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\u05d1\u05e1”\u05d3<\/strong><\/p>\n\n\n\n In last week’s Torah portion, Acharei Mot<\/em>, we find a remarkable statement in the Talmud (Bava Kamma 38a):<\/p>\n\n\n\n A non-Jew who dedicates himself to the study of Torah\u2014that is, who learns and observes the Seven Noahide Laws and their details\u2014is considered like a High Priest.<\/em><\/p>\n\n\n\n Rabbi Yirmiyah derives this from Leviticus 18:5: Parshat Emor<\/em> builds on this idea. It describes how the priests\u2014and especially the High Priest\u2014must conduct themselves: they must maintain a refined appearance and are not permitted to publicly display mourning, such as tearing their garments or letting their hair grow wild. Why? Because they serve as a visible symbol of holiness\u2014a living example to the community.<\/p>\n\n\n\n This holds a deep lesson for Noahides as well: we, too, can\u2014and therefore must\u2014be living examples for our families, communities, and broader society. Not only by faithfully observing the Seven Laws of Noah and their ramifications, but through how we treat others\u2014with warmth, integrity, and presence. A righteous person is not only someone who avoids what is forbidden and fulfills their obligations, but someone who also acts as a mensch<\/em> in the eyes of others\u2014even if that sometimes means going far beyond what the law requires.<\/p>\n\n\n\n Parshat Emor<\/em> falls during the period of the Counting of the Omer\u2014the 49 days between Passover and Shavuot. For Jews, this is a Biblical commandment; for Noahides, it is not a mitzvah, but it offers valuable spiritual insights nonetheless.<\/p>\n\n\n\n The Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, explains in Likkutei Sichot<\/em>, Vol. 10 (pp. 295\u2013296), and in Hayom Yom<\/em> (10 Iyar), that the Counting of the Omer is more than just counting days\u2014it\u2019s a path of inner refinement. The Hebrew phrase “\u05d5\u05bc\u05e1\u05b0\u05e4\u05b7\u05e8\u05b0\u05ea\u05b6\u05bc\u05dd \u05dc\u05b8\u05db\u05b6\u05dd”<\/strong> (“you shall count for yourselves”) can also be interpreted as: \u201cYou must make yourselves bright.\u201d<\/strong><\/p>\n\n\n\n \u201cPurify yourselves until your inner holiness shines forth.\u201d Each week of the Omer corresponds to one of the seven emotional attributes of the soul: The goal of this period is not only to refine these traits individually but to bring them into balance with one another.<\/p>\n\n\n\n True spiritual growth occurs when we learn to integrate seeming opposites. Take, for example, Chesed and Gevurah: love without boundaries can become na\u00efve or overwhelming, but discipline without compassion can be cold or harsh. Only when we learn to be lovingly firm and compassionately strong can we truly uplift others.<\/p>\n\n\n\n The same is true for other combinations: The Counting of the Omer does not just teach us what<\/em> to improve, but how<\/em> to become balanced, integrated human beings\u2014a true mensch<\/em>.<\/p>\n\n\n\n From Fear to Love<\/strong><\/p>\n\n\n\n The commentary of Ohr Chaim<\/em> on Leviticus 18:4-5 helps us understand this journey of inner growth and motivation more deeply.<\/p>\n\n\n\n He notes that there are two distinct ways of serving G-d. Verse 4 calls upon us to follow the commandments out of a sense of duty or fear\u2014an awareness of the consequences of failing to do what is right. This is emphasized by the verse’s conclusion: But in verse 5, the tone shifts. It says: He further explains that such love-driven service brings blessing in both realms\u2014in this world and the World to Come. The letter \u201c\u05d5\u201d<\/strong> at the beginning of \u201c\u05d5\u05b8\u05d7\u05b7\u05d9\u201d (“and he shall live”) suggests that this life is more than just spiritual survival: it is a life enriched with meaning, connection, and divine grace.<\/p>\n\n\n\n In the broader context of Parshat Emor<\/em>\u2014and especially during the Omer\u2014we can apply this to our own work of character development. Not because we must<\/em>, but because we want<\/em> to grow, to become better, and to bring more goodness into the world out of love.<\/p>\n\n\n\n The lessons of Parshat Emor<\/em> and the Omer period are deep and universal. As Noahides, we too can become\u2014like a High Priest\u2014a living example of integrity, connection, and spiritual devotion in the eyes of those around us. By working on our inner attributes\u2014not only out of obligation, but from a genuine love for what is good\u2014we uplift ourselves and the world around us. In that sense, \u201c\u05d5\u05b8\u05d7\u05b7\u05d9 \u05d1\u05b8\u05bc\u05d4\u05b6\u05dd \u2013 so that the man shall live by them\u201d<\/strong> is not just a verse from an ancient book, but a living invitation to every person\u2014to become a \u201cHigh Priest\u201d in everyday life.<\/p>\n\n\n\n By Angelique Sijbolts<\/strong> Sources<\/strong><\/p>\n\n\n\n Daily Wisdom of the Lubavitscher Rebbe <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/a>Texts Mechon Mamre<\/strong><\/a><\/strong><\/strong> \u00a9 Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further.<\/p>\n\n\n\n Our blogs may contain text\/quotes\/references\/links that include copyright material of Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Chabad.org<\/a>, and\/or AskNoah.org<\/a>, which we use in accordance with their policies.<\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>\n\n\n\n <\/p>","protected":false},"excerpt":{"rendered":" \u05d1\u05e1”\u05d3 A THOUGHT ABOUT PARSHAT EMOR 5785 In last week’s Torah portion, Acharei Mot, we find a remarkable statement in the Talmud (Bava Kamma 38a): A non-Jew who dedicates himself to the study of Torah\u2014that is, who learns and observes the Seven Noahide Laws and their details\u2014is considered like a High Priest. Rabbi Yirmiyah derives […]<\/p>\n","protected":false},"author":1,"featured_media":23208,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[]"},"categories":[3],"tags":[],"class_list":["post-21336","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-a-thought-about-the-parshah"],"acf":[],"yoast_head":"\nA THOUGHT ABOUT PARSHAT<\/a> <\/strong>EMOR 5785
<\/h2>\n\n\n\n
\u201c\u05d5\u05b8\u05d7\u05b7\u05d9 \u05d1\u05b8\u05bc\u05d4\u05b6\u05dd \u2013 so that the man shall live by them.\u201d<\/strong>
<\/strong>
<\/strong>The Torah doesn\u2019t say \u201cthe Israelite\u201d or \u201cthe priest,\u201d but rather \u201c\u05d4\u05b8\u05d0\u05b8\u05d3\u05b8\u05dd\u201d (the human being). Rabbi Yirmiyah points out that this wording applies to all<\/em> people\u2014and therefore also to righteous non-Jews, or Noahides. According to him, this verse expresses a universal truth: even those who are not part of the Jewish people, but who dedicate themselves to G-d\u2019s will, can attain great spiritual heights.<\/p>\n\n\n\nA Living Example<\/strong><\/h3>\n\n\n\n
The Omer: Growth in Emotional Refinement<\/strong><\/h3>\n\n\n\n
\u2013 Hayom Yom<\/em>, 10 Iyar<\/p>\n\n\n\n
Chesed (Loving-kindness), Gevurah (Discipline\/Strength), Tiferet (Harmony\/Compassion), Netzach (Endurance), Hod (Humility), Yesod (Connection), and Malchut (Dignity\/Leadership).<\/p>\n\n\n\n
Hod (humility) only becomes powerful when combined with Malchut (self-confidence and leadership); otherwise, one may shrink from responsibility.
And Netzach (persistence) becomes meaningful when paired with Tiferet (empathy and balance); otherwise, we may press on without purpose or connection.<\/p>\n\n\n\n
\u201cI am Hashem, your G-d (\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4\u05f3 \u05d0\u05b1\u05dc\u05b9\u05e7\u05b5\u05d9\u05db\u05b6\u05dd),\u201d<\/strong>
<\/strong>
<\/strong> where the word \u201c\u05d0\u05b1\u05dc\u05b9\u05e7\u05b5\u05d9\u05db\u05b6\u05dd\u201d<\/strong> refers to G-d\u2019s aspect of justice and judgment.<\/p>\n\n\n\n
\u201c\u05d5\u05b8\u05d7\u05b7\u05d9 \u05d1\u05b8\u05bc\u05d4\u05b6\u05dd \u2013 so that the man shall live by them,\u201d<\/strong>
<\/strong>
<\/strong> and ends simply with:
\u201c\u05d0\u05b2\u05e0\u05b4\u05d9 \u05d4\u05f3 \u2013 I am Hashem.\u201d<\/strong>
<\/strong>
<\/strong> Here, there is no reference to judgment, but rather to closeness and compassion. According to Ohr Chaim<\/em>, this reflects a higher level of service\u2014doing good not from fear of punishment, but from a deep, loving connection to G-d.<\/p>\n\n\n\nConclusion<\/strong><\/h3>\n\n\n\n
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With thanks to Rabbi Tuvia Serber for the feedback <\/strong>
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Emor, day 1 and 4
Ohr Chaim on Leviticus 18:5<\/p>\n\n\n\n
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