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Achrei-Kedoshim -
אחרי-קדושים
Achrei-Kedoshim -
אחרי-קדושים
Concerning
the Kohain Gadol on
Yom Kippur when he
enters the Kodesh it
says “no man should
be present when he
enters”. “Har Tzvi”
suggests that this
is a source for the
fact that the Yomim
Noraim liturgy
focuses only on our
relationship with
HaShem and there is
no place for
requests for health
or family, etc. “No
man” is present,
only HaShem is the
focus.
The Vilna Gaon
insists that Aaron
HaKohain was
permitted to enter
the Kodesh at all
times, provided he
followed the
procedure prescribed
in this parsha. The
later Kohanim,
however, were
restricted access
except for Yom
Kippur. Reb Yaakov
‘z’l offers a proof
to this position.
The Gemora Gittin
relates that this
parsha was taught on
the day of the
inauguration of the
Mishkon. Rashi
points out the
problem that it
wasn’t applicable
until Yom Kippur.
According to the
Gaon, it actually
was applicable even
then.
The Chassam Sofer
skillfully describes
the difference
between the Bnei
Aaron and Moshe
Rabeinu. Moshe, upon
encountering HaShem
the very first time,
hid his face and
only gradually rose
in levels of kedusha.
It was because of
this humility and
patience that he
deserved and was
rewarded with honor
and greatness. Nadav
and Avihu, on the
other hand, were too
anxious and too
quick to break
through beyond their
capacities.
Eventually they were
punished.
The parsha ends with
a call to the Jewish
people to create
fences to avoid the
pitfalls of sin and
transgression. The
possuk then proceeds
to give four reasons
for keeping these
restrictions and
fences. A)
“statutes” - laws
which defy our
logic. One might
begin to look at
these laws as
illogical. B) “that
were done (by those)
before you” - it is
already part of
society; one might
therefore succumb -
Ebn Ezra C) “Don’t
defile yourself” -
Or HaChaim points
out that even
unintentionally
these sins defile
the person. D) “I am
HaShem your G-d” -
Rashi says I am your
G-d only on
condition you keep
these laws of
purity.
The first three
years after a tree
begins to grow, any
fruits it might
produce are
forbidden to be
eaten. The fruits of
the fourth year are
to be eaten in
Yerushalayim.
Although the laws
are similar to the
laws of ma’aser
sheni which also
must be eaten there,
the Nitziv explains
the difference in
purpose. The possuk
about ma’aser sheni
focuses on the
learning experience
involved with coming
to Yerushalayim and
increasing ones
yiras shamayim.
Here, however,
concerning Revii,
the fourth-year
fruits, the possuk
emphasizes this as
an act of praise to
HaShem, that we
bless and thank the
Almighty for our
fruits and the
future growth. This
is why, he explains,
these p’sukim about
Revii are the source
for all the brochos
we recite before we
partake of any food.
In Kedoshim,
concerning shatnez
(wearing a mixture
of wool and linen)
it states “It should
not cover you as
clothing” and is
positioned next to
mixing seeds of two
species in the
planting process. In
Devarim, the possuk
states “You should
not wear shatnez”
and is positioned
next to the
prohibition of
hitching two
different types of
animals and plowing
with them. The
Meshech Chochma
explains. The Rambam
says if Reuven
places shatnez on
Shimon and both are
aware of it, only
the one who wears it
is punished. If,
however, the one
wearing it is not
aware of its being
shatnez, the one who
placed it is
punishable. Here, in
Vayikra, it is
discussing a case of
a complete mixture
which is not readily
visible, like two
seeds growing
together in a field.
Hence, the statement
is in third person
or referring to the
clothing being
placed. In Devarim,
the case is a
visible one, like
two animals hitched
to a plow. Hence the
emphasis is on the
one who is wearing
it and said in
second person.
Concerning leaving a
portion of the field
for the poor the
possuk reads, “don’t
completely destroy
(harvest) the
field”. It uses an
expression which
usually means
destruction. The
Panim Yafos explains
with a Gemora in
Shabbos (קי"ח) The
brocho of Klall
Yisroel is without
boundary or border.
If one never
harvests the field
all the way to the
border, it is always
in the middle of the
field and the brocho
takes effect. If,
however, one
completes until the
border then, chas
v’shalom, the
destruction sets in,
not brocha.
One is obligated to
rise to show respect
to an older person.
However, concerning
one who is
knowledgeable in
Torah, the possuk
says to “give honor
and beauty to the “zokain”.
The first part is
concerning any older
person, for as the
Gemora points out,
that older person
has lived through
life’s many
experiences. For
this we show respect
by standing up for
him. However, the
Torah scholar
deserves even more.
For him we are
obligated to treat
with the same
respect we are to
show a parent. This
explains the two
parts of the possuk
in Kedoshim 19:32. (Klei
Yakar)
Twice the possuk in
Kedoshim instructs
us to love another
Jew as oneself. Once
concerning our
friend, neighbor or
any one born a Jew.
The second, however,
is in reference to a
convert, a ger,
“love him as
yourself” 19:34.
This demonstrates to
what extent the
Torah expects us to
embrace the ger, to
the same love we
show for all Jews,
with no exception.
Previous Parshos
Tazria
Metzora
Achrei Mos
Kedoshim
Emor
Behar
Bechukosai
Bamidbar
Shavuos
Naso
Behalosicha
Shilach
Korach
Chukas-Balak
Pinchos
Matos-Masei
Devorim
Voeschonon Ekev
Reah
Shoftim
Ki Seitzei
Ki Savo
Nitzovim
- Vayelech Rosh
HaShana Haazinu-Yom
Kippur Sukkos V'zos
HaBrocha
Breishis
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