A Thought on Parshas Emor
A Thought On Parshas Emor
"...shor o kesev or aiz ki yi'val'ed v'haya shivas yamim..." (22:27)
"...an ox or sheep or goat should not be sacrificed the week after its birth..."
For the sacrificial ritual observed in the Temple in centuries gone by, the Torah enumerates the livestock which may be offered. Our verse discusses the cattle and flock animals which can be selected when one brings forth these offerings in the sacred service of HaShem.
The Rambam (Moreh Nevuchim 3:46) addresses this aspect of the verse with some spiritual history: These three categories of livestock were fit for the sacred service in that they were a symbolic assertion. In the ancient world, including Egypt where our forefathers were slaves, there was a pagan cult which forbade the slaughter of sheep. There was a cult which once worshipped the mythological satyr, and that group was afraid to slaughter goats (in Hebrew, the word for goat, sa'ir, also means a "demon.") There was a cult (and we know that this continues in parts of India today) where the cow was revered.
The Torah declares for us that those animals are not holy and are not godly. They are here for our use. The sublime and sanctified use of those animals as vehicles for the service of HaShem was a means of "re-circuiting"our fears and our thoughts with regard to where true holiness can be found. By bringing forth the humbling self-sacrifice with the cow, the sheep and the goat, we could attain atonement and refinement of outlook.
* * * * *
The Rosh addresses the second part of our verse, that of waiting a week before offering an animal. What was the significance of that seven day interval?
There was a time when the peoples of this earth were familiar with, and accepted, the saga of creation. They ascribed to the sequence of cosmic and celestial events depicted in the opening chapter of Genesis. However, they made some radical mistakes. They saw the universe as a pantheon of divine entities and powers.
The Torah forbade the slaughter of animals for each day of its first week of life. The first day was forbidden lest one appear to be "offering to the heaven and earth" which were created on that first day in creation. The second day was forbidden lest one seem to offer to the firmaments, terrestrial or extraterrestrial. The third day was lest one appear to revere the planet itself, and the fourth because of the sun, moon and stars. The fifth was not to be used as a day of offering because of the creatures which heathens worship. The sixth was in view of the misplaced reverence some give man himself, who was created on that day.
This is why, writes the Rosh, HaShem says, "hold off and refrain for a week, and observe My Shabbos. After that, you can be sure that your offerings will be brought in My Name and in serving Me."
Good Seventh Day Shabbos. D Fox
"...shor o kesev or aiz ki yi'val'ed v'haya shivas yamim..." (22:27)
"...an ox or sheep or goat should not be sacrificed the week after its birth..."
For the sacrificial ritual observed in the Temple in centuries gone by, the Torah enumerates the livestock which may be offered. Our verse discusses the cattle and flock animals which can be selected when one brings forth these offerings in the sacred service of HaShem.
The Rambam (Moreh Nevuchim 3:46) addresses this aspect of the verse with some spiritual history: These three categories of livestock were fit for the sacred service in that they were a symbolic assertion. In the ancient world, including Egypt where our forefathers were slaves, there was a pagan cult which forbade the slaughter of sheep. There was a cult which once worshipped the mythological satyr, and that group was afraid to slaughter goats (in Hebrew, the word for goat, sa'ir, also means a "demon.") There was a cult (and we know that this continues in parts of India today) where the cow was revered.
The Torah declares for us that those animals are not holy and are not godly. They are here for our use. The sublime and sanctified use of those animals as vehicles for the service of HaShem was a means of "re-circuiting"our fears and our thoughts with regard to where true holiness can be found. By bringing forth the humbling self-sacrifice with the cow, the sheep and the goat, we could attain atonement and refinement of outlook.
* * * * *
The Rosh addresses the second part of our verse, that of waiting a week before offering an animal. What was the significance of that seven day interval?
There was a time when the peoples of this earth were familiar with, and accepted, the saga of creation. They ascribed to the sequence of cosmic and celestial events depicted in the opening chapter of Genesis. However, they made some radical mistakes. They saw the universe as a pantheon of divine entities and powers.
The Torah forbade the slaughter of animals for each day of its first week of life. The first day was forbidden lest one appear to be "offering to the heaven and earth" which were created on that first day in creation. The second day was forbidden lest one seem to offer to the firmaments, terrestrial or extraterrestrial. The third day was lest one appear to revere the planet itself, and the fourth because of the sun, moon and stars. The fifth was not to be used as a day of offering because of the creatures which heathens worship. The sixth was in view of the misplaced reverence some give man himself, who was created on that day.
This is why, writes the Rosh, HaShem says, "hold off and refrain for a week, and observe My Shabbos. After that, you can be sure that your offerings will be brought in My Name and in serving Me."
Good Seventh Day Shabbos. D Fox
posted by Rabbi Dr. Fox at 8:30 PM
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