APRIL 30, 1999 VOL 2, ISSUE 31 14 IYAR 5759
Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063
PARSHAT EMOR
At the beginning of the section of Emor - in which the festivals and their laws are enumerated - the verse says: "Six days shall you work, and the seventh day is a Sabbath of Sabbaths... you shall perform no labor."Rashi comments: "What is Sabbath doing among the festivals? To teach you that whoever desecrates the festivals is considered as if he desecrated the Sabbath, and whoever observes the festivals is considered as if he observed the Sabbath." Rashi's comment needs to be understood: What is it about the festivals that makes their observance (by not laboring) or their non-observance (by laboring) tantamount to observing or desecrating the Sabbath?
The phrase "six days" refers not only to six individual days, but to a unit of time that is six days long. Thus, when the Torah states "Six days shall you work" it implies that G-d made a distinct period of time during which, and only during which, labor is to be performed. Labor is thus prohibited during any and all times that do not fit in this weekday framework of six mundane days. By prefacing the festival section with "Six days shall you work," the Torah defines two general time periods with regard to labor: a) six days during which work should be done; b) any other time, during which labor is prohibited. We thus understand that by implication, "whoever desecrates the festivals is considered as if he desecrated the Sabbath; whoever observes the festivals is considered as if he observed the Sabbath." For although the punishment for performing labor during the festivals is less severe than that for working on the Sabbath, the general grounds for the prohibition during a festival is the same as on the Sabbath - neither time period is included within the six days during which work is permitted.
Our Sages say in the Mechilta that the phrase "Six days shall you work" is a positive commandment. Thus, not only is labor permitted during the six weekdays, it is a mitzvah. This is in keeping with the verse: "G-d your L-rd will bless you in all you do," i.e., each person is to make of himself a natural receptacle for G-d's blessings. However, this manner of conduct pertains only to the physical body, and to the Jew's soul as it is clothed within his body. Though the body tends to conceal the eternal qualities of the G-dly soul, the Torah commands every Jew to conduct himself according to nature.
This is in accord with the sayings of our Sages: "One should not rely on miracles," - "The laws of the land are valid laws," etc. But with regard to the soul itself, labor is superfluous; the soul fulfills its purpose while enjoying the spiritual "rest" of Sabbaths and Festivals. So two opposite aspects are required in the spiritual service of each and every Jew: During the "six days" in which a person is to labor, labor becomes a positive command. But when it comes to the Sabbaths and festivals, a Jew's soul shines forth in all its glory. He must then transcend the body and its needs.Understandably, while in such a state mundane work is anathema. (From: Wellsprings, Based on Likkutei Sichos Vol. XVII pp. 242-246.)
"When an ox or a sheep or a goat is born, it shall under it's mother for seven days and from the eighth day on, it is acceptable for a fire-offering to G-d. (22:27) QUESTION: Why must one wait until the 8th day after birth before sacrificing an animal? ANSWER: As soon as an animal is born, it is complete and fully formed. The course of age only adds to its size and strength. Man, however, at time of birth is fully formed but lacking in development. He does not speak, walk and is uneducated. Throughout the years of his life he continuously gains maturity and education and grows in his service of Hashem. Consequently, one may think, since time plays no relevant role in the maturity of an animal, it is suitable for a sacrifice to Hashem as soon as it is born. The Torah negates this theory and requires waiting until the 8th day before it may be offered.
The significance of the number eight is that it ascends above the realm of this mundane and earthly world and alludes to the exalted and holy. In the natural world, time is based on a seven-day week and all occurrences are controlled by sheva kochavei lechet (the seven orbital planets). Hashem transcends all this, and therefore the number eight represents His lofty Holiness. Therefore, once the animal reaches it's eighth day, it is suitable to be consecrated as a sacrifice for Hashem.
"And you shall bring a new meal-offering to G-d" (23:16)
QUESTION: Why is the meal-offering brought on Shavuot referred to as a "minchah chadashah" -- "a new-meal-offering"? ANSWER: The festival of Shavuot commemorates Hashem's giving of the Torah and its acceptance by the Jewish people. The word "chadashah" -- "new" -- is used to emphasize that it is incumbent upon the Jewish people to view the Torah as newly given each day. Thus, there is a process of constant renewal, motivating a Jew to study Torah and observe mitzvot with fresh vigor and enthusiasm. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)LAWS OF LASHON HARA
Another form of constructive speech is that which prevents or breaks up a relationship that is harmful to at least one of the parties. It is correct to suggest that someone distance himself from a person or persons who may have a negative influence upon him. Similarly, it is proper to inform a parent that someone may be having a negative influence on his child. All preconditions must, of course, be fulfilled -- including verification of facts and constructive intent (see Days 42-50). If the information is not firsthand it may nevertheless be conveyed, provided that it is clearly being presented as secondhand information. With regard to the requirement of accuracy of the information, the Chofetz Chaim suggests that exaggeration may be permissible if that is the only way to convince the person or parent to end the relationship. The Chofetz Chaim adds that it is imperative to explain why conveying the information does not constitute speaking loshon hora, especially when speaking to a child.
(From: Chafetz Chaim A Lesson a Day)INSIGHTS TO REDEMPTION
Six days work shall be done, but the seventh day is shabbat shabbaton (a Sabbath of strict rest)." (23:3) The six working days are a preparation for the seventh day. Our sages compare the first six millennia of the world's existence to the six working days of every week. They are a preparation, by means of Torah and mitzvot, for the seventh millennium, the ultimate stage of the Messianic era which is referred to as "the day that is entirely Shabbat and repose for life everlasting."
The Shabbat has two levels of holiness, indicated by the expression shabbat shabbaton. The term shabbat relates to cessation of work. Shabbaton, on the other hand, is an additional, more sublime level: the complete inner peace which transcends mere cessation from work. This level, too, derives from the six days of work, for it follows as a result from the "work" of the one's good deeds throughout the week. The same applies to the redemption. The six millennia of service prepare not only for the first stage of the Messianic era (the Shabbat of evil being subdued and ceasing its opposition to goodness), but also its final stage of shabbaton when the spirit of impurity will forever be "removed from the earth" (Zechariah 13:2). Thus "Six days work shall be done" to prepare the world for the redemption, even for the "seventh day" - the highest stage of shabbat shabbaton! (From: Insights to Geula, Chabad in Cyberspace
Pesach Sheni teaches that service to G-d must be in the manner of "leaping"(Pesach) and not just to suffice with one "leap" (first Pesach), but to "leap" further (Pesach Sheni-the second Pesach). And because G-d asks only what we are capable of, we have the ability to perform our service in such a manner.
- The Rebbe
In the days of the Alter Rebbe the Chassidim had a familiar saying: "The piece of bread that I have is yours just as it is mine." And they would say the word "yours" first, "...yours just as it is mine."
(From Rebbe's Hayom Yom Iyar 15)