Rabbi Baruch J. Cohon’s Sermon Parshat Emor 5783 on the Occasion of his 97th Birthday
Shabbat Shalom, and my thanks to you my friends at Beit Simcha for the honor of this evening.
This week we read the Sedrah entitled "Emor" -- where Moses is commanded to "Tell the sons of Aaron." What is he to tell them? Their duties as Cohanim, priests, which include offering ritual sacrifices, and also their family relations and daily conduct. And the section "Emor" includes basic events and principles of Jewish life that apply to all of us. Like the days we celebrate.
Maybe you heard about the fellow who decided to become an atheist. He left his family's house of worship and turned his back on religion. But then a few weeks later, he came back.
"You changed your mind?" they asked him. "How come?"
"Atheists have no holidays."
Our Torah reading outlines the Jewish calendar, which provides our annual cycle of holidays both serious and upbeat, and all sanctified by faith. Indeed Judaism as a way of life is closely connected with the calendar. That connection goes back to our origins. Moses reminded us that we left Egypt in the spring month. Count 49 days -- 7 weeks from the Exodus, and on the 50th day we reach Mt. Sinai to receive the Torah -- our Constitution -- and we become a nation. Here in Chapter 23 of Leviticus we find the dates of Rosh Hashana, Yom Kippur and Succoth -- New Year, Day of Atonement, and the Harvest Festival, all in the fall.
And why is New Year's Day observed on the first day of the seventh month? Precisely because Nisan, the month that includes Passover, is the month of freedom, and is specifically designated as the first month of the year in the very account of the Exodus. The Talmud's tractate Rosh Hashana lists four "New Year’s days" every year: one for kings, one for numbering years, one for planting trees, and one for tithes. In our urban culture, of course, we limit our ceremonial New Year to the first of Tishri, the 7th month. That is the day we change the number of the year.
As we all know, the Jewish calendar, like the Chinese, is based on the moon. 354 days per year on average, instead of the 365 of the solar calendar. That causes considerable variety in how Jewish holidays compare with those of our neighbors. For example, in 2011 and 2019 Hanukkah coincided with Christmas. In 2013 it coincided with Thanksgiving.
Seven times in every 19 years, the Jewish calendar adds a month during the spring, forming a leap year that resolves the lunar-solar difference. An ancient scholar named Shmuel, who headed the academy is a Babylonian town called Nehardeya, was responsible for developing much of the calendar used today. The Talmud describes Shmuel as a man who knew the orbits of the planets as well as he knew the streets of Nehardeya. This self-taught astronomer laid the groundwork for a system that gives Jews the world over the opportunity to celebrate their holidays at the same time. In the days of much slower communications, they had to add a day to the holiday if they lived outside of Israel, to make sure they were all observing the occasion together. Hence we still have a Second Day of many festivals, in traditional Diaspora communities but not in Israel. A notable exception to this rule is Rosh Hashana itself, the New Year, which is observed for two days in Israel too. There, the second day is not called Yom tov sheyni shel goluyos -- "second holiday of exile", but the two days are called Yoma arikhta -- "one long day.” One more opportunity to hear the call of the Shofar!
With all its complex history, the Jewish calendar constitutes a sacred schedule giving us colorful special days that add meaning to all the grey weekdays of our lives.
Personally, of course, I feel a special connection to "Emor" because I chanted this section at my own Bar Mitzvah. That was a long time ago, but the message of this reading rings just as strongly in my ears today as it did in 1939. That was the year of my Bar Mitzvah in Red Bank, New Jersey. For many of us, Bar Mitzvah is still a great occasion. Caden Dunn, who took part in services here tonight, will celebrate his Bar Mitzvah next week. We all look forward to that. And why is it important? Is it the day of full maturity -- at age 13? No. But it is the day when we accept responsibility as Jetiws, for the Mitzvos. Mitvos are usually translated "commandments." How many commandments to we have? Not 10. What we call the "10 Commandments" are not called Mitzvos in Hebrew. They are called Aseres haDibros -- the Ten Statements, the solemn principles of human conduct that inspire all the hundreds of specific Mitzvos in Jewish life. This reading, Emor, introduces us to some of them.
Two short sentences give all the laws their basis. At the end of Chapter 22, verse 31 says: "Keep My commandments and do them; I am G-d." And verse 32 adds: "Do not profane My holy name, and I will be sanctified among the Israelites; I am G-d who sanctifies you." Here are Divinely inspired rules that, if we follow, enable us to achieve Kiddush haShem -- sanctifying the Divine name. Violating those rules amounts to Khilllul haShem -- profaning that name.
Violations can take many forms, some more obvious than others. For example, our Torah instructs us to use true measurements -- of weight, length, value of coins -- all must be accurate. Prevent cheating. In legal disputes, we are cautioned to "do just justly." Tricking a witness in a trial, or manufacturing evidence against a litigant -- even if you deeply believe him guilty -- is unfair and therefore prohibited. In family affairs, acceptable conduct has countless Mitzvos to be observed, including the rights and duties of wife and husband to each other, and of all to the care of ill and dead family members.
Crime and punishment get dealt with in this section too. "One who wounds or kills your animal shall pay for the damage. One who kills a human shall die." But a capital conviction takes two reliable eyewitnesses, who warned the killer.
Violating a principle of conduct in business, particularly when dealing with Gentiles, can bring serious trouble to the entire community. Our enemies come up with plenty of false charges to support their actions against us. We must not provide them with legitimate cause. In this connection, the Hertz commentary quotes the story of the fellow in the boat drilling a hole under his seat. It's only under his seat, but all will drown. A Jewish crook can give an open door to anti-Semites. That is definitely Khillul haShem -- profaning the Divine name.
And what about the opposite? Suppose we are doing right? Inquisitors demanded "Convert or die." Nazis and jihadis offer no alternative: "Kill the Jews!" Their victims are mourned with the righteous.
All important is not death but life. Living in a way that sanctifies the name of the G-d we worship involves fulfilling Mitzvos, from observing the occasions of our calendar to how we interact with other human beings both Jewish and Gentile. How we live our daily lives makes us aware of our Mitzvos. Carrying them out builds our character. Do we deal honestly in business? Do we respect our elders? Do we teach our children Torah? Do we help the poor? Do we support just causes? That kind of life brings Kiddush haShem -- sanctifying G-d's name. That behavior can bring Kiddush hakhayyim -- sanctifying life. Torah offers us practical help to sanctify our lives.
The Psalm that closes our morning prayers on Sunday, the first weekday, asks: "Who will climb G-d's mountain and stand in that holy place? One who has clean hands and a pure heart....and has not sworn deceitfully."
Today and every day, this week and every week, let the words of Emor remind us of our choice: profane life or sanctify it. Let’s live the mitzvos, and bring joy and holiness to our lives and those around us. Let’s all try to sanctify it!