Emor – The Real Peace (5767)

"וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, אֱמֹר אֶל-הַכֹּהֲנִים בְּנֵי אַהֲרֹן; וְאָמַרְתָּ אֲלֵהֶם, לְנֶפֶשׁ לֹא-יִטַּמָּא בְּעַמָּיו."
"And the LORD said unto Moses: Speak unto the priests the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people"

"וַיֹּאמֶר יְקוָק אֶל-מֹשֶׁה, אֱמֹר אֶל-הַכֹּהֲנִים בְּנֵי אַהֲרֹן; וְאָמַרְתָּ אֲלֵהֶם, לְנֶפֶשׁ לֹא-יִטַּמָּא בְּעַמָּיו."
"And the LORD said unto Moses: Speak unto the priests the sons of Aaron, and say unto them: There shall none defile himself for the dead among his people"
The Zohar ask the question "what is the point of saying "unto the priests the sons of Aaron".  Isn\’t it obvious that the priests are the sons of Aaron, and answers that the instructions are for the sons of Aaron and not the sons of Levi, because Aaron is the beginning of the line of all the Kohanim (priests) in the world.
The Holy One Blessed be He, selected him to create peace in the world. Aaron\’s ways elevated him to that position and duty because all his life he was working to bring peace in the world. Because of that The Holy one elevated him to the priesthood in order to bring peace to the ones that serve the Holy on the upper levels. By his work, Aaron cause a unification of The Holy one and the Shechina and peace is made in all the worlds. This is the reason it said "אֱמֹר אֶל-הַכֹּהֲנִים בְּנֵי אַהֲרֹן" (: Speak unto the priests the sons of Aaron).
In my humble opinion, the beginning of the parasha is the point where the G-d made a genetic change (signature) in the Kohanim\’s DNA. It is known the Kohanim carry a special "Kohen Gene".
There are three words in the verse with the root of "אמר", which implies a higher level transfer of light (like in the story of creation that was made with ten saying of "וַיֹּאמֶר").
"וְאָמַרְתָּ אֲלֵהֶם, לְנֶפֶשׁ" and you speak to them, "לְנֶפֶשׁ", to the soul, "לֹא-יִטַּמָּא בְּעַמָּיו" shall not be impure among the people.
Aaron and his sons and all the Kohanim that followed became channels to draw the Light of the Creator from the upper to the lower. The Kohanim have strict rules of behavior. When examining those rules closely we find that they are made to keep the purity and not to negatively affect the DNA of the Kohen. In (21:5) we read "וּבִבְשָׂרָם–לֹא יִשְׂרְטוּ, שָׂרָטֶת" (shall not make any cuttings in their flesh). A Cut in body affects the DNA of the cells and leaves a visible scar (even if the cell renews itself, the \’memory\’ of the cut remains!!!…B"H I\’ll discuss this issue in another article).
Verse (21:8) says "וְקִדַּשְׁתּוֹ–כִּי-אֶת-לֶחֶם אֱלֹהֶיךָ, הוּא מַקְרִיב; קָדֹשׁ, יִהְיֶה-לָּךְ–כִּי קָדוֹשׁ, אֲנִי יְקוָק מְקַדִּשְׁכֶם" (Thou shalt sanctify him therefore; for he offereth the bread of thy God; he shall be holy unto thee; for I the LORD, who sanctify you, am holy.) The English translation of the verse, which copied form the Jewish Publication Society version (1917) does not or can not translate the true meaning of the text in Hebrew. This verse sums up the essence of the Kohen as unique "קָדֹשׁ, יִהְיֶה-לָּךְ", his duty "כִּי-אֶת-לֶחֶם אֱלֹהֶיךָ, הוּא מַקְרִיב" and the fact that G-d made him (the Kohanim) so ("אֲנִי יְהוָה מְקַדִּשְׁכֶם"). We explained in the commentary to the portion of Shemini that "קָדֹשׁ" is the connection of upper and lower (Binah and Malchut). This root appears four times in this verse to represent the full connection to the light (as in the four letters name "יקוק\’).
It is known that when the Kohanim served in the Holy Temple and drew the light to the world, there were no wars. The whole world was in peace like the time of King Solomon. His name "שלמה־המלך" comes from the root of "שלם", which means whole or complete and peace. When you read "שלום" (peace) is the same as "שלם" (complete, without any lack).
Unfortunately as time passed the Kohanim did not keep the strict purity required from them from the Torah and a corruption happened in their DNA. This damage to the channel affected the amount of Light the Kohen could draw to the world, and it wasn\’t enough to keep and sustain complete peace. (Can you imagine how big is the lack of Light is in our days that we have so many wars, nature disasters and not even good leaders for the nations of the world…).
The destruction of the first Temple happened because of hatred for no reason, which is a peace breaker, and if there is no peace the Light can not flow to the world. The second temple was built but couldn\’t hold on long because the DNA corruption was too deep. Many Kohanim died while trying to draw the Light to the world during the Yom HaKippurim service in the Holy Temple. If the channel is not pure enough, it can\’t hold the light.
The Kohen was instructed not to connect to death of any kind. In 21:12 we read "וּמִן-הַמִּקְדָּשׁ, לֹא יֵצֵא, וְלֹא יְחַלֵּל, אֵת מִקְדַּשׁ אֱלֹהָיו:  כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו, עָלָיו–אֲנִי יְהוָה." (Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the consecration of the anointing oil of his God is upon him: I am the LORD.) .Again, the English translation maybe close to the words but far from the meaning. I\’ll translate it here in a way that it will be closer to the Hebrew meaning. "He shall not leave the Temple so he won\’t create un-holiness (" וְלֹא יְחַלֵּל", is from the root of "חול" and "חלל" (space) to the Temple of his G-d because he was anointed with the blessing of G-d, I am G-d.  
The simple understanding from reading this verse is that if a Kohen leaves the Temple, he brings negativity to the Temple of G-d. This is a little bit strange because if he is out of the Temple then how come he can create blemish or un-holiness to the Temple of G-d.
The purpose of the existence of the Temple is (was) to provide a tool for the Kohen to draw the Light to the world. (Remember that in this world we (genesis 1) "אשר־ברא־אלקים־לעשות" must work to earn any benefit of the light).
The Kohen is the Holy channel of Light and, as explained earlier, every action the Kohen is involved with affects his channel. He must stay pure and holy to use the G-d given tool to draw the Light.
Many know the great Tzaddik, Rabbi Yisrael Abu Chatzeirah, the "Baba Sali",  of blessed memory. His name translated to "Praying Father", he prayed for many people and created many amazing miracles. He kept his purity in many ways. He testified on himself that the fact that he never trimmed his beard kept his channels open. He kept the purity of his eyes. His head was completely covered so it would be easy to stay away from unnecessary and distracting images. He didn\’t look at women\’s faces.
By keeping his purity he could be a channel for the Light to bless and pray to heal others. He was the one that re-opened the synagogue of the Ari in Safed that was closed for many years. People that try to enter and connect to the holiness of the Ari couldn\’t do that without getting gravely sick or even die when entering the synagogue.
Now we can easily understand verse 21:21 "כָּל-אִישׁ אֲשֶׁר-בּוֹ מוּם, מִזֶּרַע אַהֲרֹן הַכֹּהֵן–לֹא יִגַּשׁ, לְהַקְרִיב אֶת-אִשֵּׁי יְקוָק:  מוּם בּוֹ–אֵת לֶחֶם אֱלֹקָיו, לֹא יִגַּשׁ לְהַקְרִיב" (no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of the LORD made by fire; he hath a blemish; he shall not come nigh to offer the bread of his God.).
If any person from the seed of the Kohen has a flawed DNA, "מוּם מִזֶּרַע" then he can not serve the Holy. This is also the reason why the same kind of people can not get "Aliah" (going up, make elevation) to the Torah. Whoever gets Aliah should meditate to be a channel to draw the Light of the Torah reading for the whole congregation. In Shabbat we have seven "Aliot" to connect to the Seven Sefirot (Chessed (Kohen), Gevurah (Levi), Tiferet (Yisrael), Netzach, Hod, Yesod and Malchut). The first three create the vessel for the light; the first letter of Kohen כ, Levi ל and Yisrael י, create the word "כלי", which means vessel.
Every Kadish and prayer includes the blessings of "עושה־שלום־במרומיו־הוא־ברחמיו־יעשה־שלום־עלינו־ועל־כל־עמו־ישראל" or "המברך־את־עמו־בשלום", which comes close to or at the end of the prayer. 
In the future we will have a complete peace with the intervention of G-d. "עושה־שלום־במרומיו", G-d that is making peace (=completion) above , "יעשה־שלום־עלינו". Will make peace on us and the whole nation of Yisrael.
The parasha is mentioning the major holidays that the Kohen need to perform a special service at the Temple.
B"H we\’ll merit soon seeing the Holy Temple and the Kohanim doing their work to bring peace for the whole world. Amen.



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