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THE WEEKLY SIDRA- EMOR
Rabbi Moshe Greebel

“And HaShem said to Moshe, ‘Speak to the Kohanim, the sons of Aharon, and say to them, “There shall be none defiled for the dead among his people.”’” (Vayikra 21:1)

The beginning of this week’s Sidra deals with the subject of Tuma V’T’hara (spiritual impurity and purity) among Kohanim, where Tumas Mais, the Tuma resulting from being in the proximity of the dead, is concerned. In the Sidra, we find the general prohibition of Kohanim not exposing themselves to Tumas Mais, unless one of two situations arise:

1. One of seven close relatives has died- father, mother, son, daughter, single sister, brother, and wife.

2. A Kohain encounters a Mais Mitzvah, a Jewish unburied corpse, where there is no one else to handle the situation.

Anyone, in addition to Kohanim, who contracts Tumas Mais in the time of a Bais HaMikdash, could only have attained a state of T’hara (purity) through the ashes of the Parah Adumah (red heifer), a seven day process. A very interesting fact about this Mitzvah of Parah Adumah, is that in two separate Rashi commentaries on the Torah, among other Mitzvos, the B’nai Yisroel were given Parah Adumah in the place referred to as Mara, after they left Egypt, and prior to standing at Mount Sinai to receive the Torah. Our first Rashi is from Sh’mos 15:25: 
“In Mara they were given certain Parshiyos (paragraphs) of the Torah, in which to engage, Shabbos, and Parah Adumah, and Dinim (laws of Bais Din).”

And, from the Rashi of Sh’mos 24:3, we see again: 
“The seven Mitzvos upon which the children of Noach were commanded, and Shabbos, and honoring a father and mother, and Parah Adumah, and Dinim were given to them in Mara.”

Prior to continuing with the subject of the Parah Adumah, the Chassam Sofer (Rabbi Moshe Sofer [Schreiber] 1762-1839) of blessed memory, in his text Toras Moshe, offers us two very informative and enlightening perspectives of why Moshe Rabbeinu was disheartened at first, to have heard from HaShem, the laws that render a Kohain Tamei (impure) from Tumas Mais. The Midrash in Bamidbar Rabbah 19-4, has this to say: 
“Moshe said to Him, ‘Sovereign of the Universe! If a Kohain is Tamei, what shall be his mode of purification?’ He did not answer him. At that moment the face of Moshe turned pale. On reaching the section dealing with the Parah Adumah, HaKadosh Baruch Hu said to him…..”

Basically, when Moshe first heard the laws concerning Tumas Mais and Kohanim from HaShem, he was very grieved, because his first reaction was, that once a Kohain became Tamei, he could never again attain a state of T’hara. This of course, would eliminate that Kohain from ever doing Avodah (service of the Bais HaMikdash) again. Nevertheless, when HaShem later told Moshe the laws of Parah Adumah, in which a Kohain (or, anyone else) could attain a state of T’hara, he was greatly relieved.

But, posed the Chassam Sofer, why should Moshe have been grieved when he heard the beginning of this week’s Sidra? Was he not already familiar from Mara, with how the ashes of the Parah Adumah purify anyone from Tumas Mais, according to the Rashi commentaries we have seen? The Chassam Sofer responded to this question with two different scenarios.

First, Moshe’s grief at hearing this week’s Sidra, came as a result of being under the impression, explained the Chassam Sofer, that the Parah Adumah only purified from the Tumas Mais of dead non Jews. Furthermore, after the terrible sin of the Aigel HaZahav (golden calf), which resulted in about 3,000 slain B’nai Yisroel (Sh’mos 32:28) with Tumas Mais of dead B’nai Yisroel thoroughly infesting the entire encampment, Moshe had still not heard from HaShem that a process of T’hara existed from the Tumas Mais of dead Jews. This is why Moshe was grieved.

Yet, posed the Chassam Sofer again, even if it was the will of HaShem that a Kohain (or anyone else) could never again attain a state of T’hara, who was Moshe to be grieved? The answer to this question, explained the Chassam Sofer, is found in the Mishna in Pirkei Avos 1-2: 
“Shimon HaTzadik was the last of the Anshei Ch’nesses HaG’dolah (men of the Great Assembly). He used to say, ‘The world stands on three things, the Torah, Avodah, and kindness to others.’”

Now, after the Aigel HaZahav, Moshe wanted assurances from HaShem that the B’nai Yisroel were forgiven: 
“For where shall it be known here that I and Your people have found grace in Your sight? Is it not in that You go with us that we are distinct, I and your people, from all the people that are upon the face of the earth?” (Sh’mos 33:16)

That is, Moshe took very great pride in that through the Torah, the B’nai Yisroel are distinct and distinguished from all other nations on the earth. Now, expounded the Chassam Sofer, this distinction could only apply to two of the three things upon which the world stands- Torah and Avodah, which the other nations do not possess. However, when it comes to kindness to others, this is not an exclusive trait of Jews. And, it is possible that in certain situations, non Jews may be even more generous with their kindness (the Chassam Sofer’s actual words).

However, when Moshe heard this week’s Sidra, he learned from HaShem that a Kohain who encounters a Mais Mitzvah, must take care of the unattended Jewish corpse, because it is a kindness. In essence, the Tuma which the Kohain would contract from the Mais Mitzvah, would invalidate him ever to do Avodah again. And, as far as such a Kohain is concerned, the Avodah is no more a distinction for him, than it is for any non Jew. And, because of the loss of that distinction, Moshe grieved.

However, when Moshe was at a later time taught the laws of the Parah Adumah, he realized two things:

1. There is an attainment of T’hara for the Tumas Mais of dead B’nai Yisroel.

2. With the Parah Adumah, a Kohain who becomes Tamei through Tumas Mais, may once again become Tahor (pure), which substantiates the distinction of the B’nai Yisroel from the other nations, through Avodah. 

And so, Moshe did not suffer any more grief over this issue. As said earlier, the Chassam Sofer has a second scenario as to why Moshe should have been grieved. Again, when Moshe heard this Sidra from HaShem, he was grieved at thinking that once Tamei (impure), a Kohain could never again attain a state of T’hara.

The Chassam Sofer taught that even though Moshe knew of the Parah Adumah in Mara, when the sin of the Aigel HaZahav was committed, he was afraid that the Parah Adumah (also a bovine) lost its ability to return one to a state of T’hara. For, the adage as we have already seen in these mailings, is ‘Ain Kataigar Na’aseh Sanaigar,’ or, an accuser cannot transform into an advocate. That is, a bovine which represents the Aigel HaZahav, cannot serve in a forgiveness capacity, through another bovine, which is the Parah Adumah. And, because Moshe thought the Parah Adumah had now lost its power to cleanse, he was grieved.

Nevertheless, concluded the Chassam Sofer, as the Midrash tells us, when Moshe later heard the laws of the Parah Adumah, he realized that the Parah Adumah had lost none of its powers as a result of the Aigel HaZahav. And so, he stopped grieving.

Certainly, both scenarios of the Chassam Sofer are quite fascinating and informative, and, it is quite clear from both that there is always a way open to return to HaShem, whether it be from Tuma to T’hara, or a more personal improvement through T’shuva (repentance). That light in the so called window, which is always left on for us, is one of the many splendors of our wonderful Torah. Hopelessness then, is diametrically opposite to the core values of our Torah HaK’dosha. 

May we soon see the G’ulah Sh’laimah in its complete resplendency- speedily, and in our times. Good Shabbos.

NCYI's Weekly Divrei Torah Bulletin is sponsored by the Henry, Bertha and Edward Rothman Foundation - Rochester, New York; Cleveland, Ohio; Circleville, Ohio

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