Why did Moshe refer to Yisrael as 'children of Hashem'?
Rashi #1: Because since they were children of Hashem, they must look nice. It is therefore not befitting to cut themselves and to make bald patches on their heads over a deceased relative in the way that the Emori'im did. 1
Rashi #2 (in Devarim 6:7): "Banim" means (not 'children' but) Talmidim. 2
Ramban #1 (citing the Ibn Ezra): Because, since Hashem loves Yisrael like a father loves a son, 3 everything He does is for the good 4 and it is therefore inappropriate to overreact when a relative dies.
Ramban #2 and Seforno #1: Because, as children of Hashem, we are a holy nation, rendering us eternal, inasmuch as our Souls continue to live in Olam ha'Ba 5 after we die, in which case it is not appropriate to mourn in a way that one would if the deceased would have no further existence. 6
Ramban #3 and Moshav Zekenim: The Torah forbids Kohanim to cut themselves and to make bald patches on their heads due to a Meis, specifically because they are holy to Hashem. Consequently, the same applies to all of Yisrael, who are also holy since they are children of Hashem.
Seforno #2: Because it is not befitting for a Yisrael to enter into the depth of mourning for a relative when there is a closer relative who is able to supply all his needs. Consequently, seeing as our Father in Heaven exists forever, it is not fitting to mourn to the extreme for any deceased relative.
Da'as Zekenim and Hadar Zekenim: Even if one?s human father dies, it is not befitting for a Yisrael 7 to cut himself and make bald patches on his head, seeing as he is not really an orphan, since he still has a Living Father.
Meshech Chochmah: If we are children of Hashem then we should behave towards one another like brothers in order to give our Heavenly Father Nachas.
Kidushin, 36a (citing R. Yehudah): To teach us that Hashem only considers us His children when we behave accordingly. 8
Avos, 3:4: To demonstrate the extent of Hashem's love of Yisrael - inasmuch as, not only does He love them, but He also informed them that He loves them. 9
Ramban and Moshav Zekenim: If so, the Isur ought to apply even when it is not due to a Meis?
Targum Yonasan translates "Banim" as 'Banim Chavivin' ('beloved children').
Ramban: Even if we do not always understand Him - just as a little child relies on his father even though he does not always understand his motives.
Seforno: Where one moment of pleasure exceeds all the life in this world - Avos, 5:22.
Ramban: Mourning in moderation is permitted as that is a natural reaction to the loss of one that is near and dear. And the Chachamim learn from here that one is not permitted to mourn excessively.
Da'as Zekenim and Hadar Zekenim: 8
It befits a Nochri to wound himself, since he has no other father, except for his [idol of] wood and stone, which does nothing ? "Omrim la'Etz Avi Atah?" (Yirmiyah 2:27).
R. Meir there, disagrres however - since the Torah writes in Ha'azinu, 32:20 "Banim Lo Eimun bam". See Torah Temimah, note 1, who elaborates.
See Torah Temimah, note 2.
What are the connotations of "Lo Sisgod'du"?
Rashi #1: It means 'Do not cut yourselves'. 1
Rashi #2 (in Yirmiyah, 48:37): It is a Lashon of Hashchasah (destruction), and it therefore means 'Do not wound yourselves. 2
Yevamos, 14a: It comes to prohibit making different groups ('lo Sa'asu Agudos Agudos') 3 in one Beis-Din, where some rule like Beis Shamai, and others, like Beis Hillel. 4
Using an implement. Rashi in Melachim 1, 18:28. See also Torah Temimah, note 3.
In keeping with the Gemara in Yevamos. See Torah Temimah, citing Yevamos, 13b and Sifri, and note 3.
With different Minhagim. See Torah Temimah, note 4, who elaborates. See also note 5.
Because this inevitably leads to bitter Machlokes.
What constitutes the La'av of "Lo Yikr'cha Korchah ... "?
Targum Yonasan: It constitutes making a bald patch over a dead relative and leaving a circular crown of hair round the head.
What is the Din "Lo Sisgod'du" and of "Lo Sasimu Korchah" regarding women? Are they included in the prohibition?
Yerushalmi Kidushin, 1:7: "Ki Am Kadosh Atah", which incorporates women, teaches us that the La'av of 'Korchah' pertains to women too 1 - and presumably, the same applies to the La'av of 'Gedidah'.
See Torah Temimah, note 9.
What is the connection between "Banim Atem ... " and "Lo Sisgod'du and "Lo Sasimu Korchah ... "?
Rashi: Refer to 14:1:1:7.
Oznayim la'Torah #1: Refer to 14:1:2:3**. Since you are children of Hashem, it is not appropriate for brothers to fall out and quarrel.
Oznayim la?Torah #2: With reference to ?Ve'nasan l?cha Rachamim Ve'richamecha? ? in 13:18 ? Since He is your Father, it behoves you to Daven to Him like a son requests from his father.
"Lo Yikr'chu Korchah". What if someone makes five bald patches for a deceased relative?
Refer to Vayikra, 21:5:1:5 and note.
Bearing in mind that no hair grows between the eyes, what are the connotations of the words "Bein Einechem"?
Rashi: It means near the forehead, only we learn via a Gezeirah Shavah "Korchah" "Korchah", from the Pasuk in Emor Vayikra, 21:5 "Lo Yikr'chu Korchah be'Rosham", in connection with the Kohanim, that the Isur extends to all the hair on the head. 1
Refer to 14:1:151:1 & 2.
Seeing as the prohibition extends to the whole head, why does the Torah write "Bein Einechem"?
Menachos 37b: To learn from here via a Gezeirah Shavah "Bein Eineichem" "Bein Eineichem" that one wears the Tefilin shel Rosh in a location where there is hair. 1
Oznayim la'Torah: Because 'between the eyes' - where one wears Tefilin, is the spot in the brain where ll the senses and the power of Machshavah is located - which the Nochrim would make bald, as if to demonstarte that, since man is destined to die, he is not superior to animal. And the Torah forbids making a bald patch to negate that idea, as the Pasuk will now explain.
Refer also to Vayikra
Seeing as the Torah in Vayikra 25:5 prohibits a Kohen from making a bald patch, why does the Torah here present the Isur by all Yisre'elim?
Refer to Vayikra 21:5:1:1-4 & 21:5:1:2*.
QUESTIONS ON RASHI
Rashi writes that we learn from Emor Vayikra, 21:5 that the Isur extends to the entire head. Perhaps we should learn from here to there, that it is only near the forehead?
Mizrachi: There is a Gezeirah Shavah "Korchah-Korchah," and whenever it is possible to learn stringently or leniently, we choose the former option.
Sifsei Chachamim (in Emor, Ibid.): Then why did the Torah write in Emor "Lo Yikr'chu Korchah be'Rosham?
