Emor (parsha)
From Torahpedia, the free Torah encyclopedia
Emor (אֱמֹר)
Leviticus 21:1 – 24:23
| Book | Leviticus |
|---|
| Parasha # | 31 of 54 |
|---|
| Torah portion | Leviticus 21:1 – 24:23 |
|---|
| Haftarah (Ashkenazi) | Ezekiel 44:15–31 |
|---|
| Preceded by | Kedoshim |
|---|
| Followed by | Behar |
|---|
| Key figures | Priests, Israel |
|---|
Emor (Hebrew: אֱמֹר, "Say/Speak") is the eighth Torah portion of Leviticus, covering Leviticus 21:1–24:23. It contains laws for priests, the festival calendar, and the menorah and showbread.
Laws for Priests
Priests may not defile themselves for the dead, except for close relatives. The High Priest may not defile himself for any dead person, nor leave the sanctuary. Priests may not marry a divorced woman or a harlot; the High Priest may not marry a widow. "They shall be holy unto their God, and not profane the name of their God" (Leviticus 21:6).
Blemishes and the Altar
No priest with a blemish (blind, lame, broken-nosed, etc.) may approach the altar, though he may eat of the holy things. No animal with a blemish may be offered. "It shall be perfect to be accepted; there shall be no blemish therein" (Leviticus 22:21).
The Festivals
The sacred calendar (Leviticus 23): (1) Sabbath; (2) Passover and Unleavened Bread (14–21 Nisan); (3) First Fruits (Omer) and Shavuot (Feast of Weeks, 50 days after the Omer); (4) Rosh Hashanah (1 Tishrei); (5) Yom Kippur (10 Tishrei); (6) Sukkot (15–22 Tishrei) with the Four Species (lulav, etrog, myrtle, willow). "These are the feasts of the Lord, even holy convocations, which you shall proclaim in their seasons" (Leviticus 23:4).
Menorah and Showbread
The menorah is to be tended with pure beaten olive oil. The showbread (12 loaves) is placed on the pure gold table every Sabbath, and is eaten by the priests. "And you shall set them in two rows, six on a row, upon the pure table before the Lord" (Leviticus 24:6).
The Blasphemer
An Israelite woman's son (father an Egyptian) blasphemes the Name (YHWH) and curses. He is brought to Moses. God commands: "Bring forth him that has cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him" (Leviticus 24:14). The parasha ends with the principle: "Eye for eye, tooth for tooth" (Leviticus 24:20).
Major themes
- Holiness of priests: Higher standards for those who serve in the Tabernacle.
- Festivals: The sacred calendar as the framework of Jewish life.
- Sacred time: Shabbat and the festivals.
- Blasphemy: The severity of profaning God's name.
Rashi
Rashi explains that the priests are held to higher standards because of their proximity to the divine. On the festivals, Rashi notes that Shavuot is called "Atzeret" (conclusion) because it concludes the grain harvest season.
Ramban
Ramban explains that the festivals are not only agricultural but historical — commemorating the Exodus and the giving of the Torah.
Midrashic interpretations
- Vayikra Rabbah 27:1: The festivals are the "meeting times" (mo'adim) between God and Israel.
- Vayikra Rabbah 32:3: The blasphemer's sin was denying God's role in creation.
- Tanhuma, Emor 14: The four species of Sukkot represent different types of Jews.
Haftarah
The haftarah (Ezekiel 44:15–31) describes the Zadokite priests who remained faithful and their duties: "They shall enter into My sanctuary, and they shall come near to My table, to minister unto Me" (Ezekiel 44:16). This connects to the theme of priestly holiness.
References
- Leviticus 21:1 – 24:23 (Masoretic Text)
- Rashi, Commentary on the Torah
- Ramban, Commentary on the Torah
- Vayikra Rabbah (Midrash)
- Tanhuma, Emor
- The JPS Torah Commentary: Leviticus (Baruch A. Levine, 1989)
- Etz Hayim: Torah and Commentary (JPS, 2001)
- Sefaria.org, "Emor" (parasha)
Additional Commentary and Discussion
Scholars and rabbis have long debated the nuances of this text. The medieval commentators Rashi, Ramban, Ibn Ezra, and Sforno each offer distinct perspectives, ranging from grammatical analysis to theological reflection. Modern academic scholarship adds historical and literary context, comparing the text with ancient Near Eastern parallels.
In contemporary study, this material is explored through the lenses of halakha, aggadah, and Jewish thought. Synagogues and study groups worldwide engage with these texts weekly, finding new relevance in ancient words. The enduring vitality of this parasha lies in its ability to speak to every generation.
For a full Hebrew text and parallel translations, consult Sefaria.org. The JPS Torah Commentary series provides scholarly annotation. Contributions to expand this article are welcome.
Study Questions
- What are the central themes of this passage?
- How do the classical commentators differ in their interpretation?
- What practical lessons can be drawn for contemporary life?
- How does this connect to the broader narrative of the Torah?
These questions are designed to guide individual study and group discussion. Teachers and students are encouraged to add their own.
Further Reading
For deeper exploration, consult the following resources: Sefaria.org for the full Hebrew and English text; the JPS Torah Commentary series for scholarly annotation; Etz Hayim for a Conservative movement perspective; and the ArtScroll Stone Chumash for an Orthodox perspective. The Talmud and Midrash provide extensive rabbinic discussion.
Community study groups (shiurim) and online courses offer additional opportunities to engage with this material. Contributions to expand and improve this article are welcome.
Summary of Key Points
This parasha/holiday presents a rich tapestry of narrative, law, and theology. Its themes continue to resonate in Jewish life today, informing prayer, study, and practice. The text rewards careful reading and sustained engagement.
Whether approached through traditional commentary or modern scholarship, the material here offers enduring wisdom and challenge. Readers are encouraged to return to the source text and explore it in depth.