Parashas Emor
15 Iyar 5769
May 9, 2009

Daf Yomi: Bava Metzia 14

Guest Author:
Rabbi Sholom Steinig

Rabbi, Young Israel of Bayside, NY

 

Parshas Emor begins with the ruling that a Kohein must not become tamay by contact with the dead, with the exception of the close family members who are delineated in the Biblical verse. First listed is his mother, then his father, and then the rest of his family. Contrast this with the Kohein Gadol, who is proscribed from any contact with the deceased, even his own parents. The Pasuk there, however, lists them in reverse order-in contrast with the earlier verse, first his father, then his mother, is listed. Is there any significance to this change in order, and, more significantly, why is the Kohein Gadol prohibited from the most natural grieving process of all, mourning over parents?

Perhaps the father is mentioned before the mother because the Torah is commenting on the unique method of transfer of the High Priesthood.

While the son of a king of the family of David does not need to be anointed, the Kohein Gadol must always be (see Rambam Hilchos Klei Ha-Mikdash chapter 1 halachah 11 and chapter 4 halachah 12). Since the High Priesthood was often passed down from father to son like the throne was, why not remove the need for anointment?

The answer has to do with the role that the new Kohein Gadol is about to adopt. As Kohein Gadol, he may not become tamay for anyone, not even his father. Therefore, he must not automatically become High Priest upon his father's death. The king, however, may properly mourn his father, even though he has just become King of Israel. Mourning is not inconsistent with his new title and responsibility.

The Kohein Gadol-to-be, on the other hand, is not allowed to mourn once his new title takes effect. We require anointment after his father's passing because it gives him a brief period of time to mourn, and even become tamay, according to the laws of the standard Kohein, before being annointed and becoming Kohein Gadol. If he automatically took his title without anointment, like the king did, there would be no possibility of ever mourning the loss of his father. This is why the Torah mentions the High Priest's father first. It tells us that in the case of son following father, the potential for a brief mourning period exists, up until the time of anointment. If the High Priest took his title during the lifetime of his father, however, the possibility of mourning is precluded entirely.

Why require such a superhuman control over the emotions and prohibit any mourning for his parents? The Kohein Gadol, important as he is, still has feelings! Shouldn't we allow him to express them, even briefly? Rav Schneur Kotler explains that when we need to, we are able to control even the most primal of emotions-if the Kohein Gadol would not be able to do it, the Torah could not possibly command it! Since the Torah does command it, we learn that human beings can be called upon to dampen any and all emotions when called for by our faith. It is natural to mourn parents. The Torah, though, tells the Kohein Gadol that he may not. Therefore, the natural response is not the automatic one-the High Priest can control his reflexive feelings when required to, and so can the rest of us.

Rav Menachem Mendel of Kotzk tries to define the underlying reason for the Kohein Gadol's need to master his feelings. As brought down by Rav Moshe Shternbuch, the Kotzker says that the Kohein Gadol's responsibilities require him to redefine his own family parameters.                        
As High Priest, he becomes brother and father to all Jews. As such, it would be inappropriate for him to sit shivah on the passing of one relative, even his natural father, as this would deny his relationship with all other Jews who passed away and for whom he did not mourn. Rather than mourn everyone, he mourns no one, showing the equality of all Jews in his eyes, the eyes of the ritual leader of all of Israel.

What an astounding lesson in the unity of our People! The Kohein Gadol adopts all of us as his immediate family. Since he is responsible for all of us, he may not be exempted from his role even on the loss of his closest relatives-they don't exist in that role anymore, because he is now the immediate relative of us all.

If only we could all be like a Kohein Gadol, if only we could all see every Jew as an immediate relative. Since the Torah commands this of the Kohein Gadol, it is within human capacity to accomplish--if the Kohein Gadol can accomplish it, so too can we. The final unity of the Jewish People is within our grasp! View all Jews as if you were the Kohein Gadol, and the ultimate achdus can be achieved!

Shabbat Shalom.