No community start suggestion yet.
Why are kohanim forbidden from contact with the dead, yet commanded to bury those with no one else available? The shiur develops that kohanim serve as God's ambassadors in this world, channeling divine presence through physical actions rather than seeking God through connection to the departed. This yesod explains why Aharon merited kehuna through constant yiras Hashem (ה׳) - living as God's earthly representative.
This shiur examines several puzzling Midrashim regarding the laws of kohanim and their prohibition from contact with the dead. The first Midrash juxtaposes the laws of sorcery (Oviedoni) that conclude last week's parsha with the laws of kohanim, connecting this to King Saul's consultation with necromancers and his subsequent destruction of the city of Nov inhabited by kohanim. Another Midrash presents a paradoxical teaching order: first tell kohanim to bury the dead (mes mitzvah (מצוה)), then tell them to avoid the dead - seemingly backwards from logical instruction. The analysis begins with the Gemara (גמרא) in Nedarim describing how kehuna was originally destined for Shem ben Noach but was transferred to Avrohom. After Avrohom's victory over the four kings, Shem (Malki-Tzedek) blessed him saying 'Blessed is Avrohom to God Most High, who owns heaven and earth, and blessed be God Most High.' Avrohom objected to blessing man before God, causing the kehuna to transfer to Avrohom's lineage. The Maharal's explanation focuses on different levels of God-recognition, but the shiur suggests a deeper understanding.
Looking for the full summary?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Parshas Emor
Looking for the full transcript?
Full access is available to members of the TUF Alumni Association or the Yam Hagadol Foundation.
Already a member? Let the admin know!
Dedicate a Shiur in Aggadita
L'ilui nishmas a loved one. In honor of a simcha or yahrzeit. As a zechus for a refuah sheleimah. Your dedication helps carry Rabbi Zweig's Torah to learners around the world.
Up Next in this Series
Why does cursing God require unique procedures - witnesses placing hands on the blasphemer's head and hearing the actual curse words after sentencing? The shiur develops that a klalah creates real spiritual power that destroys the godliness within man's soul, transforming him into a non-human entity. The execution then disposes of what became an 'android' rather than killing a person.
Why does the Torah describe both God commanding Moshe and Moshe commanding the people regarding the same mitzvos? The shiur develops a yesod that Torah operates on two levels: divine law for spiritual perfection and the constitution chosen by the sovereign Jewish nation for optimal living. This explains why the menorah serves as testimony and why we read holiday laws as constitutional reaffirmation rather than mere obligation.
What was the fundamental dispute between the Sadducees and Pharisees? The shiur argues that Sadducees viewed creation as a testing ground where humans earn reward, making service 'not for reward' contradictory to existence's purpose. Pharisees understood creation's true goal as establishing Divine presence and relationship, not human compensation.
How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
Why does the Torah write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara's reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
What does the Midrash mean by calling the Jewish people 'daughters of waves' - daughters of the outstanding patriarchs? The shiur develops a yesod distinguishing 'ben' (independent choice) from 'bas' (inherited patterns), revealing two types of teshuvah. Jews should return to Hashem instinctively through inherited spiritual patterns, not just through conscious deliberation.
