Emor - Guard Your Thoughts

This parshah has a very unusual and seemingly out of place episode, almost tacked on to the end of the parshah with the episode of the 'blasphemer'. Following a thorough review of all of the holidays, and a return to activity in the mishkan, the 'blasphemer' and his unusual personal history appears, where he is quickly aroused and curses in front of a large congregation.

Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel, and they quarreled in the camp this son of the Israelite woman, and an Israelite man.

Vayikra 24:10

• Why is this episode positioned directly after the description of the activities in the mishkan?
• Why is this episode introduced with "and he went out..."
• Why is 'the blasphemer' family background described so clearly?

The Blasphemer Episode

And the son of the Israelite woman pronounced the [Divine] Name and cursed. So they brought him to Moshe. His mother's name was Shelomith the daughter of Dibri, of the tribe of Dan

Vayikra 24:11

Why mention his mother's name outright?

The Blasphemer and The Mishkan 
The positioning of the Blasphemer episode immediately following the description of important activities in the mishkan, like lighting the menorah and placing the showbread, is no accident. The Baal HaTurim explains that the Torah "positioned the blasphemer to the verse 'Each and every Sabbath day' (Vayikra 24:8) to say that the blasphemer and the wood collector (Bamidbar 15:32) were at the same period, and that is to say one who desecrates the Sabbath is a heretic (Mesechet Chullin 5A). That is to say that the episode of the Blasphemer took place on the Sabbath, as introduced by the previous verse, and that inherent in the Blasphemer's behavior was lack of respect for the Sabbath. This is the first insight into his way of thinking.

Is the Blasphemer Jewish?
The Blasphemer is introduced with a brief overview of his lineage, "the son of an Israelite woman and he was the son of an Egyptian man" (Vayikra 24:10). Why is this necessary? Furthermore  the verse describes that he  "went out among the children of Israel" - what does this refer too?

Don't we already know that any child of a Jewish mother is considered fully Jewish, a 'Kosher Yid'? The Ramban explains that yes this is true, the child would be a kosher Jew, but his background makes him unsuitable for the priesthood and leaves him without an inheritance of land in Eretz Yisrael. The Ramban elucidates further explaining that before the giving of the Torah at Mount Sinai, the practice was to set a child's religion according to the father. So he would have converted and followed his mother's way, hence the expression "went out among the children of Israel" - that he was not like a Jew from birth.

Who was the Blasphemer's Mother?
Further exploring the elements that formed this Blasphemer's psyche and way of thinking, the Torah is very clear and deliberate about showing who his mother is. The Torah says "His mother's name was Shelomith the daughter of Dibri, of the tribe of Dan."

Rashi explains on this verse that 'Shelomith' herself was considered promiscuous (zona). Furthermore Rashi elaborates and explains the meaning of her family name, Dibri. The root of Dibri is DBR or to talk. Rashi says that she was a gossip, asking about the welfare of everyone.

Here we get further insight into the values that were transferred to the Blasphemer from his mother, constantly collecting information and talking about people behind their back.

Who was the Blasphemer's Father?
Rashi notes quite succinctly that the Blasphemer's father was the Egyptian that Moshe had killed (Shmot 2:12). By looking at the episode that occurred then, we get more insight into this Egyptian.

Now it came to pass in those days that Moses grew up and went out to his brothers and looked at their burdens, and he saw an Egyptian man striking a Hebrew man of his brothers.  He turned this way and that way, and he saw that there was no man; so he struck the Egyptian and hid him in the sand.

Shmot 2:12-13

Rashi explains that the 'Egyptian man' was appointed as a watchman of the Israelites and he sent men to their labor. The 'Egyptian man striking a Hebrew man' was the husband of ... Shelomith Bat Dibri. Shelomith had caught the eye of the Egyptian, so at night, the Egyptian had her husband sent out to carry out work. Then the Egyptian came and was with her. According to Shelomith, she thought that this was her husband. Later that night, the husband returned and saw this situation. The Egyptian man realized that he had been seen with the Israelite woman, so he beat this man all day. And as the narrative continues Moshe saw this beating taking place and "he struck the Egyptian" - killing him.

This creates a fuller picture of this Blasphemer - a heretic, son of a whore and gossiper, illegitimate son of an Egyptian taskmaster who was murdered right after his conception.

Know Your Heart
The Kli Yakar comes to clarify further the details of this episode. The Blasphemer, son of an Israelite woman and the Egyptian that was killed by Moshe, had nurtured in his heart without telling anyone curses towards Moshe for killing his father.

The Kli Yakar brings the mishna in Pirkei Avot:

"Rabbi Yochanan ben (son of) Beroka said, whoever desecrates the Name of Heaven in secret will be paid back in public. Whether one acts unintentionally or intentionally, [both are accountable] regarding desecration of the Name."

Avot 2:5

Thus the verse of the Blasphemer is introduced with the expression "and he went out...", to show that he had finally come out of his inner world and was revealing to the outside world what his deep inner feelings really were. For in the confrontation he had with the Israelite man, the Blasphemer was provoked, angering him, and the natural reaction was letting loose his innermost, and truest feelings - curses and hate.

Lesson to All: Guard Your Thoughts
The life lesson from this episode is about perfecting our character traits. It is not enough to focus on how we present ourselves to others, behave in public situations like work, synagogue or on the street, but to focus on our inner most thoughts and what consumes our thinking. Is it anger, jealousy, spite, and frustration? or is it more about learning how to accept the bad with the good, going easy on ourselves without inflicting self-criticism, and learning to value and appreciate the positive traits we have. By guarding ourselves with positive thoughts we can influence how our outer behavior will turn out to be.

Kedoshim - Creating a Legacy

Towards the beginning of the parshah there is the verse:

Every man shall fear his mother and his father, and you shall observe My Sabbaths. I am the L-rd, your G-d.

Vayikra 19:3

It is a very interesting placement for this statement. Immediately following the over-arching commandment to "You shall be holy" (19:2), and looking on a wider scale, this verse is positioned at the heal of the previous parsha, the list 'araiot' - the forbidden relationships.

What is the connection to fulfilling the commandment to 'be holy' and why should this fall so close to the long and detailled list of forbidden relationships?

Connection Between Temptation and Parents
The Orach HaChaim HaKadosh addresses this issue. First he notes that there is a special connection between our parents and the temptations that we face. He brings the example of Yosef HaTzadik when he faced his key test, remaining strong against the advances of the wife of Potifar. The Gemorah in Masechet Sotah (36B) explains that Yosef had a vision of his father at this moment. In the vision, Yaacov says to Yosef that in the future there will be a breast plate.

Yosef's Vision
And she caught him by his garment, saying etc.  At that moment his father's image came and appeared to him through the window and said: 'Joseph, thy brothers will have their names inscribed upon the stones of the ephod and thine amongst theirs; is it thy wish to have thy name expunged from amongst theirs and be called an associate of harlots?' (As it is written: He that keepeth company with harlots wasteth his substance.) Immediately his bow abode in strength20  — R. Johanan said in the name of R. Meir: [This means] that his passion subsided. And the arms of his hands were made active  — he stuck his hands in the ground so that his lust came out from between his finger-nails. 'By the hands of the Mighty One of Jacob'  — Who caused his name to be engraven upon the stones of the ephod but the Mighty One of Jacob? 'From thence is the shepherd, the stone of Israel'  — from there was he worthy to be made a shepherd, as it is said: Give ear, O Shepherd of Israel, Thou that leadest like the flock of Joseph.
Sotah 36B

The Orach HaChaim HaKadosh explains that the great legacy that Yosef is known for, having resisted the temptations of the wife of Potifar, was inspired by the vision of his father.

Envision Your Parents
Here this is how he explains the significance of the verse in our parshah, that the positioning of this verse is meant to provide us a source of inspiration in our lives, and in our struggles. That we should use the vision and memory of our parents to strengthen ourselves in the ongoing battle against temptations - hence the closeness of this verse to the list of illicity relationships.

Become the Vision
However I would take this a step further. Just as the vision and memory of our parents can impact our own lives, so also we can look the other way towards our children, the next generation, and we should be particular about our own conduct. For the actions and decisions that we take and make in our lives, can serve as an inspiration and impact the generations to come. Instead of just emulating Yosef in his strength, we can strive to become the vision of Yaacov that inspired Yosef.

Achrei Mot - The Essential Characteristics for Overcoming Desire

"Speak to the children of Israel, and say to them: I am the L-rd, your G-d."

Vayikra 18:2

Main Question
The Orach HaChaim asks what new insight comes from the phrase "I am the Lo-d, your G-d."?

While in the next verse it says:

"Like the practice of the land of Egypt, in which you dwelled, you shall not do, and like the practice of the land of Canaan, to which I am bringing you, you shall not do, and you shall not follow their statutes."

Vayikra 18:3

He explains that this mitzvah [not to behave like the Egyptians or the Canaanites] was positioned immediately proceeding to the list of illicit relationships in order to relate to another verse later: 

"You shall not defile yourselves by any of these things, for the nations, whom I am sending away from before you, have defiled themselves with all these things"

Vayikra 18:24

Since around all of these illicit actions, other nations impurified themselves, it further emphasizes how the base behavior of Egypt is like the low behavior of the inhabitants of Canaan. 

So how do these issues resolve the initial question of why the introduction to the section of illicit relationships starts with the announcement "I am the L-rd, your G-d." ?

Only What We Are Capable Of
He continues, explaining that it is known that all the commandments that G-d gave to his holy nation that these are commandments that people are capable of fulfilling and that they can bend themselves to the will to accomplish these commandments. 

Except for the commandment to separate yourself from illicit relationships, this is something that man's soul craves and drives man to do them. 

Essential Aspects to Distance From
That which prevents us from acting on these desires comes from distancing ourselves from 2 things:

- to distance yourself from what you see

- to distance yourself from what you think

And if these two aspects are not held in check, then no man can stay in control of his urges. 

To further support this we learn the following incidents.

R. Amram Screams Fire
Kiddushin 71A

Certain [redeemed] captive women came to Nehardea. They were taken to the house of R. Amram the Chasid, and the ladder was removed from under them. As one of the women passed by, a light fell on the sky lights; [thereupon] R. Amram seized the ladder, which ten men could not raise, and he alone set it up and proceeded to ascend. 

When he had gone half way up the ladder, he stopped his feet and cried out, ‘A fire is at R. Amram's!’ 

The Rabbis came and reproved him, ‘We have shamed you!’ 

Said he to them: ‘Better that you shame Amram in this world than that you be ashamed of him in the next.’ 

He then commanded it [the Evil Inclination] to leave him, and it went out from him in the shape of a fiery column. 

Said he to it: ‘See, you are fire and I am flesh, yet I am stronger than you.’

R. Mattia Ben Cheresh Faces Satan
Yalkut Shimoni 147/161

The incident of Rabbi Mattia Ben Cheresh.

The Satan went and found Rebbe Matia imbersed in Torah. So he appeared to him in the guise of a beautiful woman, the like of which there had not been in the world.

The Satan stood before Rabbi Mattia ben Cheresh, who turned his face the other way. He stood to his left, and he turned to the right. He stood to his right, and he turned to the left. He then began standing all around him, until finally Rabbi Mattia ben Cheresh thought: “I’m afraid that the evil inclination will overcome me and I will sin.” What did this tzaddik do? He summoned a student and said, “Bring me a flame and some nails.” He brought him some burning nails, which Mattia ben Cheresh used to gouge out his own eyes. 

When the Satan saw this, he was stunned and fell backwards. At the same time, Hashem summoned the angel Raphael and said, “Go heal Mattia ben Cheresh.” The angel stood before Mattia ben Cheresh, who asked: “Who are you?” He replied, “I am Raphael. Hashem has sent me to heal you.” He said, “Leave me be. What is done is done.” The angel returned to Hashem and said, “Master of the universe, this is what Mattia told me.” Hashem replied, “Tell him that I will ensure that the evil inclination will never control him.” The angel then healed him.

Control Sight and Thought
So we learn from these cases of the power of sight and thought, where both must be controlled. This is the power of thought, for without having actually seen a lustfull object, but mere thought can bring one to be desirous. These two aspects, sight and thought make man weak in the face of his base desires. 

It goes without saying, if one extends his hand and takes just a little bit from the forbidden, so he has now been dragged towards his passion. Even the small tastes bruise a man and draw out his battle againsts the evil inclination. 

Only by nullifying these two aspects can man come to be in true control of his behavior, and in accordance of his natural desires. 

Baalei Tshuvah Knows More
And so the Or HaChaim concludes with the statement from Brechot 34B.

For R. Abbahu said: In the place where Baalei Tshuvah stand even the wholly righteous cannot stand, as it says: "Peace, peace to him that was far and to him that is near." (Isaiah 57:19)

That is to say the wholly righteous overcome desires without ever having knowing the forbidden, but the Baalei Tshuvah distance themselves from the forbidden despite having tasted of it and desiring it. 

Thus it says "I am the Lord, your G-d." so as to remind you to live in the way your soul was created. That G-d placed the light of His contenance in man. And so there is power in man to to be victorious over desire before G-d.

Vayikra - a Partnership between Heaven and Man

And the descendants of Aaron the kohen shall place fire on the altar, and arrange wood on the fire.

Vayikra 1:7

Rashi notes on this verse "Even though the fire came down from heaven, it is a mitzvah to bring [fire] by layman"

So why does this verse instruct the Kohenim to put fire on the alter, and even add the means for the fire, the wood, when in fact this whole event is undertaken by a heavenly  fire. Why not leave the fire on the alter to come from heaven?

Pkudei - Taking the High Road

Moses saw the entire work, and lo! they had done it-as the Lord had commanded, so had they done. So Moses blessed them.

Shmot 39:43 

This verse has a number of interesting aspects to it.

1. First there is a seeming repetition that it says  "they had done" and repeats "so had they done"
2. Second, upon seeing that the work on the Mishkan was completed Moshe  blesses the Jewish people. Yet the work was a mitzvah, a divine commandment. We do not see Moshe blessing the Jewish people at the successful completion of every commandment. So why did this deserve a blessing. 

The Or HaChaim  notes that the repetition about the completion of the work comes from the fact that in the mitzvah of constructing the Mishkan, there was never given a time limitation to this mitzvah.

In other words it did not need to have been completed in any particular amount of time. Yet, as the Or HaChaim comments the work took place in a particularly short amount of time.

The Or HaChaim brings the words of Chazal from a discussion in Mesechet Zevachim (62B).

The corners, the ramp, the base and the square shape are critical [for the creation of the external alter], while the dimensions - width, length, and height are not critical [for the creation of the external alter].

Zevachim 62B 

The Gemorah goes on to discuss in depth these aspects of the external alter. The Or HaChaim takes this point to emphasize that for the construction of the Mishkan, there were issues that the Jewish People could have not been particular about and still fulfilled the mitzvah. Yet the repetition in this verse comes to show that the Jewish People not only fulfilled mitvot in their simple level, but sought to perform mitvot in the choicest and most preferable way, going beyond the minimum expectations.

I would add that this is at a time when the Jewish People are still a loose desert community, short on resources, and fresh out of Egyptian servitude. Nevertheless, the desire to perform mitzvot to the highest level possible is praiseworthy.

And out of this exemplary behavior, Moshe comes to bless the people. As noted, the fulfillment of a mitzvah is meeting basic expectations, but pushing beyond the basic demands of a mitzvah is worthy of a blessing from Moshe.

So we can also take a lead from this in how we lead our own lives vis a vis mitzvot. There are many mitzvot that can be fulfilled in a simple manner, while others, with a little more concentration and effort, can be fulfilled and glorified at a higher level.

Ki Tisa - Washing Away Bad Habits

The Netivot Shalom brings up the issue around the presence of the construction of the washing vessel in this week's parshah.

"Make a copper washing vessel along with a copper base for it. Place it between the alter and the communion tent and fill it with water for washing"

Shmot 30:18

He notes that many commentators ask:

Why does the construction of the copper washing vessel appear here and not earlier in Parshah Trumah along with the descriptions of the construction of the other vessels for the mishkan?

First, he makes the point that the copper washing vessel is in the same category as the external alter of the mishkan/Beit HaMikdash, which was also built from copper.

The Beit HaMikdash is structured in parallel to the human body. The body's main categories of organs can be divided into: the brain, the heart, and the other organs of the body.

The parallel aspects of the Beit HaMikdash are:

The Kodesh Kodeshim .............................. The mind

The Heichal (Chamber)............................... The heart

The Outer Courtyard .................................. The other organs 

The outcome of this connection is that each corresponding part of the Beit HaMikdash held holy influence over the Jewish People in it's corresponding section in the body.

The external alter in the Outer Courtyard corresponds to the organs of desire, and the copper washing vessel was in the Outer Courtyard along with the external alter. 

Here we see that the copper washing vessel was given by G-d to be used for preparation before the Kohanim went to perform their services in The Temple. Since how can man, made of flesh and blood, and born of a woman, be able to consider the possibility of approaching the holiness of  G-d and performing His service, is this not beyond the capacity of human beings?

Thus, the copper washing vessel was provided for preparation for entering the Tent of Meeting or for carrying out their service on the external alter. 

There is a hint, or reference, for washing the hands and the feet, that this represents tshuvah (repentance), that a Jew should repent in his preparation for serving The Holy One Blessed Be He. Water teaches repentance. For the issue of repentance, there are 2 forms of repentence

1. Repentance for a sin, regretting an act that was done
2. Repentance from your own reality, looking to change your lifestyle, worldview and habits

Changing your reality relates to the mind, while service of the heart and the other organs of the body relates to uprooting a the evil within those parts of the body, not repentance for a particular sin, rather repentance for the evil elements in the body. 

This was the purpose of using the copper washing vessel before service in the Temple, to purify the very reality of the person entering the Temple service. 

"Aaron and his sons must wash their hands and feet."

Shmot 30:19

Hands are called 'midot' (characteristics), that is the bad characteristics of a person. The feet are called the evil feet of the person, since there are some features of a person that are not necessarily bad characteristics but simply habits, and a way of behaving that he has become accustomed to, making it his very nature. Coming into the Tent of Meeting can be related to going to learn Torah. Or going to carry out the holy service on the external alter can be related to our own service to G-d. So washing our 'hands' and 'feet' refers to 'washing' and to purify ourselves of all of our bad characteristics and bad habits.

The copper washing vessel itself was not used in the service of G-d but it had a special role: it was used to prepare oneself for holy service, and therefore the paragraph of the copper washing vessel received a special placement in the Torah, not along side the other holy vessels.

Tetzaveh - Reaching Higher

"Make an alter to burn incense out of acacia wood. It shall be square, a cubit long and a cubit wide, and 2 cubits high, including its horns. Cover it with a layer of pure gold, on its top, its walls all around, and its horns. Make a gold rim all around it."

Shmot 30:1

The Ramban asks, why does the construction of the inner alter appear here in parsha Tetzaveh and does not appear earlier in parsha Trumah, where the construction of the mishkan and the other holy vessels is described?

The Kli Yakar explores the purpose and characteristics of the construction of the inner alter in his commentary on this verse. He starts off by saying that both the external and internal alters served to atone for a sinned soul. The copper (external) alter comes to atone for the materialistic and physical sins, for on it animals are brought to be sacrificed in one's place, since an animal resembles the physical side of man. The animals sacrificed on the external alter bear resemblance to the animalistic side of man.

Yet also the soul itself needs atonement, after it has been impurified by the body, and our soul is not atoned for by the animal, since there is no comparative resemblance between a man's soul within animals. As said by Shlomo HaMelech, "Who knows that the spirit of the children of men is that which ascends on high and the spirit of the beast is that which descends below to the earth?" (Kohelet 3:21). How can the temporary essence of an animal be compared to the immortal essence of man?

Thus The Living G-d commanded us to make an incense alter (internal alter) that will raise up a fragrance to Hashem, and to atone for the spirit of man that rises up high like the smoke of the incense. "Who is this coming up from the desert, like columns of smoke, perfumed with myrrh and frankincense, of all the powder of the peddler?" (Shir HaShirim 3:6) of good deeds.

This comes to teach us and place in our hearts [this feeling] as it says "And you shall crush some of it very finely" (Shmot 30:36), making an allusion to the soul being an extremely brittle entity and also needs atonement in order to go up to the place that it was hewn from [to heaven].


The Kli Yakar continues to explain that the dimensions of the inner alter further testify to the unique qualities of the soul. The width and length are both measured in one unit, an amah each, alluding to the nature of the soul which is a single unit paralleling G-d being one. The height is two amot, alluding to the inherent nature of the soul which strives to always go higher. 


Another side which the internal alter parallels the nature of man's soul is in the inner alter's operations. The time for placing incense on the inner alter is in the morning and in the evening. The soul arrives, seemingly born, at sunrise and in the evening the soul returns to the Our Father, and we should wish that the soul comes and goes without sin.