Shliach | Sefaria

Shliach

Summary of 7th Aliya

The Levites, too, will not receive a share of the land of Israel. Instead they are entitled to a tenth of all the Israelites' crops—this in return for the Tabernacle and Temple services which they render. Upon receiving this tithe, the Levites must, in turn, separate a tenth of this tithe and give it to the priests.

במדבר י״ח:כ״ח

(כח) כֵּ֣ן תָּרִ֤ימוּ גַם־אַתֶּם֙ תְּרוּמַ֣ת יְהוָ֔ה מִכֹּל֙ מַעְשְׂרֹ֣תֵיכֶ֔ם אֲשֶׁ֣ר תִּקְח֔וּ מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל וּנְתַתֶּ֤ם מִמֶּ֙נּוּ֙ אֶת־תְּרוּמַ֣ת יְהוָ֔ה לְאַהֲרֹ֖ן הַכֹּהֵֽן׃

Numbers 18:28

(28) so shall you on your part set aside a gift for the LORD from all the tithes that you receive from the Israelites; and from them you shall bring the gift for the LORD to Aaron the priest.

קידושין מ״א א:ט׳

שליחות מנלן דתניא (דברים כד, א) ושלח מלמד שהוא עושה שליח

Kiddushin 41a:9

§ The mishna states that an agent has the power to effect betrothal. The Gemara asks: From where do we derive that there is halakhic agency? The Gemara answers: As it is taught in a baraita: The Torah states with regard to one who divorces his wife: “That he writes her a bill of divorce, and gives it in her hand, and sends her [veshilleḥah] out of his house” (Deuteronomy 24:1). The verse employs the verb: And he sends [veshillaḥ]. The fact that the verse employs the term veshillaḥ, as opposed to another verb denoting divorce, vegereshah, teaches that he can appoint an agent [shaliaḥ], as both words share the root shin, lamed, ḥet. The husband does not have to personally give his wife the bill of divorce.

קידושין מ״א ב:א׳

אמר קרא אתם (במדבר יח, ג) גם אתם לרבות את השליח

Kiddushin 41b:1

The verse states with regard to teruma: “So you also shall set apart a gift unto the Lord of all your tithes” (Numbers 18:28). Once the verse states “you,” the addition of the word “also” in the term “you also” serves to include an agent.

קידושין מ״א א:ג׳

מתני׳ האיש מקדש בו ובשלוחו האשה מתקדשת בה ובשלוחה האיש מקדש את בתו כשהיא נערה בו ובשלוחו

Kiddushin 41a:3

MISHNA: A man can betroth a woman by himself or by means of his agent. Similarly, a woman can become betrothed by herself or by means of her agent. A man can betroth his daughter to a man when she is a young woman, either by himself or by means of his agent.

עוד

Marriage (Kidushin)/Divorce

Shliach Tzibur (Chazzan)

Korbonos (the Kohanim)

Separating Challah,

קיצור שלחן ערוך קס״ג:א׳

(א) מִצְוַת עֲשֵׂה עַל הָאָב לָמוּל אֶת בְּנוֹ, אוֹ לְכַבֵּד וְלַעֲשׂוֹת שְּׁלִיחַ לְיִשְֹרָאֵל אַחֵר שֶׁיָמוּל אוֹתוֹ. וּ הָרִאשׁוֹן.

Kitzur Shulchan Arukh 163:1

(1) It is a positive mitzvah for the father to circumcise his son, or to grant the honor and appoint another Jew as his agent to circumcise him.

קידושין כ״ג ב:ג׳

ואלא הא דאמר רב הונא בריה דרב יהושע הני כהני שלוחי דרחמנא נינהו דאי סלקא דעתך שלוחי דידן נינהו מי איכא מידי דאנן לא מצינן עבדינן ואינהו מצי עבדי

Kiddushin 23b:3

The Gemara comments: But consider that which Rav Huna, son of Rav Yehoshua, says with regard to the service in the Temple: These priests are the agents of the Merciful One, i.e., they perform the Temple service as the emissaries of God. As if it enters your mind that they are our agents, is there anything that we cannot do but agents can do on our behalf? Since it is prohibited for non-priests to serve in the Temple, priests cannot be considered the agents of the Jewish people.

מצוות שבגופו

אין שליח לדבר עבירה

Exceptions:

קידושין מ״א א:ד׳

גמ׳ השתא בשלוחו מקדש בו מיבעיא אמר רב יוסף מצוה בו יותר מבשלוחו כי הא דרב ספרא מחריך רישא רבא מלח שיבוטא

Kiddushin 41a:4

GEMARA: The Gemara starts by questioning the need for the seemingly extraneous halakha stated in the mishna: Now that the mishna stated that one can betroth a woman by means of his agent, is it necessary to state that a man can betroth a woman by himself? Rav Yosef says: The mishna writes both halakhot to teach that although the betrothal is valid either way, it is more fitting that the mitzva be performed by the man himself than by means of his agent. This is like that story of Rav Safra, who would himself singe the head of an animal on Shabbat eve to prepare it to be eaten on Shabbat, and Rava, who would salt a turbot fish himself, to fulfill the mitzva to prepare for Shabbat, although this could have been done by others.

שולחן ערוך הרב ב׳:ר״נ:ד׳

(ד) אפילו מי שיש לו כמה עבדים יש לו להשתדל להכין בעצמו צרכי שבת שכן הוא בכל המצות מצוה בו יותר מבשלוחו. ואפילו מי שהוא אדם חשוב ביותר ואין דרכו ליקח דברים מן השוק ולא להתעסק במלאכות שבבית חייב להשתדל ולעשות שום דבר מצרכי השבת בעצמו שזהו כבודו של שבת וגדולי החכמים היו עושים בעצמם מלאכות שאינן לפי כבודם כדי להרבות בכבוד השבת יש מהם שהיה מחתך הירק דק דק בעצמו ויש מהם שהיו מבקעים עצים בעצמם ויש מהם שהיה מצית האור תחת העצים בעצמו ויש מהם שהיה מתקן הבית ומפנה כלי החול ומכניס כלים הצריכים לשבת ובעסק זה היה יוצא ונכנס תמיד בביתו בערב שבת להוציא כלי החול ולהכניס משאות כלי תשמיש ובגדי חופש ומיני מגדים להראות כבוד השבת שהוא חשוב עליו וחרד לכבודו כאדם שמקבל את רבו בביתו שהוא מראה לו שהוא חשוב עליו וחרד לכבודו לטרוח ולהרבות בשבילו ומהם ילמוד כל אדם לטרוח בעצמו ואל יאמר איך אפגום כבודי כי זהו כבודו שמכבד השבת:

Shulchan Arukh HaRav, Orach Chayim 250:4

...

עוד

Clean Shul

Bris

Kidushin etc. (all Mitzvos)

למה?

Why?
Reason behind Shluchim.

קידושין מ״א ב:ה׳

...מכאן ששלוחו של אדם כמותו

Kiddushin 41b:5

... Rather, it can be derived from here that the legal status of a person’s agent is like that of himself.

קידושין מ״א ב:י׳

ואלא אתם גם אתם למה לי מיבעי ליה לכדרבי ינאי דא"ר ינאי גם אתם מה אתם בני ברית אף שלוחכם בני ברית

Kiddushin 41b:10

The Gemara asks: But then why do I need the derivation that once the verse states “you,” the addition of the word “also” in the term “you also” serves to include an agent? The Gemara answers: It is necessary to function as the source of the statement of Rabbi Yannai, as Rabbi Yannai says that from the term “you also,” the following is derived: Just as you, those who appoint agents, are members of the covenant, i.e., Jews, so too, your agents must be members of the covenant. A gentile cannot separate teruma even if appointed as an agent by a Jew.

שלוחי ה'

We are all Shluchim of Hashem to do Torah & Mitzvos

Summary:
We learn out the law of being an agent for another person, to do a Mitzvah for him, from the wording the Torah uses to command the Levites to gift Terumah from their gifts, "Also you", From here we learn the general law of Shlichus and that a non Jew cannot be an agent.

The reason for this is since the agent represents the sender. Not only does he represent him but he is "wearing his shoes", he has now become the sender himself, all that he does is credited to the sender and it is as if the sender himself is performing the act.

For this reason (the messenger has the full power and becomes the sender to fulfill this task), the messenger has to be somewhat similar and have a common denominator with his sender, there needs to be some common ground. Thereby a non Jew, who cannot equate with a Jew in the realm of Torah and Mitzvos can not be his Shliach. (This same reasoning would apply to a Cheiresh, Shoteh and a Koton).

The same to applies for everyone, each Jew is an ambassador of the Almighty sent down to this world to fill it with the light of Torah and Mitzvos. One may ask, with what can I be compared to Hashem, to be able to be his messenger? The answer is that we all posses a part of Hashem inside of us, because of this we can be somewhat 'similar' to Hashem and be considered his messenger.

In the realm of Halakha this concept is very important, as laid out in the sources above.

(Interesting to note that in the Parsha of Korach, this is a dispute as to Why is Moshe (and Aharon) considered the ambassadors of Hashem.
Also we read about the encounter Aharon has, as a Shliach of Moshe, with the Angel of Death.

In History: Moshe is appointed the Shliach of Hashem "Shlach Na, Byad Tishlach" to redeem to Jewish People from Egypt, and Moshe (his representative - Moshiach) with redeem us from this current Golus and bring us to the Geulah).