PARSHAS EMOR - פרשת אמור
"Say unto the priests, the sons of Aaron... that they may only be involved with the burial of their close relatives."
Rashi, z"l, explains that this teaches that the adults must warn (lehazehir - להזהיר) the children to be careful keep this law.  Some explain the word "lehazehir" differently.  Rather than "warn", they explain it to mean "illuminate", because it is related to the word "zohar" (זהר), which is another word for "light".  This means that G-d shines His light to the true tzaddikim (righteous people) for the sake of the small people among the children of Israel, according to the level of illumination from the Supernal Light with the clarity of understanding.  They are obligated to to draw this Divine Light to the small people, and lower themselves so they can explain the Light to those on a lower level of understanding among the Jewish people, because the entire reason G-d shines to the tzaddikim is so they can  transfer this light to the simple Jews. The Tzaddikim themselves must realize that that all of the Divine Light that comes to them is only for the sake of the small, simple people, to lift them up.  This can be compared to a great doctor, who is the greatest expert in his field.  Who are the people who are sent to such a great doctor?  Those who are the sickest, in the most danger, who need his healing care.  This is the meaning of Rashi's teaching that those who are great must illuminate those who are small, because all of the Supernal Divine Light that G-d shines to the great people is only for the sake of the simple people, to illuminate them and lift them up.
(Divrei Binah - Parshas Emor p. 72)
"Or any man who touches an unclean dead crawling animal that defiles to him"
Some say that the verse should have said "defiles him".  They ask why does the verse say "defiles to him"?
The answer is that the verse is hinting to an idea taught by the Sages in the Talmud, that if a person defiles himself here below, he is defiled on high as well, G-d forbid.  This incident in which a person touched something unclean is because of that which "defiles to him".  This is because he was already defiled prior to this, therefore it came to be that he actually touched something unclean, so he would be aware of his preexisting state.  That's why the scripture says  further "or if he touches a person who is defiled to him in any of his uncleanness."  He had a connection to a person, which caused him to have a connection to a wicked person, and through this was he defiled, G-d forbid. And because of this he became defiled through all of his uncleaness.
Understand this well.
(Divrei Binah - Parshas Emor p. 80)
"And you should take for yourself on the first day"
I wish to explain this according to what I heard from my father, the Rebbe of Shidlovtza, zt"l, concerning the verse "and Moses gathered". "These are the things which I command..." sometimes a person wishes to return to G-d, but the evil inclination says to him "why are you returning?  Is it possible to repent for so many sins?"  It is forbidden to pay any attention to this claim of the evil inclination, because the main point of repentance is to abandon one's sins and to start anew from today on.  This is the meaning of the verse in Psalms, "and my sin is before me always".  Sometimes a person needs to think that his sin is before him, and he is far away, like it says above.  This is the meaning of "and you should take for yourself on the first day", meaning that you should always take yourself to always repent, and to constantly think that today is the first day of your life, and only from today on do your sins count, and not to dwell upon what happened in the past.  Thinking about the past is only the advice of the evil inclination.  The proper way is to repent, from today on, returning to G-d, the Source of all blessings.
(Divrei Binah - Parshas Emor p. 81)
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