There was a problem sending you an sms. Check your phone number or try again later.
We've sent a link to the Scribd app. If you didn't receive it, try again.
Actually, this Pasuk is one of the primary sources for the Mitzvah of Chinuch (education) for all Jews; Chazal ex- pand this teaching to apply not only to Kohanim, but to each and every Jewish parent. Kohen, Levi, or Yisrael, we are all required to teach our children the Halachos that apply to them.
But why here? If the Torah was going to choose one place in which to command us to educate our children to follow the Mitzvos, and rely on us to extrapolate that obligation to all other Mitzvos, wouldn\u2019t it be more appropriate to place this teaching in a less obscure place? We could easily find Mitzvos that apply to a broader percentage of the Jewish population without going too far. In this very Parsha we read the Mitzvos of the Yomim Tovim. Would it not have been more appropri-
According to Rashi, the Pasuk has a double lashon of "Amar" because each lashon teaches us something. Regarding the first "Amar", Moshe tells the adult ko- hanim of the generation about how a Kohen shall not make himself Tamei with a dead body. The second Lashon of "V'Amarta" indicates that "L'hazhir Gedolim Al Hakitanim", which means "to warn the adults regarding their children". The simple meaning of this is that adults need to be warned to make sure their kids don\u2019t get Tamei as well. On a Drush level, The Yismach Yisrael explains "L'hazhir Gedolim Al Hakitanim" is not referring to parents of children of the generation, rather it\u2019s to teach that the Gedolim, the great people of the generation shall be careful with the "k'tanim", the little things. While they obviously are great for several reasons, they should be extra careful about ensuring that they don't let the small things fall by the wayside.
In addition, the Chozeh of Lublin explains a different view of why there is a double lashon. He says the first refers to a command that the Kohanim have. This command is to act like Bnei Aharon, referring to the "Ohev Shalom Vrodef Shalom",
ate to command parents to educate their children not to posses or eat Cho- metz on Pesach, or not to eat on Yom Kippur (when they come of appro- priate age), and have us extrapolate from those Mitzvos to all others? Why choose a mitzvah that applies to less than 10% of Klal Yisrael to teach us the all-encompassing Mitzvah of Chinuch?
Rav Yaakov Weinberg zt\u201dl, Rosh Yeshivah of Ner Yisrael, ex- plained that the charge placed on Kohanim is actually a most appropriate setting for the obligation of Chinuch. So much of parenting is dependent on our ability to withstand that famous personality, \u201cMr. Everyone Else.\u201d Our children want to take part in activities that we feel are not appropriate for a Jew. When we disallow that activity, we face a barrage of complain- ing and whining. \u201cBut everyone else is going. It\u2019s not fair. You never let me go along with everyone else. What\u2019s wrong with it?\u201d
Who has to deal with these complaints more than anyone? The most restrictive parents in the times of the Beis HaMikdash were undoubt- edly the Kohanim. Little Aharon\u2019l comes home from school and runs straight to get his bat and ball.
\u201cAh. Aharon\u2019l, as far as I know, the only way to get to that field is to cut through the cemetery. We are Kohanim; we are not allowed to walk through a cemetery.\u201d
\u201cIt\u2019s not fair!\u201d Aharon\u2019l shouts indignantly. \u201cLast week I couldn\u2019t play in the alley in back of our house because there were Sheratzim [crawling creatures that transmit impurity] there and you were afraid that I would contaminate the Terumah in our house, and now I can\u2019t go play baseball with all the others. You never let me do what everyone else is doing.\u201d
All parents know the next steps. First comes the tears, then the shouting, and finally the sulking. It feels painful sometimes, but our better judgment tells us not to let them go. What should we do? How are we to teach our children the proper path of Torah without alienating them? A very important, yet vexing question.
I think that the answer lies in the Parsha in which the Torah de- cides to teach us about Chinuch. Why is little Aharon\u2019l not allowed to be- come Tamei? Is his father just being cruel and more restrictive than other parents? Of course not \u2014 he is simply aware of Aharon\u2019l\u2019s special status as a Kohen, and he wants Aharon\u2019l to know and appreciate his role in KIal Yisrael.
If Aharon\u2019l\u2019s father is wise, he will sit down and tell him, \u201cAharon\u2019l, do you know how special you are? You can serve in the Beis HaMikdash!\u201d If Aharon\u2019l\u2019s father then spends some time discussing with him the privileged status and special role of Kohanim, by the time he fin- ishes, Aharon\u2019l will \u2014 we hope \u2014 no longer be jealous of his friends.
The same applies to every one of us. If we simply say, \u201cSorry, but you cannot go,\u201d we will find ourselves fighting tooth and nail with our children. But if we take the time to discuss our special role in the world to our children; to tell them that our holy eyes cannot see things that others see; our hearts filled with Kedushah can be contaminated by food that oth- ers are allowed to eat; that our holy Neshamos can be tarnished by listen- ing to music that others listen to, and what a privilege it is to be such a
1. a) Which sin mentioned in the\u05d4\u05e9\u05e8\u05e4 is punishable by\u05d4\u05e4\u05e8\u05e9, burning? b)Where in the Torah are people actually punished through fire? (3 times)
4. Only two\u05ea\u05d5\u05e0 \u05d1\u05e8\u05e7, one of which are found in the\u05d4\u05e9\u05e8\u05e4, contained\u05e5\u05de\u05d7, leavened bread. What are they?
1. Adultery of a \u05df\u05d4\u05db \u05ea\u05d1 daughter of a priest, is punishable by the \u05df\u05d9\u05d3 \u05ea\u05d9\u05d1 with\u05d4\u05e4\u05e8\u05e9 burning. b) Three times in the Torah are people punished through fire. In\u05d0\u05e8\u05d0\u05d5 \u05ea\u05e9\u05e8\u05e4 the entire city of\u05dd\u05d3\u05e1 is burned with sulfur and fire and overturned. In
burned with fire. In \u05d7\u05e8\u05e7 \u05ea\u05e9\u05e8\u05e4 the 250 men who joined in the rebellion of\u05d7\u05e8\u05e7 were also burned with fire.
2. Three laws involve broken bones: a) A\u05df\u05d4\u05db who has a broken bone is disqualified from serv- ing in the\u05df\u05db\u05e9\u05de. b) An animal with a broken bone cannot be brought on the\u05d7 \u05d1\u05d6\u05de. c) If a person breaks the bone of another he must compensate the victim.
3. An animal is only valid for a\u05df\u05d1\u05e8\u05e7 on the eighth day after it is born. On the eighth day af- ter\u05ea\u05d5\u05db\u05d5\u05e1 there is another\u05d2\u05d7 which we refer to as
5. These numbers are all part of the description of the \u05dd\u05d9\u05e0\u05e4\u05d4 \u05dd\u05d7\u05dc, the loaves of bread that were placed on the\u05df\u05d7\u05dc\u05e9 , the golden table in the\u05df\u05db\u05e9\u05de. There weretwelve loaves placed int wo sets of
seek out fellow Jews, something that Bnei Aharon exemplified. seek out fellow Jew, and that they have to mingle and develop relationships with their fellow Jews. The second, "V'amarta" says that they can't become Tamei Nefesh. This means that even though its important that they reach out and be friendly, it is essential that they don't intermingle to an extent in which it will bring them down.
Assuming that the \u2018crown of a good name\u2019 is the \u2018highest\u2019, the wording of this Mishnah seems to be somewhat strange. Why would Rebbi Shimon say that there are only three crowns, if he lists four? In fact, it seems like the \u2018missing\u2019 crown is higher than the ones listed!
Rebbi Yochanan said (Yoma 72b), that there are three \u2018zerim\u2019, three crowns. That of the Mizbeach (priesthood) which Aharon merited to take, that of the Shulchan (monarchy) which David merited to take, and that of the Aron Kodesh (Torah), which was left for anyone who wants to take hold of it. Based on our Mishnah here, though, there should be another crown, one symbolizing the \u2018Shem Tov\u2019. However, not only is such a crown not mentioned, but only three of the Mishkan\u2019s Keilim had crowns on them, so from where would we learn out the crown of a good name?
Furthermore, what exactly is this \u2018crown of good name\u2019 that is praised so highly by Rebbi Shimon? Considering that a person\u2019s good name is merely how he is perceived by others, and not necessarily built by his own accomplishments, why should the crown that is largely out of his con- trol be the most important one?
Sefer Ma\u2019alos Hamidos understands this elusive concept of \u2018Shem Tov\u2019 to be an extension of a person\u2019s entire behavior, \u2018in fear of Heaven, divine service, and Ahavas Habrios\u2019. Although a person\u2019s reputation is de- pendent on how others view him, ideally, the image that he projects paral- lels his personality. This is the Keter Shem Tov, the crown that a person creates for himself but is expressed in the public eye, which is higher even than the crown of Torah, being that the \u2018crown of good name\u2019 is all inclu- sive.
The Maharal explains that, in the Mishkan, the closest Kli that would symbolize the Keter Shem Tov would be the Menorah. Why is it that the Menorah has no crown? The tips of the Menorah aren\u2019t its gold cups or branches, rather, the true tips of the Menorah are its burning lights. To give the Menorah a crown would be inappropriate, since the lights of the Meno- rah would extend higher that the crown\u2019s edges.
Although a crown may increase the domain of its wearer by a few inches, it still has its limited dimensions. The lights of the Menorah, how- ever, create a crown of a different category, one that cannot be counted along with the other three. A person\u2019s reputation extends far beyond his own domain, and can last long after his death. While the amount of Torah, priesthood, or kingship that a person \u2018emits\u2019 into the outside world can be great, one should never underestimate the power of influence of his reputa- tion.
The case began again. Again, the doors of the room were thrown open in abandon and again a talmid came to Rav Spektor with the same message. \u201cRebbe, Shmuel is exempt!\u201d And again Rav Yitz- chak\u2019s face lit up and he responded with a warm thank you and long beracha. The talmid then left. The court case started again. Yet again, another talmid ran into the room with the same news. One after another, the talmidim came with the same news to tell their rebbe, and again and again Rav Yitzchak responded in the ex- act same way.
Finally, one of the rich men be- came concerned. Perhaps something had happened to Rav Yitzchak!?! He stood and spoke as respectfully as he could to Rav Yitzchak. \u201cRav Spektor, why do you act as if you don\u2019t know that Shmuel is exempt? Surely you must have realized after all of these same messages.\u201d
Rav Spektor smiled and re- sponded, \u201cDid you see the look of com- plete excitement on their faces? Did you see the happiness they felt? Who am I to take that away? They were expecting just as much excitement from me so I gave them that excitement. It didn\u2019t matter whether I knew already. In fact, I knew Shmuel was exempt before the case even started!\u201dHave a great Shabbos!
Now bringing you back...
Does that email address look wrong? Try again with a different email.