{"id":25485,"date":"2026-04-29T13:13:32","date_gmt":"2026-04-29T11:13:32","guid":{"rendered":"https:\/\/btfila.org\/?p=25485"},"modified":"2026-05-03T16:34:50","modified_gmt":"2026-05-03T14:34:50","slug":"emor","status":"publish","type":"post","link":"https:\/\/btfila.org\/en\/emor\/","title":{"rendered":"Parshat Emor"},"content":{"rendered":"
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Words for Shabbat - A community blog for this week's parashah<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Parshat Emor<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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Holiness Under Test: How Do We Maintain Holiness in the Reality of Our Lives?<\/strong><\/h2>
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By Amir Shafat<\/strong><\/div>
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Parashat Emor is divided into three parts that seemingly have no connection to each other. The first part, the laws of the priests, describes in detail the laws of the priests, impurity, holiness, and marriage laws. This section is only relevant to priests serving in the Temple. The second part describes the Hebrew calendar.<\/div>
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This section applies to all Israelites. The third part describes the judgment of one who curses God and the principles of Jewish law. In the first part, the descriptions of the priests' impurity and sanctity are detailed and full of requirements that are suitable for the days when the Temple existed. Popular worship took place on the three pilgrimage festivals, and the sanctity of the place was maintained daily. It is difficult to find the relevant context for 5786 (2025-2026) when the Temple is destroyed, worship has become prayer, and the gathering of all the people in one place has become many synagogues scattered throughout the world. However, the many commandments imposed on the priests and the demands made of them symbolize an important principle.<\/div>
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Holiness in Israel does not come from above, nor is it granted to Israel by God's grace. In a monarchy, for example, the official title of King Charles III is: Charles the Third, by the Grace of God, King of the United Kingdom. The king receives authority to lead from God.<\/div>
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In contrast, the Jewish people are holy to God, and this holiness is attained through the observance of mitzvot and a righteous life. This means that the Jewish people are the nation chosen to live a more moral life, and in this way they have become holy to God. The priests were chosen from among the people, and stricter laws apply to them; thus, they represent the people\u2019s holiness before God\u2014a holiness that rises from below. The meaning of all the laws and commandments is that we are the chosen people, not to claim special rights over the land or the nations of the world. On the contrary\u2014we are obligated to observe the commandments in order to live a more moral life, and only in this way will we merit holiness: the people of Israel, the priests, and God. The second part describes the Hebrew calendar, the dates, and the customs of the holidays. Here, the festivals and holidays of Israel are summarized: Shabbat, Rosh Hashanah, Yom Kippur, Sukkot, Passover, the Counting of the Omer, and Shavuot. Three times it is written: 'These are the appointed times of the Lord, the holy convocations, which you shall proclaim.' Since the Torah was given to us without vowel points (vowel points were added only between the seventh and ninth centuries)\u2014the verse can be read as \"which you shall proclaim,\" the second-person plural present tense. The Gemara notes the difference between the holidays sanctified by God\u2014which we observe as \"which you shall proclaim\"\u2014and the holidays that the Jewish people make holy by performing the commandments at the proper time, which you shall proclaim. And in this section of the parashah as well, we see holiness as the performance of mitzvot incumbent upon the Jewish people to sanctify the holidays; that is, holiness is created through human action. To live a holy life, the Jewish people must also observe the mitzvot between person and person, which are expressed in Jewish law. In the third section of the parashah, one verse stands out in particular, more relevant than ever.<\/div><\/div>
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\"One law shall be to you, as to the stranger and as to the native shall it be, for I am the Lord your God.<\/em><\/strong> (Leviticus 24:22 \u2013 my emphasis, A.Sh.) For comparison, I want to bring a law recently enacted in the State of Israel, the Death Penalty for Terrorists Law, 5786-2026. 3A. Death Penalty in Judea and Samaria: A resident of the area who intentionally causes the death of a person, and the act is an act of terror as defined in the Counter-Terrorism Law, 5776-2016 (in this section \u2013 a terrorist), shall be punished by death, and this punishment only. However, if the military court finds, for special reasons that shall be recorded, that special circumstances exist for which it is appropriate to impose a life sentence on the terrorist, it may impose such a sentence and this sentence only. In this subsection, \"resident of the area\" \u2013 a person registered in the population registry of the area or a person residing in the area even if not registered as aforesaid, excluding an Israeli citizen or a resident of Israel.<\/div>
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The comparison reveals a serious inconsistency with biblical law. In conclusion, we have learned from the portion that to live a better, more righteous, and holier life, we must observe the commandments, celebrate the festivals at their appointed times, and sanctify the Sabbath. It can also be said that holiness is not a given state; it is built through actions, through time, and through a system of laws. However, this raises a dilemma: how should we act when the values of holiness\u2014morality, commandment, and justice\u2014are not compatible with the reality of our lives? What is the right thing to do when laws contradict each other?<\/div>
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Shabbat Shalom and peace be upon you.<\/div><\/div>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t
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\n\t\t\t\t\t\t\tAmir Shaft\t\t\t\t\t\t<\/h4>\n\t\t\t\t\t<\/div>\n\t\t\t\t\n\t\t\t\t\t\t\t\t\t
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Amir Shaft is the father of two teenagers, lives in western Ireland, is a professor of physiology, a cyclist, a Jewish believer, and a people person.<\/p>\n\t\t\t\t\t<\/div>\n\t\t\t\t\n\t\t\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t

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