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Rabbi Avraham Kannai

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Rabbi Avraham Kannai Subscribe Share Past Issues Translate V iew th is em a il in y ou r br ow ser Mazal Tov to Marla and Peter Veres on the birth of grandson! Acharei Mot Kedoshim - Emor | 1 3 Iy y ar 57 7 5 | May 2th, 201 5 | Issue 587 Rabbi Avraham Kannai Former Rosh Kollel in Memphis (2006-09) Rav of "Mitzpe Ramot" congregation in Jerusalem and clinical psychologist Two radical messages regarding Kedusha This week we are reading two Torah portions – Achrei Mot and Kdoshim. Even though the two titles – Achrei Mot and Kdoshim are words taken from the beginnings of the two portions respectively - thus, they are fairly apart from each other in the text – we sometimes relate to them as if they are juxtaposed. The terms 'Achrei Mot Kdoshim' mean literally 'after the death of the holy ones'. This Dvar Torah is written with tears and sorrow, right after we heard of the passing away of Rav Aharon Lichtenstein Zecher Tzadik Livracha. I can't think of a better figure that suits the description: 'Achrei Mot Kdoshim'. Among many other things, he was the Rebbe of the founder of Torah MiTzion and many of our shlichim, myself included, serving as a great model of inspiration to all of us. The following Dvar Torah is influenced from the figure and the teachings I have witnessed first eye from this giant and we dedicate it in his blessed memory. The book of Vayikra starts with laws regarding the offerings in the Tabernacle. As such, there are many rules concerning the proper way the Kohanim should conduct the service in the Tabernacle. Consequently, our sages called the book of Vayikra – 'Torat Kohanim' – The Torah-Teachings for the Kohanim-Priests. At the beginning of the first portion which we read this week, Achrei Mot, we learn about the fact that only the highest priest, the Kohen Gadol, is allowed once a year to enter the holiest place following a very exact procedure. Reading the first part of the book of Vayikra, one could have come up with the conclusion that holiness is limited to a very exclusive group, the priests. Ordinary people are both unable and not required to be holy. Holiness is something detached from ordinary people – they are doomed to be trapped in the limited mundane life. This notion has two important implications: A. It is a very pessimistic way to see human nature. People cannot elevate themselves substantially and reach spiritual heights. B. The responsibility of people is very limited. Given they are incapable; we can't expect and demand from them to take responsibility. Rather, there are designated people, the priests, who take care of the spiritual needs and requirements, doing this job for us, while we, the ordinary people, are exempt from these requirements. In sharp contrast to this line of thought, the Torah opens the second portion we read this week with a radical and revolutionary statement: ֹ ֹ " ַדּ ֵבּר ֶאל- ָכּל-ֲע ַדת ְבֵּני- ִי ְשׂ ָר ֵאל, ְואָ ַמ ְר ָתּ ֲא ֵל ֶהם-- ְקד ִשׁים ִתּ ְהיוּ: ִכּי ָקדוֹשׁ, ֲאִני ה' ֱאלקי ֶכם" "Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the L-rd your G-d am holy." (19,2) As opposed to the impression which could have been made from the intensive focus on the priests, G-d declares here that the entire people of Israel – All the congregation of the children of Israel – every single one – are both expected and capable of becoming holy! Every one has the potential to be a holy human being and no one is exempt from this task. But what does it mean to be a holy human being? Can we meet the challenge? How? Here comes the second radical message. The Torah teaches us in the very same pasuk which was quoted above, that the reason why we are both able and expected to be holy is because the L-rd our G-d is holy. We have the potential and the requirement to come as close as possible to G-d, to imitate Him, to follow His ways. We can all be 'little G-ds'; we just need to believe we can and choose to work on it. Accordingly, the list of commandments listed right after this pasuk, which fulfilling them paves the way to become holy might be surprising at first glance. Being holy does not only include fulfilling commandments which are usually categorized as 'between man and G-d'. Rather, there are many commandments on the list which are the prototypes of 'between man and his fellow man'. "You should love your fellow like yourself – I am the L-rd", Be sensitive to the blind, the deaf, the stranger, pay on time to your employee, and more and more. This is holiness! While living mundane life, not running away to some artificial "spirituality", one is demanded to follow His ways – being just and merciful, implementing the spiritual and moral values in this world. If one works on this challenge and progresses, he is becoming a holy human being. Every single one is both capable and commanded to do so. And if we all will, our entire world will be a much better place to live in. Reuven Kolton Former Avrech in Memphis (2006-09) Teaching Assistant in Ben-Gurion University and Sapir Academic College Oh Snore, a bore, It's Emor The combination of daylight savings time and my son being an eager reader have led to the recurring situation where I find him dozing off regularly during Torah reading. Unfortunately, I know that waking him is hopeless, since he's already made the profound, and to a certain extent, uncontested claim that Vayikra is boring. While I don't share his belief, I cannot help but understand that for a child, and for many others, it's the stories that make it interesting. There are two events in the entire book of Vayikra. The first happens to be the pinnacle of the mishkan (tabernacle), and one of the highlights of the Torah – The tragic inauguration of the mishkan, severely blemished by the death of Aharon's two sons, Nadav and Avihiu. The second story is situated somewhere at the back end of this week's parsha, and the only details known about the main character is his mother's name and that his father was Egyptian. The whole story is all of 3 verses long (Ch. 24, 10-12) with the verdict announced a couple of verses later. The story reads as follows: "And the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelite woman and a man of Israel strove together in the camp. And the son of the Israelite woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan. And they put him in ward, that it might be declared unto them at the mouth of the L-RD… 'Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him." At first glance it would seem that this episode is out of place, yet the fact that it was able to make it into Vayikra is not merely impressive, it also deems the verses worthy of a second look. Both stories in our sefer involve individuals who are primarily known by their parents. In the other story, the main characters go into the Holy of Holies, from among the children of Israel, in complete contrast to the above story, where the son of the Israelite goes into the camp and encounters a man of Israel, with whom he quarrels. The formers try to get too close to Hashem warranting death by a heavenly fire, while the latter curses Him, requiring that all those who heard him partake in his execution. Inevitably, we should conclude that not only does this story belong in Vayikra, but that without it – Vayikra itself might lose its place in our life. The first word describes the calling out of Hashem to Moshe, flesh and ,ויקרא ,of Leviticus blood. The many mitzvoth which comprise this Sefer include the most delicate requirements of the holiest person on the holiest day in the holiest place, as well as precepts regarding kashrut, shemitah, tumah, and business. Hashem can be sought after in the Holiest of Holies, where the sons of Aharon found their death, yet He is also present in the midst of the people of Israel, where everyday quarrels can occur – which is what brought the particular individual in the story to rebuke His Name. Yet while the role of the people in relation to the death of Nadav and Avihu was to mourn passively, the public was held responsible to punish the "scolder", perhaps indicating that in the future they must take preventive measures that will ensure that Hashem be perceived amongst the people as Blessed, and not the opposite. This short event may be the short glimpse, though through the negative, of how to advance from 'Hashem Kadosh' to 'Kiddush Hashem' – from the Sanctity of Hashem to Sanctifying His Name. For centuries we have prayed to be able to yet again witness the Holiness of Hashem as in the Tabernacle. However, we mustn't let the anticipation to speedily see the Glory of Hashem cause us to overlook His presence around and within us.
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