEN] SHALL CLOSE OFF THE HOUSE FOR SEVEN DAYS (14:38).

The Picezner Rebbe learns a lesson here about the positive value of spiritual tribulation:

Rashi explains why G-d says "I place an affliction" and not the more usual expression "if there will be an affliction."  Rashi says He is telling us good news: the afflictions will require the house be broken down, and gold hidden previously by the Amorites will be found.

Tumah and a broken state  lead to gold.  But why must the house be closed for seven days- instead of accessing the gold immediately?

 Everything G-d does is for the good.  This is true not only for physical suffering but even for spiritual deprivation.  Even the absence of shuls, yeshivas, and mikvas is meant for a good purpose.*  This is why the homeowner says "like an affliction it appears to me" for in truth it is for the good (Aish Kodesh).


*The Picezner wrote these words in the Warsaw Ghetto.

[Perhaps an example of the above concept is when the inability to perform a mitzva results in a deep longing for the mitzva.  The longing is very precious to G-d]

Shemini

NADAV AND AVIHU, AHARON'S SONS, EACH TOOK HIS FIRE PAN, PUT FIRE AND THEN INCENSE ON IT.  THEY OFFERED  BEFORE G-D A STRANGE FIRE THAT G-D HAD NOT COMMANDED THEM.  FIRE CAME FORTH FROM BEFORE G-D AND CONSUMED THEM.  THEY DIED BEFORE G-D (Vayikra 10:1-2).

"A strange fire that G-d had not commanded" is redundant.  If it was strange, surely G-d had not commanded it!  


"Strange fire" should be understood figuratively as referring to the enthusiasm that burned in the hearts of Nadav and Avihu.  They were inspired by the Divine Glory revealed to the people after the Kohanim offered korbanos for the first time. They felt that legal restrictions did not apply during this moment of Divine favor.  Nadav and Avihu were inspired by love of G-d to bring an unauthorized incense offering.  This parsha is a warning about the dangers of misguided love which motivates worship inconsistent with G-d's will (Netziv).

Sefiras Haomer

The Torah says to begin counting  the Omer on "the day after Shabbos."  This is not Sunday but the second day of Pesach.  So the first day of Pesach is called Shabbos.  Why?


Shabbos has two aspects: "remember" and "keep." The first is a positive mitzva, representing "do good."  The second is a negative mitzva (to avoid work), representing "turn away from evil."

The Omer counting begins with Pesach which represents "turn away from evil."  Pesach means liberation from the impurity of Egypt. The counting is completed with Shavuos, the giving of the Torah.  That represents "do good."

So the counting connects to both aspects of Shabbos: turn away from evil and do good.

But why is the first day of Pesach called "Shabbos"?  Both Shabbos and Pesach are an "arousal from Above," meaning they are initiated by G-d regardless of human input.  G-d sanctifies the Shabbos whether or not we observe it.  The redemption from Egypt (the theme of Pesach) was an act of G-d, a great Divine illumination the Jewish people did not create.

 This Divine initiative continues every first night of Pesach.  He illuminates us with a true taste of redemption on Seder night.  This "arousal from Above" is followed by counting of the Omer.  That is an "arousal from below." From then onwards we make an effort to recapture that sense of redemption.  We prepare for the goal of redemption- receiving the Torah.

The free gift of spiritual inspiration we receive on the first day of Pesach gives us the wherewithal to make our own efforts to climb towards reception of the Torah on Shavuos.  The counting of the Omer is the bridge between the two (Nesivos Shalom).

Tzav

THE KOHEN SHALL WEAR A LINEN TUNIC, AND LINEN PANTS ON HIS FLESH.  HE SHALL SEPARATE THE ASHES OF WHAT THE FIRE CONSUMED OF THE ELEVATION OFFERING ON THE ALTAR, AND PLACE IT NEXT TO THE ALTAR. HE SHALL CHANGE HIS CLOTHES AND AND WEAR OTHER CLOTHES, AND REMOVE THE ASHES TO A PLACE OUTSIDE THE CAMP, TO A PURE PLACE (Vayikra 6:3-4)

Ash is practically garbage, yet the Torah gives it greater consideration than we would expect.  This raises a few questions:


1.  Why is removal of the ashes a mitzva, rather than a task left to routine common sense?


2. Why must it be done by a Kohen in priestly clothes, rather than an ordinary custodian?


3. Why must the ashes go to a pure place?


In verses 2-3, the elevation offering is mentioned three times, alluding to three components: the animal, the ashes which retain some animal fat and are burnt with the animal, and the ashes carried out of the camp. The ashes are therefore an integral part of the offering (Sforno).

As G-d's house, the mishkan should be treated with the greatest honor.  It is fitting that the altar where the offering is burnt should be kept clean, and the fire will burn more brightly if ashes are removed (Sefer Hachinuch).

G-d's house is not a place for self-aggrandizement.  Even an important person in special clothes needs to engage in the nitty-gritty of removing ashes (Torah Temimah).

Ash is placed next to the altar as a memorial to yesterday's service.  This is for the nation to appreciate what has been accomplished, and to understand that today avodas Hashem does not require  innovation but simply to perform G-d's will once again.    Therefore the ashes remain kodesh;  its disposal requires a pure place and its misuse is a sacrilege (me'ilah) (Rav SR Hirsch).