Make for Yourself a Rav

Rashi raises a question connected with the text of the Torah. It is written, “These are the descendants of Aharon and Moshe. It then lists the four sons of Aharon, Nadav and Avihu, Elazar and Itamar.

The question raised was why only Aharon’s sons were mentioned. And they were included as the descendants of both Moshe and Aharon.

Rashi answers his own question by saying that we learn from here, an important teaching. “Anyone who teaches Torah to the son of his friend, it’s as if he fathered him.”

The idea here is that one’s biological father brought his son into this world, but his teacher brings him to the next world.

There is even a concept called, “Rebbe Muvhak.” This refers to a special bond that a student might have with a particular rabbi. He may have learned most of his Torah from him. When this rebbe dies, he mourns for him by tearing his clothes and sitting Shiva, just as he would for his own father.

Pirkei Avot tells us, עשה לך רב, “Make for yourself a Rav.” We are instructed to find a rabbi who will be our guide and mentor. He will be capable of answering questions in Halacha, as well as giving direction in his student’s day to day affairs.

Moshe Rabbeinu was the rebbe of his nephews, and he was like their father. The concept of אמונת חכמים, having trust in our rabbis, is a basic concept of Judaism. There are many wonderful rabbis out there, that are available to fulfill this role. We must seek them out, as they help leading us to merit life in the next world.

Desert Flags

The Torah gives a description of the דגלים, or flags, that were used by the tribes when they traveled. The purpose of these flags was to demonstrate to the world that “the name of Hashem is upon the Jewish people.”

The Keli Yakar connects a rabbinic statement made regarding the prerequisites for the Divine Presence resting upon an individual. He must possess four qualities, in order for this to happen. He must be wise, wealthy, mighty, and humble. Humility implies possessing מידות טובות, or good character.

The twelve tribes were divided into groups of three, with each group having its particular leader. The flags indicated that these traits existed on a national level, with each group possessing one of these four qualities.

The flag of Yehuda, accompanied by Yissasschar and Zevulun, were typified by their חכמה, wisdom. Many great scholars emerged from these tribes.

The flag of Reuven, joined by Shimon and Gad, were known for their good character. We see this when Reuven confessed and repented with the incident of Bilha.

The flag of Efraim, together with Menashe and Binyamin, were known for their bravery and strength. It was not only physical abilities, but it was depicted by their courage and leadership. Joshua was from the tribe of Efraim.

The gift of wealth was given to the flag of Dan, and supported by Naftali and Asher. The area of Asher was very fruitful, and was the source for the olive oil used in the Beit Hamikdash. This explains why many Kohanim chose the women of Asher as their wives. They probably met while acquiring the finest olive oil.

The Jewish people are a remarkable nation possessing very special qualities. The travels via the flags made it clear that there is no nation on earth, like the nation of Israel.

In the Desert

The Keli Yakar paints an interesting picture relating to the backdrop of the Book of Bamidbar. This fourth book of the Torah describes the major events that took place while the Jewish people lived in the desert.

The history depicted began on Rosh Chodesh Iyar, in the beginning of the second year after the exodus from Egypt. The Jewish people had survived a tumultuous first year. They went from receiving the Torah, to sinning with the Golden Calf, and constructing the portable Beit Hamikdash, known as the Mishkan.

The first of Iyar began a period of relative calm, when the nation would settle into a regular routine.

The first order of business was to count the men over the age of twenty, by way of the half shekel. The Levites were counted from the age of one month by way of a “Bat Kol,” or heavenly voice that told Moshe the number of Levites in each tent.

The numbers 600,000 of the Jewish army, and the 22,000 Leviim were significant on a more mystical level. The 600,000 was needed for the Divine Presence to rest on Israel. The 22,000 were the number of ministering angels in Heaven that needed a corresponding number to those who devoted their lives to serving in the Temple.

Moshe Rabbeinu was only able to enter the אבל מועד, Tent of Meeting, on the first of Iyar. The Clouds of Glory had blocked his entrance.

The Keli Yakar went on to explain that our bond with Hashem on Mount Sinai was like a marriage. The Jewish people were like the bride that was all adorned.

The first year of marriage had more or less come to an end. Now the Jews of the desert could fulfill their role as דור דיעה, “the generation of knowledge.” They would be spending most of their time studying the details of the Torah received on Sinai. Food and shelter was provided for them, and they would not be traveling again as they did in the first year, until their final year in the desert.

In the coming weeks, we will learn of the major events of the next thirty-nine years. It wasn’t always smooth, but these events very much shaped our people.

Miracles and Yom Yerushalayim

The weekday Shmone Esrei is divided into three sections. The first three blessings are known as “Shevach,” giving praises to Hashem.

The second section is known as “Bakasha,” or requests. There are thirteen requests that we make daily. We ask for wisdom, forgiveness, good health, Parnassa, and even Mashiach.

This is followed by “Hoda’ah,” or giving thanks. These last three blessings acknowledge Hashem’s kindness, for which we show our appreciation.

In this last section, there is an important line that we need to emphasize. We are reminded of “the miracles that are with us each day.” If we can do this, we will reinforce the idea of how much protection we receive from Above.

Yom Yerushalayim celebrates the victory of the Six Day War. Many described this war as the greatest revealed miracles since the splitting of the Red Sea. Israel was threatened by all of its neighbors that they would be “driven into the sea.”

Nobody could ever imagine that what took Joshua seven years to conquer thirty-one kings, happened in only six days.

We must not forget for a moment the numerous miracles we are witnessing in the current war. Three hundred rockets from Iran that did not hurt even one Jew was huge. The “accident” that took the life of Raisi was another example.

The Prophet Jeremiah predicted that the day would come when the miracles in Egypt, will be small in comparison with what would be witnessed in the future. In Egypt, the population grew from seventy to 600,000 in 210 years. In Israel, we were a population of 600,000 that became over seven million in seventy-six years. It seems that the prophecy of Jeremiah is coming true in our times. Yom Yerushalayim Sameach!

Different Translations

The warning in the Torah for abandoning the Mitzvot, comes with the words, והלכת עמי בקרי, “If you will walk with me in KERI.” This word is very difficult to translate.

I found four different translations in various Chumashim. They range from, “stubbornness, indifference, casualness, and contrary.”

This shows how great the miracle of translating the Torah into Greek was. Seventy two wise men of Israel, gave the exact same translation. And here is an example of one word with four different translations.

The Keli Yakar adds yet another interpretation to this word, קרי. He takes it to mean, במקרה, by chance. He points out that it is a very dangerous thing to assume that what transpires in our lives is random.

Such thinking diminishes the fact that Hashem is running the world. It distances ourselves from Him and makes us feel that we are in control of our own destiny. It ultimately leads to violating the commandments of the Torah, which leads to being banished from the land.

Regardless as to how we translate the word, קרי, the message is clear. We must never allow ourselves to be distanced from Hashem.

No Fear

The verse that is quoted by many of the commentators in connection with the תוכחה, or rebuke, relates to fear.

The warning of the Torah is that if we do not observe the commandments, we will be stricken such fear, that the קול עלה נדף, “the sound of rustling leaves, will put us in a state of panic.

This could explain the Rambam’s rather simplistic description of the time of Mashiach. Based on the Talmud, he writes that there is no difference between this world, and the days of Mashiach, except for שעבוד מלכיות. This means that no nation will have rulership over the Jewish people. We will be free and at peace, so that we can be close to Hashem, and study His Torah without interference.

The best part of this description is that we no longer will have reason to be afraid. Imagine a life without fears and worries. It truly would be Messianic times.

But what we also need to realize is that this life without fears, can be attained right now. If we bond ourselves strongly with Hashem, we feel His protection and we realize that there is nothing to fear. And if we are fortunate enough to be living in Israel, we feel truly blessed. We are living a Jewish dream which often feels like גן עדן, the Garden of Eden.

The sound of “rustling leaves,” is a symbol of the exile. The Jewish pride we feel in seeing a return to our homeland, and with Hashem and the IDF protecting us, we realize that there is nothing to fear. This is most comforting.

Reaching Our Full Potential

The Chidishei Ha’rim reminds us that, as Jews, we must always feel that we are a part of the greater whole. We must see how we might be able to help the plight of the Jewish people.

Pirkei Avot speaks of the importance of not separating from the community. There might be instances that demand of us that we “get involved” to help in any way that we can.

This is said with the realization that every individual is given his own unique talents. He was created to perform a specific role that others could not. His G-d given abilities were meant to be used to make the world a better place.

Nevertheless, he must not shut himself off while he focuses on his personal talents.

This is where Pirkei Avot again, clarifies this point beautifully. “If I am not for myself, who will be there for me? But if I am only for myself, what am I?” We must care and feel the pain of others, and do what we can to lighten the load of the less fortunate.

At the same time, we are not allowed to ignore our own personal destiny. “Man was created to strive.” The message of the Chidushei Ha’rim is that this striving includes our reaching our full potential, as well as doing all we can to help make the world a better place.

Living Securely in the Land

There is a very interesting commentary of the Torah Temima, regarding a Midrash on Parshat Be’Chukotai.

When the Torah says that, “You will live securely in the land,” the Midrash adds that you can only live securely in the Land of Israel, and not outside of Israel.

The Torah Temima explains this Midrash by saying that this statement holds true even for those who fulfill the will of G-d in the Diaspora. This is because only Israel is the place of holiness and the receiving of the Shechina, the Divine Presence. And this can only be felt while living in the land of Israel.

This is like the Shushan flower (lily), that it will flourish if it is planted in fertile soil, and it cannot grow if uprooted from the ground.

This is derived from the additional word, בארצכם, “in your land.” The Torah could have said that if the commandments were observed, we would live securely. The word, בארצכם, teaches that this feeling of security can only be felt in Israel, and not outside of it.

The place where we feel Hashem nearest to us, is the place where we have the most protection and security. This cannot be substituted, no matter how “frume” a particular neighborhood or community might be outside the land. Our beloved land cannot be transplanted. The Kedusha and Shechina rest in Israel, and this is the only place where all Jews belong.

Judaism and Discipline

The Keli Yakar connects the consistent study of Torah, to the blessings enumerated at the beginning of Parshat Bechukotai.

He quotes Rashi’s explanation to the words, אם בחוקותי תלכו, “If you walk in my statutes.” The way to do such “walking,” is to be diligent in Torah study. This is what will bring peace and no wars. Such peace will allow people to engage in their studies without interference.

The main point is not only to study, but to do it with consistency. We will be asked after we leave this world if we set up definite times for Torah. This is meant to become a habit, rather than something done occasionally.

We are to develop consistency, good habits, and discipline. A famous quote of Rav Yisrael Salanter was, “The loudest sound in the world, is the sound of bad habits breaking.”

In essence, what makes an individual an observant Jew, is discipline. He learns that there is a time and place for everything. When one has the discipline to partake of what is permitted to him at the right time and place, it becomes holiness.

When one meticulously follows the dictates of the Torah, he is learning discipline. He must wake up early enough to recite the Shema on time. And he knows that he must start the day by giving thanks and praising G-d.

Today’s world does not emphasize discipline. It is focused too much on “feeling good,” and expecting instant gratification. When things come too easy, they are not appreciated. When one knows that he has had the will power and self control to follow Jewish Law, there is much greater appreciation for the pleasures of this world.

We must begin with setting up regular time periods for the study of Torah. This will lead to acquiring good habits and discipline. Our Parsha tells us that achieving this will bring peace in the land, and we will live without fear. Sounds like a pretty worthwhile endeavor, doesn’t it?

The Benefits of Loving G-d

The Messilat Yesharim speaks of the benefits that come to an individual who develops a strong love for G-d.

This comes about when one has done serious spiritual work in developing such a connection. He comes to a complete recognition of G-d’s greatness, kindness, and perfection. With this recognition, it develops into a deep love for the Creator.

King David was an example of one who felt this love, as expressed in the Book of Psalms. It was clear that he felt that during those special moments when he felt this bond with G-d, there was no other experience in this world that compared. The bliss that he felt at that time, was incredible.

An awareness that this is one of the benefits of love of G-d, should make us strive towards it more and more. Wouldn’t we all want to have that great feeling of spiritual bliss?

The one who loves Hashem with all his heart, is not affected by anything that goes on in the world. There is an unwavering belief that everything that G-d does, is for the good. Despite the difficulties that a person may have to deal with, somehow he knows, that it is for his ultimate good.

In short, loving G-d is the best coping mechanism in the world. It explains how we survived as a people. Despite our long and painful exile, we never let go of this bond of love with Hashem. And we have been rewarded with a return to Israel and the revival of our people. This love will certainly be the vehicle that will allow us once again to celebrate, as we defeat our enemies.

The Cana’anite’s Slave’s Love for Israel

The Torah speaks of the Canaanite Slave, who was a member of many Jewish homes. Unlike the Ger Toshav, known as the “resident stranger,” who observed only seven laws, the עבד כנעני observed the same amount of Mitzvot as a Jewish woman.

Despite the fact that he has undergone circumcision and immersion in a Mikva, he remains in his “slave” status for his entire life, unless he is freed.

Generally, freedom comes because of being mistreated by his master. If he knocks out his eye or tooth, he is freed and becomes a full fledged Jew, just like a גר צדק, a righteous convert. He must now observe all of the Mitzvot of the Torah.

It is interesting to note that the Canaanite Slave has a desire to observe the Mitzvot of the Torah. If he is deprived by his master, he also gains his freedom.

An example of Mitzva deprivation would be taking the slave out of Israel to Chutz L’aretz, to a foreign land. The slave can claim that his Mitzva observance demands that he stays in the Holy Land. He cannot bear living outside the land. His claim would be examined, and if he is believed, he becomes a free man.

It is so interesting that a burning love for Israel can be found even in a Canaanite slave. It has always puzzled me how some Jews feel such a strong attachment to the land, while others do not. This is even true in religious circles, where many observant Jews are content to live in their Jewish ghettos, outside the land. And there are many non-observant Jews who feel such a strong connection to the land.

Rav Kook once said that anyone who does not have this deep attachment, has only a superficial understanding of Judaism. One rabbi said that we must say a prayer every day for being given the gift of the Land of Israel. If slaves could appreciate this gift, so must every Jew everywhere.

Cast Your Load Upon Hashem

When the Torah discusses the laws of Shmitta, the sabbatical year, there is an answer to the obvious question. If we are forbidden to work the land in the seventh year, what will we have to eat?

The Torah replies that Hashem will give His blessing to the land, and there will be so much abundance in the sixth year, that there will be enough food in the seventh year, that there will be no need to plant crops and work the land.

Many commentators see the question, “What will we eat,” as a lack of faith. For those who feel such a strong bond with G-d, where they live by the verse, השלך של ה׳ יהבך, “Cast your load upon G-d,” they would never ask such a question.

Nevertheless, the Torah understood the concerns of those hearing these laws for the first time. It promises that if these laws are observed, Hashem will command that His blessing be on the land for great abundance.

We are living in a time where we must elevate our level of trust in G-d. He is clearly running the show, and is with His people Israel. We must not take for granted the open miracles we are witnessing. The rocket barrage from Iran, that did not injure any Jews, and the helicopter crash of the “butcher of Baghdad,” are two of the recent incredible miracles.

If we come to the obvious conclusion that we have no one to rely on but G-d, we will have far greater peace of mind. He is watching over us and the enemy that gloats and forgets about the G-d of Israel, is learning fast, the mistake they are making.

Pharoah, Goliath,Nevuchadnezzar, Sancheiruv, Titus, Haman, and many others were taught that they could not defeat the Jewish people and their G-d. In our time, it is Hamas and its evil leaders that are about to fall. I believe that great victory and celebration is very near. It will come even faster if we only throw our “load” at G-d and put our trust in Him.

Honesty in Business

We must never minimize that our conduct in business matters, is a very high level of Divine service. It is a way of sanctifying the Name of G-d.

The Ba’al Shem Tov explained this to his students, with a logical argument. He said that if scholars pore over the teachings of Bava Metzia, that deals with absolute integrity, and this serious study is very important to Hashem, because he is engaging in the Holy Torah; how much greater must this be, if one turns the teachings into practice.

If one is careful about not overcharging, if he never takes interest, if his weights and measures are accurate, and his word is his word, this is serving G-d in practice.

We must realize that just as such practices sanctify G-d’s Name, dishonesty and cheating in business, desecrates His Name. The Talmud states this clearly as especially grievous, when someone tries to pass himself off as a righteous, religious Jew.

This is extremely important to put the Torah’s teachings into practice. Torah study has little value if it’s not put into practice. This is definitely a message requiring more emphasis. For this is the real way that we act in a way that is pleasing to G-d. We must fulfill the verse, “You are My people Israel. Through you, I will be glorified.”

Taking Interest

The Torah gives a very firm warning in connection with the taking of interest from a fellow Jew. The word, נשך, that literally means, “to take a bite,” is a reference to interest taking.

The Torah encourages people to give loans to those who are in need. But it must be done without adding interest. The Talmud devotes a great deal of time devising methods to be certain that the lender have a mechanism that will allow the lender to be paid back.

The term used in the Talmud is that we must not “lock the door before lenders.” The realization was that in order for society to function efficiently, there must be encouragement for those who are in a strong financial position, to give a boost to those having a difficult time. But if these loans would not be paid back, that would prevent people from lending.

In Pirkei Avot, there is a description of a good trait in a person. He is one who looks to the future and takes into account what might be the result of such actions. The opposite negative trait, refers to one who borrows and does not pay back his loan. He should not have taken the loan in the first place, if he did not know how he could pay it back.

Nevertheless, the Torah warns how a loan taken with interest, can really take a “bite” out of person. He may never manage to get out of debt, because of the interest.

It is also written that in Heaven, there is very little patience for one who takes interest. There is usually an angel that tries to defend us for our transgressions in the Heavenly court. There will be no angels available who are willing to defend the one who takes interest. We must be very careful with this commandment.

Overcharging

There is a Pasuk in Parshat Behar that commands us, לא תונו, which means that we must not aggrieve our fellow Jew. In this instance, it is referring to money matters.

This commandment warns us not to cheat people by overcharging movable items. There is a built in limit as to the profit one is allowed to make.

Generally, there are numerous products that have an established rate that the public is charged. A Jew is not allowed to make a profit of more than one sixth of this rate. The term for one sixth is “Shtut.” This is meant to prevent taking advantage of the consumer.

This is not the case when discussing real estate deals. The principle is, אין אונאה בקרקעות, that there is no such thing as overcharging when it comes to land.

This makes a lot of sense, as there are many times that a particular property is exceptionally valuable to a specific individual. There could be sentimental value involved, or perhaps that person already owes adjacent properties, so that paying above the market value, is worthwhile to him.

It is interesting how the Torah itself has regulations protecting the consumer. We are never allowed to take advantage of other people in any way. There are always temptations when it comes to money matters. This is why the Torah sets the standards as to the proper way to conduct ourselves in all aspects of life.

Israel and Mount Sinai

Parshat Behar begins with a discussion of the laws of Shmitta, the obligation to leave the land fallow once every seven years. We also learn f the Yovel, the jubilee year, at the end of forty nine years. These laws are preceded with an opening statement that they were given on Mount Sinai.

Many are aware of Rashi’s famous question as to why Shmitta is mentioned in conjunction with Mount Sinai. His answer was simple. Just as the laws of Shmitta were given on Mount Sinai, the same applies to all laws of the Torah.

The Keli Yakar gives an original answer as to the connection between Mount Sinai and Shmitta. What the two have in common are the numbers “seven” and “forty-nine.

At the end of seven weeks, or forty-nine days, the Torah was given. Regarding Shmitta, we were to count seven weeks and forty-nine days, until we reached the יובל, the jubilee year.

The point of the Keli Yakar was that we have the potential to bring the holiness that existed on Mount Sinai, to Eretz Yisrael, simply by carefully observing the laws of Shmitta and Yovel.

The result was that Eretz Yisrael was different from all other lands. This is why there is a statement of the Rabbis that says that “the air of Eretz Yisrael makes one wise.” And, “there is no Torah like the Torah of Eretz Yisrael.”

It is understandable why Israel is described as the “holy land.” There is no other place like Israel on earth. Many are able to feel this on their first visit. I have heard of many who broke down crying when they first walked the streets of Jerusalem and didn’t understand why.

We must never take this beautiful land for granted. As Jews, we have no other land to call home.

More Temple Details

The main building of the Temple was known as the “Heichal.” In the Mishkan in the desert, it was known as the “Ohel Moed,” or Tent of meeting.

Only Kohanim were allowed to enter, as it contained many holy vessels. The “Incense Altar” was in this building or tent, as was the Menora, the Shulchan, and the Aron Kodesh, that was in the Holy of Holies.

The pilgrimage to the Temple three times a year, was a highly uplifting experience. People came in a weakened state, but left inspired and elevated. They were able to feel a special closeness to Hashem.

One of the highlights of their Temple visit, was the witnessing of the miracle of the Shulchan, from up close. The Kohanim would carry the Shulchan that contained the twelve loaves of the לחם הפנים or “Showbread.” They brought it to the entrance of the Heichal, for non-Kohanim to see and smell. The bread remained piping hot and fresh for a full week after it was baked! They were instructed to look and not touch this special table.

Stories like this are meant to inspire and make us realize the great loss we have, in not having a Temple in operation. The great rabbis of each generation realized this, and many would weep daily for our inability to serve G-d as we should. We must all pray more fervently that we be able to witness the rebuilding of the Beit Hamikdash in our lifetimes.

Temple Details

When one studies the details of the Temple service, he realizes how meticulous the Kohanim were in following every detail to the letter.

Many are not aware that the Temple grounds were equivalent to the camps of the desert known as מחנה שכינה, the camp of the Divine Presence, and מחנה לויה, the camp of the Levites.

There was a gate that divided these two camps known as שער ניקנור, the Gate of Nikanor. This was at the top of the famous “fifteen steps,” that we refer to as שיר המעלות, “the song of the steps.

This was also the border between the Tribe of Benjamin, and the Tribe of Yehuda. The area of Benjamin was the holier area that contained the altar and Temple vessels, such as the Menorah and Holy Ark.

The third camp in the desert was known as מחנה ישראל, the Camp of Israel. Its equivalent was the area within the walls surrounding the city of Jerusalem. There were laws that involved fulfilling them within the walls of Jerusalem, such as eating Ma’aser Sheini or the Korban Pesach.

The Torah does not permit a Kohein to serve or even enter the Machane Shechina, under penalty of Karet. The Talmud speaks of a case where other Kohanim discovered that one of their colleagues had served in the forbidden state. They beat him with sticks.

We learn that if one had come in contact with the dead, he was allowed in the Levite Camp. The proof of this was learned from Moshe Rabbeinu, who was a Levi, and he took it upon himself to carry the remains of Yosef with him, out of Egypt.

We can see how the location was very significant. There were so many rules in connection with location alone. This does not even touch upon all of the details related to the various sacrifices. Managing the Temple according to the Torah, was a huge task carried out by the Kohanim and Leviim. Very impressive!

Tevul Yom

The Torah speaks of a unique situation of purification from impurity. This individual is known as טבול יום, which is referring to someone who has a one day impurity.

He gets this name as it literally means that he has immersed in a Mikva that day. He is in limbo until the evening, and as soon as three stars come out, he is now pure.

This “Tevul Yom” status could apply to any Jew. It applies to one who touched an animal that died of no ritual slaughtering, or a botched ritual slaughtering. This animal is “Neveila.” This one day impurity also applies to one who touched a dead reptile, known as “Sheretz.” And it applies to any man who had an emission of his seed. In all these cases, the Mikva could be visited during the day, and the complete purity kicks in at nightfall.

There is a reference to this in the very first Mishna in the Talmud. It speaks of the earliest time when one is allowed to recite the evening Shema. One answer applied to the Kohanim that wanted to eat the sanctified food, known as “Teruma.” These particular Kohanim had the status of טבול יום, and they could not eat this food until darkness. They were aware of that first moment that constituted “night.”

If one saw a Kohein eating Teruma, it was late enough to recite the evening Shema (and Sefirat Haomer). The recitation of the Shema reflected a new acceptance of the “yoke of Heaven.” This is always a good thing to do after coming into contact with any impurity. Reconnecting with Hashem is the recommended course of action.

Kohein Distances From Death

Parshat Emor begins with the various laws related to the Kohanim. The first law prohibits them from coming into contact with the dead.

Kohanim are not allowed to enter cemeteries or be under the same roof with a corpse. In Israel, the hospitals give warnings if there is someone deceased in the building. There is a sign that says that entrance to the building is forbidden to Kohanim.

The Keli Yakar explains why there is such great impurity in connection with the dead. We must be aware that a living person possesses a holy Neshama that comes from the כסא הכבוד, the throne of glory. This soul is what gives man the potential of achieving a level of spirituality close to that of an angel.

Death comes about when this precious, holy soul, leaves the body. This is why the lifeless body is considered אבי אבות הטומאה, the highest level of defilement.

The Kohanim were chosen to be the spiritual leaders of the Jewish people. Every day when they bless the nation, the Shechina, Divine Presence, passes through their outstretched arms. They are to maintain this level of sanctity at all times.

Therefore, special rules were given to them. They needed to be careful to marry women who were worthy to carry Kohein offspring. For all of these reasons, Kohanim had to distance themselves from the sadness and impurity of death. The only exceptions, were their seven close relatives, where mourning could not be avoided.

There were also laws connected to the respect that was to be given to a Kohein. Even today, we give the Kohein the first Aliya to the Torah, and ask them to lead the “Benching.” In Temple times, they were the only ones allowed to eat certain sanctified foods, such as Teruma, and certain sacrifices. They were also given the task of diagnosing the leper. They had a very important role in Jewish life. It is understandable why they needed to distance themselves from death. They needed to help people “choose life,” and the path of purity and sanctification.