Rashi in His Own Words
ויקרא כ"א – א': וַי ֹּ֤אמֶר ה' אֶל־משֶֶׁ֔ה אֱמ ֹ֥ר אֶל־הַכ ֹּֽהֲנִִ֖ים בְּנֵֵ֣י אַֹּֽהֲר ֹ֑ ן וְּא ֹּֽמַרְּ ת ֵ֣ אֲלֵהֶֶׁ֔ם לְּנֶֹ֥פֶש ל ֹּֽא־יִטַמ ִ֖א בְּעַמ ֹּֽ יו :
רש"י ד"ה אמר אל הכהנים :אמור ואמרת ,להזהיר גדולים על הקטנים:
Vayikroh 21:1: And Hashem said to Moshe, say to the Kohanim, the sons of Aharon, and say to them, "none of you may defile himself (become Tomei) for a dead person among his people."
Rashi Heading – Say to the Kohanim: "Say (to the Kohanim) ... and say (to them)," (This comes) to admonish the adult (Kohanim to be responsible) for the minors.
Synopsis
This week's Torah portion, Emor, begins with Hashem issuing a command to Moshe. He tells Moshe to tell the Kohanim not to become Tomei. He uses specific words: "Say to the Kohanim ... and to say to them." Rashi begins his comments seemingly by explaining this redundancy. He explains that this verse teaches us that the adult Kohanim must ensure that the minors do not defile themselves. Rashi begins his comments with a heading from the verse "Speak to the Kohanim."
We have often discussed how precise Rashi is with the words he uses, and this is also true of the words he chooses to use as the heading for his comments. If Rashi's comments are based on the redundancy of the word "say," why does he use the words "speak to the Kohanim" as his header? It must mean that the difficulty with the verse which prompts him to give his particular explanation arises from those words.
Rashi explains elsewhere that the Jewish court must ensure that Kohanim maintain their holiness, which is the court's responsibility. Why does Rashi not say the same thing here? Why does Rashi introduce a new law that adult Kohanim are responsible for seeing that children do not defile themselves?
Therefore, Rashi writes, "Speak to the Kohanim" as his heading." We know Kohanim are always swift, eager, and ready to fulfill their service. We can explain this in one of two ways. Either this refers to their service in the Bais Hamikdosh, and the holiness of being in the Temple causes their alacrity. Or we can also attribute it to the fact that they are Kohanim. To coin a phrase, it may be a part of their "Kohanic DNA."
Here we discuss something that has nothing to do with the Temple service. A Kohen may not contaminate himself, regardless of where or when. This is true even if he is outside of Israel or Jerusalem. Additionally, this applies during exile when there is no Temple. Hashem told Moshe there was no need for the court to supervise them due to their priestly status. However, Moshe made a "fence around the Torah." He decreed that outside of the Bais Hamikdosh, they do require supervision. Therefore, the adults must supervise the children.
Rashi's Explanation
This week's Torah portion, Emor, begins by telling us the laws that concern Kohanim. In the very beginning of the Torah portion, it says, "Hashem said to Moshe, say to the Kohanim, the sons of Aharon, and say to them, 'none of you may defile himself for a dead person among his people.'" In other words, the commandment to the Kohanim is not to allow themselves to become Tomei. Rashi cites the words "Say to the Kohanim" and explains it as follows. "' Say (to the Kohanim) ... and say (to them),' (This comes) to admonish the adult (Kohanim to be responsible) for the minors."
Rashi explains that there is an additional commandment here. The Torah not only says that Kohanim may not become defiled, but it also teaches us that adult Kohanim are responsible for not allowing children to become Tomei. He seems to derive this from the apparent redundancy of the verse. First, it says to "say to the Kohanim – אמור אל הכהנים." Almost immediately after that, the Torah uses the same word: "and say to them – ואמרת אליהם." Rashi seemingly makes this clear by beginning his comments with the phrase "say ... and say." He accentuates that the Torah repeats the same word twice in rapid succession.
Difficulties in Understanding Rashi
As mentioned many times, Rashi is always extremely precise with his chosen words. This is not only true of the words in his comments themselves, but it is equally valid of the words he uses as the heading for his remarks.
If Rashi's comments are based on the redundancy of the word "say," one would think that the heading of this commentary should be "say ... you shall say." He does indeed begin his comments with those very words. Why does he use "say to the Kohanim" as the heading? The difficulty with the verse he explains, must arise from the term "Say to the Kohanim." We need to understand just what problem these words present.
The Explanation
Rashi is teaching us a novel law. Rashi's comments teach us a very different lesson according to Peshat. Beginning his remarks with the heading "Say to the Kohanim," Rashi alludes to his reason for the novel interpretation.
Later in the Parshah, it says, "Moshe told this to Aharon and his sons and all of the Jewish people." There, the Torah discusses the law that a Kohen with a blemish cannot serve in the Temple service. Rashi cites the words "to Aharon and his sons and all Jewish people." He explains that "So that the courts of law (with judges who are not Kohanim) should warn Kohanim (who have defects, to separate themselves from the Holy Service)."
Why doesn't Rashi offer the same explanation here? Why does he feel compelled to introduce a new law that adult Kohanim must watch over minor Kohanim? He could have taught the pre-existing rule that the "Bais Din – Court" should watch over the Kohanim!
The explanation is that we find a rule from the Sages that "Kohanim are always swift, eager, and ready to fulfill their service." We can question the scope of this rule. One possibility is that this refers solely to their service in the Temple. The aura of the holiness of the Temple and the importance of their service causes their alacrity. However, we can also explain this as something Kohanim inherited at birth. Perhaps this is a natural characteristic of a Kohen. To coin a phrase, it may be a part of their "Kohanic DNA."
The difference between the two possibilities is a case with nothing to do with the Temple service. The zeal is still there, if alacrity is a natural part of a Kohen's personality. Otherwise, they may need help in fulfilling their obligations.
That is why Rashi began his comments with "Say to the Kohanim." That is the point – they are Kohanim. However, the Torah discusses something that has nothing to do with the Temple service, and it applies at all times (even when there is no Bais Hamikdosh) and in all places (even outside of Israel).
Hashem told Moshe to command the Kohanim not to defile themselves. The keyword here is Kohanim, and they are naturally swift and eager to perform all their obligations. However, Moshe was concerned about the obligation instituted by the Sages to "make a fence" around the Torah. Considering that, he taught that adults must ensure that minors maintain their purity.
An Ethical Lesson from Rashi
The Rambam writes about the Kehunah: "Hashem set them aside to serve Him and minister unto Him ... removing from their neck the yoke of the many worldly things which people seek. He sanctifies them as holy of holies. Hashem will be their portion and heritage forever and ever ...."
One thing is clear from this. One who is up to this standard is always standing before Hashem. The time and place are irrelevant. He never requires admonition and doesn't need someone else to ensure he fulfills his obligations. Only a Kohen who has not yet reached that level needs someone to hasten him in his priestly service when he is not serving in the Bais Hamikdosh.
A Deeper Lesson from Rashi
The Alter Rebbe writes in Tanya that the Infinite One is constantly clothed within the power of Chochmah of the G-dly Soul of every Jew. This Divine spark can never be in "exile," i.e., controlled by the Animal Soul. Nevertheless, the G-dly spark can succumb to a spiritual state called "sleep." Once the soul surrenders to this, it will not be able to accomplish what it needs to do.
However, a higher level of the soul is not even subject to "sleep." This is the essence of the soul. This level is not subject to revelation or concealment. Regarding this level, Shlomo Hamelech says, "I am asleep, but my heart is awake." The heart, the essence of every Jew, is constantly awake.
These are the two levels that exist within each of us. Regarding the soul's essence, there is never a need to urge or admonish a Kohen to refrain from contaminating himself. There is no difference whether he lived when the Temple stood or not. Likewise, there is no difference whether or not he lives in Israel.
He is always before Hashem. The Torah clearly says that the Mishkan (and so too the Bais Hamikdosh) "dwells with them (even) amid their impurity."
However, when we discuss a Kohen who is not connected with the essence of his soul, he does require urging and help to ensure that he does not contaminate himself. Nonetheless, he is merely asleep, and all that is needed is to awaken him, and he does not require a total "makeover."
(Adapted from a talk given on Shabbos Parshas Emor 5725)
I hope you gained as much by reading this as I did by translating and adapting it.
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