Summary Acharei Mot Kedoshim 5762
Acharei Mot is the sedra of Yom Kippur. The first half is read on Yom Kippur morning and deals with the service of the Kohain Gadol (the High Priest) on Yom Kippur. The last quarter is the reading for Yom Kippur afternoon, and is opposite in content, dealing with forbidden sexual relationships. These include incestuous relationships, as well as homosexual relationships and relationships with animals. The prohibition of a relationship between a man and a woman during her cycle is also included.

The middle part of the sedra includes the prohibition against consuming blood. This is a severe prohibition, as the blood is the life of an animal. As we know, the process of koshering meat removes the blood and makes it permissible for consumption.

The sedra of Kedoshim, one of the shortest in the Torah, contains more commandments than most. It is a sedra full of lofty ideals that, if only we would live up to them, would create an ideal society, both in terms of our relationship to G-d and within society.

This tone is clear at the outset, as the sedra is introduced with the words "Kedoshim Tihyu - you shall be holy". This is immediately followed by the obligation for a child to be in awe of his/her parents, and to observe Shabbat. Our sages explain the juxtaposition of these two commandments by saying that the two must go together. A child must be in awe of their parents, but both the child and the parents are instructed to observe Shabbat.

Many examples of societal mitzvot then follow: "don't steal, don't lie, don't rob a worker of his wages, don't put a stumbling block in front of the blind - i.e. don't give a person misleading advice. Don't go around as a gossiper, don't stand idly by when your brother's blood is being shed; don't take revenge or (even) bear a grudge. You should stand up for an elderly person and honour such a person. Don't be dishonest in weights and measures..." The list goes on and is well worth reading in detail!

The "man-G-d" commandments in the sedra of Kedoshim come mostly from the category of chukim - those commandments for which no reason is given, but exist merely to bring us closer to Hashem. One example is that of shatnez. We are not permitted to wear garments that contain a mixture of wool and linen. Today we have shatnez laboratories where expert tailors examine items of clothing, and should a wool garment contain linen threads or padding, it is replaced with a substitute. Another example in this category of mitzvoth which appear in kedoshim, is orlah - that if we plant a new fruit tree, we are not permitted to eat of its produce during the first three years.

Points to Ponder
There are so many points, which arise out of these two portions, but I will confine myself to four:

• 1. Why are the two Torah Readings on Yom Kippur - the two extremes of Achrei Mot - so very different? The one talks of a lofty service of atonement, while the other talks of forbidden sexual relationships? Is there a connecting theme?
  

Yom Kippur is the holiest day in the year. Naturally one expects a theme of atonement, with an elaborate ritual, as described in the Torah Reading for the morning. But being 'holy' in the Jewish sense extends to the most mundane of matters too, even to our sexual lives. The Torah Reading for the afternoon reminds us of this.

• 2. When the sedra of Kedoshim commences with the words Kedoshim Tihyu - Be holy; what exactly does this mean?
  

Some commentators explain that by carrying out the many mitzvot in the sedra, one achieves holiness. Rashi explains that this particularly relates to abstention from forbidden sexual relationships. The Ramban explains that to be holy is to exercise self-control within the permitted parameters of Halacha. For example, certain foods are kosher, but one should still not over-indulge.

• 3. In the Torah, no words are wasted. Every letter counts. Why then do we find the phrase "I am the L-rd your G-d", after so many of the mitzvot in Kedoshim? And why in some of them do we find even greater emphasis with the expression "and you shall fear G-d".
  

Quite a few of the commandments are observed within the mind. For example, we have the prohibition from putting a 'stumbling block in front of the blind'. Apart from the literal sense, this is also understood in the context of giving someone misleading advice who is 'blind' to a situation. One can always claim that one meant well. Therefore the Torah states 'you shall fear G-d'. He knows our thoughts. In general, it may be said that to fully keep the laws which pertain to human relationships is very difficult and requires a constant awareness of the presence of G-d.

• 4. There is much controversy today in Israel over whether or not the country should be one like any other (Western) country, or whether it should have its own special character. This is referred to in three different places, twice in Acharei Mot and once in Kedoshim. Can you find them?
  

See 18: 1-3; 18: 24-28; 20:22-27

Shabbat Shalom