Parshiot Acharei Mot/Kedoshim
This week’s parasha is a whirlwind tour through a vast array of theological conundrums, spiritual concepts, divine admonitions, ontological intellections, and other cool stuff.
Two weeks ago, in parashat Shemini we were introduced to the concept of holiness through controlling how we use our mouths, vis-à-vis eating. Last week we learned that holiness is based on what comes out of our mouths as well, and the perils of harmful speech.
Our internal drive for self-preservation makes the acquisition of food a passionate endeavor, and our ability to control our appetite is a key for entering into the realm of holiness.
The Torah gave Adam and Eve all produce of the earth as food, save for that of the Tree of Knowledge of Good and Evil. It is no surprise that the first failing of mankind, the action that evicted human beings from paradise, into a world of toil and tummel was eating the forbidden fruit.
Today, most most people think of forbidden fruit in the context of another appetite, that of human sexuality. Judaism, unlike many other religious traditions,teaches that sexuality is both healthy and pleasurable. In fact, because there is a divine commandment to reproduce, sexuality can be a powerful vehicle for holiness even when propagation of the species is not the intended goal. There are, however limits to this pleasure. These limits are not always logical, and many fall under the legal umbrella of chukim, commandments we must follow even if the reason is beyond our understanding.
In this week’s double parasha we read about the arayot, the physical pairings that the Torah singles out as harmful. The Torah explains that these relationships were the practice of the Canaanites, who were being expelled from the land for these very practices.These relationships go beyond the commonly known incestuous combinations that are know to incite genetic mayhem, to relationships that are not at all connected by blood. For example, a man is forbidden to ever marry his wife’s sister, even after a divorce.
The concept of harmful pairings is developed in the second portion we read this week, Parashat Kedoshim.
The Torah says, “You shall observe My statutes: You shall not crossbreed your livestock with different species. You shall not sow your field with a mixture of seeds, and a garment which has a mixture of shaatnez shall not come upon you” (Lev. 19:19).
Shaatnez, a mixture of linen and wool, is forbidden to be worn. The Midrash Tanchuma explains that this is related to the offerings of Cain (linen) and Abel (a lamb) that resulted in the world’s first murder.
Murder? Why should the Torah care what I choose to wear?
Some pairings are beyond the limits. As a stream of water is strengthened when its channels are limited, so is our holiness as our natural desires are restricted.
May we see these restrictions as broad avenues to get closer in our relationship with G-d, and stimulate our spiritual appetites.
Shabbat Shalom,
Rabbi Greg
