Torah Commentary - Acharei Mot-Kedoshim
*Commentary courtesy of Menahem Me-Zahav
Acharei Mot
The first sidrah is named for two words in the first Passuk: “And God spoke to Moses acharei mot (after the death) of the two sons of Aaron.” The first part of our sidrah is dedicated to the Yom Kippur ritual and includes the entire Torah reading assigned to Shachrit of Yom Kippur. The Talmud substantially expanded on the ritual, going into a much more detailed description, which it named Seder Ha’avodah, the Order of the Ritual. Seder Ha’avodah is still a major part of our Mussaf prayer on Yom Kippur; it details the elaborate preparation process the Kohen Gadol had to follow, including: cleansing himself, putting on a new, simple garb, making his personal offering, and asking God’s forgiveness for himself and his family. Only then, after all these preparations, was the Kohen Gadol ready to represent his people before God
and ask for His forgiveness.
The climax of the Yom Kippur service occurred as the Kohen Gadol entered the Kodesh Ha’Kodashim, the Holy of Holies. There, he pronounced God’s own holy name. To put this act in its proper perspective, no one else, or on any other day, could pronounce God’s holy name. Traditional Jews today still do not ever pronounce God’s holy name. For the purpose of prayer, we use the name that can be found in the Siddur. For daily conversation, the name Ha’shem is most often used.
Kedoshim
The second sidrah is named for the command in the second Passuk: “You shall be kedoshim (holy), for I the Lord your God, I am Holy” (19:2). The sidrah then elaborates on what it considers holy and lists the commands designed to preserve the holiness of the Jewish people. Rabbi Chiya Bar Abba (circa 3rd Century CE) explains that achieving holiness cannot be accomplished by a single person; only the community can attain holiness.
The following commands in our sidrah are designed for the preservation of holiness: (a) “Revere your mother and your father, and do observe my Shabbat, I am the Lord your God” (19:3). It is important to have reverence for one’s parents; however, obeying God takes precedence. (b) Care for the poor and the needy: “When you reap the harvest of your land, you shall not reap all the way…You shall not pick your vineyard bare...You shall leave them for the poor and the stranger I am the Lord your God” (19:9-10). The story of Ruth is a prime example of the great effect this command had on peoples’ lives. Ruth was among the poor collecting from Boaz’s field to support her mother-in-law, Naomi. (c) Honesty, fairness in business, and high moral behavior: “You shall not steal, nor deal deceitfully or falsely with one another…You cannot withhold wages of your (daily) laborer (even just) overnight…You should not insult the hard of hearing nor put a stumbling block in front of the visually impaired. I am the Lord your God” (19:11-14). (d) “Ve’Ahavta Le’Reiacha Camocha – Love your fellow human as yourself” (19:18). This command from God is one of the most celebrated in the Torah. Hillel, a popular teacher (circa 50 BCE), said that the whole essence of Judaism is compiled in these few words. Rabbi Akiva, one of the greatest Talmudic scholars (2nd century CE), named it the most important mitzvah in the Torah.
Haftarah: Amos 9:7-15, pg. 706
Amos was one of the Trei-Assar (the Twelve) whose prophecies were gathered into one Biblical book. He lived in the city of Samaria, the capital of the Northern Kingdom of Israel, where he delivered most of his prophetic messages. Amos preached against social injustice and the mistreatment of the poor. Our Haftarah opens with a speech predicting a day of judgment against all sinful nations, that they will be wiped off the face of the earth. He considers the Israeli Kingdom as one of these sinful nations, since it never distinguished itself from the evil ones. It is a stark reminder to Israel’s unfulfilled commitment for holiness made at the time of the exodus. Hence the linkage to both of our Sidrot.
God promises to save a remnant of His chosen people. Amos, who scolds the Jewish people in our Haftarah, closes with a positive note: “I (God) will restore the fallen Sukkah of David…And set it up anew and as firm as in the old days...The mountains shall drip sweet juice and the hills shall melt (of delight) …And I will restore my people Israel forever, in their own land” (Amos 9:11-14).
Haftarah: Machar Chodesh; Samuel I 20:18-42, page 1216
Today’s Haftarah is named for two words mentioned at its beginning: “And Jonathan told (David): Machar Chodesh - tomorrow is Rosh Chodesh.” It is our custom, therefore, to read this special Haftarah when Rosh Chodesh is Machar, meaning on the next day (on Sunday).
The background to our Haftarah is quite interesting: There is a great friendship between Jonathan, son of King Saul, and David. David has won a great victory against the Philistine giant, Goliath; King Saul rewards him by appointing him an army leader in the continuing battle against their enemy, the Philistines. David beats them decisively, winning the adoration of the Jewish people – the women even dance in the streets singing David’s praise. Envious of David’s popularity, King Saul soon becomes so hateful towards him that he tries to kill him. Concerned for his own safety, David is forced into hiding. Throughout all of this, Jonathan remains loyal to David.
Some time goes by, and David is discussing with Jonathan whether it is safe for him to leave his hiding place to return to public life. Jonathan tells David “Machar Chodesh - tomorrow is Rosh Chodesh,” and that David should not attend the customary Rosh Chodesh celebration at King Saul’s palace. They agree that Jonathan will observe how his father reacts to David’s absence, then advise him whether it is safe to come out of hiding.
At the Rosh Chodesh festival, King Saul notices that David’s seat is empty; when Jonathan tries to justify David’s absence he becomes furious, accusing his own son of treason. Convinced that David’s life is in real jeopardy, Jonathan – by prearranged signal – informs David to flee for safety.
