Latest / Rabbi Moshe Haber - Daily Mussar/Weekly Perasha / Rabbi Moshe Haber Perashat Emor: A Higher Distinction: The Sacred Path of Growth and Purity 5.1.26

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Rabbi Moshe Haber Perashat Emor: A Higher Distinction: The Sacred Path of Growth and Purity 5.1.26 · Rabbi Moshe Haber - Daily Mussar/Weekly Perasha

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  I shot and more if I shot, the more a lot of it told us about
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  the kid who shot of a Cohen and then Cohen, Gadot and the status
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  that they have to retain whether or not let it become impure.
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  Very often they can't become impure for general people, even
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  people with burials and stuff like that.
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  Only for certain family members can they go hand Gadot pretty
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  much for nobody can they become impure.
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  So the way the better shot off is up it's it's brought down to
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  the major lesson Meyomar Shannon Moshe a more I'll konim Vinay
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  Aron tell the Koni more the sons of Aron and then this is the
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  word Val Marta al the him. He says the word.
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  Tell them a second time the nefeshly Tama Bama.
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  Do not allow yourself to become pure and pure for the sake of
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  that that person, for the sake of an nefesh, for the sake of
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  someone who passed away. Only can a Kohan become impure
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  and sacred family members. This is the classic law.
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  So the words are immortal and then Valmarta.
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  So everyone has a question. Why are you saying the words
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  double wording? Tell us this basic fact about
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  Koanim remaining pure. So as she says, tell us there
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  are double requirements and double warnings over here. 1 is
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  for the Ghizolim and secondly for the adults to tell their
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  children hazir ghidolim Ala katanim.
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  So the adults warn their children to avoid becoming
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  impure. Just like the parents can become
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  impure, so to the children cannot.
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  And this is considered one of the main sources to the idea
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  that we have a responsibility to stop our children from sinning,
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  where we're telling over here the kahani to stop their
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  children from sinning by becoming impure.
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  There's a couple of questions on this point #1 still, why is it
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  the way of doing it? Just tell me.
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  Tell the children. Why is it immoral?
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  Tell the parents. And then, Martha, have them tell
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  their children. Why not simply, it's a
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  requirement for parents to be on top of their children and their
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  laws. Question number one question #2
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  why is this topic a topic of purity and impurity, one of the
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  main places you find this discussion?
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  Why not have a discussion but other topics, All right, these
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  are two questions. Why is it said in this
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  interesting way? And secondly, why specifically
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  by purity and impurity? All right, so the answer says
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  like this number one, the reason that they say first all the
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  parents can't tell their children is because very often
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  parents preach. Very often parents guide their
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  children, but it's only effective if the parents do so
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  themselves. So first and more tell their
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  parents, let them catch on, let them live by it.
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  Then the Amarta then let them tell their children.
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  Their words are only going to go over to their children if their
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  parents themselves follow and practice what they preach.
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  That's about one. If you live by it and then you
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  tell your children to follow it, it's way more effective than if
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  you just tell over to your children.
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  You say, what's difference? My words are matters.
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  My children listen to my parents now.
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  The words are so much more effective when they're backed up
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  by how you act. That's Part 1.
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  Part 2 is the fact that we use and choose the topic of kohanim
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  and purity as the place to bring out this idea of parents, the
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  children, his wife. And Kohan is a special person.
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  He has special laws. The average of sale doesn't have
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  those laws, right? So you have laws I don't have.
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  So now your children are told, let's say you're going to tell
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  your children are told don't go the you can't go to the Wiccani.
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  We can't go with it. A child says my cousin goes
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  there, my friend goes there, why can't I go there?
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  And you have to tell them we are different.
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  We don't do this. OK.
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  And now that's hard to explain. That takes a little more work.
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  That takes a little more influence and educating of your
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  children. Let them realize there's a
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  concept called we are different. So the reason the rabbi said the
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  reason the Torah chose the Quran, him as the example of
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  this example of hinuk is because the Torah wants us to get used
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  to the idea that proper hinuk requires the words we are
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  different. So if a Quran up against the
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  Israel, you have the constant that we are different.
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  And if you and I up against the other person is not as observant
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  or up against the non Jew, we also have to apply the words we
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  are different. Where the child would say they
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  do it, why can't we do it too? They have morals, why can't we
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  do the same thing? And you have to somehow get over
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  to them. I mean, you have to get over to
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  them. I mean the idea that we are
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  different. So two points.
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  We chose first of all to tell the parent and then tell the
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  child because the parent can only give over to the child once
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  he leaves it himself. And secondly, we chose the topic
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  of Kohani more special people and their laws as the example
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  where he knew applies because you want to get used to the
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  idea. Same way Cohen to your sail has
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  to say to his children, we are different.
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  So too what were they different? Because Karni have the laws of
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  purity and impurity where I just said him do not he said him do
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  not need to concern themselves just with the the the death.
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  Yes, every area of purity a quiet ass observe and make sure
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  that he doesn't become impure in any way.
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  Otherwise he can't serve otherwise he can't serve in the
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  better. My gosh, so impacts it today.
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  It's right. Today we simply apply it to the
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  fact that they can't walk to the cemetery because they don't want
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  to become time to emit. In the original days there was
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  any sort of form of not wanting to become impure by touch, be
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  mean touched by a bug or being around dead animals or dead
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  bodies or many other examples. All right.
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  Today it applies to funerals and walking to cemeteries and flying
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  on planes, etcetera. That's the idea.
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  So we chose the quantum and we did in a certain way to bring
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  out a very important point of which is it's only given over
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  and these two points if the parent lives by it and the
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  parent can establish that this idea we are different is normal
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  to your children. Otherwise, I mean otherwise and
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  the world today, people assign their morals to the morals of
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  the overall society. I mean, people say I'm not going
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  to allow immoral things, but but whatever society allows, for
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  example, not to go to off to a far off regime.
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  You can find people that have conservative views in America
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  and when the world America accepted to certain things,
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  those people at least verbally openly will no longer how old
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  those views that they had 20 years ago.
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  Deep body, deep body is except for their views and they change
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  their views over time. So now you have to say this is
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  out there classic talk show people, different people.
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  They have certain views, but they no longer publicly and
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  probably even privately to a degree because they moved the
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  words. They never had the words.
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  We are different. They just had.
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  We want to be moral. You want to be moral according
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  to society, That's great. Or society changes its morality.
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  You're going to follow along. You're still going to stink by
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  the code that I want to be moral, but you're going to be
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  willing to bend a coin to the modern day morality and that has
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  an unbelievably strong effect. That's why we have to get used
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  to the idea that you the words we are different means we're not
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  bound by society's moralities. We're able to keep it the way we
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  want. How are we able to keep our
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  moralities the way they are 3000 years later?
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  Only if we had this mindset and we would assign our ways how a
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  culture according to the good people out there, nothing about
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  the bad people to cook. I mean, there could people out
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  there, which means you're going to assign it to the normal
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  people. But still, even though it was
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  based on society and all sorts of cultural rules and all sorts
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  of inability to be different, all that, it changes over time.
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  That's the way world works. Something called the world
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  becoming more modern, something called the world developing.
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  And that's fine, but it's not. It's fine if it changes the
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  morality of the world and therefore changes our morality.
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  And that is why we need the ability to have some sort of
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  stain, which is but different. That's why we use the Quranian
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  as an example. Now in the Quranian laws, we
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  have many laws that prove that they have to be different.
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  They can't marry certain people, They can't become tamer.
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  Quang gador, I have even more restrictions as to who we can
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  marry and we can't marry right. More restrictions as to when
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  he's allowed to become tamer, which pretty much never.
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  That's the overall idea. I want to jump to way further in
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  the Palatia, something that relates to where we're in right
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  now. The Palatia jumps to itself, a
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  topic of holidays, and one of the holidays it has is the
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  holiday of Shabbat. Doesn't refer to as Shabbat
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  refers to, as we'll see in a second, a certain day that we're
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  bringing a Qurban. So the Pacha is like this after
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  a Shabbat, which means day one after Pasach, Day 2A Pasach,
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  you're bringing a Qurban and then you start to count with
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  sratim Lachem mahurat, the Shabbat you start to count for
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  you after Shabbat Mio Mabia Hamid Omid from the day after
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  you bring the Omid Shabbat, Shabbat totally motienna.
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  You count for 7-7 weeks, 49 days probably after the complete
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  until a certain day as day 50, and then you're bringing the
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  Qurban to Hashem. So a couple points over here.
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  How does this overall relate to the topic of the kedusha of Al
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  Quran? So once and now he pointed out
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  that there's a similarity in the fact there's kedusha of people
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  and there's kedusha of time. And so people who are extra holy
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  are qurani have extra rules because actually time that's
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  extra holy is Shabbat and holidays.
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  They have extra rules because they're actually holy.
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  And I should have created the world in a way.
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  And not everything is equal. Certain people have special
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  kedusha, Jews over non Jews, Kwanim over Yusailim, etcetera
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  etcetera and certain times have a special critical shock.
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  Holidays in Shabbat over weekdays are different.
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  One of the examples are and is this concept of counting these
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  49 days from 1 holiday to the other.
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  So this holiday of Shabbat is one of the examples of special.
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  How do we get there? Usfahtein lachem, you count
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  these days Lachem. Why do we use the word lachem?
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  So we know every person has the count, no one count.
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  But there's a deeper idea of lachem, which is this idea of
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  counting days from 1 holiday to the next.
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  It's a very unique concept. It's almost as if the second
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  holiday is built on that count. It's almost as if Shavuot and
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  its unique level is dependent on the fact that we reached it
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  counted up to there's no date. There's no date in it's without
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  Shabbat itself and say what is Shabbat?
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  It's day fifty of the count. That's what it is, no date.
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  In other words, it's dependent on the fact that you reached it
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  depends on the fact that you worked at it.
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  So it's a very unique kedusha. It's Kedusha, that same theme,
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  holiness at a time, but the holiness is dependent on
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  counting. Now let's go a little deeper.
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  What is the overall theme of counting these days?
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  How does it create clue shot? Are you just building up and
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  counting down and counting up? What is?
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  So there's a theme I hope we're playing and that is that we have
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  49 days to count, right? And half these days you're
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  going, you're counting, you're excited, these days are excited,
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  you're getting ready for a Cobain.
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  Absolutely. It's not counting down, it's
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  counting up. But these 49 days of these
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  countings are through korban and therefore the holiday.
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  That's another point. By the way, Shavuot is never
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  mentioned as Mama Tantra tenant. It's only mentioned as there for
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  korban. These 49 days represent going to
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  many rabbis, an idea in Brakara Vote.
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  In the last chapter, we have something called the 48 ways to
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  acquire Torah, 48 ways to work on yourself to be able to
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  receive that turtle right. 48 Eliza 49.
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  How so the way the rabbi say it is is that you he's 48 fit right
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  into those 49. You count step by step,
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  representing the fact that a person has to build on
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  themselves step by step at level by level, rank by rank to reach
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  the ability to accept the to have to reach like his a char.
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  What is it 48 or 49? It's the way they say it is 48
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  days. And then you have an overall you
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  count step by step, but then you have an overall recap, but bring
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  it all those days. That's the day implied.
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  So now let's play it out. You have a constant of the
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  holiness of Shavuot. The holiness of that day is
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  really dependent on the counting that counting is aligned with
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  this counting of the building of the Matanzada.
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  What's our point? The point is that to reach the
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  proper kedushar of Matanzarah, to reach the proper beauty of
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  Shavuot, of the giving of Tarah, it's not only about that Hashem
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  gave it to us. It may be more importantly,
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  especially in the review that we do every year, about the fact
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  that we worked toward it, that we counted toward it and we
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  developed toward that step and we worked on ourselves to be
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  ready for that moment. It's not so much that the time
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  is coming, we're getting a gift. It's more about the fact that
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  we're climbing up tell at that moment to reach that gift.
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  So the idea of Shavuot being dependent on accounting and not
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  even being dated or named in the padasha is because of the fact
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  that it's a very special kadusha.
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  And the only way you can reach that kadusha is we have an out
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  padasha, many different hole in. This is the only way you can
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  reach that hole in this is if you build toward it.
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  OK, so now how do you build toward it?
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  What are these examples of climbing the ranks of counting
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  down? Is it just counting the omen?
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  Is it just what is it? How do you build on it?
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  How do you think a person builds Tor matan Torah?
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  Do they make their ears ready for tarah?
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  So the way you prepare and the way you build is actually was
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  fatim lachem you build yourself the greatest way to prepare for
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  the Torah. Many of the examples in those 48
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  are examples of a person working on himself, not working on the
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  Torah itself, working on himself to be a proper person for the
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  Torah. You don't.
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  You can't develop and push God's gift.
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  You can't force Hashem to send it.
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  You can make it come any faster. What you can do is make yourself
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  more of a person and develop yourself to be ready for the
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  Torah. So now what are those examples?
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  So for example, 1A person should be a person who's willing to
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  listen, not only talk. It's one example.
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  Another example is a person should be 1 who's around rabbis
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  so he absorbs their way. He's building himself.
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  Another example is you should be a person who learns with
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  friends. You're preparing yourself to be
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  ready for today. Another example is you should be
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  a person who knows his place. What does that mean?
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  Doesn't mean he knows your place.
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  It means you recognize the capability.
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  You know what you're able to do. You know that you have the
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  ability to learn. These are all examples of
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  preparing yourself, making yourself ready to climb those
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  ranks on your own so that the Tara which is there, which is
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  always there, will come to me. That is the reason exactly why
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  we learn per cave. What the deep reason why we
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  learn per cave what during this time, because we are developing
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  ourselves to be ready for the Tudah.
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  We said the other night actually to this point, and you always
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  heard the concept that the camera tells us and the person
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  in their mother's stomach learned the entire Tudah.
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  All right, your brother came out.
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  My law comes in, teaches the Tudah.
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  Then right before the baby comes out to Malak, he makes him
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  forget it. All right, We've heard that
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  before. So I've always asked the
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  question. So why do you?
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  Why is it up? What's the purpose of learning
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  to that? According to that, in my heart,
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  if anyone going to forget it, you're never going to remember
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  it from there. What's the purpose?
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  Do you have an answer? I'll take an answer.
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  Leave your mind. It's an answer, But there's this
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  thing that they say that you say that this is familiar.
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  Oh, that sounds familiar. Oh, yeah.
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  You might have heard it when you might have learned it when
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  you're in some of this summit. Fair good that sought answer.
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  A deeper idea of that same point, I believe is literally
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  this concept, which is a tada was given to you.
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  It was placed inside of you. Hashem makes us already and able
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  and prepared and puts it out around us so we can learn it.
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  All we're doing with these steps is cleaning ourselves, but he
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  takes it away, huh. But he tells us an idea.
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  The theme is it's not so much takes it away.
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  What he does is he makes you very much a very human person.
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  A human person has a lot of blockages to block.
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  That's what I and then what he's doing is he's honing his skills.
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  He's cleansing himself, cleansing himself, preparing
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  himself. And then, so to speak, that
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  Torah that's already there comes alive.
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  Instead of seeing it that it's a gift from above, rather you see
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  it that it's a Torah inside of you.
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  That would be the theme and that's how I look at it.
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  It fits with the camera that says I got to and that's out the
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  I work. And then I'll find a Torah that
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  would be the comparison to this concept.
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  So you count yourself, you develop yourself, you climb the
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  ranks of how are you going to be as a person.
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  You work on your Piquet al voth, you work on your character.
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  A person works on their character, they become more
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  ready for tuda. One of the strongest abilities
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  to learn is if you have solid character.
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  All these things, working on yourself in any manner that you
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  develop yourself, as you do all day long.
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  All those manners, as a good Jew, that makes you more ready
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  and more able to reach the mountain of Shavuot.
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  That's the overall theme. That's our goal.
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  So it's not so much of reaching a gift, it's rather the gift is
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  here. We're just making ourselves open
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  to receiving that gift. And that fits into the concept
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  of parasha of Kadusha, which is Amor.
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  You have the kadusha of the Qani, you have the Kadusha of
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  every Jew Kadusha, and you have the kadusha of us on the
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  holidays and specifically on Shavuot.
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  When we work ourselves to reach and to climb and climb and climb
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  and then come to holiness. We do not have Kita Shah and
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  Shavuot written as its own on its own.
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  We have Kita Shah of us when we counted count to day 50 inclined
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  to day 50. Because when a person makes
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  themselves a good enough person, they become ready and able and
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  aware and open to the key to becoming a major Torah
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  individual is to becoming a major character individual.
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  That's the theme. Our stuff is.