Parashat Achrei Mot-Kedoshim 5785 -10 May 2025 / 12 Iyyar 5785

Mr. Murthy Gaddi
May 7
4 min read

Updated: May 8

A Journey from Atonement to the Calling of Holiness

Parshat Acharei Mot (Leviticus 16:1–18:30)

Yom Kippur Service: Post-Nadav and Avihu’s death, Aaron’s Yom Kippur rituals include sacrifices, entering the Holy of Holies, and sending a scapegoat to “Azazel” for atonement (Leviticus 16).
Blood and Sacrifices: Prohibits consuming blood and mandates Tabernacle sacrifices to curb idolatry (Leviticus 17).
Forbidden Relationships: Lists prohibited sexual relations (e.g., incest, adultery) to ensure moral purity and protect the land (Leviticus 18).

Parshat Kedoshim (Leviticus 19:1–20:27)

Holiness Code: Commands Israel to “be holy”, with laws on honoring parents, Shabbat, charity, fairness, and loving one’s neighbor (Leviticus 19:18).
Punishments: Details penalties for idolatry, forbidden relationships, and other sins, emphasizing Israel’s holy distinction (Leviticus 20).

KEDOSHIM: THE PORTION OF LOVE AND HOLINESS AND THE ONENESS OF SOULS

1. The Foundation: "Be Holy, for I Am Holy"

(Vayikra 19:2)

Rashi teaches that holiness begins by separating oneself from forbidden relationships and sinful acts.(Rashi on Vayikra 19:2)
Ramban famously expands that holiness goes further: even within permitted things (eating, business, marriage), one must act with self-discipline and dignity. This is called kedusha — sanctity through mindful living.

Thus, "Be holy" is not a suggestion, but a divine call to reflect God's character in every aspect of life.

2. The Heart of the Torah: Love and Empathy

"Love your neighbor as yourself"

(Vayikra 19:18)

Rabbi Akiva said "This is a great principle of the Torah." (Vayikra Rabbah 24:7)
Sifra Kedoshim 4:12: "This is the greatest principle of the Torah."

Hillel the Elder:

"What is hateful to you, do not do to your fellow. This is the entire Torah; the rest is commentary — go and learn it."(Talmud, Shabbat 31a)

The Deeper Meaning (Chassidut):

Rabbi Schneur Zalman of Liadi (Tanya, Chapter 32): In physical bodies, people are separate; but in their souls, all are one essence, rooted in the divine source.

Thus, Loving another is loving your own spiritual self — not based on their deeds or identity, but because their soul, like yours, is part of G-d's Oneness.

3. Guarding Life and Reputation: The Connection Between Lashon Hara and Murder

"You shall not go about as a talebearer among your people. You shall not stand idly by your neighbor’s blood."

(Vayikra 19:16)

Talmud, Sanhedrin 73a: From this verse we learn the obligation to save someone in danger — whether drowning, attacked by robbers, or wild beasts.
Why are the two commands together?
- Tosefta Derekh Eretz 6:3 and Erakhin 15a: Gossip and slander (lashon hara) are like murder.
  
  It kills three people : the speaker, the listener, and the one spoken about.
Tehillim 120:4: The deceitful tongue is like "sharp arrows" and "coals of broom" — wounding from a distance and causing deep, lasting harm.

Thus, true love for another includes guarding their life and guarding their honor.

4. Extending Love Beyond Our "Own People"

Love the Foreigner(Vayikra 19:34)

"The stranger who resides with you shall be to you as one of your citizens; and you shall love him as yourself, for you were strangers in the land of Egypt."

Literal vs. Halachic Interpretation:
- In strict halachic terms, the "ger" (sojourner) often refers to a convert.
- But in simple peshat (literal meaning), it includes non-Israelite foreigners living among Israel, treated with compassion and equality.

Midrash Bereshit Rabbah 24:7: All humanity descends from Adam, created in G-d’s image. Therefore, shaming or harming anyone is an offense against the divine likeness itself.

Thus, the Torah’s love ethic is universal, extending compassion to the stranger and outsider, while still maintaining covenantal holiness.

5. Love Without Compromising Holiness

Loving the Sinner, Not the Sin

The end of Parshat Kedoshim warns Israel not to imitate the immoral practices of the Canaanites (Vayikra 20:23).
Ramban and Sforno: explain that holiness demands separation not just from physical impurity, but from cultural and spiritual corruption.

Thus, true love:

Uplifts the other, seeking their good.
Does not validate sinful behavior.
Calls gently to teshuvah (return) while remaining firmly anchored in the divine standard of holiness.

Parshat Kedoshim teaches that holiness is found in love, and love is perfected through holiness — a life that reflects G-d's oneness, truth, and compassion in every relationship.

KEDOSHIM

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