Emor - 2nd Portion

Join us we learn Humash for Monday Parshas Emor. Continuing the laws pertaining the holiness of the Kohanim and their sanctification and what they are allowed to and not allowed to do. Today we continue with the laws pertaining especially to the Kohanim's features. Disqualification of a Kohen on the count that he may have some blemishes. Chapter 21 verse 16. And God spoke to Moses saying. Verse 16. Verse 17. Speak to Aaron saying. Any man among your descendants. Throughout the generations. That he may have a blemish. A defect. He should not approach to the altar to offer up God's food. Rashi verse 17. What does it mean God's bread? Meaning Michael something that is fed to God, God's food which is any type of sacrifice. Call so clear a lack. Any meal is called bread. I would like him rather like we find in Daniel where he says they're making a meal of bread. So when he uses the word Michael lack him lack him doesn't necessarily mean the actual bread but it means a meal. Verse 18. Because anyone who has such a defect or such a blemish. Should not come close. Whether the person may have. A person individual who may be either a blind man. A lame man or a quorum or a man who has a nose that is sunken between his eyes that as we're soon going to see Rashi explains what that means. Ois Sarua, a man with a mismatched uh limbs. Rashi What it's telling us is about a coin who has a blemish is not allowed to bring any sacrifices. And therefore the Torah says and explains in the following verse It is not appropriate that he should be able to bring the bread, bring the sacrifices. As it says in the in the verse of Malachi, would you bring such a thing to your master to you telling the Jewish people that a person who brings a broken or a blemished item isn't this a not a nice thing to do? Kharum, what does the word Kharum mean? Shekhait Mayish Kuat, that his nose is sunken between his two eyes. Koil Khoshtein of Keikhof, that one would be able to pass a brush over both eyes with one stroke. Sarua The word Sarua means more. She Ekhad Mayiv Odav God Lamekh Avede, one of his limbs are larger than the other. For example, In Yakhas Gedolah In Yakhas Ketanah, he has one large eye and one small eye. O Sheik Ekhad Arukha, he has one hip that's bigger than the other, one leg that's bigger than the other. Mekhaveta. Verse 19, O Ish Asher Yi Ba Shever Regel, or a man that has a broken leg, O Shever Yad, or a broken arm. O Giben O Dak, a man whose eyebrows are either so long or a man with a cataract. O It Valul Be'einav, or a man with a uh where his eyes are where they're mixed with one another. O Garov O Yalefes or he has a man with a dry boils or a man with oozing boils. O Meroyakh or a man with crushed testicles. Rashi 20 Sarua, I'm sorry, 20 or the word gibain. Oh, you duck it the vowel line. These are names of blemishes which have to do with a person's eye. And Rashi gives us the old French word for it. Shurtz bilaz shigavina ain of that the eyebrows that he has so odd and odd of the shake of that they're so long that they go and they rest on top of his eyes. Oh, you duck. Shayash le bain of duck that he has in his eyes he has some like skin which is over his eye which we would call today a cataract which does not allow him to see well. Or he has something else a blemish which mixes up his eye coming ling which is eyes that they're not able to see as a eye in. That's one interpretation. That the black of his eye and the white of eye are mixed mixed together. You going to he has a like a string of white which goes through the eye. Sure you going to this is the circle which comes around the eye. This colors of his eye which extend into the iris of the eye and therefore is not able to see properly. The Targum to value the sorry the the strand so to speak goes through the iris of the eye and goes into the black of the eye which is that each part of the eyeball is then not clear and it has like this fracture within it. The Targum to value shoo day the reason why the Targum uses the terminology of to value which comes from the word which is a type of creature or fish which had this white strand going through it. So to the sages of explained what this type of blemish that exists within the firstborn that of a animal which would make it considered unfit for a sacrifice. They call it at times Enoch all of them are according to the different shapes that may have in the eye based on the certain fracture or design if you want to call it that was in the eye based on that type of creatures. If it looks like a fish in the eye, if it looks like a or a snake is that type of line or sign that you see in the eye that would cause it to be a blemish. Different types of boils. It's going to be talking about in other places it's called like earthenware seemingly that it's a type of boil which is dry on the inside and on the outside just like a piece of earthenware which is dry in the inside and outside. Is what we would call a boil which is a oozing boil and why is it called because it connects with the person when he walks because it stays with the person until he dies and this is a type of boil that is oozing on the outside but is dry on the inside. In another place it's called and that is a boil which is which is a boil which is wet on the outside but dry in the inside. When he puts the the word next to which is the oozing boil and the dry boil which is the one that which is like pottery or earthenware these two type of terminologies are examples of what kind of boils one is a dry boil one is an oozing boil and therefore the Torah uses the terminology whenever he's going to use which is calling it similar to the earthenware. He will then that use terminology also of which mean of which means oozing and something which is continuously flowing. According to the Targum translation, Rashi explains this means this is talking about that his testicles are crushed. Verse 21. Any man who of the descendants of Aaron the priest who has a bodily defect should not approach to bring the sacrifices the food of God. He has a defect, he has a blemish. The bread of God he should not bring up, he should not be the one to offer. Verse 21. The rabbis this also includes other blemishes though they're not mentioned explicitly in the Torah. Therefore the Torah tells us any other type of blemish which a person may see would be considered as a defect for him to be a bringing sacrifices. Mumbai The Torah repeats it meaning as long as he has that defect he is not he is unfit to bring the sacrifice. What happens if the defect is no longer there? The blemish has now been healed. He will be fit to be able to bring the sacrifice. The bread of God as we mentioned earlier all food is called bread. Verse 22. The bread even though he may not bring the sacrifices still and all he is allowed to eat from God's food from the sacrifices of prayer holiness and as well from the ones that have a lesser holiness he's allowed to have as well. Rashi these are the superior holiness that they were only allowed to be eaten in certain places for example like the meat of the sin offering women are called these are the sacrifices which less of a holiness in number one may ask if he's allowed to have from the ones with the superior holiness how much more so he's allowed to eat with those from the what does he have to tell me one with the lesser holiness So one can respond cuz if you wouldn't have told me that I'm only if you would only tell me I'm allowed to eat from the ones with the superior holiness a person with a blemishes allowed to eat it I would say that's allowed even for a stranger because we see even Moshiach ate from the meat of the when there was the installation offerings because of the special but when it comes to the thigh and to the special gifts and the side it was given to the coin shouldn't eat because we don't see that a non coin should be able to eat from it ever So therefore one would suggest that maybe in those he wouldn't be allowed to eat it therefore it says therefore it says clearly that he's allowed to have from those of a lesser holiness even though we've never seen any non coin eat from it but in this case because he is a coin just he has a blemish therefore he's allowed to eat from the lesser holiness sacrifices and from those of the superior holiness as well verse 23 what is he not allowed to do but he may not officiate as a coin he may not approach the curtain but he may not approach the altar he may not approach the altar because he has a defect he may not desecrate my sanctuary because I am the one who to be able to sprinkle the blood on the curtain but I'm going to the altar meaning to the outside altar we saying have to say if that both have to be written to telling me clearly that a coin that has a defect is not allowed to do any of these work as it's explained in Titus Kehone. Lehalos Mikdashi you should not desecrate my sanctuary. She over that he does say cuz if he did do the work then it is desecrated and it becomes unfit. Verse 24. And Moshe said these words to Aaron and his sons and the entirety of the Jewish people. Chapter 22 verse 1 from sorry uh verse 24 Rashi this mitzvah a mitzvah the line of a bundle of common Israel has your best not like going to be told to the Jewish people because the rabbinical court had the the responsibility to educate the Kohanim that if a person has a blemish he should not be working in the holy temple. Chapter 22 verse 1. And God spoke to Moshe saying now we're going to go now concerning about which who is eligible to eat and consume from the holy food. Speak to Aaron and his sons. And they must abstain from eating the holy sacrifices. And they should not desecrate my holy name as they are leading that they are sanctifying to me. I am God. I am God. Rashi What is this referring to? The word nazirite means the word nazirite means to abstain to stay hold back. As it says later on they will abstain they will hold back stay back this is referring to that they should abstain from eating the holy items while they are impure. This is including even the sacrifices of the common themselves. Verse three. Emor el Aharon, speak to them. L'dorotam, this will apply for all generations. Kol ish ish mi kol zar any man who approaches from their descendants asher yakdishu mi Bnei Yisrael l'Hashem will be sanctified to for the Jewish people to God. V'tum'at alav and he is in a state of impurity and he will still approach to try to bring a sacrifice. V'nichretah nefesh ha'hi mi'ameha he will be cut off, meaning he will die prematurely or childless. Ani Hashem, I am God. Verse three, Rashi. Kol ish ish ein kriva el achilah. This is not only talking about touching but this refers to eating. V'cheima tinush asur l'achilah kodesh this is referring to eating the holy items b'tum'ah when they are in purity and the Torah uses the terminology b'lashon negiah like touching. Like we found previously it said in chapter 12, "The whole kodesh l'siga should not come close to anything that's holy." And over there when referring to meaning that a person should not eat from it. V'lamdu Rabboseinu g'zeirah shavah the Rabbis have learned this through an inferment of two in inferring two different verses together and using the same word. V'im efshar l'eima asher chayav l'negiah because we cannot say this refers to that they are liable even for just touching it she'rei ne'emar kol karis l'achilah because it says that you receive karis meaning they will die prematurely for eating it. The as it says in the Torah reading of Tzav. Shteiy chiyuvim heitzu zu and over there we repeat it and it says twice about the punishment one next to the other. V'im al negiah chayav l'eichol chayav l'achilah because if he was already liable to have died prematurely and his punishment for touching it then you don't even have to say if he's eating it how much more so if he's eating it. So therefore it must be that it's only telling us about eating it. Keiy neiderash b'keiy deiyrus Kohanim and this is the way explained in Taurus came in. The here's the gear higher is there a case where a person would touch it that would be liable? You can not only craft. Why does it say coming close? Cuz she eat. So what does this mean? Cuz she eat surely cut it meaning Shakur in higher Allah mission but to me came come with material. Meaning this is talking about that he may be fit to bring the sacrifice, but he may not allowed to eat it meaning one is not liable for eating something in impurity. Only if it was brought at the time it was done properly as well. Meaning that if this proper service was done to the sacrifice that would be allowed to be eaten, then a person who eats it while he's impure would be liable. However, if the sacrifice would be considered unfit to begin with and one who eats it then would not be considered liable for a car is as well. The empty mirror with you may ask surely with two mistakes in the llama. Why does it have to mention three times about the punishment the person may be dying to improve maturely about the life the liability of cars by the impurity of the car and him. So the good says this is what this is already explained in the tracted of schmooze about the concept of the cloud of fraud. The concept of cloud of fraud when I have a rule and a specific idea that I have to learn one onto the other and in the tracted of schmooze it explains the idea of walking into the holy temple unholy if a person remembers that he's not holy and when these liabilities and when these obligations and if inadvertently they happen and therefore the Torah mentions it three times. The two must be 11 is impurities on him. The two must be Adam Allah that the impurity of the individual is on him. You have to ask me that but I would think that maybe it's talking about the meat not on the individual. The two must be shall bust Allah that the the meat is what is impure. You about to ask Allah and it's talking about a person who is clean and he ate something that is impure. I'll call you therefore one has to learn clearly from the first at the moment they learn permission to the Adam total of Villa. Because it's talking about something that the impurity can be removed. Who can the impurity be removed from? The individual that he immerses himself in the mikveh and therefore the cohen can become impure. However, meat that became impure, there's no way that you can purify it. You can't immerse the meat in the mikveh and then the meat will become kosher. Here we're talking about this well about an individual who can become pure and that is by ritually pure by going into the mikveh. The punishment is that they will be cut off and die prematurely without a childless. Y'all would think meaning you cut off came he will be cut off from one place and then go settle like another one like the punishment that was given to Cain that he was punished that he will have to go wander around. Thomas from before me God doesn't wherever I am found that means he will die prematurely completely from wherever he is. Verse four. Any man from the children of Aaron who and he has and he's afflicted with that we discussed in the Torah reading of Metora. Or he has or he has a non-seminal discharge by touching. And he comes to he must not eat from the the culture should not eat from the holy food until he is cleansed and again and anyone who touches anyone who has become ritually defiled. Or he or a person who has come who had a seminal emission. Meaning he touched a person who touched a dead body. Verse five. Or any person who has come in contact and touched any of the eight types of the crawling creatures. I shall eat my lady that it will come then defiled by it. I but Adam I shall eat my light or he touched an individual who because of that he will also become impure because of it. The whole to Masai to any kind of ritual defilement. Rashi the whole share that I shall eat my light the sheer haroel at home A. He had to touch the amount of what it would make him ritually impure. Which that would be because of Asha like the size of a bean. Of a lentil bean. I but Adam or a human the mess if he touches the actual dead body the carcass itself and that is talking about Asha eat my light that would make him impure because she already what's the size that would make a person impure because of the size that's the size of an olive about 57 mil or 2 oz. The whole to Masai according to all the impurities that obvious this comes to include the negative is of if somebody touches a person who had a discharge because of a woman who had a discharge need a woman during her menstrual period or you let us or woman who has just given birth that all of these impurities are the person himself not because they touched something of impurity. Verse six. Nefesh Asha Tigaboy a person who touches any of the above mentioned entities the tama they will remain ritually impure at the end of until the evening for the year coming in a culture and they're not allowed to eat from any of the holy food me in Morocco is beside my mind until they must wash themselves immerse themselves in water which is going to the mikvah. Nefesh Asha Tigaboy Adam in a plane but any of these impure items allow that we mentioned previously. Verse seven. Wash once the evening comes when the sun sets the tire then he will become impure he will come pure but after you come in a culture afterwards he can then resume eating from the holy food because this is his bread. The after you come in a culture and then Rashi says this verse neither you have a message explained in the tractate of Yevamot that's specifically talking about trumah shemuteret l'achlah l'vad of shemesh that one is allowed to eat it once the sun sets. Min hakodashim v'lo kol hakodashim, from the holy food but not all the holy food cuz this is specifically talking about the trumah, the special food that is given to the kohen. Verse 8, nevelah u'treifah Besides all the other things that a person has to be careful about, the kohen has to be careful about, he must not eat from a carcass that may be suffering a fatal defect. From a carcass or from an animal that may be suffering a treifah, that may be suffering a fatal defect. Lo ye'ochal ish not eat from it l'tam'ah, because he becomes impure because of it. Ani Hashem, I am God. Nevelah u'treifah lo ye'ochal bah, l'ein adam hezer kan over here is referring to the idea of impurity. She'imah kol nevelah if tahor that if you would be eat from a carcass of a kosher bird she'ein l'tum'at magen masa which by definition it's not doesn't become impure just by touching it or carrying it. Ela tum'at achilah, the only time one becomes ritually impure is only by eating it. B'veit aviv l'yo, once he swallows it, then asur l'achlah b'kodashim would not allowed to be eat after eating uh you would not allowed to eat afterwards uh the holy food. U'sh'tadi tzadik l'eimar treifah, he also has to say treifah mish she'eish b'min ha'treifah that if a bird that has the same kind of prohibition if it were to be uh found that it's not healthy. Yotzei nevelat ayif tam'ei min ha'treifah, this excludes the uh carcass of a non-kosher bird which doesn't have the similarity in it into a treifah which means the prohibition of eating a treifah. The treifah as we mentioned is a car is an animal by definition or a bird that would not be able to survive, has a fatal defect that would not to be able to survive the 12 months. Verse 9, U'sh'amru et mishmarti, they must safeguard my charge v'lo yisu alav chet, thus they will not appear in any sin. Who may soon and because of that be punishable by death by because of it key halalu because if they would desecrate my my home and he has to make up to them. I am God who sanctified them. The Shamash Mishpati, how do they protect it from the to make sure that they do not eat truma which is a special gift to give it to the coin while they are impure. Who may soon die they will die because of it. The mad new from here we learn she means the Shamash is not a death that which is done by the rabbinic court. This is a death by heaven. Verse 10. The whole any non coin is not allowed to eat of the holy food. A resident of the coin's household or a hired servant by the coin's household who may not is not allowed to eat holy food as well. Who may not again we're talking about the special food that was donated to the coin. He is not allowed to eat it. We're not talking about the holy items from the old church calling and neither about this is all talking about truma in this case. The Shamash coin the Shamash coin is a resident of the coin who is here who is hired by the coin. These are two types of work that are somebody that works for a coin. The Shamash coin Shamash is a Shamash who therefore there's a path of cuz it's connected with the word afterwards. What is considered a resident coin phase out Shamash what's a resident working for a coin. The Shamash this is a servant who sold himself as a slave for the first six years. Then after the six years he decided that he wants to continue living by the coin. Currently he's there at the until the Jubilee year. The Shamash a hired one is a coin in Shamash. Over here the the hired one is a talking about a person who is only there for the first six years and the verse is telling us over here that even though he may be your slave he is not considered part of your property and therefore he is not allowed to eat from the trumah. Um the cohen can eat in the nefesh verse 11. The cohen can eat in the nefesh a cohen if he acquires a non-Jewish person as a monetary acquisition. Kinyan kesef by you, this is considered a monetary acquisition. Yahu yey he's allowed to eat with his family as well as the people of his household. Hey they can eat from his food. That mean eating the trumah. Rashi the cohen can eat in the nefesh eved canaani shakan al lugufi. The difference between a non-Jewish slave and a Jewish slave, a Jewish slave you're hired to work for you. A non-Jewish slave the actual person belongs to the to the cohen. Because of that they now are allowed to eat from the trumah. V'yelid bayisey eilu b'nei shfachos eilu are the children of this maidservant v'eishes kohen and the wife of the kohen even though she may be an Israelite ocheles mitrumah she can eat from the trumah as well. Minach mikrah she'af kinyan kesef because that's also something that the kohen has acquired. V'eid um ad umikrah acher kol tahor b'veiso any person that may be clean meaning not ritually impure in the home is allowed to eat from the food. Verse 12. Um bas kohen and the daughter of a kohen if she marries k'zieli ish zar she marries a non-kohen chib'trumas hakodshim l'seichah she can no longer eat from the trumah. Rashi the ish zar non-kohen means either a Levite a Levi or Yisrael. Verse 13. Um bas kohen k'ti almanah ug'rushah a daughter of a kohen who may be a widow or divorcee v'zerah ein lah she doesn't have any children v'shavah b'veis aviha she now returns back to her parents' home k'in ureil like she was there when she was in her youth milachem aviha teichel then she can resume eating from her father's bread. V'chozer l'yeichal bayis but no stranger can eat from it. No non-coin can eat of it. Rashi, Almana Grusha, meaning Isha Zara, she is a widow or divorcee from a non-coin. V'Zera Ein La, she didn't have children meaning from that from that individual. V'Shava, she comes back to her parent's home. But if she does have children from that first husband, Asura B'Truma, then she's not allowed to have the Truma because Mancha is that a coin as long as the children are alive, meaning that she's still connected to that husband when she has children. It already said previously that no non-coin should eat non-holy. This comes to exclude the Onen, meaning a coin on the day of the passing of his relatives, that though which I'm mutar b'Truma, that he's allowed to eat the Truma. That the Torah is stressing the fact that only a non-coin is not allowed to eat Truma, but an Onen, even though he is not obligated, even though he's not allowed to work in the holy temple, but he's still allowed to eat from the Truma. Verse 14. A person, meaning a non-coin who may have eaten holy food inadvertently. He also says that if he then must take out the same amount of what it cost for the non-holy and the non-holy food, add a fifth to it. That's 20%. And then he has to give it to the coin and then he has to give it to the coin as holy food. Truma, that he ate Truma inadvertently. He then has to give it to the coin. He has to then give him something. If he already ate it, how can he give him the same thing? He has to give him something else that's worthy of being Kodesh holy. He doesn't give him money. He has to go take other food which was non-Truma and they become Truma in its stead. Verse 15. So, you knew my last name. And they should not desecrate the sanctified those that is holy of the Jewish people, but the Jewish people have dedicated and decide and gave it to the coin set aside for God. Play hollow. They should not desecrate they should not give it to people that are non-coin telling the coin this is for you to eat and not to give to any person that is a non-coin. Verse 16. Thereby causing themselves to be iniquity and guilt. The when they eat their holy trumah can be a sham a cut sham cuz I am God that sanctifies them. The shoe is some as atsmam meaning this is going on the cohanim that they are bringing guilt upon themselves eat a new oven but a column they take upon the guilt of eating that when the Jew when a Jew would eat as cut sham their holiness shall have the lotion trumah of the culture of the Israelite that was separated for the sake of trumah and therefore a prohibited them from eating. So, therefore the coin has the obligation to protect the trumah and make sure that a non-coin does not eat it. Uncles the Targum translate the may flowing beside of them when they eat in impurity their holding shall lay let's say the Targum again. Rashi says this was unnecessary because this was already warned about previously that they are not allowed to eat the trumah while they're pure. The shoe is some the Michelle some of the potato shade of the small dish. This is one of the three S's that in the Torah that Rabbi Ishmael would explain what they would mean and that they're talking about the individual themselves and this is similar to another obvious that he has to bring it on his own place of the guy that he buried motion guy who covered as atsmam that he buried himself the cockney dish special reason when we talk about these are the three S's that we did in every time in the Torah the word is S or soy or some it's talking about an action that was done by somebody else and over here he's talking about that this S is done by the individual himself, not by an outside person. Like Moshe himself, the Cohen has to be careful himself, the Nazir has to be careful himself as well. This concludes the Torah reading for Monday, Parshas Emor.