“… say (Emor) to the Cohanim, the sons of Aharon, and you shall say to them, do not make yourselves impure from the dead of your people.” (Vayikra, 21:1)
Cohen represents the servant of God who sees all actions in the world as a result of the direct involvement (hashgacha) of God. He also sees that God’s desire is only to improve the creation. One who sees the world this way can will inevitably bear grievances when he confronts difficult situations in the world that are expressions of God’s stern judgment, (saying, “it’s not fair.”) One who believes that the world is run by chance has no address for his grievances. When he confronts situations in the world contrary to his desires, he will say that it came about by chance. Thunderous anger is only possible for the believer who sees everything as a decree from Heaven.
For this reason the Holy One commands the Cohanim, believers and servants of God, “do not contaminate yourself from the dead of your people.” In other words, don’t become angry at God when confronting pain and suffering, as this kind of anger is itself the contamination from the dead. It is a response to the God’s judgments that bring about loss and absence in the world, as discussed in the holy Zohar. Therefore God commanded, “Emor el haCohanim - say to the Cohanim.” “Emor – say,” means speaking softly.. God enjoins us to whisper into the ears of the servants of God that they should not hold grudges when it comes to God's stern judgment, for the intentions of God are always in order to improve. Even when God conducts the world with the attribute of stern judgment, then too, God's intention at the depths is only to improve.

We have to understand why the language of this pasuk is doubled. To start, we can begin to understand by noting that in chapter 22, there are two types of righteous people. There are those who receive sanctity from their ancestors who were awe filled, God fearing, and learned people. There are other types of righteous people who are called scrupulous because of their ability to separate themselves even though they are not as strong-minded as the other type. This type of righteous person do not fall easily from their perch because they know that they don't have a security blanket. They go out of their way to be so self aware and observant so that no wayward moments comes into their life.

But the first category of righteous people who receive their sanctity from their lineage, even though they're filled with Torah and mitzvot, sometimes they can fall from their levels of greatness. This is why it says "speak to the Kohanim, the children of Aaron." These are those righteous people who are called the Kohanim, son of Aaron. Warn them severely that their lineage has nothing to do with their service. Rather, they need to be scrupulous and separate themselves on their own, choosing the right path. They will not be carried by their ancestors' merit. An abomination of God is haughtiness of the heart.

This is why we also have the doubling language for it speaks to both levels. And you need to go back and remind them not to be prideful and think that things will just happen.This is implied by the saying "to them" so that they look inward as if they have no connection to their lineage. This is further illustrated through "for any person among your people, don't impurify yourself." Their people is the merit of their ancestors and it can cause them to be impure. Therefore, the text doubles down so that they get used to being careful about this and choose the right and good path.

“… and you shall bring an omer [a measurement, tenth of an ephah] of the first fruits of your harvest to the Cohen.” (Vayikra, 23:10)
It is said in the writings of the Ari’zal (R. Yitschak Luria, 1534–1572) that “omer” is the numerical equivalent of yakar, meaning precious (both equal 310). This is because on the first night of Passover such a great and precious light is opened up for Israel. All of God’s goodness is open before them, and then afterwards, it is closed. Therefore, on the second night of Passover, a great cry remains in the heart of all of Israel, and they cry out to God, “how precious [yakar] are Your kindnesses, Elohim!” wanting God to return to them the illumination of God's sefira. On this, King Shlomo said in his prophecy (Mishlei, 8:17), “I love those that love Me,” meaning that for them I will open up the illumination of my countenance, and this corresponds to Passover, a time when the love of God opens up for Israel.

Furthermore (as the verse in Mishlei continues), “those who rise early will find Me,” meaning that after they strive and wake up early to receive God’s goodness, then God will fix a complete and uninterrupted illumination in their hearts. This happens (50 days later) on the festival of Shevuot.
We find the Hebrew word for “they will find Me” is written in this verse with an extra letter nun (yimtza’uNaNi). The letter nun is numerically equivalent to 50, and represents the nun sha’arei bina, the fifty gates of understanding in the Torah. Then on Shevuot the ability to be drawn after God’s will is instilled in all of us. We do this by fulfilling the mitzvah of counting the days of the Omer between Passover and Shevuot. This is why the Omer is an offering of barley (seorah), as if to say be scrupulous in following God’s will and not deviating from it even a hair’s breadth (sea’rah). Through this one merits Binah–Understanding and being instilled with the illumination of God.
On Passover they only received a temporary illumination, which was then immediately concealed. They saw the preciousness of God’s light but were unable to be drawn after God's will. This is why our Sages say, “a maidservant saw more at the splitting of the Red Sea that the prophet Yechezkel.” Namely “a maidservant,” for all of Israel were like maidservants in the servitude of God, and were unable to fulfill their personal desire in God's desire. Then on Shevuot, with the giving of the Torah, God fixed Binah the hearts of all men that they could understand God’s will in the depths of their souls.