Questions & Commentary on Parashat Emor

1. **What is the counting of the ‘omer (as commanded in Leviticus 23:15-16)? What is its spiritual significance of counting the ‘omer? How is the counting of the ‘omer connected to Shavuot?**

Rabbi Jason Sobel

In the days of the Temple, on the second day of Passover, a communal first fruits meal offering of barley (an ‘omer) was waved by the priest. This offering was accompanied by a lamb that was offered as burnt offering on the altar. From the time this ‘omer offering was brought from the newly harvested barely crop, a seven week period known as sefira (counting) began, culminating with the holiday of Shavuot on the fiftieth day. Until the ‘omer was brought and offered in the Temple, one was forbidden to eat any new grain that had grown that year. At the conclusion of sefira (the forty-nine day counting period), two loaves made from the new wheat crop were offered on Shavuot.

Even though it is not possible to completely fulfill this mitzva today due to the destruction of the Temple, there is still great spiritual significance in continuing to count the ‘omer. First, counting the ‘omer cultivates in us a sense of appreciation and gratitude for the blessings of God. This in fact was one of the primary reasons that God gave Israel this mitzvah. As Sefer HaChinuch points out:

The goal of this precept is to emphasize God's gracious kindness for his yearly provision of food that is brought forth from the earth. Thus we offer up the first fruits as token of our appreciation.

By bringing the ‘omer as a first fruits offering, Israel demonstrated their dependence upon God for their sustenance like their ancestors in the wilderness and showed their gratitude to God for it. Trust and thankfulness were two key lessons that Israel had to learn if they were going to be blessed by God and enjoy an intimate relationship with him. As Rabbi Moses Alsich writes,

Nothing estranges us from God more than the abundance of nature's bounty. It leads man to believe that he is independent, has created his own wealth, and leads to ingratitude vis-à-vis the Creator, whose generosity has made nature's bounty possible . . . Just as a father wants to impress upon his child that he must not take everything he receives for granted, so God impresses upon us that before we enjoy of the bounty of nature we must bring a symbolic offering to show God that we are aware of the source of wealth and well being. It is not our fathers who gave us this land, not merely our own toil that created the harvest, but God is behind it all.

(Alsich on 'Emor, Munk p. 732)

Through counting of the ‘omer daily, we cultivate belief in God as the ultimate provider, gratitude for his abundant provisions, and literally learn to count our blessings.

Secondly, counting the ‘omer helps to prepare us for Mattan Torah (the Giving of the Torah) and Mattan Ruach (the Giving of the Spirit) on Shavuot. According to Jewish tradition, Israel had reached the forty-ninth level of spiritual impurity when they were redeemed from Egypt. While in Egypt, Israel had been corrupted by all the idolatry and sexual immorality that they had encountered there. They needed to be purified so that they could receive the Torah and become the "holy nation" and "royal priesthood" God was calling them to become (Exodus 19:6). Thus God gave them forty-nine days, corresponding to their level of impurity, so that they could purify themselves and climb the latter of holiness. Ultimately their redemption could not be complete until they had rid themselves of the negative spiritual influences of Egypt. This consummation occurred on Shavuot.

In the Brit Chadasha, Yeshua's talmidim also had to undergo a time of spiritual purification and preparation in order to receive the Ruach Haqqodesh in the same way Israel had to prepare herself to stand at Sinai. Since sin quenches the Spirit of God within us and hinders our service to the Lord, we should also see the period of sefira as a time of cleansing. Not only is Sefirat Ha‘omer a time of appreciation, but it is also a time of preparation and purification as we prepare to receive God's Torah and Ruach afresh this year and renew our commitment to the Torah and Brit Chadasha on Shavuot.

2. Parashat Emor begins with the command to the priests, the sons of Aaron, that they are to defile themselves by attending to the burial of those relatives who are closest to them - mother, father, son, daughter, brother, and unmarried sister (Leviticus 21:1-4). Is this command obligatory or something they may choose to take upon themselves? What spiritual lessons do we learn from this section of Leviticus?

Rabbi Jonathan Kaplan

Throughout Leviticus the kohanim (priests) are commanded by God to avoid any practices that might compromise the sanctity of the priesthood. They are responsible for the holiest aspects of Jewish life - the rituals performed inside the sanctuary - and must remain ritually pure lest they defile that holiness. Leviticus 21 is concerned with instructing the sons of Aaron on those practices that would lead to them defiling themselves and thus render them unfit for priestly service.

Primary among those things that make a priest ritually impure and unfit for their priestly duties is contact with dead bodies. However, the Torah does instruct the priest to defile themselves in particular cases:

None shall defile himself for any person among his kin, except for the relatives closest to him: his mother, his father, his son, his daughter, and his brother; also for a virgin sister, close to him because she has not married, for her he may defile himself.

Leviticus 21:1-3

Thus the kohen shall defile himself to attend to burial of his seven nearest relatives: wife, father, mother, son, daughter, brother, and unmarried sister. Incidentally, these are the seven relatives for whom all Jews are supposed to observe the cycle of mourning rituals (Shiva, Kaddish, etc.). However, our sages have raised the question as to whether Torah is granting the kohen permission to defile himself if he chooses to do so or explicitly commanding him to defile himself. Sefer HaChinuch answers this question for us definitively:

I might have said that by these things mentioned in the Torah portion, they were permitted to defile themselves if they so chose. However, the tradition of interpretation comes to us against the assertion that such an action is in the realm of the permissible (reshut). Rather such an action is in the realm of commandment (mitzva) and is thus obligatory.

Thus, when reading this part of the Torah, we might think that the commandment is against priests defiling themselves by contact with a dead body. The Torah then grants them permission if they so choose to attend to the burial of their closest relatives. However, our sages have understood that there are two commandments here: one to avoid contact with dead bodies and another to attend to the burial of their closest relatives.

There is a profound spiritual lesson here in this commandment to the priests. Death is the last stage of normal life. As we care for those who have died so we honor and respect people throughout their lives. Additionally, caring for the dead and honoring their lives allows us space and time to remember and mourn. This is an essential part of our own dealing with death and loss. We cannot escape the need to both honor and mourn for the dead. By giving this commandment to the priests, God finds a way, and indeed requires them, to attend to these important dimensions of life.

Matthew 21:1-17 - Yeshua's Humble Coronation as King of Israel

Scott Nassau

When reading the story about Yeshua's triumphal entry into Jerusalem, we cannot overlook the significance and implications of the event (Matthew 21:1-11). Clearly Matthew intends this event to demonstrate the fulfillment of Zechariah's description of the coronation ceremony of the coming king of Israel (Matthew 21:5; Zechariah 9:9). Matthew's account also suggests Yeshua actively intended his entry into Jerusalem to be an allusion to Zechariah's description of the king's arrival into the City of David (21:2-3).

Yeshua's descent down the Mount of Olives and ascent into the eastern gate of Jerusalem underscores his humility. During the Passover season the hordes of pilgrims likely anticipated the arrival of a militant leader to help them overthrow the Romans and reestablish Davidic rule over Jerusalem. Yet, Yeshua's arrival does not resemble the entry of a warrior-hero. Rather than making a grand entrance on the back of a majestic stallion, Yeshua chose to enter Jerusalem on the back of a young donkey, a beast of burden. Both Matthew's quotation and Zechariah's original statement emphasize how this event demonstrates the king's humility (Zechariah 9:9; Matthew 21:5). The verses can be translated to say that the king is poor, afflicted, unassuming, gentle or humble. This event reinforces Yeshua's words in the previous chapter. When some of Yeshua's disciples wanted a special place of honor in his kingdom, Yeshua explains to them that his kingdom is not like the kingdoms of the gentiles; instead, those who are humble, like a servant, will receive honor in his kingdom, because Yeshua did not come to be served, but to serve and give his life as a ransom for many (Matthew 20:25-28). Yeshua's arrival accentuates the values of his kingdom. He does not value the strong, arrogant and proud, but the humble and weak.

As the pilgrims traveled to Jerusalem, they anticipated the arrival of Passover. Thus, when they recognize Yeshua as the Messiah, the anointed king, they proclaim, hoshi‘ah na, or "save us" and continue by declaring, "blessed is he who comes in the name of the Lord" (21:9). While this statement may not seem significant, it is a direct quotation from Psalm 118:25-26, which is sung during the Passover Seder as part of the Hallel Psalms. Unfortunately, lost in the English translation, is the possible allusion between the crowd's call for Yeshua to save them and his name, which means, "salvation." When the crowed called out to Yeshua, they addressed him as "Son of David" which recognizes his right to David's throne and anticipates his reestablishment of David's kingdom. This is likely why the people chose palm branches to spread out on the road before Yeshua. Palm branches are also an integral part of Sukkot, which according to Jewish tradition is when the Messiah will establish his kingdom in Jerusalem (Zechariah 14:16). In the period of the Maccabees, palm branches symbolized the Jewish defeat of the occupying Greek forces (1 Maccabees 13:51; 2 Maccabees 10:7). Despite this allusion, Yeshua did not enter Jerusalem as a revolutionary-hero in the same way as the Maccabees.

Thus, when we consider Yeshua's entrance into Jerusalem, we must recognize the significance of these events on our lives today. While Yeshua has a rightful claim to David's throne, he did not demand respect with a magnificent entry; instead, he embodied humility. Therefore, we must follow Yeshua's example, by embracing his same humility and serving others.

NEXT WEEK'S READINGS - PARASHAT BEHAR-BECHUQOTAI

Leviticus 25:1-27:34
Jeremiah 16:19-17:14
Mark 12:13-34

< Prev		Next >

[ Back ]

Learning Menu

Main Menu