This parsha expands upon the theme that opens Leviticus. It is the definition of what is clean and unclean and what is holy and not holy. The images are clear examples of where and what to do and the admonition to stay away from certain practices that lead us astray or away from this idea of holiness. Why are such fastidious proscriptions given here? Also what may we learn about how we may approach Hashem in order to unify with the divine essence is discussed here as well?
The key to all of our Torah studies is to realize that no matter where we are in the text we are always seeking divine connection. Every insight that we have or every linkage of verse to verse provides another pathway for that connection. The analogy is given of the time of perfection in Gan Eden and our subsequent expulsion from there leading to a universal quest for readmittance to this divine state of being. There in our deepest cultural and soul memories is this conception of an ideal relationship of man to the divine. The sum total of this concept is that this is what drives all of our actions to become a better person, to do mitzvoth, and to love our neighbor as ourselves.
Lev: 19:18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I am the LORD.
Transformation is the most basic quality in our aspiration for a better world. We recognize that nothing takes place without a change of heart and mind. We cannot expect to experience peace if we export war. When we recognize that everything is divine then we may begin to bless continuously. What this accomplishes after a while is a sense of holiness that reflects both within and without. Imagine walking along a road that appears formless until the next step appears simultaneously with your vision of what this next step should appear like. It is in this way that holiness is approached with a particular mindset that assumes holiness before it wears it as a form of being. The example of the sea just before it parts is an example of this kind of continuous transformation.
Everything is colored by and appears to us subsequently by what we expect it to be. We cannot get away from the lens of our perception and yet it is this very lens that we are asked to clear up and focus so that we may approach holiness during our daily lives and during those times when we are reaching up for something special out of the ordinary. We do not come to Hashem empty-handed but must be prepared to give up our preconceptions and sacrifice them upon the altar of forgiveness.
Remember that each moment contains an opportunity for attention. When that attention is directed towards Hashem, towards holiness, towards Torah, and to love thy neighbor as thyself we both reach up and reach in to our highest and deepest aspirations. This is what we are called upon to do throughout Leviticus and particularly in this double parsha of Acharei-Kedoshim.
Comments