Parashat Emor
This week’s teaching commentary was prepared by Marie Andre Mitchell SNDdeN, BA., BTh., M.Rel. Studies. Student Affairs Bat Kol
Week of 25 April – 1 May 2010
Torah Portion: Leviticus 21:1 – 24:23
Haftarah: Ezek. 44:15-31
Readings for Sunday:
The Torah reading having completed the call to holiness that was directed to “the entire community of Israel” (Lev. 19), Parashat Emor (say) opens with instructions to the priests. The ritual purity needed for the priests is in view of the mediation that they must establish between the people of Israel and God who is holy, absolutely other and unapproachable. Holiness was to be the ideal, not of a priestly caste alone, but of the entire people. The text also considers holiness in time, the sacred calendar that is central to a life of holiness for all the people (23:1ff). The festival laws are addressed to the entire people.
The precepts and regulations dealt with in this parashah are part of the call “you shall be holy” (Lev.19). Chapters 17-26 in Leviticus are referred to as the ‘Holiness Code’. Plaut (p.891) states that the idea of holiness as outlined in these chapters “ implies that what we do and what we make of our lives matters not only to us as individuals, not only to society, but to the entire cosmos as well. A divine purpose runs through all existence.”
Parashat Emor begins with the words: “YHWH spoke.” Between Leviticus 21:8 and 22:23, God’s sacrosanct name is repeated eleven times. “I am YHWH (Ani YWHW). I am YHWH the one-who-hallows you! I am YHWH. I am YHWH the one-who-hallows them (Fox p.608) “The name YHWH while it is a name for God and should therefore be a noun, is in reality a verb, the verb ‘to be,’ which is artificially arrested in motion and made to serve as if it were a noun. A noun that is really a verb is one that we can never hold too tightly. As soon as we think we’ve ‘got it’ that we understand God as some clearly define’ entity,’ that noun slips away and becomes a verb again”(Maureena 9.05.03 quoting Green). This mysterious Name was revealed to Moses at the burning bush as “EHYEH ASHER EHYEH” (Ex. 3:15). The phrase contains past, present and future. Though we cannot grasp the meaning of YHWH, tradition connects the special name of God with the attribute of rachamin (Ex. 33:6) usually translated as ‘mercy’, but the word is derived from the Hebrew root rechem meaning ‘womb.’ What closer relationship can there be than a baby growing in its mother’s womb? This is the relationship of God to His people.
The sacred Name of God is so holy that it should never be profaned, “Do not profane my holy name; in the midst of the Israelites I, YHWH, must be held as sacred” (22:32-33). Although the context treats of ritual purity, tradition regarded this passage as the classical source for the law of martyrdom. To prevent public profanation of God’s name, the Jew should die rather than transgress even a minor commandment.
Julianus and Pappus, two rebels, against Roman tyranny, were captured. The Roman officer who ordered their
execution tauntingly asked them: Why does your God not rescue you as he rescued Shadrach, Meshach and
Abignego?” They replied: ”The three men were worthy of a miracle and Nebuchadnezzar a great king
who deserved to be the instrument of a miracle. But you are wicked and we have incurred death for our sins…
But in the end you will be punished for our death” The tale reports that before the execution had taken place,
orders arrived from Rome to put that officer to death. Sifra
Haftarah: Rules of holiness for the Levitical priests are further elaborated in the haftarah. Those who minister in the Temple are to keep themselves holy for “I am their inheritance” (Ezek. 44:28)
For Reflection and Discussion: [1] What do you understand by “you shall be holy.” What is holiness and what regulations would help you to fulfill this call? [2] God [YHWH] frequently addressed the people. Have you had an experience of God in your life? [3] How do we revere God’s name today?
Bibliography: Fox, The Five Books of Moses (New York 1995); Leibowitz, New Studies in Vayikra Leviticus (Jerusalem 1995); Plaut (ed.), The Torah, A Modern Commentary (New York, 1981)
