Parsha Emor: Not Simply a Guardian of Shabbat but a Guardian of Torah

By Michael R. Mantell, Ph.D.

EL CAJON, California –Shocking Truth! Following religious rules isn’t enough!! Perhaps that’s why there are so many “show-mer” Shabbat among us. While the sanctity of the Kohanim is a major theme in this week’s Torah reading, we also see another key theme in the parsha, the holiness of Shabbat, of time, and of the festivals we are blessed to enjoy. To be holy is freeing, expansive, liberating, to help us connect with Hashem, and properly with one another.

Have you ever wondered if there’s more to faith than just following the rules? Religion can be a vibrant tapestry, woven with threads of philosophy, compassion, and a deep, personal connection to Hashem. Let’s explore what it truly means to be religious, and how to cultivate that sacred spark within ourselves. Shabbat is the tip of the iceberg.

Parsha Emor urges us to forget the stereotypes. Being “religious” in Judaism is way more than just checking Shabbat observance off your list. Sure, rituals are important, but they’re like stepping stones leading you on a journey to become a truly righteous and compassionate person.

Think of it this way: a “shomer Shabbat” person might keep Shabbat holy according to many rules, but could they also be, well, kind of a thorn in your side, a real pain? True Jewish life is about becoming a well-rounded mensch – an honest, decent, respectful, inclusive human being who lives with Hashem in mind. Yes, inclusive. Including those who live with emotional and physical issues, who practice religion differently, and it’s about remembering those in need and embodying kindness alongside your traditions. It’s about cultivating a moral compass and a caring heart, according to our Torah.

Observing Shabbat, an important part of Judaism but not the only part, doesn’t necessarily mean one is a “good person.” This week’s parsha reminds us that we miss the bigger picture when we are only focused on following the rituals of one day a week. This is only a tool to help us walk in His path every day of our lives with the enthusiasm of a child, shomer Torah, not simply shomer Shabbat, serving others, feeling the pain of others, experiencing joy when others are happy, and being with others in a genuinely kind, honest and compassionate manner. There is no room for “holier-than-thou” in the Torah and Talmud.

This reminds me of a story I heard about the great Hassidic master, Rabbi Levi Yitzhak of Berdichev. One day, the Rebbe stopped at the synagogue door of a town he was visiting and did not enter the shul. Why did the Rebbe not enter the synagogue? Rabbi Levi Yitzhak told over, “I am not entering the synagogue because it’s too crowded.” But the synagogue was empty! The Rebbe explained: “The synagogue is full of prayers, there’s no room left for us. Usually, when we pray, our prayers ascend to the gate of heaven; however, in this synagogue, the prayers are recited without proper concentration and devotion, so the prayers don’t reach heaven. In fact, they are trapped in the synagogue building–so there is no room left for us in the synagogue.”

Some shuls are more filled with shul politics and lashon hora, one-upmanship, self-aggrandizement, rather than lifting Hashem’s voice. Sure, a shul may seem to be “crowded with prayers,” but those prayers are more “show-mer” than “shomer,” authentically rising to Hashem. Our religion’s observances and practices aim to enliven our spiritual awareness, our religious development, not our self-interest.

When we genuinely speak words of Torah with authenticity, we enhance our life, and the lives of others. To do so is a choice we make. We can surely choose not to and when we select that path, we largely create acrimony in our life and in the lives of others. It says in Psalm 19, “The law of the Lord is perfect, restoring the orders of the Lord are upright, causing the heart to rejoice; the commandment of the Lord is clear, enlightening the eyes, the soul; the testimony of the Lord is faithful, making the simple one wise.” Restoring us to uprightness, causing our hearts to rejoice, enlightening our eyes and our soul, making simple people wise…not bad rewards for following the laws of Hashem.

This week we read: “And you shall keep My commandments and do them: I am the Lord. And you shall not profane My holy name; but I will be hallowed among the children of Israel; I am the Lord who hallows you, who brought you out of the land of Egypt to be your God; I am the Lord.” We are being taught to live in a way that demonstrates purity, uprightness, goodness.

With protests for and against seemingly everything, vitriol and bitterness filling the media, contempt and temper raging against Jews and Israel in many communities and on many campuses throughout America, what we learn from Emor, is that “speaking” with love and with sensitivity, is vital to our health and wellbeing and that of our community.

When we look at the first verse of Emor we see forms of the word “say,” “And Hashem said to Moses: Say to the “priests,” the sons of Aaron, and you shall say to them.” The word, “emor,” found three times in the first verse of the parasha, means “to say,” “to speak” – but to do so softly, kindly, perhaps even in a whisper, according to the Mechilta, Rashi Yisro 19:3.

The redundancy of the word, we are informed in the Talmud Yevamot 114a cited in Rashi’s opening commentary to this week’s portion (24:1), is “to caution the adults concerning the children.” Rashi associates the word emor with the obligation of educating our children, in a certain caring, compassionate manner. This offers insight into how adults would best speak with children and by extension, with each other – promoting ahavas and achdus Yisrael. (love and unity for Israel).

Rabbi Levi Yitzchok of Berditchev teaches us that when we act from anger or fear, from negative feelings, demanding that life be a certain way, without kindness and compassion for others, and then stop and realize the damage we are doing through our language, this can energize us to do teshuvah (repentance). We are to speak softly and kindly to our children and students, educate them about life’s dangers, but do so in a way that radiates the beauties of life. And do the same with each other.

One of my teachers, Albert Ellis, Ph.D., said, “…accept all humans because they’re human. You don’t like what they do, and you stay away from some of them, and you put some of them in jail if they act immorally, but still fully accept them as persons.” We can use our words to draw near or to push away. Our sages teach that we have the ability through the way we speak and accept people unconditionally, to do good, to do chesed (kind deeds), to make the world a better place with kavod ha’briot, human dignity.

Wait. Are we to speak well of a person who acts inappropriately? Pirkei Avot tells us “Don’t judge your comrade until you are in his situation.” It also teaches us, “Judge every person favorably.” In other words, focus on the positive, not what is wrong, but what the person has done right. Doing so, we believe, will lead us to diminish seeing the negative and maximizing seeing the greatness in others.

Gentleness and kindliness in our speech and in our behavior toward others seems to be the path of Emor. In fact, the Ba’al Shem Tov, the title given to the founder of Hasidic Judaism, Israel ben Eliezer (1698-1760), epitomized this method. Says, the Ba’al Shem Tov, “A person should give rebuke, speak, with love, as the verse says, ‘G-d chastised whom He loves.’”

The Torah reading this week brings us an important lesson, that speech can make life better or bitter. It can corrupt or it can comfort. Through our speech we can motivate ourselves and others toward doing good or doing “gornisht” (nothing). We can use our words to draw near or to push away. Our sages teach that we have the ability through the way we speak to do good, to do chesed, to make the world a better place. We can quickly brush off others with an empty “G’Shabbos,” or genuinely offer good wishes.

Shlomo HaMelech teaches us a powerful lesson, “Mavet v’chayim b’yad lashon” (Mishlei 18:21), “Death and life are in the power of the tongue.” “Baruch Atah Hashem Elokeynu Melech Haolam Meshaneh Habriot” “Praised are you Hashem our G-d who has created a variety of different types of people/who changes creatures/who makes strange and unusual creatures/who makes creatures different.” Perhaps we’d be wise to simply look at each other and remind ourselves, “B’tzelem Elokim.” “Made in G-d’s image.”

Parsha Emor teaches us that our commandments are not made to restrict or suppress us, but to expand us, to live freer in the form of Torah, with an eternal relationship with Hashem. Let’s use our words to be priest-like and respect all.
*

Michael R. Mantell, Ph.D., prepares a weekly D’var Torah for Young Israel of San Diego, where he and his family are members. They are also active members of Congregation Adat Yeshurun.