Achrei-Mot / Kedoshim

 

by Rebbetzin Malkah Forbes
Beit HaShofar, Seattle WA

As we enter into this week's double portion, we are introduced to the concept of the sanctity of space.  After all of the efforts of the people to build and realize a mutual dwelling, the time has come for the community to understand the meaning of sacred space first with Hashem, and then in their everyday dealings with each other.  Through this model, the ability to fulfill the command to be holy as Hashem is holy becomes more tangible for us today.

 

Going Beyond the Parochet

The word mishkan literally means "mutual dwelling place."  However, in using the word "mutual", we need to understand that the context of this word does not denote free and open access.  Instead, it is based upon the notion of acceptable intrusion into another person's space; this allows for an individual or party to pull back in order to allow the other to fill that space.  In the beginning of the parasha, Hashem spells out the service of the Kohen haGadol ? the high priest:

"And Hashem said to Moses: Speak to Aaron, your brother ? he shall not come at all times into the Sanctuary, within the Curtain, in front of the Cover that is upon the Ark, so that he should not die; for in a cloud will I appear upon the Ark-cover."  (Vayikra 16:2)

In order for Hashem to dwell in the Mishkan, he literally needs "space" in which to do that.  For us to be within the mishkan, Hashem needs to contract some of Himself; otherwise, the entire presence of G-d would wholly consume our souls. In addition, our constant intrusion would not only diminish our ability to appreciate the sacred space but also cause a casual relationship to develop ? whereby placing our own souls at risk.  By whimsically entering the Kadosh Kadoshim at any time, we violate the sacredness of Hashem and His space as well as inadequately prepare ourselves for a holy encounter.  The intrusion by Nadav and Avihu had deadly consequences because the strange fire they offered was unsolicited fire.  Their disregard for an invitation by Hashem was considered a grave offense; they became the first example to all of B'nei Yisrael regarding the ultimate derech eretz (code of behavior) that was required in the mishkan ? entrance by invitation only.  By limiting access and creating a holiness code as terms for entry, the Kohen haGadol is almost guaranteed that his visit and service will be a meaningful and accepted one ? for himself and the nation as a whole.

"He shall don a sacred linen Tunic; linen breeches shall be upon his flesh, he shall gird himself with a linen Sash, and cover his head with a linen Turban; they are sacred vestments ? he shall immerse himself in water and then don them. From the assembly of the Children of Israel he shall take two he-goats for a sin-offering and one ram for an elevation-offering.  Aaron shall bring near his own sin-offering bull, and provide atonement for himself and for his household." 
Vayikra 16:4, 5

 

The intent, boundary awareness, and focused preparation the Kohen haGadol has upon entering into G-d's space sets the stage for a fruitful interaction.  He is also made aware that he should not come empty handed into the presence of G-d.  This establishes precedent that a relationship must be based on a mutual exchange and sharing of the "other" in order for it to be fruitful.  By adhering to the set of laws regarding behavior, appearance and entry in the mishkan, the Kohen haGadol and the Kohanim would set themselves apart in thought, deed and space in order to be worthy of performing duties for Hashem; in turn, they would receive blessings of closeness, atonement, purpose and their souls would flourish.  The explicit nature of how the Kohen haGadol is to behave before the Holy One sets the precedent for a nation to draw close and also becomes the model for us in our own relationships with each other.

 

Peeking Over The Mechitzah and Venturing Beyond

As the Kohen haGadol is supposed to present himself before Hashem, likewise, we also receive a crash course in how we are to operate in the presence of those around us.  As a preface, we are given the command:

"Speak to the entire assembly of the Children of Israel and say to them: You shall be holy, for holy am I, Hashem your G-d." 

Vayikra 19:2

In parasha Acharei, Aaron is given the command of how is to be holy before Hashem in presenting himself; likewise, in both Acharei and Kedoshim, we see the same call to holiness extended to all of Bnei Yisrael.  This premise of holiness, or setting ourselves apart from certain behaviors, is a central theme in all of the relationship scenarios given.

"Any man shall not approach his close relative to uncover nakedness; I am Hashem." 

Vayikra 18:6

From this opening verse, Hashem places familial boundaries of modesty.  These limitations demonstrate to us which spaces we are allowed within and which ones are forbidden.  The reasoning behind this seems clear if we recall Hashem's terms and conditions by which the Kohen haGadol is allowed to enter His holy space ? the purpose being the atonement for the people and a closeness in turn resulting from that atonement.  The close relative does not offer us a beneficial exchange of newness and sacredness of space because of the casual nature of the family setting. But why such emphasis, since the forbidden relationships are listed twice, on what seems to most people as common sense?  Nadav and Avihu were not allowed to satisfy their desire to serve Hashem in their own way.  In a similar vein, we are not allowed to satisfy our base instincts in any way we wish.  Relationships bridge our spaces and are meant to be carried out within G-d's terms of holiness.

Holiness also is defined through every day dealings with our fellow human beings.  The delicate dance we do every day with one another in our business transactions, how we uphold justice, and how we help the poor has just as much to do with holiness as how we approach one another in an intimate setting.

"When you reap the harvest of your land, your shall not complete your reaping to the corner of your field........You shall not steal, you shall not deny falsely, you shall not lie to one another.....You shall not cheat your fellow and you shall not rob...You shall not curse the deaf, and you shall not place a stumbling block before the blind....You shall not commit a perversion of justice..."

Vayikra 9,11,13,14,15

While this is only part of the holiness code, as it applies to each other, fulfilled in its entirety has the ability to build lasting and nourishing bonds between two people and a nation.  Just as the experience of entering Hashem's presence in the mishkan allows the soul to be elevated, so too our actions in the presence of others can either cause our mutual souls to be elevated and enhanced or become reduce in potential and broken.  In donning the code of holiness, we appear before our fellow in a dignified, respectable fashion. 

We don't seek to benefit from those who may be disadvantaged; instead, we see their needs, step forward to fill the void, and bring wholeness and honor into their space.

We don't seek to benefit from those who may be disadvantaged; instead, we see their needs, step forward to fill the void, and bring wholeness and honor into their space. When we demonstrate honesty in our courts, we offer our communities a chance to achieve balance and harmony and restore the ability for the disenfranchised member to be a functional, giving member of the community.When we slight our fellow and deny him/her holy treatment, we not only sever a connection to our fellow but to G-d as well.  Denying our fellow the dignity he/she is due is a violation of their sacred space.  Just as the High Priest needs for G-d to retract His overpowering presence in the Holy of Holies, we must contract ourselves slightly for others to relationship with us.  Violation of rights occurs when we consume too much of the other party's space. This invalidates the person and their rights.  This nullification in turn diminishes the glory of G-d by how His divine spark is either glorified or diminished.Aaron needed to be deliberate in the performance of sacrifices and incense in the mishkan.  Similarly, holiness is also expressed in our mindful expression of our heart through speech. Our words have the power to be redemptive or destructive.

"You shall not be a gossipmonger among your people, you shall not stand aside while your fellow's blood is shed ? I am Hashem." 

Vayikra 19:16

By speaking Lashon Hara (evil speech) to others, we seize a person's influence and minimize it.  We nullify their space by deflating it with our words.  While it might not appear on the outside as grave as theft or worshipping an idol, it actually bears just as much weight and destructive capability.  For not only does this place a stumbling block before members of a community so they will not desire to enter into the space of the victim, it also invariably detracts from the potential of the victim's ability to give and share with those around him.

As Aaron and every Kohen haGadol after him had to be clothed in special garments and bring the appropriate sacrifices, so too every Jew has the obligation be clothed garments of respect and dignity ? upholding the dignity and valuing the lives of those around us.

By entering respectfully into another's inner sanctum and building a relationship based on mutual trust, love and concern for the other, His creation experiences peace, closeness and unity.  It is only when our personal needs are checked with true righteousness and a desire to see others flourish that all the souls benefit in the community and we draw nearer to our redemption - just as Aaron was able to do in the heart of the mishkan on Yom Kippur. As we continue in the counting of the omer, may we strive in modeling the holiness code so that we may be holy as Hashem, our G-d.  For when we magnify each other as a valuable part of G-d's creation, then we are truly magnifying the name of Hashem and are worthy to be in His presence.

"Yitgadal v'yitkadash sh'mei rabbah."