Parasha Ajarei Mot-Kedoshim Vaikra (Leviticus) 16: 1–18: 30 and 19: 1–20: 27
This Parasha focuses on holiness. The Jewish people not only have the obligation to adhere to the Creator's commandments, but through them we sanctify ourselves and become sacred. In these two parashiot, which are usually read together, the Torah gives us specific instructions for achieving this lofty goal. What matters is not only what we should do, but equally important is that we must avoid do.
“Do not imitate the practices of the land of Egypt where you lived, and do not imitate the practices of the land of Canaan where I am bringing you, and do not follow their customs.”1 And this applies to all the lands of our pilgrimages.
It is always tempting to belong to a group, follow the masses, and adopt what is fashionable. Therefore, at the very beginning of our story, Hashem warns us that if we want to survive as Jews, we must preserve our faith; we cannot imitate the practices of the nations among which we live. Our morals and ethics are rooted in Sinai and cannot be changed, while the rules that legislate the lives of nations, the laws by which they live, are in a constant state of flux. What was considered immoral yesterday can be accepted today. Without going too far, consider the language that has become politically correct, the way of dressing that is considered "high fashion," the entertainment that is considered "culture," the way young people are allowed to address the elderly, the collapse of our families… Then you will see for yourself the wisdom of this prohibition.
But what if we don't see it? What's wrong with being comfortable and not criticizing what society stands for? Remember the final words of this passage: “Don’t follow their customs.” The only way the Jewish people survived centuries of exile, the only way we have to resist the onslaught of assimilation, is to tenaciously cling to the laws of our Torah and distance ourselves from those statutes to which, at first glance, we might be drawn. Our way of life, our values, our morals—all have their roots in Sinai and in that Divine Voice that eternally compels us in every culture and in every country.
Trust: the basis of all relationships
One of the mitzvot that this mentions parasha is: “You shall not put a stumbling block before the blind.”2 This statement is not meant to be taken literally, but it also requires us to be careful not to give bad advice. We must also ensure that we have no hidden agendas and that our motivation for giving that advice is pure. However, the question that arises is: Why doesn't the Torah simply state that it is forbidden to deceive another person? Why does it speak metaphorically: "to put a stumbling block before a blind person"?
The Torah aims to teach us the seriousness and importance of trust. Just as no sane person would think of tripping a blind person or making them step in front of a moving vehicle, giving bad advice to another is equally deplorable. We all know how painful it is to discover we have been betrayed by people in whom we placed our trust, so we should try not to do the same to others. All relationships are built on trust. Neither individuals, nor families, nor societies can survive without trust. When we come to understand this and realize that deceiving or confusing a person is no different than allowing a blind person to cross a street against a green light, we will certainly be more sensitive to every word we speak.
The golden rule
“Love your neighbor as yourself.”3 Rabbi Akiva proclaimed that this is a fundamental principle of the Torah, from which we can learn how to relate to others. The question is whether it is possible to love another person as we love ourselves. The great Chassidic master, the Baal Shem Tov, responded by reminding us that just as we are aware of our many flaws and still love ourselves, so too should we be kind to others and love them despite their flaws.
The Rambam (Maimonides) teaches that this commandment obliges us to love all Jews as ourselves, to act with affection and to take care of their feelings, their possessions, their money, and their dignity just as we would our own. On the other hand, the Ramban (Nachmanides) teaches that the Torah does not literally require us to love another person as we love ourselves. In fact, there is a rule that states that in times of danger, our own life takes precedence. What God Yeah It requires that we wish for others what we wish for ourselves, and that we treat them with the same respect and consideration that we wish for ourselves.
Hillel the Elder paraphrased this commandment and said: “What you don’t like done to you, don’t do to others.” and said to a future convert: “That’s the entire Torah. Go and study it. The rest is commentary.”
The path to holiness
In the parasha This week, we discover the meaning of spirituality. God proclaims: “Vihitem Li kedoshim, ki kadosh Ani Hashem - They shall be holy to Me, for I, Hashem, am holy.”…4
Can an ordinary person aspire to holiness? Is that realistic? Yes, the Torah declares not only that it is possible to achieve this goal, but that we have an obligation to do so. Our parasha does not present this commandment as a theoretical idea, but rather details the exact steps that must be taken to achieve this goal. As a result, in this parasha Most of the essential aspects of the Torah are mentioned, because through adherence to these mitzvot we become holy. These mitzvot range from respecting parents to loving our neighbors as ourselves, from not taking revenge to guarding against gossip, from being kind to strangers to paying the worker on the same day, from respecting Shabbat to not worshiping idols, and much more. This covers all aspects of life.
Furthermore, God commanded Moses to teach these commandments to the entire nation: “Kol adat benei Israel” Every Jew was to be present to emphasize the fact that holiness cannot be achieved through a hermitic existence, through self-denial, meditation, or climbing the Himalayas, but only by treating others with chesed, justice, consideration and love, bringing them and us closer to Hashem.
The map to holiness
The Torah never leaves anything to speculation, but rather provides us with a clear roadmap showing us how to achieve our goals. Our Sages outlined several paths that lead to holiness:
1) Separate yourself from what is immoral and sinful. Obviously, our Torah-based definition of immorality and sin is very different from what 21st-century culture accepts as the norm. As responsible Jews, we must study exactly what "immoral and sinful" means.
2) Sanctify yourself with that which is permitted. We are charged with tempering all our actions and words with discipline. For example, we are permitted to eat, but not to be gluttonous; we are permitted to buy, but not to be shopaholics; we are permitted to drink alcohol, but not to get drunk. We sanctify the wine we make. kiddush.
3) Making God loved through our actions and words. As Jews, we have the responsibility to be ambassadors for God. Therefore, we are mandated to inspire people to love and praise God. By demonstrating kindness, refinement, and consideration, we bring honor and glory to God's Name. This obligation extends not only to major world events but also to our everyday interactions, such as thanking a store clerk or a flight attendant, letting someone else have the right of way, and not taking someone else's parking space. The examples are endless.
4) Just as God is compassionate and merciful, we too must be compassionate and merciful. We must strive to emulate God's attributes of compassion and mercy in our personal relationships, for therein lies the essence of holiness. At first glance, this may seem like the most difficult thing of all, but if we keep in mind that we want God to forgive us for our transgressions, we will undoubtedly be able to say two powerful words: "I forgive you."
(From Haish L.)
GRADES:
1. Levitical 18:30.
2. Ibid. 19:14.
3. Ibid. 19:18.
4. Ibid. 20:26.
Dedicated to the complete healing of all the sick in Am Israel and the world, and to Hatzlaja and Beracha of all IIsrael.
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