Podcasts about parashat emor

Join us for a deep, powerful and captivating study on Parashat Emor where we discuss the priestly duties, the festivals of YHVH, and the blasphemer. We connect the past with the present and future, apply the lessons to our lives, and truly let the Holy Spirit convict us and mold us into the vessels of faith we are to be. Yah bless you all! #bible #love #faith #joshua #joshua11 #biblestudy #podcast #torah #messianic #christianfaith #christian #christianity #jesus #yeshua #scripture #messianicpodcast #motivation #parashat #torahportion

The Midrash at the beginning of Parashat Emor quotes the pasuk in Tehillim: יוֹם לְיוֹם יַבִּיעַ אֹמֶר וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת . The Midrash explains that in the months of Nisan and Tishrei, the day and night are equal. In the summer, the day borrows hours from the night, and in the winter, the night borrows from the day, until over the course of the year they balance out perfectly. The mefarshim ask: what does this have to do with Parashat Emor, and what is the message of this Midrash? The Tehillot Maharitz explains that every individual in Klal Yisrael has a different role. Although there are many mitzvot that apply only to Kohanim and Levi'im, כל ישראל ערבים זה לזה —we are all responsible for one another. They serve on behalf of us, and we serve on behalf of them. When we understand that we are all one unit, forming Hashem's army of servants, we can truly love one another and remove jealousy from our hearts. The Or HaChaim explains that when Moshe Rabbeinu was told to instruct the Kohanim about their unique mitzvot, one might have thought this would be difficult for him. Originally, Moshe was meant to be the Kohen, but because he hesitated at the burning bush to accept the role of leadership, the kehuna was given to Aharon instead. And we know there was no one who loved mitzvot more than Moshe Rabbeinu. It would seem that hearing about all the additional mitzvot given to the Kohanim could have caused him pain. For this, the Midrash gives its answer. Just as the day and night borrow from each other without resentment, knowing that together they create a perfect balance, so too Klal Yisrael. Some are Kohanim, some Levi'im, some are wealthy, some are poor—but when each person fulfills his role, together we form a perfect nation serving Hashem. Imagine a team competing in a contest, where each correct answer helps the entire team win. If one member answers many questions correctly, his teammates are not jealous—they are thrilled, because his success is their success. That is how we must feel about one another. We are all on the same team, serving the same Hashem. When one person excels, it elevates all of us. The Gemara at the end of Masechet Menachot tells of a tragic case where one brother became jealous of the other for being appointed Kohen Gadol, to the point that he wanted to kill him. Had he understood that they were on the same team, serving the same Hashem, such jealousy could never have existed. Hashem assigns each person a different role, and one who fulfills his mission receives his full reward—just like anyone else who fulfills theirs. It is not a competition. Hashem has enough to give everyone. At Yetziat Mitzrayim, while the Jewish people were busy collecting gold and silver, Moshe Rabbeinu was occupied with bringing the bones of Yosef. On this, the pasuk says: חכם לב יקח מצוות . Moshe was called wise because he chose mitzvot over wealth, and that lesson has inspired generations. All the merit of that inspiration belongs to him. In fact, if Moshe had been a Kohen, he would not have been able to become tameh to carry Yosef's bones. It was specifically this act that led to the great miracle of Keriat Yam Suf. What seemed like a limitation for Moshe became the greatest opportunity. There is never a reason to be jealous of what someone else has, does, or achieves. Hashem gives each person exactly the opportunities needed to fulfill his unique mission. The more we rejoice in another person's success, the more we align ourselves with Hashem's plan and become better servants of Him.

Eshet Chayil 203/ Parashat Emor

Parashat Emor. Why Kohen Gadol has more restrictions and why blemishes make kohen pasul by Rabbi Benjamin Lavian

La cuenta del omer

Parashat Emor by Rav David Touitou

Parashat Emor concludes with the disturbing story of the "Megadef," the individual who publicly blasphemed G-d. The man was brought before Moshe, and Hashem informed Moshe that blasphemy is a capital crime, and this individual must therefore be put to death. Rashi (24:10) brings different explanations for what drove the "Megadef" to blaspheme G-d. One approach is that he had found himself on the losing side of an unfortunate legal dispute. The background to this dispute dates back to Beneh Yisrael's period of slavery in Egypt, when this man's mother was desired by an Egyptian man, and he schemed to have an illicit relationship with her. The "Megadef" was the product of this forbidden union. As such, he did not legally belong to his mother's tribe, the tribe of Dan. When he tried pitching his tent in Dan's territory, he was taken to court, and he lost the case. Since his father was an Egyptian, he did not have legal rights to territory among the people of Dan. This background to the story perhaps explains a subtle nuance in Hashem's instructions to Moshe. After commanding that the "Megadef" must be given capital punishment, G-d told Moshe that this is the law for all blasphemers. He said: "Ish Ish Ki Yekalel Elokav Ve'nasa Het'o" – "Any person who blasphemes his G-d shall bear his sin" (24:15). Curiously, G-d here repeats the word "Ish" ("person"), perhaps suggesting that He refers to two different people. The explanation might be that Hashem was alluding to the two guilty parties in this tragic story. True, the "Megadef" himself committed a grievous offense for which he needed to be severely punished, but the other party, the person who fought against him, also shared a not-insignificant share of the guilt. Certainly, his insensitivity and decision to pursue legal action in no way justified the blasphemy spoken by the "Megadef," because even when we endure hardship and suffer hostility, we are expected to maintain our composure and our faith in Hashem. Nevertheless, the other party to this dispute cannot be excused for angering the "Megadef" and leading him to this grave sin. Hashem thus told Moshe, "Ish Ish Ki Yekalel Elokav Ve'nasa Het'o" – both parties bear a degree of guilt in the case of blasphemy, because provoking a person and turning a resolvable situation into a fight – even if this does not justify the other party's extreme reaction – is wrong. Not every fight that can be fought should be fought. In fact, in the vast majority of situations, fights should not be fought. Being right does not make fighting the right decision. And so very often, both parties are guilty, because even the party that is technically correct was wrong for pursuing the matter and fighting about it.

Is It in Your Genes To Be Good? EMOR | STUMP THE RABBI (268)https://youtu.be/0g1a7NDqhG4It's common to hear that someone's benefits or success in something is due to their genes. There's a famous debate of nature vs. nurture in the world of psychology. Is holiness or even predisposition to be good something that is already built into the genes? This and much more will be discussed as we learn Parashat EMOR, and then answer the live online audience's amazing questions. Learn, Enjoy, Share and Be Holy.

Source Sheet

Is It in Your Genes To Be Good? EMOR | STUMP THE RABBI (268)https://youtu.be/0g1a7NDqhG4It's common to hear that someone's benefits or success in something is due to their genes. There's a famous debate of nature vs. nurture in the world of psychology. Is holiness or even predisposition to be good something that is already built into the genes? This and much more will be discussed as we learn Parashat EMOR, and then answer the live online audience's amazing questions. Learn, Enjoy, Share and Be Holy.

The first section of Parashat Emor presents the special laws that apply to the kohanim , the additional restrictions that they need to be observe because of their unique status in the nation. When Hashem tells Moshe to teach these laws to the kohanim , He says, אמור אל הכהנים...ואמרת אליהם – "Speak to the kohanim …and speak to them," indicating that there are two different "speakings." Rashi brings the Midrash's explanation of this repetition: להזהיר גדולים על הקטנים – "To warn the adults with respect to the children." Meaning, Moshe was to teach these laws to the kohanim , and also to instruct the kohanim to teach these laws to their children. The obvious question arises, is this not true about the entire Torah? Isn't there an obligation on all parents to teach their children what the Torah requires of them? Why specifically in the context of the unique laws of the kohanim must Hashem emphasize the parents' responsibility to pass these mitzvot onto their children? The answer, I believe, is very important – for all of us, and not just for the kohanim ... Kohanim have the challenge of explaining to their kids that they cannot do certain things that other people can do. Their children might likely resent having special restrictions that others don't have. And so the Torah needs to emphasize to the kohanim that they must meet this challenge. Hashem says to Moshe, אמור אל הכוהנים בני אהרון – "Speak to the kohanim , the sons of Aharon ." He was telling them to emphasize the great privilege they have to descend from Aharon, the first kohen , to excite them with the awareness that they are special. The kohanim are to speak of their status with pride, depicting it to their children as a badge of honor. This way, the youngsters will not resent the additional restrictions entailed. This idea is very personal for me. Growing up in Deal, my father was a Rabbi and my mother was a teacher. We did not have lots of money for extras like most others in the community. But not only did we not feel that we lacked anything, but to the contrary – we felt a special sense of pride. We felt proud to be a family of Torah, a family of Torah leadership and education, a family of hesed , a family that contributed so much to the community. The gap in materialism between us and others was not a factor at all. We were proud to be a family of Torah and hesed . Sadly, many people spend lots of money that they don't have, or put themselves under a great deal of pressure to afford certain things, because they're worried about their reputation, about how people will talk about them. This is unfortunate – and wrong – for several reasons. One of which is that people who will talk negatively about somebody who hosts simple affairs, who drives a simple car, or who lives in a simple house, will likely talk negatively about him no matter what he does. It is delusional to think that we can make sure everyone thinks highly of us. I know as a Rabbi that I cannot possibly expect to win everyone's respect and admiration. There will always be people who look down on us or who criticize us, for whatever reasons. But additionally, it is a terrible mistake to make material things our source of pride, what we're all about, the thing that our lives revolve around, as our "brand" and "label." Seeking fulfillment and happiness through material things is like eating pretzels when you're thirsty – rather than quenching the thirst, it makes you even thirstier. True joy and contentment are achieved when we live with meaning and purpose, when we fill our lives with things that really matter, that have real value. Of course there is nothing wrong with enjoying material blessings. The problem becomes when we turn materialism into the primary focus of our lives, into our primary goal, into our source of pride and of our sense of accomplishment. This will leave us feeling empty and unfulfilled. True fulfillment comes from making our lives primarily about Torah, spirituality, hesed , contributing to the community, helping people. This is where we should be seeking our feelings of pride and gratification, and our sense of accomplishment. להזהיר הגדולים על הקטנים . Our responsibility to our children is to fill them with pride over our identity as a Torah family, as a hesed family, as an idealistic family, as a family that lives each day the way Hashem expects His special nation to live.

Subscribe to the newsletter at http://tinyurl.com/RJDSpotify.Parashat Emor centers on the idea of sacred responsibility, exploring what it means for certain individuals to live with heightened expectations in service of something greater. It examines the role of the Kohanim as figures set apart—not for privilege, but for discipline—tasked with embodying a more intense form of holiness that reflects the broader aspiration of the entire people.Rabbi Dweck has held rabbinic leadership roles in the US and the UK. He is the Rosh Bet Midrash of TheHabura.com and the Rabbi Levy Chair of Jewish Wisdom at the London School of Jewish Studies.For more, check out rabbijosephdweck.com.Instagram: https://instagram.com/rabbidweckTikTok: https://www.tiktok.com/@rabbidweckYoutube: https://www.youtube.com/c/RabbiJosephDweck

Rav Segal traz uma mensagem da parashá do Rav Kook.

Parashat Emor - Kedushah in All Places by Rabbi Avi Harari

Please take 5 minutes to fill out the TEXTing IRL survey!   It's Jewish memory season, and this week's parasha, Parashat Emor, focuses on the Jewish holidays that we celebrate today as a recollection of events in our past. But what happens when Jewish memory starts to feel like destiny, and what does it mean for our sense of agency when history seems inevitable? On this episode of TEXTing IRL, Elana Stein Hain and Hartman Institute President Yehuda Kurtzer examine the power and dangers of historical analogy and the ethical responsibility that comes with reading today's events through yesterday's stories. This conversation asks how Jewish memory can inform moral choice without foreclosing it, and how to hold uncertainty without giving up responsibility. Episode Source Sheet Watch the video version of this episode ⁠here⁠. You can now sponsor an episode of TEXTing. Click HERE to learn more.  JOIN OUR EMAIL LIST FOR MORE HARTMAN IDEAS

Parashat Emor

Parashat Emor

Parashat Emor - message du Rav avant Shabat (Lag Baomer) by Rav David Touitou

El poder del lenguaje

El poder del lenguaje

The famous second Mishna of Pirkeh Abot teaches that the world stands on three "pillars": Torah, Aboda (service of G-d), and Gemilut Hasadim (dispensing kindness). These three "pillars" are embodied by our three patriarchs – Abraham, Yishak and Yaakob. Abraham was the paragon of kindness, devoting his life to helping others. Even after undergoing Berit Mila at an advanced age, he sat outside in the scorching heat looking for people who needed hospitality. He spared no efforts in seeking to help any person who required assistance. Yishak, who was placed on an altar and nearly sacrificed, represents the highest standards of "Aboda," serving Hashem, living one's life in complete subservience to the Almighty and being prepared to make whatever sacrifices He demands. Finally, Yaakob Abinu embodies the quality of diligent Torah study, having spent the first decades of his life fully immersed in Torah learning. In light of this parallel, it seems that the Mishna's list of three "pillars" is presented out of order. We would have perhaps expected the Mishna to list the "pillars" in the order of the three Abot (patriarchs) – beginning with Hesed, followed by Aboda, and culminating with Torah, corresponding to the order of the Abot – Abraham, Yishak and Yaakob. The answer, perhaps, is that the Mishna wanted to emphasize that we need to learn Torah in order to achieve the other two pillars. Without Torah knowledge, we will not have the information we need to serve Hashem. A person who does not learn Torah will decide on his own how to pray, and how to perform Misvot. He will just make up his service of Hashem. We need to learn Torah in order to know how to perform "Aboda," how to serve Hashem in the right way. This is true also of Hesed. We might think that Hesed is instinctive and intuitive, that we can figure out on our own when and how to help other people. But this, too, is mistaken. The Torah guides us not only with regard to our service of Hashem, but also with regard to Hesed, explaining to us the right way to help people. We need to learn what our responsibilities and obligations are, when we are supposed to help, and what kind of help we are to offer. We find an example in the beginning of Parashat Emor, where the Torah presents a series of laws relevant to the Kohanim. A Kohen is not permitted to come in contact with a dead body, except in the case of the death of an immediate family member. Of course, we know that tending to the burial of the deceased is a precious Misva. But without learning Torah, we would not have known that for a Kohen, this is actually a sin, unless he is dealing with the remains of a family member. Moreover, a Kohen Gadol is not permitted to come in contact with a dead body even in the case of a deceased family member – but he is allowed, and even required, to tend to the burial of a Met Misva, a body that has nobody else to bury it. This is just one example of how we need the Torah to give us the guidelines of when and how to perform kindness. Torah knowledge is indispensable for living a life of Aboda and of Hesed. The "pillar" of Torah is therefore mentioned by the Mishna first – because without it, we can never reach the other two "pillars."

Aula ministrada 15/05/2025 para os alunos da Yeshiva.

We explore a mystical Hasidic teaching from the Degel Machaneh Ephraim on Parashat Emor—how Divine speech becomes healing or harmful depending on how we "combine the letters." Join me for a reflection on sacred interpretation, spiritual responsibility, and the redemptive power of words. I close the episode with an original spoken word poem inspired by this teaching.

Toward the end of Parashat Shelah (15:32-36), we read the disturbing story of the “Mekoshesh Esim,” the man who publicly desecrated Shabbat by collecting wood. The Torah tells that it was not known what punishment this man deserved for violating Shabbat, and so he was detained until G-d informed Moshe that he should be killed through stoning. Rashi, commenting on this section (15:32), writes that this story is told as criticism of Beneh Yisrael, who observed only one Shabbat properly in the desert before neglecting Shabbat. Already on the second Shabbat, the “Mekoshesh Esim” publicly desecrated Shabbat. The Torah tells of this incident to bemoan the fact that already on the second Shabbat in the wilderness, Beneh Yisrael failed to preserve the sanctity of this special day. The Maharal of Prague (Rav Yehuda Loew, d. 1609), in his Gur Aryeh, explains that Rashi refers here to the first and second Shabbatot after the manna began to fall. As we read in Parashat Beshalah, G-d commanded Beneh Yisrael at that time to observe Shabbat. The Torah there relates, “Va'yishbetu Ha'am Ba'yom Ha'shebi'i” – the people observed the command to rest on Shabbat (Shemot 16:30). Already on the next Shabbat, the Maharal writes, the “Mekosheh Esim” desecrated Shabbat by gathering wood. It emerges, then, that, according to Rashi, the story of the “Mekoshesh Esim” occurred even before Beneh Yisrael arrived at Mount Sinai to receive the Torah, shortly after the manna began falling. Rashi's comments here seem difficult to explain in light of his remarks elsewhere, toward the end of Parashat Emor (Vayikra 24:12). There Rashi writes that the “Mekoshesh Esim” was imprisoned at the same time as the “Megadef” – the public blasphemer, who was likewise kept in custody until G-d informed Moshe how he should be punished. Now several verses earlier (Vayikra 24:10), Rashi cites a view that the “Megadef' blasphemed G-d in response to the law of the “Lehem Ha'panim” – the showbread in the Mishkan. He did not understand how G-d could command that the bread should remain on the table in the Mishkan for an entire week before being eaten, as the “Megadef” deemed it disrespectful for there to be stale bread in Hashem's abode. It is clear, then, that the story of the “Megadef” occurred only after the commands regarding the Mishkan – which of course included the Misva of the “Lehem Ha'panim” – were given, meaning, at Mount Sinai, after Matan Torah. We need to understand, then, how it was possible for the “Megadef” and the “Mekosesh Esim” to be imprisoned at the same time. The “Mekoshesh Esim” committed his offense much earlier, before Beneh Yisrael arrived at Mount Sinai, whereas the “Megadef” blasphemed only after Matan Torah! The Maharal (Gur Aryeh, Parashat Emor) answers that the “Mekoshesh Esim” was not put to death immediately, because G-d did not want him killed during Beneh Yisrael's encampment at Sinai. The period from Beneh Yisrael's departure from Egypt through their stay at Mount Sinai, the Maharal explains, was a time of joy, and it was thus inappropriate to, in the Maharal's words, “be involved in death.” The Maharal draws a comparison to the Misva of “Shana Rishona,” which requires a groom to remain home and not travel during the first year of marriage, in order to bring joy to his new wife. Similarly, during this period of Hashem's “wedding” with Beneh Yisrael, they were not to put violators to death. Hence, the “Mekoshesh Esim” was still in prison when the “Megadef” was detained. We might add a deeper insight. The Gemara in Masechet Ta'anit (5b) famously states, “Yaakob Abinu Lo Met” – Yaakob Abinu never died. The Hatam Sofer (Rav Moshe Sofer, 1762-1839) explains that “death” signifies transience, the impermanence of this world. The teaching “Yaakob Abinu Lo Met” means that Yaakob Abinu paid no attention to “death,” to that which is temporary. He was focused entirely on Torah and Misvot, which yield everlasting rewards. By saying that Yaakob “never died,” the Sages are teaching us that Yaakob did not involve himself in matters that “die,” which bring temporary benefit, as he was invested solely in the pursuit of the eternal blessings of Torah and Misvot. On the basis of the Hatam Sofer's comment, we might arrive at a deeper understanding of why Hashem did not want Beneh Yisrael, in the Maharal's words, to “involve themselves in death” at Sinai. The purpose of Matan Torah was precisely to draw our attention to eternity, to allow us the opportunity to transcend the transience of this world and achieve immortality through our engagement in Torah. Our ancestors' encampment at Sinai was all about the antithesis of “death,” of impermanence, as it gave us the key to immortality. And for this reason, G-d did not want the people to put violators to death – because this period was all about eternal life through the study and observance of Torah. Our world is full of lures and enticements. Wherever we turn, we are misled to think that physical pleasures and material luxuries are what matter most, that we should devote our lives to the pursuit of these delights. We must remember that whereas all material assets and worldly pleasures are temporary, our spiritual achievements are everlasting. The Torah we learn and the Misvot we perform remain with us for all eternity. These, then, should be our primary points of focus. Like Yaakob Abinu, we should direct our attention not to “death” – to that which is fleeting and temporary – but rather to “life,” to the eternal benefits of Torah and Misvot.

In the beginning of this week's Parasha, Emor, the Torah speaks about some of the laws that have to do with mourning the loss of a relative. It says, " לא יקרחו קרחה בראשם... ובבשרם לא ישרטו שרטת – The mourner should not make a bald spot on his head or cut into his flesh." These were practices that people who were in extreme anguish would do and Hashem wants His People to be more elevated than that, to understand that the death of a loved one is not a reason to harm himself. When someone passes away, he's not gone. He begins a new existence far superior to the one experienced in this world. It says in Sefer HaYashar, Shaar 12, this world is like an underground cave in comparison to the Next. If someone would be born and live his entire life in a cave, he would think there is nothing else beyond it. If he would be able to walk outside, he would see a beautiful world, larger than he could have ever imagined. That's what our world is like in comparison to the Next. There, it is far bigger and better in every way. A full lifetime here of 120 years is like five minutes in comparison to Olam HaBa. On the day of death, the neshama, which is the essence of a person, is freed from being trapped in the body. A person sees with his neshama, a person thinks with his neshama, a person hears with his neshama. The body is just a casing. The real person never ceases living even for a moment. The Gemara says in Masechet Nidda, on the day of death, every person will be humbled in front of Hashem. While in a body, people might feel proud of accomplishments or proud of their stature in the world, but on that day, everyone realizes that Hashem gave them everything they had, including the simple abilities to breath and walk. They will see how meaningless worldly possessions really were. So one of the reasons the Torah does not want a person to over-mourn is because we are to understand that the loved one is not really gone, he has just relocated. A great Admor wrote a letter to his children that was meant to be given to them only after he passed away. He began it by saying, My precious beloved children, I'm writing this to you today hoping you will not see it for many more years . He told them, the key to getting through their mourning period with the proper attitude is dependent on their emunah in Hashem and the belief of what is beyond what meets the eye. He said, it appears that he is gone, but in actuality, he is even closer to them after death because his body, which was covering him before, has been removed and now there's no separation between them. He said further, a person feels more of a pull to become closer to Hashem after the death of a parent. The reason for that is, Chazal tell us there are three partners in a person - his father, his mother and Hashem. A child is only physically able to see his father and mother, but when they leave him, his heart tells him to rely on the third partner – Hashem . He added, what we call a father is just a messenger of our real Father. When the messenger's job has been completed here, the One who sent that messenger takes over Himself and He becomes closer. He then implored his children to strengthen their emunah and to look for and feel the presence of Hashem throughout their days. He said, He has been the one who has provided for you all these years and He's going to continue doing that job. And he concluded, although death appears to us like the greatest tragedy, for a person who kept Torah and mitzvot, it's a day of celebration. His preparation for his real life has been completed and he is ready to enjoy the most sublime existence . Our job here is to understand our purpose and use every minute that we have in the service of Hashem. The better we perform here, the better our lives will be forever. And if we could understand that those who left the world are truly enjoying a much better place, the experience will be easier to deal with. Shabbat Shalom

Parashat Emor- 5/17/24

El poder del habla

Parashat Emor - Journeying Through the Omer and Life by Rabbi Avi Harari

The Torah in Parashat Emor introduces the Misva of the Korban Ha'omer – the special sacrifice which was offered on the 16 th of Nissan, the second day of Pesach. This sacrifice included the offering of an “Omer” of the new barley harvest, the first of the freshly-grown spring produce, and it is forbidden to partake of the season's yield before this sacrifice is offered. This sacrifice was given the name “Korban Ha'omer” – “the Omer sacrifice,” referring to the Omer – a measurement – of new grain that was offered. The Torah then commands that we count forty-nine days from the day this sacrifice is offered, a Misva which is of course known as “Sefirat Ha'omer” – “the counting of the Omer.” We must understand why the word “Omer” features so prominently in the context of these Misvot. The word “Omer” refers to a certain measurement of flour, specifically, one-tenth of an “Efa.” Why would this measurement be so significant, that this became the name of the sacrifice? Moreover, throughout the Humash, the Torah uses the term “Isaron” – “one-tenth” – in reference to this measurement, for, as mentioned, it equals one-tenth of an Efa. But when it comes to the Korban Ha'omer, the word “Omer” is used. Why? We must also understand why we refer to the nightly counting as “Sefirat Ha'omer.” Why is the “Omer” of barley offered on the 16 th of Nissan our point of focus when we count the days from Pesach to Shabuot? The answer, as developed by Rav Yosef Salant (Jerusalem, 1885-1981) in his Be'er Yosef, emerges from the comments of the Zohar here in Parashat Emor regarding the Omer sacrifice. The Zohar draws a connection between this offering and the first time the word “Omer” appears in the Torah – in the context of the manna, the heavenly food which Hashem fed Beneh Yisrael in the desert. We read in Parashat Beshalah (Shemot 16:16) that an Omer of manna was provided for each member of the nation, each day. The Zohar states that G-d commanded Beneh Yisrael to offer an Omer of grain as though they give back the Omer of manna they received in the desert. The purpose of this sacrifice is to recall and express gratitude for the manna which our ancestors received for forty years in the desert. Rav Salant explains that during the years of travel in the desert, Beneh Yisrael lived a supernatural existence, sustained miraculously by G-d. It was perfectly clear to them that their sustenance depended solely on G-d's grace and kindness. But once Beneh Yisrael entered the Land of Israel, the manna stopped falling, and they needed to till the land to produce food and sustain themselves. As they would be producing food themselves, rather than receiving food directly from the heavens, the people might lose sight of the fact that Hashem provides them with their sustenance. They might come to think that their success depends solely on their hard work and effort. They would then focus their time and energy exclusively on their farming, and neglect spirituality, studying Torah and performing Misvot. Mistakenly thinking that their hard work alone determines the success of their endeavors, they would not make any time for Hashem, for Torah and Misvot. Therefore, Rav Salant explains, the Torah commands that none of the new grain may be eaten before an Omer of new grain – symbolizing the manna – is offered on the altar. Just as an Omer of manna descended from the heavens to the earth each morning, Beneh Yisrael offer the first Omer of the food produced from the earth to Hashem, as though sending it to the heavens. They express their awareness of the fact that the food they produce, too, is like manna, as it – no less than the manna – came from the heavens, as a blessing from Hashem. Even when we work hard and exert effort to earn a livelihood, we must recognize and firmly believe that the sustenance we receive, our income, everything we have, is a blessing granted to us from Hashem. This is why we count “Sefirat Ha'omer” every night until Shabuot. Each night, when we count the Omer, we remind ourselves of the Omer sacrifice – and thus remember that everything we have is “manna” which Hashem sends us from the heavens. This is how we prepare for the holiday of Shabuot, when we celebrate our receiving the Torah. For forty-nine days, we are reminded that it is Hashem who sends us our livelihood – and this assures us that we can and must take time away from our material pursuits for the sake of Torah learning. As ultimately it is the Almighty, and not our efforts, that bring us our livelihood, we will not lose at all – and will, in fact, only gain – by devoting time each day for the service of Hashem, for the study of His Torah. We then begin Shabuot with renewed faith in Hashem's provision of all our needs – which will lead to a renewed commitment to strike the necessary balance between the work we need to invest in securing a livelihood, and our faith that it is Hashem who grants us our livelihood.

During the period of Sefirat Ha'omer, we refrain from certain forms of festivity as an expression of mourning for the tragic deaths of Rabbi Akiva 24,000 disciples, which occurred during these weeks. The Shulhan Aruch mentions that we do not conduct weddings, or cut our hair during this period. The Magen Avraham (commentary to the Shulhan Aruch by Rabbi Avraham Gombiner, Poland, 1637-1683) further adds the prohibition of listening to music. The question was raised as to whether we must also refrain from other activities of a festive nature. For example, during the period of Ben Ha'mesarim – the three weeks between Shiva Asar Be'Tamuz and Tisha B'Av – Halacha forbids reciting the joyous Beracha of "She'he'hiyanu." This Beracha is recited on joyous occasions – such as upon partaking of a new fruit or wearing a new garment – whereby it expresses gratitude to God for bringing us to the given occasion. This expression is incompatible with the Ben Ha'mesarim period, during which numerous calamities befell the Jewish people. Should we extend this line of reasoning to the Sefira period, as well, which also marks a time of great tragedy, and forbid reciting "She'he'hiyanu" during these seven weeks? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Or Ha'haim, draws a fundamental distinction in this regard between the periods of Ben Ha'mesarim and Sefirat Ha'omer. As we have unfortunately seen throughout Jewish history, the period of Ben Ha'mesarim is intrinsically designated as a time of misfortune; it is inherently defined as a time of tragedy, and it would therefore be inappropriate to recite the joyous Beracha of "She'he'hiyanu" during this period. Sefirat Ha'omer, by contrast, is actually a very auspicious time. So much so, that the Ramban, in his Torah commentary (Parashat Emor), speaks of these weeks as a kind of "Hol Ha'mo'ed" in between the two festivals of Pesah and Shavuot. The Zohar describes the Sefira period in these terms, as well. Although this period saw the tragic death of Rabbi Akiva's students, this calamity does not characterize these weeks as a time designated for misfortune. Therefore, although we indeed refrain from certain forms of festivity, we need not go beyond the areas namely, weddings, haircuts and music. All other festive activities are permissible, even those which are forbidden during Ben Ha'mesarim, such as reciting "She'he'hiyanu." This is the view taken by several other authorities, as well, including the Yafeh La'lev and Pahad Yishak. Hacham Ben Sion Abba Shaul (Israel, 1924-1998) likewise follows this position, in his work Or Le'sion (vol. 3). Similarly, Hacham Ben Sion rules that it is permissible to purchase a new garment during the Sefira period, despite the joy it brings a person. By the same token, Hacham Ovadia Yosef (Hazon Ovadia – Laws of Yom Tov, p. 74) rules that one may move into a new home during Sefira, or renovate his home. This includes expanding, painting and refurnishing. One may also host a "Hanukat Ha'bayit" celebration during Sefira in honor of his moving into a new home, just as engagement parties may be held during the Sefira period, provided that no music is played. Summary: During the period of Sefira we refrain from making weddings, listening to music, and haircutting. One may, however, purchase a new garment, recite the Beracha of "She'he'hiyanu," move into a new home, renovate one's current home, and host a celebration (without music) in honor of an engagement or a new home.

The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939), in Siman 494 (Se'if Katan 32; listen to audio recording for precise citation), discusses the custom among Sepharadim to read on Shabuot the Azaharot, which is a poem written by Rabbi Shelomo Ibn Gabirol that lists all 613 Biblical commands. The custom in our synagogue is to read the first three and last three paragraphs of the Azharot in the synagogue, as a reminder to the congregants that they should recite the complete poem at home. (We do not read the entire poem so as not to unduly extend the prayer service.) This is done before the recitation of Ashreh at Musaf. The Azharot are read on both days of Shabuot.The Kaf Ha'haim adds that it is worthwhile to study on Shabuot the verses from the Book of Vayikra (in Parashat Emor) that discuss the Korban Sheteh Ha'lehem, the special offering that was brought on Shabuot. It is appropriate to study on each holiday topics relevant to that holiday, and thus on Shabuot, there is value in studying the subject of the Korban Sheteh Ha'lehem.Furthermore, the Kaf Ha'haim writes, it is proper to study on Shabuot the Book of Tehillim, which was composed by King David, who passed away on Shabuot. It is customary to recite Tehillim in King David's memory on Shabuot, and this occasion is an especially auspicious time for one's recitation of Tehillim to be lovingly accepted by God. The Kaf Ha'haim notes that when one recites the introductory Yehi Rason prayer before reciting Tehillim on Shabuot, he should omit the passages that pray for forgiveness for our sins, as we do not offer prayers for forgiveness on Yom Tob. He also notes that when reciting the passage in this prayer in which we pray for long life ("Ve'nizke Ve'nihye…"), one should not recite the text praying for seventy or eighty years of life. Since many people live beyond eighty years, we should not be praying for only this length of life. Therefore, it is proper to pray generally for long life, without specifying a particular duration.The Kaf Ha'haim also writes that one should try over the course of his Torah learning on Shabuot to conceive of at least one Hiddush (new Torah insight). Since Shabuot begins the new year of Torah study, thinking of a Hiddush during Shabuot is a favorable omen for success in Torah throughout the coming year. If one is unable to arrive at a Hiddush of his own, he should at least study new material or a new insight which is a "Hiddush" for him.The Kaf Ha'haim writes that Rabbi Moshe Cordovero (1522-1570) would study Kabbalah on Shabuot, which would bring him success in his learning.In this context the Kaf Ha'haim emphasizes that one should exert himself in Torah study on both days of Shabuot, and not only on the first day. He notes that according to one view among the Tanna'im (the view of Rabbi Yossi), the Torah was given on the 7th of Sivan (the second day of Shabuot), and not on the 6th, and it is therefore important to immerse oneself in Torah learning even on the second day of the holiday.There is a well-known custom to partake of dairy products on Shabuot. Among the many different reasons given for this custom is an explanation suggested by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who noted that the numerical value of "Halab" ("milk") is forty. We eat on Shabuot foods made from milk to commemorate the forty days that Moshe spent atop Mount Sinai receiving the Torah. Additionally, the names of the three letters that form the word "Halab" are "Het," "Lamed" and "Bet." The "inner letters" of these three names (meaning, the letters after the first letter) are "Yod" and "Tav" (from "Het"), "Mem" and "Dalet" (from "Lamed"), and again "Yod" and "Tav" (from "Bet'). These letters spell the word "Temidit," which means "constant" or "consistent." We eat dairy products on Shabuot to remind ourselves of the concept of "Temidit," that our devotion to Torah must be constant and consistent. We cannot study only on some days but not others, when we happen to feel like it. This devotion must continue day in, and day out. The Torah says, "Zot Torat Ha'ola" (literally, "This is the law concerning the burnt offering"), alluding to an association between Torah and the daily Ola offering brought in the Bet Ha'mikdash. Torah, too, must be "daily," a constant part of our lives, each and every day.Summary: It is customary among Sepharadim to read Rabbi Shelomo Ibn Gabirol's Azharot both days of Shabuot. It is proper to study on Shabuot the section of the Torah dealing with the special Shabuot sacrifice, and to recite Tehillim in memory of King David. One should try over the course of Shabuot to come up with a novel Torah insight, or to at least to learn something new in Torah that he had not known previously.

At our May 6th Saturday Morning Shabbat service, Rabbi Deena reflected on the difficult verses in Parashat Emor which ban people with certain physical disabilities from serving as priests. In the light of the disability rights movement, how can we do better?****For upcoming Shabbat services and programs, check our event calendar, and see our Accessibility & Inclusion page for information about our venues. Follow us on Instagram and like us on Facebook for more updates.Produced by Mishkan Chicago. Music composed, produced, and performed by Kalman Strauss.Transcript

Nature Of Tahara - Midrash Discussion Parashat Emor by Rabbi Joshua Maroof

In this podcast, we show that the linguistic connections between Moshe and the Blasphemer teach us an important lesson about the balance of identity.

One of the pesukim in this week's parasha, Emor, gives us the commandment to give certain gifts to the poor from our land. Rashi brings from Chazal that the Torah gives this commandment right in the middle of discussing all the holidays to teach us, whoever gives these gifts to the poor will be considered as if he built the Beit HaMikdash and brought korbanot in it. Throughout the generation for nearly 2000 years, all of the tzaddikei hador have been yearning for the Beit HaMikdash, and here, when a Jew gives portions of his crops to the poor, Hashem considers it like he built it and served Him in it. This is how valuable helping the poor is. In general, the rule is the harder something is to do, the more value it has. And so, giving charity the right way must not be that easy and could always use chizuk. The Gemara says towards the end of Masechet Sotah that after the Beit HaMikdash was destroyed, פסקו אנשי אמנה - the Jewish People lost what it means to be a person with emunah. Rashi writes, this refers to people who have no worry whatsoever that they are losing when they do good deeds. Rashi later explains further that these are people who are willing to spend their money on whatever it takes to do mitzvot the most beautiful way or to give tzedaka or to spend on Shabbat and Yom Tov, relying on the fact that they have Hashem to take care of them, and He has unlimited funds. There is something unique about these three things that Rashi mentions. The Gemana in Masechet Baba Kama says, a major portion of the money that we spend on beautifying the mitzvot does not come out of the money that Hashem allotted for us, but rather He pays for it. The Gemara in Masechet Shabbat says the money we spend on Shabbat and Yom Tov as well does not come out of our accounts. Anything we spend on them, Hashem reimburses us for. The Gemara says giving tzedaka is a segula to preserve one's money and always have what one needs. We still have people today with emunah, but what the Gemara means is that we lost the people with complete emunah, that is, people who can go to the grocery store and shop for Shabbat and feel like they have the company credit card and the boss happily told them to charge whatever they want to his account. And the same when beautifying mitzvot and giving tzedaka, not feeling at all that they are actually spending or giving up anything for them. The more a person develops this emunah, the easier time he will have parting with his money to do the will of Hashem. The Mashgiach of the Kaminetz Yeshiva Rav Moshe Aharon Stern, zatzal , used to rebuke the young rabbinical students in his yeshiva who had very little income. They used to go to their parents house's on Shabbat for the meals so they could save their money to buy food during the week. He used to tell them, this is what the Gemara means when it says פסקו אנשי אמנה . It used to be that people would buy their food all week long for Shabbat in order to include it in the free gift from Hashem, then they would eat from the leftovers all week long for their weekday meals. Cooking in abundance for Shabbat is also kavod Shabbat, and therefore is also included in Hashem's guarantee. The Imrei Emet said this was the intention of Shamai who used to buy food lichvod Shabbat all week long, starting from Sunday. Since all the purchases were made for Shabbat, they were made on Hashem's account. And the Rabbi concluded regarding his student, now the opposite is being done, they were saving their money to buy food for the week and not spending anything for Shabbat. Parting with money is not easy, especially when a person works hard to earn it. This is why giving tzedaka and spending on mitzvot is so valuable. We must always take to heart, the money is Hashem's and when we do with it what He wants He provides more. Our goal is not just to give tzedaka, or just to spend money on Shabbat and hidur mitzvah, it's to do it with joy, to feel that its Hashem's money that He gave us to spend on these things and we are doing exactly what He wants.

Sermon by Rabbi Dan Ross, "Parashat Emor: Radical Empathy"May 5, 2023

Featuring:Rabbi Shay TahanRosh Kollel, Shaare EzraBrooklyn, NYRabbi Shay Tahan shares some really powerful thoughts on this weeks Parashat Emor.Thank you Rabbi Tahan for taking the time to carry us through the week! Shabbat Shalom!

Every weekday at 8:00 am, Mishkan Chicago holds a virtual Morning Minyan. You can join in yourself, or listen to all the prayer, music, and inspiration right here on Contact Chai!Our Thursday Morning Minyans are hosted by Rabbi Lizzi, and in our May 4th, 2023 session, she had a lot to say about the whole "only people without blemishes can serve as priests" thing in this week's parsha. What kind of person does God want serving God? Do our "imperfections," physical or moral, really disqualify us? On Friday, May 19th, we will hold a special Morning Minyan send-off for Rabbi Deena who is leaving Mishkan at the end of the month. We invite you to join us to lend your goodbyes and well wishes to R'Deena!****For upcoming Shabbat services and programs, check our event calendar, and see our Accessibility & Inclusion page for information about our venues. Follow us on Instagram and like us on Facebook for more updates.Produced by Mishkan Chicago. Music composed, produced, and performed by Kalman Strauss.Transcript

Rabbi Shimon and the "Keter Shem Tob" Rabbi Shimon Bar Yohai teaches us in Pirkeh Abot (4:13), "There are three crowns: the crown of Torah, the crown of Kehuna, and the crown of kingship. But the crown of a good reputation exceeds them." What exactly is meant by the expression "Keter Shem Tob" ("the crown of a good reputation"), and in what way does it "exceed" the other three crowns? One simple explanation is that Rabbi Shimon here does not speak of the "Keter Shem Tob" as the fourth crown, but rather as a necessary prerequisite for the three crowns. Torah scholarship, the work of the Kohanim, and the rule of the king have no value if the scholar, Kohen or king does not conduct himself properly. If he acts dishonestly, inappropriately, or discourteously, in a manner which people find distasteful, such that he is unlikeable, then he cannot effectively serve the role that he is supposed to serve. According to this reading of the Mishna, Rabbi Shimon is teaching us that a scholar, or a person holding an important leadership position, must conduct himself with proper Middot (character traits) in order for his scholarship or his position to be meaningful. There might, however, be an additional understanding. The three "crowns" of Torah scholarship, the Kehuna and the kingship are alluded to in the Bet Ha'mikdash, which included three furnishings that featured a "Zer," a decoration resembling a crown: the Aron (ark), the Mizbe'ah (altar), and the Shulhan (table). The Aron contained the original Sefer Torah, and thus symbolizes Torah; the altar, where the Kohanim offered the sacrifices, represents the Kehuna; and the gold-plated Shulhan, which contained bread, signifies the wealth and prestige of royalty. The "crowns" that adorned these furnishings represent the three "crowns" of scholarship, Kehuna and kingship. The question, then, arises, where is the "Keter Shem Tob" alluded to in the Bet Ha'mikdash? If the other three "crowns" have allusions in the Bet Ha'mikdash, then we would naturally expect that the greatest of all the crowns, the "Keter Shem Tov," would also have an allusion. The answer might be that the "Keter Shem Tob" is symbolized by the Menorah, which the Torah discusses in this week's Parasha, Parashat Emor. Although the Menorah did not feature a "Zer," it had a series of lamps that stood at its top, which were kindled and thus provided light. The lamps were the "crown" of the Menorah. The Torah describes the kindling of the Menorah with the term "Le'ha'alot" (Vayikra 24:2), and Rabbi Shimon similarly says about a good reputation, "Oleh Al Gabehem" (literally, "rises above them"). Rabbi Shimon is teaching us that the "Keter Shem Tob," a good reputation, shines like the Menorah. It is "Oleh" – just like the lamps of the Menorah are kindled ("Le'ha'alot"). Even in English, we use the expression "shining example," referring to the way a person who conducts himself properly sets an example that "shines," that illuminates the world around him. A person who earns a "Shem Tob," a good reputation, through his upstanding conduct illuminates his surroundings, having an impact upon the people around him who look up to him, admire him, and learn from his example. King Shlomo teaches in Kohelet (7:1), "Tob Shem Mi'shemen Tob" – a good reputation is better than "good oil." A good reputation shines even brighter than the lights of the Menorah that are kindled with oil. When we conduct ourselves properly, earning a favorable reputation among our peers, then we are able to illuminate our surroundings and uplift the people we come in contact with. This is the unique power of the "Keter Shem Tob" – the ability to positively influence our surroundings and have an impact on other people.

Bat Ain - Sefer Zera Kodesh on Parashat Emor רבי נפתלי צבי ראפשיץ by Rabbi Benjamin Lavian

Folks, this is a rough one. It's hard not to read some of this parsha as ableist, so we're not going to pretend otherwise. But we will follow the lead of the 16th century rabbi Kli Yakar by flipping this teaching on its head, updating tradition for our own times. How's your soul looking? Today's episode is sponsored by Broadway In Chicago. Tickets are available now to Fiddler on the Roof at the Cadillac Palace Theatre, from May 17th - 22nd. Use Mishkan's special offer code ROOF45 for $45 Middle Balcony tickets.Produced by Mishkan Chicago.  Music composed, produced, and performed by Kalman Strauss. See our upcoming Shabbat services and programs here, and follow us on Instagram and like us on Facebook for more updates. Check out Shabbat Replay on Contact Chai for more from Rabbi Deena.Transcript

Parashat Kedoshim explored the centrality of consent in a relationship with God, that one can't be “coerced” to bring an offering. The importance of our will in sacred relationship goes beyond the basic need for consent. In Parashat Emor, we will develop another dimension of human will in sacrifices: the importance of intention and attentiveness. Sacred relationship becomes an exercise of cultivating radical ratzon.

Parashat Kedoshim explored the centrality of consent in a relationship with God, that one can't be “coerced” to bring an offering. The importance of our will in sacred relationship goes beyond the basic need for consent. In Parashat Emor, we will develop another dimension of human will in sacrifices: the importance of intention and attentiveness. Sacred relationship becomes an exercise of cultivating radical ratzon.

Parashat Emor 5782: The Jewish Year Cycle, Emor-Style Description: While the Torah lists our holidays several times throughout the five books, there is something special about the way it’s done in this week’s parasha. Find out what that is by … Read the rest The post Parashat Emor 5782: The Jewish Year Cycle, Emor-Style first appeared on Elmad Online Learning. Continue reading Parashat Emor 5782: The Jewish Year Cycle, Emor-Style at Elmad Online Learning.