DIVREI TORAH ON PARSHAS EMOR
This Parsha discusses what disqualifies Kohanim from serving in the Bais Hamikdosh. One of those disqualifications is becoming Tomei. It doesn’t matter whether the cause of the Tumah was avoidable, such as by touching a dead animal, or one that seems to be out of their control, such as Tzora’as.
The Akeida explains that there are many circumstances that seem out of people’s control, but aren’t. He writes: Ki Chol Ma She’yochol Le’zoher Mimenu, V’lo Nizhor, Harei Hu Ri‘tzono. Anything that people could have avoided by being mindful, but didn’t, is considered to have happened to them willingly. People can avoid Tzora’as by not speaking Loshon Horo, and people can avoid touching dead animals by being more careful.
The Akeida’s message limits people’s ability to say, “It’s not my fault” since, with the proper forsight, most circumstances are avoidable. I often tell people that successful people focus on their contributions to a problem, even when their contributions are minimal. Unsuccessful people focus on other people’s contributions, even when their own are significant.
Kohanim in particular are expected to be Zirizim, to act with deliberation. Despite this trait being attributed to Kohanim, all people are supposed to act in the same manner.
The Akeida explains that there are many circumstances that seem out of people’s control, but aren’t. He writes: Ki Chol Ma She’yochol Le’zoher Mimenu, V’lo Nizhor, Harei Hu Ri‘tzono. Anything that people could have avoided by being mindful, but didn’t, is considered to have happened to them willingly. People can avoid Tzora’as by not speaking Loshon Horo, and people can avoid touching dead animals by being more careful.
The Akeida’s message limits people’s ability to say, “It’s not my fault” since, with the proper forsight, most circumstances are avoidable. I often tell people that successful people focus on their contributions to a problem, even when their contributions are minimal. Unsuccessful people focus on other people’s contributions, even when their own are significant.
Kohanim in particular are expected to be Zirizim, to act with deliberation. Despite this trait being attributed to Kohanim, all people are supposed to act in the same manner.
The author can be contacted at shmuelgluck@areivim.com
When the Megadef, the person who blasphemies Hashem is found guilty, there is a commandment, V’somchu Kol Hashomim Es Yedei’hem al Rosho, that all those who heard him should place their hands on his head. That those present should apply a form of Smicha on someone about to receive punishment from Bais Din is unheard of elsewhere.
The Malbim explains that the goal of placing hands on the guilty person is similar to that of the Kohen Godol who places his hands on the Korbon to Azozel, on Yom Kippur. He intends to “transfer” the Aveiros to the animal. In this weeks Parsha, placing hands on the guilty person became necessary because, before sentencing him, everyone in the room had to hear the actual words that he said, reapeated, an Avero which was forced upon them. Since they don’t deserve to be punished, placing their hands on the guilty person is an act of “giving back” that Aveiro.
The Malbim’s message is that people who are punished for their actions can cause a ripple effect. Many people understand this and, therefore, try to avoid “teaching” others their bad habits. However, what many of them don’t consider, is that they’re also responsible for the “incidental” Aveiros that they cause others to make, because they were near the people when the Aveiros were done.
Here are some examples of this. Someone makes a noise that causes others not to hear a Brocho. They didn’t teach the person a bad trait, but caused them to miss a Brocho. They will be held accountable. The same would be true if they borrowed a car and brought it back late, causing someone to miss doing a Mitzvoh.
In addition, there is another aspect to consider. People often negatively expose others to spiritually unhealthy things. Many people try to avoid hearing people curse, or tell non-clean jokes. They may also not want to hear cynical views of our Chachomim (Rabbis), or attitudes not consistent with Torah thought. They have a right not to be exposed, to these. Therefore, exposing people, and/or having them become negatively affected by what they heard, or saw, will be the responsibility of the person who exposed or negatively affected, them.
On the other hand, exposing people to positive attitudes, beliefs, and actions, when done in a manner that promotes improved behavior, will be credited to them.
The Malbim explains that the goal of placing hands on the guilty person is similar to that of the Kohen Godol who places his hands on the Korbon to Azozel, on Yom Kippur. He intends to “transfer” the Aveiros to the animal. In this weeks Parsha, placing hands on the guilty person became necessary because, before sentencing him, everyone in the room had to hear the actual words that he said, reapeated, an Avero which was forced upon them. Since they don’t deserve to be punished, placing their hands on the guilty person is an act of “giving back” that Aveiro.
The Malbim’s message is that people who are punished for their actions can cause a ripple effect. Many people understand this and, therefore, try to avoid “teaching” others their bad habits. However, what many of them don’t consider, is that they’re also responsible for the “incidental” Aveiros that they cause others to make, because they were near the people when the Aveiros were done.
Here are some examples of this. Someone makes a noise that causes others not to hear a Brocho. They didn’t teach the person a bad trait, but caused them to miss a Brocho. They will be held accountable. The same would be true if they borrowed a car and brought it back late, causing someone to miss doing a Mitzvoh.
In addition, there is another aspect to consider. People often negatively expose others to spiritually unhealthy things. Many people try to avoid hearing people curse, or tell non-clean jokes. They may also not want to hear cynical views of our Chachomim (Rabbis), or attitudes not consistent with Torah thought. They have a right not to be exposed, to these. Therefore, exposing people, and/or having them become negatively affected by what they heard, or saw, will be the responsibility of the person who exposed or negatively affected, them.
On the other hand, exposing people to positive attitudes, beliefs, and actions, when done in a manner that promotes improved behavior, will be credited to them.
The author can be contacted at shmuelgluck@areivim.com
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