Parashat Acharei Mot-Kedoshim

April 28, 2020

Rabbi Yitzchak Zilbiger, High School Tanakh Teacher

A few thoughts between Shoah and Tkuma (Revival)

Be my friend Be my brother, give me a hand when I’ll call,
הֱיֵה לִי חָבֵר, הֱיֵה לִי אָח, הוֹשֵׁט לִי יָד כְּשֶׁאֶקְרָא,
Be my friend Be my brother, give me a hand in times of trouble,
הֱיֵה לִי חָבֵר, הֱיֵה לִי אָח, הוֹשֵׁט לִי יָד בְּעֵת צָרָה,
I’m your brother, do not forget! Be my friend Be my brother.
אֲנִי אָחִיךָ, אַל תִּשְׁכַּח! הֱיֵה לִי חָבֵר, הֱיֵה לִי אָח.
 
Be my friend Be my brother, give me a hand when I’ll call,
הֱיֵה לִי חָבֵר, הֱיֵה לִי אָח, הוֹשֵׁט לִי יָד כְּשֶׁאֶקְרָא,
Be my friend Be my brother, give me a hand in times of trouble,
הֱיֵה לִי חָבֵר, הֱיֵה לִי אָח, הוֹשֵׁט לִי יָד בְּעֵת צָרָה,
I’m your brother, do not forget! Be my friend Be my brother.
אֲנִי אָחִיךָ, אַל תִּשְׁכַּח! הֱיֵה לִי חָבֵר, הֱיֵה לִי אָח.
  • The above lines were written by the Israeli poet Yoram Taharlev in 1973 and have come to be identified with the Yom Kippur war. This war left “cracks” in the spirit of Israeli society and weakened the confidence it had gained prior to the war. In these lines, Taharlev expresses the challenge that Israeli society faced in those days but also delivers a clear message for days of difficulty, sorrow, and bereavement. He stressed the values of friendship, companionship, and caring for one another, values that are important every day and especially in times of need.
  • Almost every year, we read Parashat Kedoshim on the Shabbat between Shoah and Tkumah. This parashah, immediately in its opening statement, sets in front of us a high standard by making a significant demand: “קְדֹשִׁים תִּהְיוּ – “You shall be holy …” Nechamah Leibowitz z”l, in her studies on this parashah, asks: “What is the meaning of this enormous request — “Be holy”? Analyzing some of the commentators, particularly Rashi and Ramban, will show that this verse is a request that stands by itself. However, reading the rest of Vayikra 19 shows a simple yet challenging model of קדושה, a simple paradigm of holiness. Commands such as “לֹֽא תַעֲשׁוֹק אֶת רֵֽעֲךָ” – “You shall not defraud your fellow” or “לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט” – “You shall not render an unfair decision in judgment” are just two examples. Further reading in the chapter will reveal the obvious: relationships between people can be particularly challenging. The Torah recognizes these challenges and provides further guidelines in order to build a just society. To mention two, “לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ” – “You shalt not go up and down as a talebearer among thy people” or “לא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ” – “You shalt not hate your brother in your heart.” The Torah sets clear parameters of what is expected from a society which desires to be holy, day in and day out. In other words, being holy, though it sounds like an enormous request, is not a mysterious requirement. On the contrary, this enormous request can be fulfilled in day-to-day life, as detailed in Vayikra 19.
  • The days between Shoah and Tkuma are days that touch everyone in Israeli society and in the Jewish world as a whole. The individual and the community are united in these days of memory, solidarity, and empathy. The mundane becomes secondary and there is a feeling of reverence in the air. During these days, our thoughts are with all those lives that are no longer with us, and we may wonder about their unfulfilled dreams. During this time, we put differences and disagreements aside and reconnect with one another as the memory of the past creates feelings of commitment to our fellow human being.
  • The highlight of Vayikra 19 is possibly the most famous verse in the entire Torah which, at this time of “social distancing,” is essential: “וְאָֽהַבְתָּ לְרֵעֲךָ כָּמוֹךָ” – “Love your fellow as yourself.” Perhaps when Rashi quoted the Talmudic sage Rabbi Akiva, who said that this command is “כְּלָל גָדוֹל בַּתוֹרָה” – “a fundamental principle of the Torah,” he was referring to days when people’s hearts would be open to one another despite physical restrictions. During these challenging days between Shoah and Tkuma we can go back to the words of the prophet Yirmiyahu, who lamented destruction but also predicted redemption. His wishful words echo in the song “הַלְוַואי” – “If Only” by the late poet Eeud Manor z”l: “הַלְוַואי וּנְחַדֵשׁ יָמֵינוּ כָּאן כְּקֶדֶם” – “If only we’ll resume our days as in ancient times.”
Amen.

שבת שלום והמון בריאות – Shabbat Shalom, with blessing for health and peace to all.