Emor 4:7:23

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When G-d told Moshe to relay the various mitzvos to the Jewish
people, He used the expressions: “speak to the children of Israel,”
“say to the children of Israel” or “command the children of Israel.”
All the commandments, even those conveyed with the expressions

“speak” or “say,” are termed mitzvos , rooted in the word tzavei —
“command.” Thus, all are considered commands and decrees.
Chassidus explains that the word mitzvah — commandment — derives
from the expression tzavsa v’chibur, “cleaving and attachment,”
because, the underlying purpose of all mitzvos is that through them one
becomes bound and “attached” to G-d.
We read the derivation of “tzavsa” in Vayikra 6:2, which says, “when

Hashem spoke to Moshe and said: Tzav et ha’Aharon v’et ba’nav” –
“command Aaron and his sons in the laws of the sacrifices”. This is
more than a simple suggestion, it implies that the tasks must be fulfilled
with a degree of zealousness, and may imply that since there is a cost
to providing the sacrificial animals it requires a more severe statement
to ensure compliance.
In today’s parshah, Emor, referred to as the Toras Kohanim,

instructions for the Kohanim, we transition from the focus on the
holiness of the people that was explained in the preceding parshiot, to
the elevated level of holiness that is required of the Kohanim and the
Kohen gadol. We also read words that are far less stringent than in
parshah Tzav.
The parshah opens with the following, which begins the enumeration
of the mitzvos required of the Kohanim in order to maintain their
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attachment to Hashem and set them spiritually above the rest of the
Israelites:
‫ַו ֹּ֤יאֶמ ר ְיֹהָו֙ה ֶאל־מֶׁ֔ש ה ֱאֹ֥מ ר ֶאל־ַהֹּֽכֲהִ֖נים ְּבֵ֣ני ַֽאֲה ֹ֑ר ן ְוָֽאַמ ְר ָּ֣ת ֲאֵלֶ֔ה ם ְלֶ֥נֶפׁש ֹֽלא־ִיַּטָּ֖מ א ְּבַעָּֽמיו‬:
And Hashem said to Moses: “Emor”, speak to the kohanim, the sons of
Aharon, and, “v’amarta”, say to them: Let none of you defile himself for
a dead person among his people.
Why isn’t the word “tzav”, “command” used to encourage the Kohanim
to follow these mitzvos? Why not give the Kohanim the strictest
message?
The combination of “emor” and “v’amarta”, literally speak and speak,

begins at least 65 verses in the Torah, and is the source of many
commentaries.
One of these is a Midrash that discusses the use of “amar”, but not its
doubling. A verse in Exodus, Shemot 19:3, appears shortly before the
revelation atop Mount Sinai reads: "Koh tomar le-beit Yaakov, ve-
tagayd i-benei Yisrael" - “So shall you say to the House of Yaakov,
and tell the Children of Israel." The Midrash points out that this verse
uses amar as well as the verb tagayd, both of which mean, 'to tell'.
Here, the first part refers to the house of Jacob, meaning 'the women',
and that the intention is to say the words to them in a soft voice, which
appropriate for women. The second part of the verse, however,
references the 'children of Israel', intending to explain that the
punishments and stringencies are to be explained to the men.
The masculine form of communication is often competitive; reflecting a

general interest in acquiring, achieving, and self-fulfillment. By contrast,
the feminine use of language is more cooperative and collaborative;
reflecting a preference for equality and harmony.
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It is this gentler form of speech that invokes the sanctity of these

Mitzvos, and suggests that by having Moshe speak in this manner, a
moment of sanctity and meaning is created, a sense of communication
rather than demand. Communication fosters the intimate relationship
with God that is needed for acceptance if the mitzvot, while tzav, a
command, may be seen as adversarial.
Returning to Emor, Rashi , drawing from a statement in tractate

Yevamos asserted that “Speak” and “say”—means enjoin the elders
regarding the youngsters.
The Rebbe pointed out that this dictum, which constitutes a primary
biblical source for the concept of education, also offers insight into the
nature of education.
The word used by the Talmud and Rashi—lehazhir, “to enjoin”—also

means “to shine.” Hence the phrase “to enjoin the elders regarding the
youngsters” also translates as “to illuminate the elders regarding the
youngsters.” Education is not only an elder teaching a youngster; it is
also an illumination for the educator, and obliquely refers to one of the
job requirements of the Kohanim, which we will look at in a few
minutes.
The Kohanim, as the priestly caste, have an elevated responsibility, one

that outstrips that of the rest of the Jewish nation, and the specific
mitzvot related to this begin at the end of verse one.
The end of the verse tells us that they are prohibited from coming into
contact with a dead person. The Kohanim are forbidden to come in
contact with the dead and are prohibited from attending funerals other
than those of first-degree relatives; mother, father, brother, sister, son,
daughter, and wife. Although the Kohen’s wife is not specifically
mentioned in the Torah, Rashi points out that there is no one closer to
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a man than his wife, and concludes that she, too, must be included in
the list of those whose funeral may be attended. One exception to this
is the case of the meis mitzvah, a body with no one to attend to it. In
this instance, even the Kohan Gadol was required to stop and bury this
individual.
Although the Kohanim were not to become defiled by the dead, they
were required to observe all of the mourning practices that all Jews are
expected to do, and to avoid any pagan rites. However, they were
forbidden to officiate as a priest during the period of mourning.
In contradistinction to the regular priests, the Kohen gadol was even

prohibited from entering a roofed structure in which a dead body was
present, and was he not to carry out the rituals of mourning. He was to
remain in the sanctuary and to carry out his regular duties and perform
the sacrifices. Today the Kohanim are still bound by these prohibitions.
The stringencies of the priesthood extended to whom the Kohanim

could marry, a regular Kohen could not marry a divorced woman, but
the Kohen gadol could only marry a virgin. The Kohanim were
instructed about the foods that they may or may not eat when ritually
defiled, and with whom their portion of the terumah, the portion of the
offering that was given to them, could be shared.
Hashem prohibited any Kohen who had a permanent blemish from

offering sacrifices in the Mishkan. A temporary blemish, such as a boil
or fractured bone, would only disqualify the Kohen until it had healed.
The Torah doesn’t imply that the disabled Kohen is a lesser person.
Instead, this is clearly an aesthetic matter, a proof of respect towards
God. Disabled priests as well as disabled sacrifices are unaesthetic and
therefore unworthy and undignified towards God.
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Although the priest had to be healthy and perfect in order offer the
sacrifices to God in the Tabernacle, these blemished men did carry out
other duties in the Tabernacle.
Beyond the service in the Temple, the Kohanim had two main tasks: the
first, as I noted, was to educate and teach halachah. The second was to
be messengers of chesed and peace.
In order to enable the Kohanim to develop these two basic qualities,

wisdom and kindness, the Torah established that Kohanim would not
receive a portion of land in Israel, and that their livelihood would
depend on the produce offerings and 24 priestly gifts of the Israelites.
In that way, the Kohanim would be free to learn Torah, educate the
people, and guide them.
We’ve seen that the first half of the Parshah addressed the Priests
exclusively. The second half presents in chronological order the holiday
cycle that is to be celebrated by all of Israel. The Sabbath and then the
Pilgrim Festivals of Pesach, Shavuos and Succos are all spelled out, as
are the High Holidays of Rosh Hashanah and Yom Kippur. But in
addition to detailing the special ritual observances of each of the days,
the Torah also indicates the requisite sacrifices to be presented by the
Kohanim at the Mishkan, thus linking the more mundane actions of the
Israelites on the holiday with the more sacred themes of the 'Priestly
Code'.
Towards the end of the Parshah, some additional Mishkan-related laws

are enumerated. First, the Torah details the special provisions of the oil
used to kindle the Menorah – it must be from ripe olives, obtained by
hand, from the first pressing, and exceedingly pure. Next, the Torah
spells out the preparation of the loaves for the Table of the
Showbread. Each one of the twelve must be baked from a measure of
two "esronim" ( about 2 kg) of flour, and that the two rows of bread,
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each consisting of six loaves placed on either side of the Table, must be
provided with an associated offering of frankincense.
In short, while the inclusion of these various laws pertaining to the

Menorah and to the Table may seem at first glance to be extraneous, it
is in fact entirely appropriate given the broader context. After all, both
vessels are essential elements in the Mishkan, and therefore, like the
laws of the Priesthood or of the holiday sacrifices enumerated earlier,
the detailed ceremony associated with these items pertains to the
underlying theme of the Parashah, namely the exclusive responsibilities
of the Kohanim.
The parshah ends with the narrative of the blasphemer, a man whose
mother was an Israelite and whose father was an Egyptian. This episode
is also the center of numerous commentaries, but these are left for
another discussion. The man went out into the midst of the people of
Israel, and fought with an Israelite man. No reason for the
confrontation is given. The man pronounced the Name and
blasphemed. He was tried and sentenced to death by stoning. This
leads to a short reiteration of the laws of retribution,
The episode seems to be out of place and unrelated to the parshah, but
put into a broader context it helps to makes it clear that the service of
God in the Mishkan requires both the Kohanim and the Israelites
working together to offer absolute reverence and respect to everything
related to God at all times.
Emor establishes the rights and responsibilities of the Kohen gadol and
the regular Kohanim in order for them to remain sanctified to serve
Hashem in the Mishkan. Even today, the Kohanim have special
privileges. They are called first to the Torah, may be called first to
speak, and they offer the priestly benediction.
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1

All the commandments, even those conveyed with the expressions

We read the derivation of “tzavsa” in Vayikra 6:2, which says, “when

In today’s parshah, Emor, referred to as the Toras Kohanim,

The combination of “emor” and “v’amarta”, literally speak and speak,

The masculine form of communication is often competitive; reflecting a

It is this gentler form of speech that invokes the sanctity of these

Returning to Emor, Rashi , drawing from a statement in tractate

The word used by the Talmud and Rashi—lehazhir, “to enjoin”—also

The Kohanim, as the priestly caste, have an elevated responsibility, one

In contradistinction to the regular priests, the Kohen gadol was even

The stringencies of the priesthood extended to whom the Kohanim

Hashem prohibited any Kohen who had a permanent blemish from

In order to enable the Kohanim to develop these two basic qualities,

Towards the end of the Parshah, some additional Mishkan-related laws

In short, while the inclusion of these various laws pertaining to the

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