Acherei Mot - Kedoshim

We are approaching the middle of the Torah and one could read both these Parashot as an advanced second beginning of the Torah.

Let’s look at Acharei Mot as the end of part One and Kedoshim as the beginning of part Two. Now we know that the Torah isn’t written with exclamation points, or commas nor any other markings. But we can say from similar observations and commentaries, made by almost all Sages and Rabbi’s, that Kedoshim especially, holds the most important lesson within the Torah.

Starting with the details of the Yom Kippur service in Acharei Mot, the Torah is perfectly arranged keeping the part of the service that is performed in linen - divided from the part written about the service to be performed in golden garments.

The Torah states:
And Aaron shall present the bullocks of the sin-offering, which is for himself and make atonement for himself and his house.

Rashi states: “He confesses over it his sins and the sins of his household.”

Confession, is at the center of the Yom Kippur service and prayers. And if we continue the thought to split the Torah in two, then we consider this a most important ending to the first part, namely that HaShem has given us the power and the chance to judge ourselves. As if to say that we’ve learned part One of the Torah and it should give us the wisdom to judge ourselves. In other words, being able to perform atonement requires us to carefully learn the Torah up to this part. We have graduated to a level that allows us atonement.

Not only in the psychological sense, but in practical sense as well; having to choose between two animals, of which the bullock shall be slaughtered and the goat shall escape. Basically and symbolically giving man the chance to choose over life and death.

Kedoshim, being part One of the second half of the Torah, begins appropriately with Moses calling in all of Bnei Israel at the same time. This time not spreading the Oral Law first to Aaron, then Aaron and his sons, then Aaron, his sons and the elders, followed by Aaron, his sons, the elders and the people. No, this time the Torah states: Speak to the congregations of the children of Israel and say to them…

What Moses was about to say next is in Rabbi Hillel’s opinion the absolute most crucial lesson to be learned in all of the Torah.

The first words being “Kedoshim tiheyu, ki kedosh ani HaShem Eloheichem – You shall be holy, for I the Lord your G’d am holy.

If we hold on to the notion that this is in fact the first part of the second half of the Torah, then let’s look at Bereshit, the first part of the first half of the Torah for a moment and remember that mankind was born out of the likeness of HaShem. Equality to a certain amount at least in physical appearance with HaShem.

Here, in Kedoshim mankind is now said to be equal in stature as well. He’s thought to be as holy as HaShem is.

Provided, we keep to the rules and regulations.

Why call all of Bnei Israel together to teach them this lesson? Says Rabbi Eliyahu Mizrahi: “They had to attend together so that if doubts should arise over a ruling, they could enlighten one another by reference to the primary source. If they had, however, received these laws in separate groups, this would not be possible since each group could deny hearing Moses say such a thing.”

Moses continues:
“You shall not avenge, nor bear any grudge against the children of your people…
But you shall love your neighbour as yourself.

It is said that Rabbi Hillel was challenged by a man who said that if Hillel could explain the Torah during the time in which the man would stand on one leg, he’d convert to Judaism. Hillel waited for the man to do as he said and answered: “You shall love your neighbour as you do yourself. Now go practice that.”

Thereby, years later, proving that the 1968 Hippies were right for saying: “All you need is Love.”

The term “holy” refers to a new set of understandings. A “next lesson to be learned.” This is part Two after all, and part One ended with a complex learning of sexual do’s and don’t’s.

Rashi and Nachmonides have spent the most time arguing the meanings of why Acharei Mot ended with the laws of chastity. For, to be pure and holy, one must obstain from certain lusts. Rashi points out that there’s a loophole in the Torah. That man can still lust for his wife or even wives, thereby being less holy. Nachmanides believes that the purity these laws describe so carefully, pertain to many more circumstances and must lead to abstaining from excess in sexual as well as drinking behaviour.

Making the argument that Kedoshim is a new beginning in the Torah even stronger, is the repetition of the phrases “I am the Lord your G’d or I am the Lord”, as if HaShem wanted to reintroduce himself all over again.

Another argument is the repeat of the Laws of Mount Sinai. As if Bnei Israel had never heard these laws before, the Torah repeats them carefully and deliberately.

The most profound promise that Moses makes in Parashat Kedoshim; is that man is holy. The most profound revelation that G’d makes in Parashat Bereshit; is that man is made in the likeness of HaShem himself.

Kedoshim blesses mankind to be holy as a reward for learning the first part of the Torah and holy as a promise for learning the next part of the Torah. As if being a teacher; seeing the potential in his students and promising an A+ at the beginning of the second semester.