Showing posts with label Kohanim. Show all posts
Showing posts with label Kohanim. Show all posts

Sunday, November 20, 2016

Rabbi Sacks on Leonard Cohen



''There's a crack in everything - that's how the light gets in.''  [Leonard Cohen]

...actually I would say that's how the light gets out.... because every single thing in this world contains a Divine spark,  and when we utilize that object in a good way, as part of a mitzvah, we redeem the sparks.  This is called birurim.


Sitting in his hotel room in New York, Rabbi Sacks suddenly had a thought about a connection between the late Leonard Cohen's final song "You Want It Darker", the current state of the world and the week's parsha of Vayera. 




The following is written by Zvi Hershcovich 

Leonard Cohen was given a Halachic Jewish burial in a quiet ceremony before the media was notified of the poet and musician's passing.

Leonard Cohen
Leonard [Eliezer Ben Nissan HaKohen] was born in Montreal on the 12th of Tishrei, 5695 [September 12, 1934]. His great-uncle, Rabbi Zvi Hirsch Cohen, a pious graduate of the Volozhin Yeshiva, had been the chief rabbi of Montreal and Canada.

Born in Westmount, both his grandparents were prominent Orthodox Jews. His mother's father was Rabbi Shlomo Kolnitsky-Kline, a graduate of the Kovno Yeshiva. He was called the Sar HaDikduki (master of grammarians), and he wrote important Sefarim, including a thesaurus on Talmudic interpretation. His father's father was Lyon Cohen, one of the founders of the Shaar Hashomayim Shul, of which Leonard was a member.

In an interview with Jeff Burger, he told the biographer that he often reads Tehillim to find inspiration for his music and poetry. "When they lift up the Torah and say ‘Etz chayim hi l’mah chazikim bah,’ that kind of thing sent a chill down my back," he said. "I wanted to be that one who lifted up the Torah."

He also recalled his pride at being a Kohen. "I wanted to wear white clothes, go into the Holy of Holies, and negotiate with the deepest resources of my soul," he told Burger. "That was poetry to me."

As Cohen's fame grew, he took public stands for Jewish causes and openly displayed his Judaism with pride, singing in Yiddish and going on a tour in Israel where he performed the Birkas Kohanim. During the Yom Kippur war in 1973, he flew to Israel to perform and raise the morale of Jewish soldiers. Cohen's father had fought in World War I, and he rushed to Israel, because as he later told the media, "I am committed to the survival of the Jewish people."

According to the New York Times, he was Shabbos observant on tour and wore Tefillin. He described inheriting his grandfather's Tefillin, gazing at them and trying to make sense of them. "I saw I really could use this material, how exquisite and skillful these prayers were, how they had been designed by minds that you have to incline your heads towards," he said. "These minds who designed these prayers or received the inspiration to design these prayers–these are incredibly subtle and exquisite prayers for lifting the soul."

Just before Rosh Hashana, Cohen released a single which he worked on together with Cantor Gideon Zelermyer of the Shaar Hashomayim and his choir. The song quotes directly from the mourner's Kaddish.

Cohen passed away on Monday, the 6th of Cheshvan [November 7] and was buried quietly in the Orthodox Jewish tradition near the entrance of the Shaar Hashomayim cemetery on Mont Royal.

The media was notified of his passing on Thursday when the Shaar Hashomayim issued a release which noted that, "Leonard’s wish was to be laid to rest in a traditional Jewish rite beside his parents, grandparents and great-grandparents."

Rabbi Adam Scheier shared in a post on social media, that the community had taken great pride in Cohen. "Our pride was not simply that a child of the congregation grew up to be successful and famous; rather, it was that Leonard took the Jewish themes and concepts that he learned at The Shaar and gave them new and inspired expression in his poetry and his songs," wrote Rabbi Scheier. "It was at The Shaar that Leonard first encountered the liturgy of Who By Fire, the praise of Hallelujah, and the reverence of Hineni, I’m ready, my Lord."

Sunday, May 15, 2016

The Forbidden Marriage of the Kohen



"They may not marry....." [Emor 21:7]

Letter from the Lubavitcher Rebbe zt"l

By the Grace of G-d
19th of Sivan 5717
Brooklyn N.Y.

Greeting and Blessing

This is in reply to your letter in which you write about the case of the Kohen who is contemplating marrying a divorcee. I am surprised that there should be any doubt on the part of any Jew about the strict prohibition of such a marriage, inasmuch as it is emphatically prohibited, both in the Written Law as well as in the Oral Law. So strict is the prohibition, that a kohen who violates this law desecrates his sacred calling, which is his heritage of countless generations.

The point I do wish to emphasize here is that in all matters of matrimony, the happiness of two partners is involved, and if there is any issue, the happiness of children and future generations is at stake. Obviously a marriage which has been prohibited by the Creator and Master of the Universe is one that cannot possibly be a happy one, and is certain to be harmful to both parties concerned.

In other words, if the said kohen has any feelings for the divorcee in question, he should realise that his marrying her would expose her to untold harm, not only in the afterlife and in a spiritual sense, but also in this life, and even in a physical and material sense. The fact that this may be beyond one's comprehension is immaterial, for it is certain that the Creator of the world knows best what is good for His creatures, and since He has so strictly prohibited such a marriage, there can be no doubt that it is harmful. Therefore, even on humanitarian grounds, the said kohen, if he has any feeling for the said divorcee, should give up the idea and avoid causing himself and her irreparable damage, physically and spiritually.

I trust that you will find the suitable words to explain the seriousness of the matter to the person in question, which no words can really overemphasize.

With blessing.....

Also see: Kohanim and Forbidden Marriages

Monday, May 4, 2015

Emor: Two Short Vorts

Rav Moshe Shmuel Shapiro - The Vilna Gaon's Overflowing Cups 

In the first pasuk of Emor it says twice to tell the Kohanim: Emor and V'Amarta. Rashi quotes the gemara in Yevamos that says the double language is, "L'Hazhir Gedolim Al HaKetanim", to tell the adults to caution the children. 

How do Chazal see this from the fact that is says twice to tell them, asks Rav Moshe Shmuel Shapiro? 

He answers that the Dubno Magid once asked the Vilna Gaon what is the most effective way to influence children. The Vilna Gaon answered with a Mashal. 

He said to take a large cup and surround it with smaller cups. Then pour into the large cup and keep pouring until it spills over the top right into the little cups. To have children absorb the lessons, you must fill yourself with an overdose of whatever traits you want to teach them. They will become filled from the overflow. 

The Kohanim were implored twice, to give them a double measure of Kedushas Kohen. The reason for this is obviously in order for it to spill over to the children.


Preparing Food on Yomtov

 דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם מוֹעֲדֵי יְהוָה אֲשֶׁר-תִּקְרְאוּ אֹתָם מִקְרָאֵי קֹדֶשׁ אֵלֶּה הֵם מוֹעֲדָי שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי שַׁבַּת שַׁבָּתוֹן מִקְרָא-קֹדֶשׁ כָּל-מְלָאכָה לֹא תַעֲשׂוּ שַׁבָּת הִוא לַיהוָה בְּכֹל מוֹשְׁבֹתֵיכֶם

Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]: [For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places.   Emor 23:2-3

Why did this Parsha in the first Posuk start talking about Yom Tov and in the next Posuk talk about Shabbos? The Vilna Gaon provides the answer. There are שֵׁשֶׁת יָמִים that are from the Torah but you are allowed to do Melacha for food. The first and last day of Pesach make two days and a third is one day of Shavous, a Fourth is a single day of Rosh Hashanah, and then again two days of Succos adding up to six days that the Torah gave us But then the last Yom Tov is שַׁבַּת שַׁבָּתוֹן Yom Kippur and hence the connection of the two Posukim is explained.

Source: Revach.net

Wednesday, April 15, 2015

A Sobering Thought

Art Rob Gonsalves

Everything can change in the blink of an eye. [Rebbe Nachman of Breslov]


"Do not drink wine that will lead to intoxication, neither you nor your sons with you, when you go into the Tent of Meeting, so that you shall not die. [This is] an eternal statute for your generations..." [Shemini 10:9]

There is a view [see Rambam, Laws of Entering the Temple 1:7] that even nowadays a priest [kohen] may not drink a revi'is [86ml] of wine, for this is sufficient to cause some degree of intoxication, and since it is quite feasible that the Holy Temple will be rebuilt within the time it takes for him to become sober, the wine would thus render him unfit for service in the Temple.

Now, according to Jewish law, intoxication caused by a revi'is of wine can be removed by either a short sleep, or by waiting the time it would take to walk a mil. (There are different views as to precisely how long this is: either 18 or at most 24 minutes).

From here we see a remarkable ramification of the above principle: that Jewish law takes seriously into consideration the fact that it is possible for Moshiach to come, with a completed Holy Temple, within a maximum of 23 minutes and 59 seconds, thus requiring the priests to be ready for service immediately!

Based on Likutei Sichos Lubavitcher Rebbe [Gutnick Chumash]

Sunday, May 6, 2012

''Sons of Aaron'' and ''Kohanim''

Birkhat Kohanim by Alex Levin
The son of a Kohen's forbidden marriage may not serve in the Temple, yet he can still make a Korban, and it will be accepted.


by Chanan Morrison

Emor: Agents of Holiness
The Talmud in Nedarim 32b describes the kohanim as sheluchei didan. The kohanim act as our agents or emissaries as they perform the Temple service.

Yet this idea — that the kohanim act as agents for the Jewish people - appears to violate the legal definition of the powers of a shaliach. An agent acts on behalf of the one sending him [the principal], executing his wishes. The agent cannot do that which the principal himself is incapable of doing. So how can the kohanim perform the Temple service on our behalf, when non-kohanim are not permitted to serve in the Beit HaMikdash?

Potential vs. Actual
The parashah opens with special directives for kohanim: "God spoke to Moses: Tell the kohanim, the sons of Aaron..." [Lev. 21:1]. Yet the text appears repetitive — "the kohanim, the sons of Aaron." Do we not know that the kohanim are descended from Aaron?

These two terms — 'kohanim' and 'sons of Aaron' — indicate two different aspects of the special sanctity of kohanim. The first is an intrinsic holiness, passed down from father to son. The phrase "sons of Aaron" refers to this inherent sanctity.

The second aspect is an additional layer of holiness, one's actual functioning as a kohen. This aspect is designated by the term 'kohanim.' [The verb lechahein means 'to serve,' so the word 'kohanim' indicates their actual service.] Thus the term "sons of Aaron" refers to their inherited potential, while 'kohanim' refers to their realized state of priestly service.

The Chalal
Usually a kohen will have both potential and actual kohanic-holiness. Yet there are certain situations that allow us to distinguish between the two.

A kohen is forbidden to marry a divorced woman. Should he nonetheless marry a divorcee, his son falls under a special category. He is called a chalal, from the word chilul, 'to defile holiness.' Despite his lineage, a chalal may not serve in the Temple.

Yet if a chalal went ahead and offered a korban, his offerings are accepted after the fact [Maimonides, Hilchot Bi'at Mikdash 6:10]. This is quite surprising. In general, a chalal has the legal status of a non-kohen. If a non-kohen brought an offering, his service would be disqualified. Yet the offerings of a chalal are accepted after the fact. Why is this?

The distinction between potential and actual kohanic status, between "sons of Aaron" and 'kohanim,' allows us to understand the unusual status of a chalal. Due to the fact that he is the son of a divorcee, he has lost the realized sanctity of a functioning kohen. But he still retains the inherited sanctity of "sons of Aaron." This intrinsic sanctity cannot be revoked. Therefore, while a chalal is not allowed to serve in the Temple, after the fact his offerings are accepted.

The Sages derived this ruling from Moses' blessing of the tribe of Levi: "May God bless his strength ['cheilo'], and favor the works of his hands" [Deut. 33:11]. Even the works of those who are chulin, who have lost part of their kohanic-sanctity, are still acceptable to God [Kiddushin 66b].

[That a chalal falls under the category of "the sons of Aaron" but not 'kohanim' is seen in the Midrash Halachah quoted by Rashi. "One might think that chalalim are included? Therefore it says, 'the kohanim'" - excluding chalalim from the special laws of kohanim.]

Continue reading at: Rav Kook Torah

Monday, May 2, 2011

The Forbidden Marriage of the Kohen

"They may not marry....." [Emor 21:7]

Letter from the Lubavitcher Rebbe zt"l

By the Grace of G-d
19th of Sivan 5717
Brooklyn N.Y.

Greeting and Blessing

This is in reply to your letter in which you write about the case of the Kohen who is contemplating marrying a divorcee. I am surprised that there should be any doubt on the part of any Jew about the strict prohibition of such a marriage, inasmuch as it is emphatically prohibited, both in the Written Law as well as in the Oral Law. So strict is the prohibition, that a kohen who violates this law desecrates his sacred calling, which is his heritage of countless generations.

The point I do wish to emphasize here is that in all matters of matrimony, the happiness of two partners is involved, and if there is any issue, the happiness of children and future generations is at stake. Obviously a marriage which has been prohibited by the Creator and Master of the Universe is one that cannot possibly be a happy one, and is certain to be harmful to both parties concerned.

In other words, if the said kohen has any feelings for the divorcee in question, he should realise that his marrying her would expose her to untold harm, not only in the afterlife and in a spiritual sense, but also in this life, and even in a physical and material sense. The fact that this may be beyond one's comprehension is immaterial, for it is certain that the Creator of the world knows best what is good for His creatures, and since He has so strictly prohibited such a marriage, there can be no doubt that it is harmful. Therefore, even on humanitarian grounds, the said kohen, if he has any feeling for the said divorcee, should give up the idea and avoid causing himself and her irreparable damage, physically and spiritually.

I trust that you will find the suitable words to explain the seriousness of the matter to the person in question, which no words can really overemphasize.

With blessing.....

Also see: Kohanim and Forbidden Marriages

Tuesday, March 29, 2011

Rebuke

"He should be brought to Aharon the Kohen..." [Tazria 13:2]

The Kohanim (priests) were people of inherent kindness who blessed the Jewish people with love.  Therefore, when it came to declaring somebody with the severe condition of tzara'as, which required total isolation from the Jewish camp, it was imperative that this harsh judgment be done out of love, so the Torah required it to be done by a Kohen.

From this we can learn a powerful lesson: that if one feels that another person has acted disgracefully and one wishes to chastise him, one must first examine one's own motives to see if one's desire to rebuke another is truly being done out of love.

Source: Likutei Sichos Lubavitcher Rebbe

Tuesday, October 12, 2010

Kohanim and Forbidden Marriages

Painting: Alex Levin: ArtLevin.com

Under Jewish law a Kohen - a descendant of the Priestly tribe - cannot marry a divorcee, a convert, or a "promiscuous woman"'  This has nothing to do with the name "Cohen" by the way.... although many people named Cohen are also Kohanim, that is not necessarily the case. Kohanim trace their lineage through their fathers.... if their father is a Kohen, so are they. However, sometimes there is a problem, such as when the mother of the Kohen has a questionable status such as those mentioned above.

Question: If a Kohen lives with, but does not "marry" a gentile woman, can he still "duchen" (duchen means to take part in the Blessing of the Kohanim - see picture above).

Answer:  As living with a gentile woman is not a prohibition specific to Kohanim it does not prevent him from duchening.

However, there are three things which do prevent him from duchening:

1. If he has killed someone ( even unintentionally)

2. If he has worshipped idols

3. If he transgresses Kohain-specific prohibitions.

Question: If a Kohen marries a divorcee/convert and the marriage is a forbidden one - which means that no orthodox Jewish rabbi will do the ceremony - and a Reform rabbi is found who will perform the marriage...... is this marriage "valid" and/or accepted?

Answer: Any (Jewish) reform marriage is not a marriage. As a “chumra” however, a gett (bill of divorce) is necessary if the marriage is ended.

If a Kohen does enter into a marriage with a divorcee with kosher witnesses etc, whilst it is a prohibited relationship, the marriage is still a marriage and a gett is required. The only time a marriage is not a marriage ab-initio (from the start) - even with kosher witnesses - is an adulterous or incestuous marriage.

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That a Cohen May Not Marry a Divorcee
by Rabbi Shmuel Holshtein

Dedicated to the memory of R' Meir b"r Yechezkel Shraga Brachfeld zt"l

There is a prohibitive commandment that forbids a Cohen from marrying a divorced woman, as it is written, "They shall not take a woman divorced from her husband" [Leviticus 21]).

This was not just another one of the typical disputes between the Prague’s Maskilim ("enlightened") and the local rabbi, Rabbi Yechezkel Landau, the "Nodah Biyhudah." Bitter arguments were constantly arising between the Maskilim, who sought some way to lighten the yoke of the Torah and its commandments while maintaining the sense that they were nonetheless Torah-observant Jews, and the illustrious rabbi, who stood constantly at the dam in order to stop up any leaks in the wall of Torah law.

However, this time there was something different in the air. The argument related to a matter that was especially personal to one of the city’s prominent and wealthy residents, and it was clear that he had no intention of being flexible in this case. His only son had become engaged to a prestigious and well-to-do woman with excellent character traits. The match had not been easy to arrange, and only became possible after much effort.

There was, however, one problem. The bride was a divorcee, and because the groom was a Cohen, Jewish law forbade them from marrying. The rabbi, of course, would by no means permit such a marriage, seeing as it violated Torah law, and all attempts to convince him to conduct the marriage were unsuccessful. After a long argument, the rich man got up, furious, and shouted at the rabbi, "You will see that despite your stubbornness you will have no choice but to conduct my son’s marriage!"

A few days later, a royal emissary of the Empress Maria Teresa appeared at the rabbi’s home. The surprised rabbi realized that the wealthy Jew had broken the convention by which Jews did not involve non-Jews in their inner disputes. He had requested that the empress force the old-fashioned rabbi to marry the couple.

The rabbi was left with no choice, and he told the messenger that he would certainly fulfill the request of the empress. The elation of the enlightened Jews could be heard from afar. Wedding preparations went into high gear. The Maskilim rejoiced at the fact that the rabbi had given in to their demands and their hearts overflowed with a sense of victory. There was not a single person who did not lend a hand in the many preparations.

The rabbi’s many disciples, on the other hand, were furious at the insolence of the wealthy Jew, both at his outright disregard for the Torah’s commandments and at the disrespect he showed the rabbi by forcing him to take part in this disgraceful act. However, the rabbi did not allow them to take any action. To the contrary, his indifference was so great that it appeared as if the matter did not relate to him at all.

A great crowd gathered for the occasion. News of the wedding in which the greatest Torah scholar of the generation would marry a Cohen and a divorcee spread, and many "enlightened" Jews in the area came to see the event with their own eyes. There was complete silence when the rabbi took out the ring and gave it to the groom. As customary, the rabbi led the groom word by word, "Behold, you are betrothed to me with this ring according to the law of…Empress Maria Teresa."

A whisper of shock passed through the crowd, and then the rabbi said, "What is everybody so surprised about? After all, according to the Law of Moses and Israel there is no possibility whatsoever for this couple to marry; rather, Maria Teresa is she who has given this couple the ability to marry. This being the case, they are married according to the law of Empress Maria Teresa, certainly not according to the Law of Moses and Israel.