Parshas Emor commences with a series of mitzvos that apply to Kohanim, including the prohibition of becoming tamei (impure) by exposure to a corpse and several proscriptions against performing various acts that defile the body. The Torah does not specify the reason for these regulations until the sixth pasuk of the parshah, whereupon we read, "They shall be holy to their God, and they shall not desecrate His Name, for they perform sacrificial service to their God and must be holy." (Vayikra 21:6). Until this pasuk, the Torah presents the various special prohibitions that pertain to Kohanim but does not provide the reason for these prohibitions.

This is quite puzzling, especially when contrasted with Parshas Kedoshim, which starts with "Speak unto B'nei Yisroel and say to them: You shall be holy, for I, your God, am holy" (ibid. 19:1), directly after which the parshah proceeds to present dozens of mitzvos, that, according to the simple understanding of the text, are the practical fulfillment of the command to be holy, such that the Torah instructs that we become holy by engaging in the mitzvos immediately presented. In stark contrast to Parshas Kedoshim, which first states that the mitzvos about to be presented lead to becoming holy, Parshas Emor lacks this concept as an introductory statement and instead presents holiness at the end of the regualtions upon Kohanim. What is the reason for this difference?

The manifestations of kedushah (holiness) that we find in Parshas Emor stand in contrast to the manifestations of kedushah found in previous parshiyos. In previous parshiyos, kedushah was attained by serving Hashem, or by man endowing kedushah upon people or objects, as in the case of the Mishkan and korbonos (sacrifices), as part of a personal religious quest. Parshas Emor radically departs from this path and introduces a new type of kedushah: that which vests without spiritual attainment or an act of dedication to Hashem. The kedushah we find in Parshas Emor is more of a legal form of kedushah, such as that of the Kohanim and the Moadim (Festivals); their kedushah exists regardless of spiritual attainment or dedication to Hashem. Although the origins of these forms of kedushah can be traced to spiritual achievements and events, the kedushah of Kehunah (Priesthood) and of the Moadim exist as permanent states that engender required observances regardless of anything else. Even if a Kohen feels uninspired and does not exemplify a life of kedushah, and even if one feels no sense of connection to Hashem on Yom Tov and he desecrates the day, the Kohen and the Yom Tov retain their complete kedushah.

It is precisely because the legal kedushah featured in Parshas Emor exists without special achievement that it needs no introduction. Parshas Kedoshim exhorts us to be holy and then instructs us how to do so. In Parshas Emor, the holiness is not a goal; on the contrary, it requires no merit in order to exist, and it is for this reason that the Torah omits an introductory statement about kedushah at the beginning of Parshas Emor, as the types of kedushah featured in the parshah preexist independently of present spiritual accomplishment.

After detailing the mitzvos of the Moadim, the Torah (24:1-9) surprisingly presents the mitzvos of the Menorah and the Lechem Ha-Panim ("Showbread"). Although these mitzvos were already introduced in Sefer Shemos, they appear in Parshas Emor, for they were featured in Sefer Shemos with regard to their role in constructing the Mishkan, whereas they appear in Parshas Emor as permanent mitzvos. (Rashi on 24:2) The Menorah symbolizes the Shechinah (God's Presence) dwelling among B'nei Yisroel (Rashi on 24:3, from Shabbos 22b), while Lechem Ha-Panim represents God's sustenance of man. (V. Ramban on Shemos 25:24.) Both of these mitzvos remind us that behind the scenes of daily living, Hashem is present and takes care of the world; His involvement and interaction may seem hidden, yet they are certain and great. Lest one think that the world is self-sufficient and devoid of the Divine as a dynamic Force, the Menorah and Lechem Ha-Panim remind one quite of the contrary.

This concept elucidates the placement of these two mitzvos in Parshas Emor, smack after Parshas Ha-Moadim. The Menorah and Lechem Ha-Panim remind us that the legal and objective kedushah of the Kohanim and Moadim actually reflect deep and powerful expressions of kedushah and must be addressed and appreciated as such. The Kohanim are holy because they perform Avodah (sacrificial service), and the Moadim are kadosh because they are periods in time when God revealed Himself to us and drew especially close to His nation. By juxtaposing the Menorah and Lechem Ha-Panim with the Moadim and the kedushah of Kehunah, the Torah exhorts us to appreciate these forms of kedushah as manifestations of God's interaction with us and His ongoing and special relationship with His people. The Torah bids us to relate to even legal kedushah on a passionate level, realizing its deep and very real spiritual essence.

It is not unheard of for some people who are very meticulous with mitzvos to perform them by rote and to live uninspired lives; such people may even learn Torah regularly. Parshas Emor tells us that this is not enough. One must not only observe and learn Torah, but one must sense and internalize it, conscious that behind the Torah's regulations are the Torah's powerful values and attitude, which the Jew must embody. This is the underlying message of Parshas Emor.