Proper Education: Tumah and the Shema

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.

VAYIKRa - The Beginning of Learning

Parshat Vayikra

by Rabbi Avi Billet

A number of Midrashim pose the question (ascribed either to Rabbi Yoseh, Yosi, or Dosa), "Why do children begin learning the [Chumash] from the section about korbanot [offerings]?" And the answer is, "Because just as the korbanot are pure, so are the children pure."

            

In recording the question at the beginning of Vayikra, Kli Yakar quotes the Yalkut Shimoni (Pinchas 786), who uses a play on words to demonstrate that one year old "k'vasim" (sheep) are used as korbanot, because they are "m'khabsim" (they launder or wash away) the sins of a person, making the person as clean (or pure) as a one-year old.

            

While there are many suggestions as to why the alef in "VAYIKRa" is small (Kli Yakar begins his commentary on the parsha with his own interpretation), the call to attention brought on by the alef in this first word of the book is a reminder that this is where children, who are small and who begin their learning with alef, should begin their Chumash studies.

            

Kli Yakar quotes another opinion, that the word "Alef" comes from a root which means to study, as in the verse in Iyov (33:33), when his friend Elihu tells him, "Va'Alefkha Hokhma," – If you have words, answer me… but if you don't, then listen to me; be silent as I will teach you wisdom." The point taken from there is that learning is only fulfilling when a person lowers himself, and accepts the role of student, like a child learning in a classroom.

            

Moshe indeed merited to be called in this manner – Vayikra El Moshe – because he had done this when God first called upon him. He belittled himself saying, "I am not a man of words" (Shmot 4:10), and he merited to become the epitome of being a man of words, the quintessential teacher of Torah.

            

Not only was he the greatest teacher, but he rose above everyone else of his time. Certainly God spoke to Adam, Noach, Avraham, Yitzchak and Yaakov. But there was no one else in their time worthy of being any kind of competition. But in Moshe's day, there were 70 elders, Bezalel, Aharon and his sons, the princes, etc. and only Moshe merited to have the relationship with God he enjoyed.

            

And so the lesson is twofold: We learn from Moshe that one who never thinks "I have arrived" and who always thinks, "I have so much more to learn" is a person who will have much more success in learning.

            

Having played the role of instructor for advanced teacher education and training, I have found the most productive classes were those in which the teachers in the room played the role of students. Those who feel the need to reverse the roles in that context end up learning nothing themselves and ruin the class for everyone else.

            

On the other hand, playing the role of student is something I cherish as well. It is a blessing to hear new ideas, see new things, be presented with different perspectives on things I don't know well or even know very well. And the reminder of how much there is still to learn is ever humbling.

            

This leaves us with the second lesson: regarding children, of what and how they learn. We are living in a time when information is out there, available and so easily accessible. What is not out there, and what needs to be taught, learned and made available to children, is the ability to think. The answer to "what's the answer?" is "I don't know. Figure it out." Or, "Perhaps if you use this rule or this information that you have, you may be able to come up with the answer." "I am here to help, but not to show you or tell you."

            

Of course there are things we must "tell" children. How to read, translation of words, and even some basic skills all come from a frontal sharing of "information you need to know." But the book of Vayikra is a great place to start learning because the same words and shorashim (root words) appear over and over in the first seven chapters, creating a built in review of language, syntax, vocabulary, and structure.

            

And even the message shared by Rabbi Yoseh, Yosi or Dosa is equally important to bear in mind. There is a purity that beginning learners have, a curiosity, along with a desire to learn and to please others.

            

Our challenge is to teach things correctly, to make good choices, and to give learners information, skills, and the wings to think for themselves.

            

Instead of creating "Yes"-men-and-women and people who are afraid to get wrong answers, we must tap into the purity of Vayikra, combine it with the purity of the children, and promote an active kind of learning in which mistakes are encouraged, because we catch them on our own, learn from them, and grow from them. We create an environment in which those who have the drive, who have a similarly talented peer group (as did Moshe), are able to rise above because they raise themselves above through their commitment and dedication to learning and growing.

Hanokh L'naar al pi darko – Teach the child according to how the child learns, so that even when he grows old, he will not turn away from what he has been taught. (Proverbs 22:6)