לזכות אמי מורתי שתחי' לברכה והצלחה בכל מעשי ידיה!!
It says in the Torah "ויצא בן אשה ישראלית" - The son of the Jewish woman went out. Says the Medrash: Where did he "go out" from? The previous parsha. He says that the pasuk says there "ולקחת סולת ואפית אותה" - And you should take the flour and bake it [talking about the "לחם הפנים" - the twelve breads on the table]. It is the way the king to eat warm bread, can it be cold? As it says in the mishna [Menachos 110b] "The לחם הפנים is not eaten in under 9 days and not in more than 11". [In other words, he complained about the fact that we "give" Hashem cold bread].
The explanation is that this son of a Jewish woman who came from Egypt couldn't elevate himself above this world, the framework of time in our world is a concept from which man cannot free himself. The לחם הפנים remains as warm on the day that it is taken as it was on the day it was placed [Yoma 21a] to teach us the love of Hashem for the Jewish people. Our dveykus to Hashem is beyond human comprehension and defies all laws of nature. The table on which the bread rested was shown to the Jews who came to Yerushalayim and were told "ראו חיבתכם לפני המקום" - See how beloved you are before Hashem [ibid]. Hashem loves you sooooo much to the extent that He reveals Himself to you in ways that are far exceed our conception. The laws of the physical universe are suspended. The מגדף who cursed Hashem [רח"ל] couldn't understand that, so he said what he said expressing that the "מושג אלוקי" G-dly concept, does not exist in our reality. So the commandment was given that the Jews should all stone him to death to combat this attitude.
That is the notion of "אמרות טהורות" - pure words [Tehillim 12-7 that the Medrash connects to the parsha of Kedushas Kohanim], negating the ציורים אנושיים - Human conceptions and pictures that cloud the mind and imagination. This parsha teaches us that Kohanim are above any human framework, above time and space. The foundation of the kedusha of the Kohanim flows from their avoda in the mikdash and the kedusha of the Kohen Gadol from his entry into the holy of holies.
מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְטַבָּח שֶׁהָיָה נִכְנָס וְיוֹצֵא לִפְנֵי הַמֶּלֶךְ. אָמַר הַמֶּלֶךְ, גּוֹזֵר אֲנִי עָלֶיךָ שֶׁלֹּא תִּרְאֶה אֶת הַמֵּת כָּל יָמֶיךָ, מִפְּנֵי שֶׁאַתָּה נִכְנָס וְיוֹצֵא וְרוֹאֶה פָּנַי, שֶׁלֹּא תְּטַמֵּא אֶת פַּלְטְרִין שֶׁלִּי. כָּךְ גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַכֹּהֲנִים הַנִּכְנָסִים לְבֵית הַמִּקְדָּשׁ, שֶׁלֹּא יִטַּמְּאוּ לַמֵּת. לְפִיכָךְ הוּא אוֹמֵר, לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו.
Another interpretation (of Lev. 21:1), “Speak (literally, say) unto the priests, the sons of Aaron, and say unto them”: Note that "say" [occurs] two times. To what is the matter comparable? To a cook who would go in and out before the king. The king said, “I am commanding you not to look at a dead person all your days since you come in and out before me, lest you defile my palace.” Similarly, the Holy One, blessed be He, had commanded the priests who enter the Temple not to be defiled for a dead person. It therefore says (in Lev. 21:1), “Let no one defile himself for a dead soul among his people.”
Meaning that in our conceptions, as people who are bound by the framework of time and space, when the Kohanim are outside the Beis Hamikdash they are not there. But the Medrash is teaching that EVEN WHEN THEY ARE NOT PHYSICALLY PRESENT in the Beis Hamikdash, they are really there and therefore may never become tamei. It is a defilement of Hashem's palace wherever the Kohen becomes tamei.
[מי מרום פרשת אמור]
