Parshat Emor-Preperation
The Weekly Mission: Parshat Emor-Preperation
Over the last few weeks we have been engaged in the self-rectification process of Sfirat Ha’Omer. The RaMBaM in his magnificent work Mishna Torah (Avoda:7:11) describes the ceremonial process of the barley and grain offering in its many details. Before Pesach would begin, the stalks of grain to be used for the omer offering while still connected to the ground were bound into sheaves and are left there until the16th of Nissan—when the ceremonial practice of the offering would take place. On the 16th, they are cut and the grain goes under a process of sifting. After wards, a special cistern with holes burns the chaff, and the remanding kernels are what are then used. It is most interesting that the preparations of Sfirat Ha’Omer, a “new offering,” one that has its own unique set of laws, has a preparation stage, to the preparation stage.
The Rav in his work Halahkic Man prescribes that every Jew, regardless of commandment, should contemplate the fact that s/he is drawing G-d’s spiritual energy (so-to-speak) into the physical task at hand. The Rav, with his Chassidic tendencies, states that one should say the meditation “Lshaym Yichud Kudesha Barich Hu UnShcheenteh-For the sake of the Unification (meditations) of the Holy (and separated), blessed is She and Her Divine Presence (in this world),” before a mitzvah. Also noted, our sages teach “there is no such thing as proper intent without proper preperation.” Moreover the holy Rabbis of Pyschuske Chasidism reveal to us that one must constantly ask him/herself what they are about to do, and whether or not it is directed towards their own glory or their Creators.
The Kohen is the societal archetype for what we call today the Tzadik. Like the Kohen, the Tzadik binds himself to the service of the Almighty and constantly seeks through physical toil to uncover the Divinity of what is in his presence. Like the Kohen, the Tzadik delves into his inner depths, his holy of holies and seeks HaShem. Indeed there may not be a Temple, and many if not most of us may not be Kohanim, but our opportunity to approach G-d and ourselves has never been stronger. The opportunity for such becomes possible only once we have purified our intentions, and garbed ourselves in our own Kohanic vestments, and say “Master of the Universe, not for my own honor do I do, rather for the sake of the Unification of the Holy, Blessed is She and Her Divine Presence.
Often times it is difficult to connect to ceremonial practices such as the one above because one may argue “purity and impurity are no longer factors, we are all impure! There is no temple!” A Kohen, a Levi or a Yisroel can comfortably disregard the study of the laws of the Temple, because the temple no longer exists and thus, Heaven forbid, these teachings are no longer relevant. The last several Torah portions revolve around the service of the Kohen Gadol (High Priest) in all facets: Sacrifice 101, Clothing, purity, service, responsibilities, and processes of atonement for the individual and nation. Though many of us may not be Kohanim the laws and statutes can remind us of the personal application that can be applied.
We must not forget that we too can access the deepest parts of our identity and uncover what seems hidden from us. We too can engage in the war against our habitual reoccurrences and stand championed towards our mission towards the mastery of our lives. Sfirat Ha’Omer is the opportunity to prepare yourself to enter into your Holy of Holies—that which you walk, eat, and sleep with—yourself!
This Weekly I will try to: Recognize the best way to make the most of any of my opportunities is to prepare for it. The only way to delve into the inner influence of my being is by recognizing that I am like the Kohen who enters into the Holy of Holies. To ask oneself how can I prepare myself for Shavout and ultimately the next stages of my life.
Over the last few weeks we have been engaged in the self-rectification process of Sfirat Ha’Omer. The RaMBaM in his magnificent work Mishna Torah (Avoda:7:11) describes the ceremonial process of the barley and grain offering in its many details. Before Pesach would begin, the stalks of grain to be used for the omer offering while still connected to the ground were bound into sheaves and are left there until the16th of Nissan—when the ceremonial practice of the offering would take place. On the 16th, they are cut and the grain goes under a process of sifting. After wards, a special cistern with holes burns the chaff, and the remanding kernels are what are then used. It is most interesting that the preparations of Sfirat Ha’Omer, a “new offering,” one that has its own unique set of laws, has a preparation stage, to the preparation stage.
The Rav in his work Halahkic Man prescribes that every Jew, regardless of commandment, should contemplate the fact that s/he is drawing G-d’s spiritual energy (so-to-speak) into the physical task at hand. The Rav, with his Chassidic tendencies, states that one should say the meditation “Lshaym Yichud Kudesha Barich Hu UnShcheenteh-For the sake of the Unification (meditations) of the Holy (and separated), blessed is She and Her Divine Presence (in this world),” before a mitzvah. Also noted, our sages teach “there is no such thing as proper intent without proper preperation.” Moreover the holy Rabbis of Pyschuske Chasidism reveal to us that one must constantly ask him/herself what they are about to do, and whether or not it is directed towards their own glory or their Creators.
The Kohen is the societal archetype for what we call today the Tzadik. Like the Kohen, the Tzadik binds himself to the service of the Almighty and constantly seeks through physical toil to uncover the Divinity of what is in his presence. Like the Kohen, the Tzadik delves into his inner depths, his holy of holies and seeks HaShem. Indeed there may not be a Temple, and many if not most of us may not be Kohanim, but our opportunity to approach G-d and ourselves has never been stronger. The opportunity for such becomes possible only once we have purified our intentions, and garbed ourselves in our own Kohanic vestments, and say “Master of the Universe, not for my own honor do I do, rather for the sake of the Unification of the Holy, Blessed is She and Her Divine Presence.
Often times it is difficult to connect to ceremonial practices such as the one above because one may argue “purity and impurity are no longer factors, we are all impure! There is no temple!” A Kohen, a Levi or a Yisroel can comfortably disregard the study of the laws of the Temple, because the temple no longer exists and thus, Heaven forbid, these teachings are no longer relevant. The last several Torah portions revolve around the service of the Kohen Gadol (High Priest) in all facets: Sacrifice 101, Clothing, purity, service, responsibilities, and processes of atonement for the individual and nation. Though many of us may not be Kohanim the laws and statutes can remind us of the personal application that can be applied.
We must not forget that we too can access the deepest parts of our identity and uncover what seems hidden from us. We too can engage in the war against our habitual reoccurrences and stand championed towards our mission towards the mastery of our lives. Sfirat Ha’Omer is the opportunity to prepare yourself to enter into your Holy of Holies—that which you walk, eat, and sleep with—yourself!
This Weekly I will try to: Recognize the best way to make the most of any of my opportunities is to prepare for it. The only way to delve into the inner influence of my being is by recognizing that I am like the Kohen who enters into the Holy of Holies. To ask oneself how can I prepare myself for Shavout and ultimately the next stages of my life.
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