Rabbi Frand on Parshas Emor
These divrei Torah were adapted from the hashkafa portion of Rabbi
Yissochar Frand's Commuter Chavrusah Torah Tapes on the weekly Torah
portion: Tape # 10, Can Kohanim Visit Graves of Tzadikim Good Shabbos!
Have No Regrets When You Offer Your Thanksgiving Offering
In addition to the mitzvos of the Kehunah [Priesthood], this week's
Parsha contains some of the mitzvos which pertain to Korbonos
[Sacrifices]. The pasuk [verse] states "If you will bring a
Thanksgiving Offering to G-d, it shall be offered willingly"
[Vayikra 22:29]. Rash"i explains that according to the simple
interpretation "l'rtzonchem" (willingly) means that it should be
"l'rtzon lachem" (acceptable [to G-d] for you) -- i.e. it should be
offered in accordance with ritual law and not with improper
intentions.
We will, however, interpret this expression "al pi derech ha'drush
v'hashkafa" [in a homiletic manner]. Why is it that particularly
regarding the Korban Todah [Thanksgiving offering], the Torah found
it necessary to stress that the offering should be brought
"willingly"?
The Kesav Sofer (son of the Chasam Sofer) writes, that to understand
this, we must appreciate why and when a person brings a Korban
Todah. A Korban Todah is exactly what the words mean -- an offering
of Thanksgiving. The Talmud tells us that even nowadays there are
four categories of people who must express thanksgiving (through
prayer). For example, an ill person who became well or a person who
left jail to freedom has to bring Korban Todah.
Consequently, we can understand that when someone brings a Korban
Todah it might not be completely "willingly". The person may feel
something less that the fullest sense of thanks. The person may
perhaps think, why do I have to bring a Korban Todah for having been
sick and then healed, better I should have never been sick in the
first place. Given the option, wouldn't one rather never have been
sick, rather than have to undergo a serious but successful
operation?
Therefore the Torah tells us -- no! When we bring a Korban Todah --
after having undergone the circumstances that lead to a Korban Todah
-- that offering must be brought with the fullest sense of
thanksgiving. A person has to realize, as difficult as it may seem
at the time, that those circumstances -- the sicknesses and ordeals
that he had to live through -- in some way or another was what the
Ribbono Shel Olam felt was best for him in the total picture.
Because of that ordeal, he is now a stronger person, a wiser person,
a more compassionate person. It will be a Kapara [forgiveness -- He
will have to atone less in the world to come.] For some reason, in
G-d's Grand Plan, it was best for him to be sick or be jailed and
then, later, redeemed.
Therefore the Torah says that when you offer a Korban Todah to G-d -
- don't think "What did I need this for?". On the contrary, offer
the Korban with the greatest expressions of willingness, in order
that you should come to the recognition that all that G-d does is
for the person's benefit.
Kiddush and Chillul Hashem are Not at Opposite Ends of the Spectrum
A few pasukim [verses] later, [22:32], the Torah continues, "You
shall not desecrate My holy Name, rather I should be sanctified
among the Children of Israel, I am HASHEM, Who sanctifies you."
This pasuk contains one of the most serious sins and one of the most
important mitzvos in the Torah -- the prohibition of Chillul Hashem
and the mitzvah of Kiddush Hashem.
If one thinks about the way the pasuk is phrased and the
juxtaposition of the two concepts, it seems rather strange. In the
same breath, the Torah says, "Don't make a Chillul Hashem [desecration
of G-d's name" and "Make a Kiddush Hashem [sanctification thereof]".
Do not Chillul Hashem and Kiddush Hashem occupy opposite ends of the
spectrum? Is it not true that when one is Mikadesh Hashem, it is the
furthest thing in the world from a Chillul Hashem? Isn't it true that
when one, G-d forbid, is Mechallel Hashem, it is the furthest thing
in the world from a Kiddush Hashem? Therefore, is it not peculiar and
odd that the Torah puts them together in the same breath?
Perhaps this is not strange at all. The Torah is trying to tell us
that, on the contrary, it is not true that Chillul Hashem and
Kiddush Hashem are on opposite ends of the spectrum. The Torah is
telling us "I want you to make a Kiddush Hashem of my name -- and
while you are doing it, make sure that you do not make a Chillul
Hashem!"
How many times have we seen that in the name of "Kiddush Hashem," in
the name of Torah, in the name of Chessed, under the banner of the
noblest of causes, people rush in and sometimes, in the act of
Kiddush Hashem can create the biggest Chillul Hashem? Even when
something is a mitzvah, and it is precious and beautiful, still one
must remember not to get carried away with himself.
Let My Name be sanctified amidst the congregation of Israel -- but
take heed that in the process of this Kiddush Hashem, don't
desecrate my Holy Name!
Extremism Can Easily Change Directions
At the end of Parshas Emor we have a very, very strange incident in
the Torah. The verse tells us that the son of a Jewish woman got
into an argument, and he committed the crime of blasphemy. He
cursed (Rachmana l'tzlan) the Name of the Ribbono Shel Olam.
This section begins with the words "And the son of a Israelite woman
went out". The Medrash is bothered -- where did he go out from?
The Yalkut Shimoni brings different interpretations explaining from
where he went out. Rav Berachya says "He went out from the previous
section in the Torah". What is so upsetting about the previous
section in the Torah?
The previous section is the parsha of the Lechem HaPanim [Show
Bread]. These were the twelve loaves of bread placed on the
Shulchon [Table] in the Mishkan. The loaves remained on the
Shulchon the entire week, from Shabbos to Shabbos. Why was this
individual so upset about the Lechem HaPanim? The Medrash says that
he complained that this was an inappropriate way to treat G-d. He
was upset at the fact that rather than offering G-d warm -- fresh --
bread, we were offering him stale -- week old -- bread. "This is
how you treat the King, King of Kings?", he protested! Because of
this, he got so upset, he went out and blasphemed the name of G-d.
Not only is it difficult to understand why this person was so upset,
but the resulting change in course is bizarre. What was bothering him?
That we do not treat G-d correctly. And then, this same person
turns around and he himself curses G-d! What is occurring with such
a person?
The Yalkut Yehudah says that this is not strange. This person is an
extremist (kitzoni). When a person is subject to extremism, he can
easily go from side to side. One day he can be more particular
about the `Honor or Heaven' than anybody else -- than the Torah
itself. Then, that same person can shift all the way, with the
swing of the pendulum, that G-d forbid, he blasphemes the Name of
Heaven.
The Ramba"m tells us that the behaviors of a person (with the
exception of Anger and Haughtiness) have to be follow the Golden
Mean (Derech hamemutzeh), the middle path. But when a person is
subject to extremes, then he can be extreme for something one day
and be extreme for something that is 180 degrees away on the
spectrum the next day.
This describes the blasphemer in the Parsha. A person who can get
so upset that he became more zealous than the Torah itself, in the
end can become a Blasphemer. The Middle Road is the road of a
true servant of G-d.
Glossary
Ribbono Shel Olam -- Master of the World
Chillul Hashem -- (the prohibition) of desecrating the Name of G-d
Mechallel Hashem -- the act of committing a Chillul Hashem
Kiddush Hashem -- (the mitzvah) of sanctifying the Name of G-d
Mikadesh Hashem -- the act of making a Kiddush Hashem
Rachmana L'tzlan -- The All Merciful should spare us
bochur -- unmarried young man (Yeshiva student)
Personalities & Sources:
Ramba"m -- Rav Moshe ben Maimon (1135-1204) author of Commentary to
Mishneh; Yad HaChazaka (Halachic Code); and Guide to the
Perplexed.
Kesav Sofer -- Rav. Avrohom Shmuel Binyomin Sofer of Pressburg
(1815-1879), known by the name of his Responsa
collection; son of Chasam Sofer (1762-1839), Rav
Moshe Sofer.
Yalkut Shimoni -- Best known and most comprehensive Midrashic
anthology, covering the entire Tanach; attributed
to Rav Moshe HaDarshan of Frankfurt (13th Century)
Yalkut Yehudah -- three volume Chumash commentary published in 1993
by Rav Yehuda Leib Ginsberg emigrated from Russia
to U.S.; was a Rav in Denver, Colorado.
This week's write-up is adapted from the hashkafa portion of Rabbi
Yissochar Frand's Commuter Chavrusah Torah Tapes on the weekly Torah
portion (#10). The corresponding halachic portion for this tape is: Can Kohanim Visit Graves of Tzadikim? The other halachic portions for Parshas
Emor from the Commuter Chavrusah Series are:
Also Available: Mesorah / Artscroll has published a collection
of Rabbi Frand's essays. The book is entitled:
and is available through Project Genesis On-Line Bookstore:
http://books.torah.org/
