Making use of a Cohen
“And you shall make him holy” (21; 5)
The Talmud Yerushalmi says on this verse (Brachot 8; 5) that it is forbidden to make use of a cohen, and one who does so is considered as if they used things sanctified to the Temple.
However, since it is very difficult in practice to keep this law, since there are many cohanim and their families who rely on serving others for their livelihood (as workers, servants, or retailers). Therefore the poskim have ruled that if a cohen receives pay for his work, it is possible for him to forego his honour. The sanctity of the cohen cannot be greater than this, because the money that he earns is like a redemption for the Temple item (certain Temple items can be redeemed for money and lose their holy status in the process).
We find that even Sages of the Talmud would have oaid servants who were cohanim (look in Chulin 133a)
Furthermore we find that the Sages were not specific that it has to be a tangible gain for the cohen, for example paying him money, but even if he receives a spiritual gain one is able to make use of the cohen. We find in Bava Kamma 20a that Rav Chisda asked a certain Sage for the source of a particular Halacha that he didn’t know. The Sage replied with the condition that Rav Chisda must first serve him in some way. (Rav Chisda placed a turban on his head, to show that he was accepting him as his teacher temporarily). It is known that Rav Chisda was a cohen (look in Shabbat 10b). So we see that even for a spiritual gain of learning Torah it is permitted to make use of a cohen.
Furthermore, from here we can say that even if there is no physical or spiritual benefit, but it suits the cohen to serve, it is permitted for him. It is well known that just as it is forbidden to make use of a cohen it is also forbidden to make use of a Talmid Chacham. This is the meaning of the Mishna (Pirkei Avot 1; 7) ‘One who makes use of the crown (of Torah) will depart from the world’. Also in Megillah (28b) they said that it is forbidden to make use of someone who has learnt Mishna. Even so, the gemara there brings an incident with Reish Lakish who needed to ford a river, and someone came and carried him across the river on his shoulders. Reish Lakish asked him if he had ever learnt chumash or Mishna, and the man replied that he had. Reish Lakish was very upset that he had made use of a Talmid Chacham. The man said to him ‘it is good for me to be of service to the master’. It is explained there that Reish Lakish accepted his answer, and was no longer upset. It seems from here that even if a person is happy to be made use of, that is also considered some kind of reward, and is permitted. Perhaps we can extend this concept also to making use of a cohen.
Even though this reasoning is only said about a talmid chacham and not a regular person, it may apply also to a cohen. The Talmud (Kiddushin 33b) says that someone who is involved in good deeds is also considered like a talmid chacham (in regards to standing up before them, and giving them honour), so perhaps we can extend it to a cohen.
Some people want to bring a proof that it is permitted to make use of a cohen from the halacha that the slave who is a cohen does not get his ear pierced (if he wishes to extend his servitude beyond the seven years), because it would blemish him (Bechorot 37b). It is clear from this that a cohan can be a slave.
However the truth is that this is not a good proof, because it is known that piercing the ear is only for a slave that was sold by the Beit Din because he was a thief who could not repay what he stole. For the pay that he earns as a slave he pays back the theft. But someone who sells themselves does not have their ear pierced. Since this Talmud is only talking about a thief, therefore he has cheapened his cohanic status through his actions and the prohibition of making use of a cohen would no longer apply.
From everything we have explained, it is very painful to read that one of the greatest poskim (the kinesset hagedolah) gives a harsh ruling on this matter. He writes (OC hagahot Beit Yosef 31): Experience teaches us that someone who makes use of a cohen will not see any blessing in that thing.
From his words it implies that even if the cohen receives pay for his work it won’t help. This is a very difficult ruling, but its status is doubtful.
Showing posts with label emor. Show all posts
Showing posts with label emor. Show all posts
Wednesday, May 02, 2007
Sunday, April 29, 2007
Parshat Emor
"You shall not profane My holy name, and I shall be sanctified in the midst of the Children of Israel, I am the L-rd Who sanctifies you" (Leviticus 22; 32). The idea of Minyan is derived from this verse by the Talmud. The Bavli (Babylonian) and Yerushalmi Talmud use different events to illustrate this concept. Both verses contain the word 'midst' and each Talmud applies the hermeneutic principle of Gezeira Shava to learn from an identical word elsewhere in the Chumash.
The Bavli learns from Korach's rebellion against Moshe and the twelve spies who brought back the evil report about Israel. Before G-d destroys Korach and his cohorts, He tells Moshe and Aharon "Separate yourselves from the midst of this congregation, and I shall destroy them in an instant" (Numbers 6; 20). We learn here that the word congregation means ten men, as it says "How long for this evil congregation that provokes complaints against Me..." (ibid. 14; 26). Though there were twelve spies who scouted out the land of Israel, Joshua and Calev brought back good reports, so only ten were considered the evil congregation.
The Yerushalmi Talmud derives the need for ten men from Joseph's brothers when they came to Egypt to purchase grain. The verse states "The sons of Israel came to buy provisions in the midst of those who came..." (Genesis 42; 5). Though Ya'akov had twelve sons, Joseph was already in Egypt, and Benjamin did not go with the others, so there were ten who came into Egypt. Rashi explains the word 'midst' means that they disguised themselves when they entered Egypt, and it was for this reason that Joseph was able to accuse them of being spies. However, according to the Midrash, the reason that they disguised themselves was in order to find Joseph who they had sold into slavery. So, as above, the need for a minyan is based on a group sin.
The simple explanation of a Gezeira Shava is that when the same word appears in two places the Rabbis can learn a concept from one to the other. However, on a deeper level, it seems that there is some connection between these incidents, and the need for a quorum for prayer. Somehow prayer with a minyan must be intended to correct those sins. The Halacha states that we may not say Barchu, Kaddish or Kedusha without a minyan. These are the most holy of prayers, describing G-d's sanctity.
If we look closely at all three incidents, the spies, the brothers and Korach's rebellion, we see that ultimately they were a struggle for leadership. The spies were the leaders of their tribes in the desert. According to the Midrash they were afraid that once they came into the land of Israel and each person had their own portion of land their power would be diminished. Therefore they plotted to remain in the desert as long as possible. Korach's quarrel with Moshe and Aharon was also a power struggle. His main complaint was that his younger cousin had been made the head of the family, not he. Finally, the reason that the brothers sold Joseph was because of his dreams that they would eventually bow down to him. They wanted to remove this 'claimant to the throne' from their midst.
It is not only people who proclaim G-d's sanctity, but also the angels. In Isaiah’s vision of the heavenly host he describes them. "And one cried to another, and said, 'Holy, holy, holy, is the L-rd of Hosts, the whole earth is filled with His glory." (6; 3). It seems that even amongst the angels G-d's sanctity can only be proclaimed after they have all called to each other for permission. Though each angel has its own specific and unique mission, only when they all unite is G-d's unity proclaimed. Through showing that all the separate tasks are part of a single Divine plan G-d's sanctity is shown to the world.
This is exactly the same with people. As long as each person is struggling for their own personal interests, in the so called 'survival of the fittest', G-d remains hidden from the world. Whether it is a power struggle between princes, Rabbis or sons of Ya'akov, the egocentric focus does not allow room for G-d to be perceived. However, when a group of people unite to pray, to sanctify G-d through praise, their own personal interests must be set aside. Therefore each time we make a minyan for prayer, we partially correct the underlying character defect that led to the sins from whence we derive the need for a quorum.
The Bavli learns from Korach's rebellion against Moshe and the twelve spies who brought back the evil report about Israel. Before G-d destroys Korach and his cohorts, He tells Moshe and Aharon "Separate yourselves from the midst of this congregation, and I shall destroy them in an instant" (Numbers 6; 20). We learn here that the word congregation means ten men, as it says "How long for this evil congregation that provokes complaints against Me..." (ibid. 14; 26). Though there were twelve spies who scouted out the land of Israel, Joshua and Calev brought back good reports, so only ten were considered the evil congregation.
The Yerushalmi Talmud derives the need for ten men from Joseph's brothers when they came to Egypt to purchase grain. The verse states "The sons of Israel came to buy provisions in the midst of those who came..." (Genesis 42; 5). Though Ya'akov had twelve sons, Joseph was already in Egypt, and Benjamin did not go with the others, so there were ten who came into Egypt. Rashi explains the word 'midst' means that they disguised themselves when they entered Egypt, and it was for this reason that Joseph was able to accuse them of being spies. However, according to the Midrash, the reason that they disguised themselves was in order to find Joseph who they had sold into slavery. So, as above, the need for a minyan is based on a group sin.
The simple explanation of a Gezeira Shava is that when the same word appears in two places the Rabbis can learn a concept from one to the other. However, on a deeper level, it seems that there is some connection between these incidents, and the need for a quorum for prayer. Somehow prayer with a minyan must be intended to correct those sins. The Halacha states that we may not say Barchu, Kaddish or Kedusha without a minyan. These are the most holy of prayers, describing G-d's sanctity.
If we look closely at all three incidents, the spies, the brothers and Korach's rebellion, we see that ultimately they were a struggle for leadership. The spies were the leaders of their tribes in the desert. According to the Midrash they were afraid that once they came into the land of Israel and each person had their own portion of land their power would be diminished. Therefore they plotted to remain in the desert as long as possible. Korach's quarrel with Moshe and Aharon was also a power struggle. His main complaint was that his younger cousin had been made the head of the family, not he. Finally, the reason that the brothers sold Joseph was because of his dreams that they would eventually bow down to him. They wanted to remove this 'claimant to the throne' from their midst.
It is not only people who proclaim G-d's sanctity, but also the angels. In Isaiah’s vision of the heavenly host he describes them. "And one cried to another, and said, 'Holy, holy, holy, is the L-rd of Hosts, the whole earth is filled with His glory." (6; 3). It seems that even amongst the angels G-d's sanctity can only be proclaimed after they have all called to each other for permission. Though each angel has its own specific and unique mission, only when they all unite is G-d's unity proclaimed. Through showing that all the separate tasks are part of a single Divine plan G-d's sanctity is shown to the world.
This is exactly the same with people. As long as each person is struggling for their own personal interests, in the so called 'survival of the fittest', G-d remains hidden from the world. Whether it is a power struggle between princes, Rabbis or sons of Ya'akov, the egocentric focus does not allow room for G-d to be perceived. However, when a group of people unite to pray, to sanctify G-d through praise, their own personal interests must be set aside. Therefore each time we make a minyan for prayer, we partially correct the underlying character defect that led to the sins from whence we derive the need for a quorum.
Emor summary
Emor begins with laws which apply to male Cohanim. They are not permitted to come into contact with a dead body, with the exception of certain close relatives. They must not make marks on their bodies as signs of mourning. They are also forbidden from marrying a divorcee or a woman who has previously had forbidden sexual relationships. The Cohen Gadol (High Priest) is forbidden to grow his hair long or to wear ripped clothes. He may not come into contact with any dead body, even that of his parents. He may only marry a virgin.
Any Cohen who has a physical blemish may not serve in the Temple. However he may still eat from the sacrifices and all of the other laws of Cohanim apply to him. Any Cohen who is ritually impure may not enter the Temple or offer any sacrifices. Only a Cohen and his family may eat of the sacrifices which belong to the Cohanim, or eat terumah (tithe from crops). If the daughter of a Cohen marries a non-Cohen she may no longer eat terumah.
A blemished animal may not be sacrificed. It may be given, however, as a gift to the Temple. No animal may be sacrificed before it is eight days old. We may not slaughter a female animal and its child on the same day. A Thanksgiving sacrifice must be eaten on the same day that it is sacrificed.
G-d told Moshe the laws of the festivals. On Shabbat we may not do any melacha (creative activity). Pesach (Passover) is on the 14th of Nissan. We must eat matza for seven days. On the second day of Pesach we bring the Omer offering of barley. We then begin counting seven weeks. On the fiftieth day, Shavuot, a wheat offering is brought from the new grain. Rosh HaShana is on the first day of the seventh month and the shofar is sounded. The 10th of that month is Yom Kippur (Day of Atonement). Succot is on the 15th of the month, and it lasts for seven days. During the festival of Succoth we must take an esrog, lulav, myrtle and willow. We must also dwell in Succot for seven days.
G-d tells Moshe about the Menorah. Every evening Aharon shall light it so that it shall burn from evening until morning. Twelve loaves of bread are set upon the Shulchan (table) in the Temple and are replaced every Shabbat.
A certain man began to quarrel and blasphemed G-d's name. The people brought him to Moshe and kept him under custody until the penalty could be specified by G-d. G-d instructs that a blasphemer must be taken outside the camp and stoned to death. Similarly a murderer must be put to death. If one kills an animal he must make monetary compensation. If someone injures his neighbour he must pay compensation.
Any Cohen who has a physical blemish may not serve in the Temple. However he may still eat from the sacrifices and all of the other laws of Cohanim apply to him. Any Cohen who is ritually impure may not enter the Temple or offer any sacrifices. Only a Cohen and his family may eat of the sacrifices which belong to the Cohanim, or eat terumah (tithe from crops). If the daughter of a Cohen marries a non-Cohen she may no longer eat terumah.
A blemished animal may not be sacrificed. It may be given, however, as a gift to the Temple. No animal may be sacrificed before it is eight days old. We may not slaughter a female animal and its child on the same day. A Thanksgiving sacrifice must be eaten on the same day that it is sacrificed.
G-d told Moshe the laws of the festivals. On Shabbat we may not do any melacha (creative activity). Pesach (Passover) is on the 14th of Nissan. We must eat matza for seven days. On the second day of Pesach we bring the Omer offering of barley. We then begin counting seven weeks. On the fiftieth day, Shavuot, a wheat offering is brought from the new grain. Rosh HaShana is on the first day of the seventh month and the shofar is sounded. The 10th of that month is Yom Kippur (Day of Atonement). Succot is on the 15th of the month, and it lasts for seven days. During the festival of Succoth we must take an esrog, lulav, myrtle and willow. We must also dwell in Succot for seven days.
G-d tells Moshe about the Menorah. Every evening Aharon shall light it so that it shall burn from evening until morning. Twelve loaves of bread are set upon the Shulchan (table) in the Temple and are replaced every Shabbat.
A certain man began to quarrel and blasphemed G-d's name. The people brought him to Moshe and kept him under custody until the penalty could be specified by G-d. G-d instructs that a blasphemer must be taken outside the camp and stoned to death. Similarly a murderer must be put to death. If one kills an animal he must make monetary compensation. If someone injures his neighbour he must pay compensation.
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