Emor Double Meaning

Whenever we come across a section of Pessukim that discuss Halachos pertaining specifically to Kohanim, there is a challenge. Many of us are not Kohanim, and the bulk of these Halachos do not apply B’zman HaZeh even to those who are. This may cause us to wonder what we are supposed to take from these Pessukim and Dinim. We know, however, that if we carefully examine the words of the Torah or the Navi, we are sure to find messages that are applicable in every time and place, to every member of our great nation.

The Haftorah for Parshas Emor comes from the later part of Sefer Yechezkel, which describes the detailed Nevuah that Yechezkel received regarding the Bayis Shlishi. Though the majority of those Perkim discuss the actual construction of the Bais Hamikdash, in great detail, the Pessukim selected for our Haftorah discuss those who work inside the Mikdash: the Kohanim. The Navi refers to the future Kohanim as “Bnei Tzadok”, after a Kohen that lived in the times of Shlomo Hamelech. Rashi explains that because Tzadok was the first Kohen Gadol in any Bais Hamikdash, the Navi uses his name to address the future Kohanim.

Throughout the Haftorah, the Navi reviews many of the Halachos that pertain to Kohanim. Their central role, “Hema Yavuo El Mikdashi V’Hema Yikrivu El Shulchani L’Sharseni” is discussed, and there are Pessukim relating to the Bigdei Kehuna. The Navi also speaks about some of the Halachos that pertain to the personal lives of the Kohanim: whom they may marry, and how they are to groom themselves. The Issur of “Shisuyei Yayin” is reviewed as well: “V’Yayin Lo Yishtu Kol Kohen B’Voam El HaChatzer”.

Towards the end of the Haftorah, the Navi speaks about the responsibilities the Kohanim have outside the Avodas Hamikdash: “V’Es Ami Yoru Bein Kodesh L’Chol…V’Al Riv Hema Ya’amdu”. They are to be the arbiters of Halacha, be it Issur V’Heter or Choshen Mishpat. When one needs to determine whether something is Tahor or Tamei, he will turn to a Kohen. Similarly, the Kohanim will mediate personal disputes, deciding which side is in the right. Then, the Navi adds another way in which the Kohanim will affect Klal Yisroel: “V’Es Torosai V’Es Chukosai B’Chol Moadai Yishmiru V’Es Shabsosai Yikadeishu”. The Bnei Tzadok, it seems, will be responsible for preserving the Halachos of the Moadim, and for the Kedusha of Shabbos. I This Passuk seems to assign a broad gamut of responsibilities to the Kohanim—were they indeed responsible for holding up Arba Chelkei Shulchan Aruch?

Malbim indeed sees the Passuk as one continuous assignment: the Kohanim would be part of the Sanhedrin, thereby issuing rulings that pertain to matters of Tuma V’Tahara as well as Dinei Momonos and Nefashos, no matter the area of Halacha. If this is the case, however, a question may be asked: if the Kohanim are indeed the ultimate deciders of Halacha, why does the Passuk specifically mention Yomim Tovim and Shabbosim as an additional area in which the Kohanim will be involved? Malbim explains that because there are parts of thr Avodah that may seem like Chilul Shabbos V’Yom Tov, the Kohanim have to be even more careful to be Mechazek those Halachos.

Radak, as well as Metzudos, take a different approach to the Passuk, perhaps due to this question. They explain that the Passuk has two parts. First, the Navi tells us that the Kohanim will be generally involved in Psak Din in terms of Mishpat, perhaps as members of the Sanhedrin. The second half of the Passuk, which speaks about Shabbos and Yom Tov, refers to a more traditional role of the Kohanim—the Dinim of Korbanos. According to these Meforshim, the Navi tells us that the Bnei Tzadok will uphold the Torah and Chukos of the Yomim Tovim as they pertain to Korbanos, and will be Mekadesh Shabbos in the same way.

While this approach perhaps helps us understand the reason that Shabbos and Yom Tov are mentioned separately in the Passuk, we must understand the way in which the message is given. The words “V’Es Torosai V’Es Chukosai B’Chol Moadai Yishmiru” are understandable—much of the Avodas HaYom of the Moadim are tied to the Korbanos—but what of the way the Navi speaks about Shabbos? Why are the words “V’Es Shabsosai Yikadeishu” specifically? Is it the Korbanos that are Mekadesh Shabbos? It would seem that the Navi could have combined Shabbos and Yom Tov in terms of the responsibilities of the Kohanim?

To answer this question, and understand the relationship between the Kedusha of Shabbos and its Korbanos, we should examine the Pessukim that describe the Avodas Hayom of Shabbos.

The Pessukim in Parshas Pinchas discuss all the Mussafin, including those of Shabbos. Chuzkuni, there, points out that there is a difference between the Mussaf brought on Shabbos, and those brought on every other Moed: Shabbos is the only time that there is no Se’ir L’Chatas. On each Yom Tov at least one goat is brought as a Korban Chatas, but not on Shabbos. Chizkuni explains that this is because Shabbos itself is Mechaper, and therefore a separate Korban is not needed.

How can we understand this concept, that Shabbos is Mechaper, in the context of its Korbanos? Chizkuni makes this comment not on the beginning of the Pessukim there, but on the words “Olas Shabbos B’Shabato”, which perhaps indicates that the Olas Shabbos, the Korbanos that are brought, are somehow involved in the Kappara of Shabbos. How can we understand this?

As is often the case, there are Divrei Chazal which can help us understand the Korbanos of Shabbos on a deeper lever.

The Medrash Shochar Tov, on the words “Mizmor Shir L’Yom HaShabbos” points out an interesting fact about Shabbos: “Kol Iska D’Shabta Kaful”, everything related to Shabbos is double. The words used in the Torah about Shabbos are all doubled, for example: “Shomor V’Zochor” and “Michaleleha Mos Yomos”. It’s Shir is double, as both the words “Mizmor” and “Shir” are used. Even the Mitzvos that we do on Shabbos have this element: we use two Challos for Lechem Mishna and light two candles. In addition, adds the Medrash: “Korbano Kaful”, its Korban is double, as two Kevasim are brought for the Korban Mincha.

The way that the Medrash makes such a blanket statement, “Kol Iska D’Shabta Kaful”, indicates that this is a central theme to Shabbos. Seeing as the Mussag of Shabbos is among those aspects that a “Kaful”, perhaps a better understanding of this idea can help us explain the impact of these Korbanos.

The Sefer Shabbos Malchesa is a R’ Shimshon Pinkus’s ode to Shabbos, a work of great depth and insight. At the end of the Sefer he devotes an entire Perek to the concept of “Kefelus”, as is mentioned in the Medrahs Shochar Tov. The concepts he discusses are somewhat lofty, but at their core is an idea that is well within our grasp.

We know that there are two states in which a particular ability or power can exist: Koach and Poel. Koach refers to a potential, and Poel to an actual manifestation. When an something exists B’Koach, it requires a mate to bring it to the state of Poel, and when these two unite they are called a Zug, a pair, and they compliment each other to a state of completeness. This idea, which is somewhat abstract, can be understood based on a Medrash that is very relevant to our discussion.

The Medrahs tells us that the day of Shabbos came to HKBH with a complaint: each of the other six days of the week had a Ben Zug, formed a pair with another day, but as the seventh day, Shabbos had no Ben Zug. HKBH responded that Klal Yisroel would be the Ben Zug of Shabbos.

R’ Shimshon explains, based on the Gr”a, that while we might assume that each of the six days was paired with the one after it—Sunday with Monday and so one—in fact this was not the case. Rather, the days on a which a Koach was created were paired with those on which the corresponding Poel came to be. For example, on we know that Chosech and Ohr were created on Yom Rishon, but this was B’Koach, the Poel came on Yom Revi’I when the sun, moon and stars came to be. These two days, Yom Rishon and Yom Revi’i therefore formed a Zug, and so one with the other days. In the first half of the week, the Kochos were created, and in the second half these Kochos were brought into the world of Poel.

Shabbos, however, stands alone because its essence is Kedushas Hashem, and what Poel exists in the world that can serve as the Poel for this elevated Koach? When presented with this claim, Hashem answered that Klal Yisroel itself can serve as the Ben Zug for Shabbos, and take the Koach of Kedusha and bring into El HaPoel.

R’ Shimshon, however, points out a problem with this explanation of the Medrash. Earlier in the Sefer he establishes that as the seventh day of the week, Shabbos has the role of Malchus, which is to spread the Kedusha of HKBH in this world. As such, Shabbos itself is the “Poel” of Koach HaKedusha. How then can it also serve as the “B’Koach” as a Ben Zug with Klal Yisroel?

We see, explains Rav Pincus, that Shabbos is really a Koach and a Poel: takes the Kedusha of HKBH from Koach to Poel, and then creates a Koach for Klal Yisroel to bring into the world. This is similar to a mother, who takes the Hashpaos of her husband and transfers them to her children, taking them Min HaKoach El HaPoel, only to install them as new Kochos.

With this in mind, we can understand the concept of Kaful as it relates to Shabbos. Because Shabbos has this dual role, as a Koach and a Poel, as taker and a giver, so to speak, its elements are doubled. Each part of Shabbos, which the Medrash tells us is double, exudes the character of Shabbos as both a Mekabel and a Nossen of the highest forms of Kedusha.

With this in mind, we can well understand the Kochos of the Korbanos of Shabbos.

Each week the Korban Kaful, two Kevasim, is brought as the Musaf. When one reflects on this Korban, he understands the enormous potential that exists in Shabbos, and his role in that Koach. We, Klal Yisroel, are the end of the chain of Koach and Poel: it is our job to take from Shabbos all that it has to offer, and bring that Kedusha into the world.

When the Kohanim bring those Korbanos then, they are in affect being Mekadesh Shabbos itself. By teaching us all the lesson of the Kaful, and reminding us that we are the Ben Zug of Shabbos, we are sure to treat Shabbos more appropriately and approach it as the awesome day that it is.

Perhaps this is the Kaparah of Shabbos as well: by instilling within us a sense of our capability, of our role in brining Kedusha into the world, the Korbanos of Shabbos serve as a Kapparah without the need for a Korban Chattas—the day itself, with its various elements that are Kaful, will bring us closer to HKBH.

Although we do not have the Korbanos of Shabbos, we do encounter the concept of “Kol Iska D’Shabta Kaful” each week. We can use these moments to reflect on the Koach of Shabbos, and our own roles in taking the Kedusha that Shabbos offers, and spreading it into the world. If we focus on this task, we will soon see the return of the Bnei Tzadok in all their various roles.