Questions & Commentary on Parashat Acharei Mot-Qedoshim
1. Parashat Qedoshim
begins with the command to the whole Israelite community, "You shall be holy,
for I, the LORD your God, am holy" (Leviticus 19:2). What does the Torah mean
when it commands us to be holy like God?
Rabbi Jonathan
Kaplan
Holiness is a major
subject in the book of Leviticus. On a literary level, holiness has been
defined up until this point in the book in terms of God and the cult. According
to the message of Leviticus 1-18, we are to respect the holiness of God by
ensuring the ritual holiness of the priests and the whole people through
avoiding and stopping all manner of ritual impurity. In chapter 19, there is a
sharp shift in the narrative. In this chapter holiness, in imitation of God, is
defined not only in cultic or sacrificial terms but also through prohibitions
which have an explicitly moral dimension. For example, here we learn that
"theft" (19:11) defiles the
community just as much as not eating a sacrifice before the third day (19:5-8).
Rashi, following the
Midrash on Leviticus, Sifra', understands holiness in a more narrow
sense as avoidance of sexual immorality. He observes that every time one finds
mention of holiness, one sees a prohibition against sexual misbehavior.
You shall be holy . . . They were separated from sexual
transgression and from sin. For every place you find a restriction against
sexual transgression, you find holiness: "A woman defiled by harlotry . . . I
the LORD sanctify you" (Leviticus 21:7-8); "And he may not profane his
offspring . . . for I the LORD sanctify him" (21:15);
"they will be holy. A woman defiled by harlotry" (21:6-7).
Ramban (Nachmanides)
disagrees with Rashi here. Instead he finds only the language of holiness in
our passage and the command to imitate Divine holiness. As we will see, he
defines holiness not in the limited terms of refraining from sexually immoral
acts but in terms of abstention even from those things which are permitted to
us.
[In contrast to Rashi] I find in the language of Leviticus
only ‘you shall be separated.' And thus they repeat there, "you will be
sanctified and you will be holy because I am holy (Leviticus 11:44). Just as I am holy, thus you will be
holy. Just as I am separated, thus you will be separated. My opinion is that
this separation (perishut) does not
mean [only] separation from sexual immorality according to the words of the Rav
[Rashi]. Rather it is the self-control mentioned throughout the Talmud, which
confers upon those who practice it the title Perushim ("those who are separated"; e.g. b. Chaggiga 15b). This means that the Torah has admonished us
against immorality and forbidden foods, but permitted sexual intercourse
between man and his wife, and the eating of meat and wine. If so, a desirous
man could consider this as permission to be passionately addicted to sexual
intercourse with his wife or many wives, be "among winebibbers and gluttonous
eaters of flesh" (Proverbs 23:20), and speak freely in a profane manner since
this prohibition has not been explicitly mentioned in the Torah. Thus he will
become a horrible person within the realm of that which is permissible in
Torah! Therefore, after it lists all those things which God completely
prohibited, scripture gives a general command that we practice moderation and
abstention from that which is permitted.
Ramban challenges us to
pursue a life marked not by conspicuous consumption or indulgence in every
pleasure of God's good creation. He is not saying that we should become monks
who forsake all the pleasures of the world for devotion to God. Rather, he is
pointing out that one can be devoted to the scrupulous observance of the letter
of the law while living a life of immorality, addiction, and gluttonous
consumption. His message is even more challenging in our world in which many of
us live a life of relative affluence. We live in spacious homes, drive nice
cars, always have meals on our table, and want for nothing essential. In a
sense we have become addicted to our own affluence and the desire to acquire more
and more stuff. Ramban challenges us to be holy in a manner by pursuing
moderation in those things which God has permitted to us. Such a practice
enables us to shift our focus from our wants and direct our thoughts and our
actions towards devotion to God and love of our neighbor (Matthew 22:37-40;
Deuteronomy 6:4; Leviticus 19:18).
2. Therefore consecrate
yourselves - you people must be holy, because I am Adonai your God. Observe my regulations and obey them; I am
Adonai, who sets you apart to be holy. Leviticus 20:7-8
What is the Torah's concept of holiness?
Joshua Brumbach
The concept of holiness
is one that draws a lot of attention. Many people talk about being holy,
pursuing holiness, and being set apart as holy unto God. For many, holiness is
some sort of ethereal or mystical reality. It is something that seems other
worldly and super spiritual. Yet, what does the Torah itself teach us about
holiness?
This week's Torah
portion, Qedoshim, means holiness. It is an entire portion about what
God considers to be holy, and how to be a holy people. What is interesting is
that the Torah's description of being holy does not include anything about
mystical states of consciousness, days on end of fasting, or isolating one's
self from the rest of the world.
Holiness in the Torah is
a lifestyle. It is how we treat others, what we eat, and how we observe God's
mitzvot. It is establishing the presence of God in our midst. To establish HaMakom,
the place in which God's presence resides. Holiness in the Torah is not
standing idly by when a fellow person's life is at stake, about loving people
the way one should love one's self, and observing the holy Shabbat.
The great Jewish thinker,
Abraham Joshua Heschel, once stated that "the present is the presence of God."
As such, holiness is taking every opportunity to sanctify every situation of
our lives. Holiness is elevating what we eat to a level of the divine, of
setting apart the Shabbat and making it holy, as well as washing our hands in a
particular way, thereby recognizing God's presence in the world. That is why
Judaism takes great care in the way we live out every detail of our lives. For
by doing so, we create a place for the presence of God in our midst.
3. What is the spiritual significance of following the mitzva of "do not put a stumbling block
before the blind" (Leviticus 19:14)?
In addition to its literal meaning, to what else is this mitzva referring? Why does
this verse end by stating, "You shall fear your God?"
Rabbi Jason Sobel
In addition to the literal meaning of this verse,
this prohibition applies to the giving of bad advice to an uninformed or naïve
individual who is thus "blind" in a particular matter. Rambam (Maimonides)
elaborates upon this point when he writes,
By this prohibition we are forbidden to give misleading
advice. Thus, if one asks your advice on a matter which he does not fully
understand, you are forbidden to mislead or deceive him; you must give what you
consider right guidance. The prohibition contained in God's words (exalted be
he), ‘Nor shall you put a stumbling block before the blind.'
The Commandments as translated by Chavel p. 278
From Rambam's comments it
is cleat that our sages expanded the idea of "blind" and "stumbling block" to
include any kind of advice or guidance that would bring benefit to the giver
and harm to the receiver. They applied this concept to three areas in
particular.
First, it includes advice
that would bring physical harm to a person. As the Midrash states:
Do not give bad guidance to an unsuspecting person,
especially if the person giving the advice will benefit from the other person's
mistake. If he asks you for counsel, don't give him advice that is not suitable
for him. Do not tell him, "Depart early in the morning," so that he falls into
the hands of bandits' "leave in the afternoon," so that he maybe harmed by the
heat.
Midrash Torat Kohanim
It is also forbidden
based upon this verse to give any counsel that would bring financial harm to an
individual. As Rashi states:
Before a blind person [i.e. an unassuming or naïve
individual] do not say, "Sell your field and buy a donkey [with the proceeds],"
while [in truth,] you plan to cheat him since you yourself will take it from
him [by lending him money and taking the donkey as collateral. He will not be
able to take the field because a previous creditor has a lien on it.]
Today this might be
analogous to a sales person who sells any type of bogus product to an
unsuspecting consumer or to an individual who intentionally gives bad investment
advice in order to make a profit. Our Sages even go so far as to say that one
cannot sell items for profit that might bring harm to others.
Thirdly, this verse
implicitly prohibits giving any bad advice that might cause a person spiritual
harm. This can be derived from the words of R. Nathan who said,
How do we know that a man must not hold out a cup of wine to
a nazirite or the limb of a living animal to the children of Noah [i.e.
non-Jews who are commanded not to do so in the Torah under the Noachic
Covenant]? Because it is stated, ‘you shall not put a stumbling-block before
the blind."
b. Pesachim 22b
This corresponds to the
teaching of Shaul in Romans who writes:
It is better not to eat meat or drink wine or to do anything
else that will cause your brother to fall. So whatever you believe about these
things keep between yourself and God.
Romans 14:21-22
Thus this prohibition
includes not only giving bad spiritual guidance but performing or participating
in any action which might entice a person to commit a sin. By offering a
nazirite wine which he has sworn not to drink or by offering forbidden food or
substances to someone, we aid that person in their sin and thus become
accomplices in their transgression.
Even though it is clear
from Scripture and the teaching of our sages that we should not give any kind
of advice that could directly or indirectly harm a person physically,
financially, or spiritually, it is often impossible to discern if someone is
guilty of this offense. Ultimately only that person and God knows if they have
deliberately given bad counsel. Therefore, concerning this, it says, "and you
shall fear your God," Who discerns your inner thoughts! We might be able to
fool others but we cannot fool God before whom we will ultimately have to give
an account of our every word and deed. As the writer of Hebrews says, "Nothing
in all creation is hidden from God's sight. Everything is uncovered and laid
bare before the eyes of him to whom we must give account" (Hebrews 4:13). By remembering this truth, we will
avoid sin and fulfill in part the second greatest Commanded which is stated in
this week's Torah portion, "love your neighbor as yourself" (Leviticus 19:18;
Matthew 22:39).
Scott Nassau
Luke 19:1-10 - The Cost of Leadership
Yeshua, while on his way
to Jerusalem, decides to pass
through Jericho. Suddenly, a man
named Zacchaeus arrives on the scene. The name Zacchaeus is likely the Greek
form of the Hebrew name Zakkai, which means innocent or righteous. Yet, Zacchaeus
is anything, but righteous or innocent.
Luke describes him as both the chief tax collector and rich. The meaning
of this term "chief tax collector" is uncertain. It could refer to Zacchaeus'
rank in the tax system, making him at the top of the pyramid among the tax
collectors. Yet, this term can also refer to his excessive wealth as a tax
collector, which indicates he is the sinner supreme. Ancient Judaism despised
tax collectors, because they worked for the Roman government and collected
money dishonestly. As a Jewish employee of Rome,
the Jewish community considered Zacchaeus a turncoat, or traitor. Also, tax
collectors acquired their income by collecting more money than necessary and
keeping the excess for themselves. Since Zacchaeus is wealthy, he likely gained
his riches from excessive taxes and exploiting the community. This description of Zacchaeus indicates that
he was detested and a pariah in the community.
Zacchaeus hears about
Yeshua and decides to discover "who Yeshua is." Yet, the crowd prohibits him
from getting close to Yeshua's entourage. Luke says Zacchaeus was "small in
stature." This could refer to his height, or it may refer to his diminutive
social status, which reinforces him as an outcast. So, he runs ahead of the
crowd and climbs a tree to wait for Yeshua to pass through the way. When Yeshua
approaches the tree, he recognizes Zacchaeus. Yeshua has not had previous
interaction with Zacchaeus, but has "uncanny knowledge" of his identity. Once
Yeshua addresses Zacchaeus and invites himself over to Zacchaeus' house, the
crowd begins to grumble, because Zacchaeus is an excessive sinner. They are
astounded by Yeshua's willingness to enter and dine in the house of a wicked
man. Since Zacchaeus gained his wealth dishonestly, it was inappropriate to eat
in his house and share in his ill-gotten
gains.
Yeshua does not leave
Zacchaeus in his destitute state. Zacchaeus demonstrates repentance when he
commits to make recompense for his exploitation by giving half of his
possessions to the poor and paying back four-times whatever he had stolen. He
agrees to the harshest penalty under Jewish law (see Exodus 21:37 MT; 2 Samuel 12:6). Yeshua affirms this
repentance with his promise of salvation and reinstatement into the community
of Israel when he
says, "he too, is a son of Abraham."
The reason Yeshua was
willing to alter his travel plans and lodge in the house of a sinner was that
his purpose was to "seek and save the lost." Yet, do we have the same purpose
and passion as Yeshua? Are we willing to
associate with the pariahs and outcasts of our society, in order to demonstrate
the love of our Messiah within our community? Like Yeshua, we cannot become influenced
by social stigmas. Instead, we must have a passion to share the love of our
Messiah with our community, even the outcasts and pariahs.
Parashat Acharei Mot-Qedoshim
1. Parashat
Qedoshim begins with the command to the whole Israelite community, "You
shall be holy, for I, the LORD your God, am holy" (Leviticus 19:2). What does
the Torah mean when it commands us to be holy like God?
2. Therefore consecrate yourselves - you people
must be holy, because I am Adonai your God.
Observe my regulations and obey them; I am Adonai, who sets you apart to
be holy.
Leviticus 20:7-8
What is the Torah's
concept of holiness?
3. What is the spiritual
significance of following the mitzva
of "do not put a stumbling block before the blind" (Leviticus 19:14)? In addition to its literal meaning, to what else
is this mitzva referring? Why does this verse end by stating, "You
shall fear your God?"
NEXT WEEK'S READINGS
- PARASHAT 'EMOR
Leviticus
21:1-24:23
Ezekiel
44:15-31
Matthew
21:1-17
UPCOMING YACHAD NETWORK EVENTS
3rd Annual Young Leaders Shabbaton
Beverly
Hills, CA ● June 8-9, 2007
6th Annual Young Messianic Jewish
Scholars Conference
Beverly
Hills, CA ● June 10-11, 2007
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