Achrei Mot-Kedoshim
Lev. 16:1-20:27
Précis: Achrei Mot begins with Adonai speaking to Moses after the death (achrei mot) of Aaron’s sons. It describes the rituals for Yom Kippur, including the prescribed sacrifices. There are specific details about the purification of the Sanctuary, vessels, and the priests. Following this description, rules for the slaughter of meat (including the prohibition against eating blood) are reiterated. The parasha concludes with a listing of prohibited marriages. The opening words of Kedoshim are “You shall be holy” (kedoshim tihyu), and it continues with various descriptions of how the People are to strive for holiness. Included are fundamental laws, such as fearing one’s parents and observing Shabbat. Consideration of the poor through the commandments to leave the corners of fields for gleaners is included, as are mandates which complement the ethical principles of the Ten Commandments (being honest, avoiding vengeance). Specific bans against magicians, soothsaying, witchcraft and defiling the dead follow, as are reminders to avoid human sacrifice. This parasha is often viewed as the very core of moral teaching for the Jewish People.
Lev. 19:17 “You shall not hate your brother in your heart; you shall surely rebuke your friend, and you shall not bear sin upon him.”
The Book of Vayikra teaches us that living a life of moral conduct is necessary, but is not itself sufficient. More is expected of us. We are to strive for a higher level of daily existence: to be “holy.” This particular verse tells us that we have a responsibility to constructively criticize others if we are going to help build a holy society.
The Sages have struggled with the boundaries of this command. Rashbam suggested that if one feels wronged by another, it is wrong to pretend that you love him; rather, correct his actions. Ibn Ezra and Nachmanides suggest that unless one corrects another, that person may continue in sinful ways. On the other hand, if the malfeasor is actually innocent, one can apologize for provoking inappropriate animosity.
Rashi teaches that the rebuke must be loving. A rebuke must be attempted gently and privately. A successful interchange improves relations between people. This is a step on the way from mere morality to holiness. Maybe there is a lesson for our political conversations and actions to be found here: quiet conversation instead of shouted anger; honest interchange instead of inappropriate rebuke; knowing that one’s feelings may be misinterpreted or may – (gasp) - be incorrect.
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