Parshat Emor
by Rabbi Avi Billet
"And God
said to Moshe, 'Say to the Kohanim, the sons of Aharon, and say to them, they
should not become 'tameh' to people of the nation.'" (Vayikra 23:1)
The opening instruction in our parsha is for the kohanim to learn that they
must follow a strict behavior, in which under ordinary circumstances they can
only become "tameh" to a dead body if the deceased is one of the
seven close relatives.
But the language utilized to relay this rule is strange. Instead of informing
us that "God spoke (Vay'daber) to Moshe to say" the Torah says,
"God said (Vayomer) to Moshe, "Say…" (Emor) And then it repeats
the root word meaning "say" with the instruction of "V'amarta"
– you will say to them.
Ramban says there is nothing special to be learned from this language. Emor is
the same as Daber – it's a call to gather, listen and pay attention.
Yet one wonders, since there is a difference between the word "Daber"
– Speak! and "Emor" – Say. "Speak" means you will address
them saying the following idea, perhaps in your own words. "Say"
means, "Here is a script you must follow."
The out-of-the-ordinary repetition of the root "Emor" is brought to
our attention by Rashi, who, quoting a gemara (end of Yevamot 114a), says
"'Emor... V'Amarta' comes to tell the big people (adults) to teach the
little people (children) about the laws of tumah."
The midrashic book compiled in the Geonic period, Pitron Torah, explains that
the first "say" teaches kohanim not to become tameh. The second
"say" teaches kohanim the exception: if a kohen happens to come
across a "met mitzvah" – a corpse on the road – he is to
bury the body.
When Maimonides discusses the teaching of the Gemara (Hilchot Eivel 3:12 ), he says that a kohen-minor is to be taught not to
become tameh. And while if he chooses to become tameh himself the court is not
commanded to have him desist from being in a tameh arena, his father must
educate him in the ways of "kedushah" – the holiness and sanctity
that he must maintain as a kohen.
The Ta"z makes a similar point in Y"D 373, when he pinpoints the word
"chinukh" as being the primary mode of operation determining the
adult's responsibility to each child. The Pischei Teshuvah defines
"chinukh" in his own comment on the Shulchan Arukh there as teaching
so that "he can be punctilious in his fulfillment of the mitzvah when he
reaches majority." ("she'yizaher l'kayem hamitzvah k'she'yagdil")
The kohen certainly has a job to educate his son in the ways of kohen
responsibilities - in addition to the laws of tumah. For example, kohen
children should be taught by their fathers how to duchen, and all kohanim must
be sure that when they duchen they do so correctly (see Shulchan Arukh OC 128:8-end).
But "chinukh" is not confined to kohanim and their children. It is
within the purview of all parents to properly educate their children, so that
when their children reach majority they will know how to fulfill their mitzvah
responsibilities properly.
Let us take a look at one of the first mitzvot we train our children to
fulfill. While there are no official statistics, in my own work with children,
I have found approximately 85% are being trained incorrectly. The flaw may lie
in teachers, schools, parents or children. Or, perhaps, a combination of all
four.
Some people may follow the Shulchan Arukh Orach Chaim 62:1, who says that even
though it is a mitzvah to be exact in the reading of the Shema, if one is not
perfectly exact, one fulfills one's obligation. But the Mishnah Brurah there
says this is referring to all the subtleties that are raised in the entire
Siman 61 about how to read the Shema punctiliously, precisely, and perfectly.
However, if words or letters are outright misread, the Shema is being read
improperly and the mitzvah is not fulfilled.
The problem is so
pervasive that I even heard it on the "Shema @ Bed" app I have my
daughter use to help her with the evening Shema.
In the first paragraph alone, most people make at least one mistake, and most
children make at least two others. After the opening two sentences, the first
word is "v'ahavTA," with the accent on the last syllable. Reading it
this way means, "You shall love Hashem your God." When the accent is
placed on the second to last syllable ("v'aHAVta") the words means
"and you loved Hashem your God" in the past tense. This is one of
many accent errors people make in reading Shema.
The other two very common mistakes are on words that are learned through
listening and repeating, sounding out what (kids think) they hear, and not
reading the words they are saying. The second to last word of the phrase
"B'shiv'tkha B'veitekha uv'lekh't'kha baderekh u'v'shokh'b'kha uv'kumekha"
is so commonly read as "B'shov't'kha" one can likely attribute it to
confusion with the first word of the phrase as quoted as they now sound so
similar. But there is a big difference between saying that you must review the
words of the Shema "when you are laying down" (b'shokh'b'kha = the
correct way) than "when you are returning" (B'shov't'kha = the
incorrect way).
The last very common mistake is made when the first word of the last sentence
of the first paragraph (and again when it appears in the second paragraph) is
read as if it's the same as the first word of the previous sentence. We are
told to tie the tefillin (u'k'shartam) and to write the mezuzah (u'kh'tavtam).
Despite what many kids say when they read the Shema, we are not commanded to
tie the mezuzah to the doorpost – u'k'shartam al mezuzot beitekha…
Perhaps all the emphasis on the root "Emor" (to say) at the opening
of the parsha stands as a reminder that proper chinukh takes place when we take
the time to say what needs to be said and to be heard. And, perhaps, in the
case where the mitzvah is fulfilled through saying something, and following a
script exactly, making sure it is said correctly.
Test your children. Be shocked or pleasantly surprised. Complain to the school
or do not. Fix the problem if you can. (Shulchan Arukh 61:24 recommends leining
the Shema every time!) Do proper Chinukh, making sure they read the words from
the siddur so that when they reach the age of mitzvot, they can fulfill the
mitzvah of reading the Shema properly.
The problem of pronunciation may not be limited to the population of Jewish youngsters. I wouldn't be surprised if many adults are not pronouncing words accurately. A prominent Jewish educator once told me that, too often, teacher candidates for Judaic studies positions would mispronounce words during model lessons and this was alarming. How could she hire a teacher who did not demonstrate and model expertise for the students?
ReplyDeleteAs far as the "Shema@Bed" app: I understand using it as a tool for pronunciation, but it certainly should not replace a parent/human bedtime role.
Writing to adults about children is an underhanded way of saying "check yourself too." :)
ReplyDeleteAgreed re the app. But she likes it. And it is more exciting than a paper.