After the Mishkan was designated as the place to which the Jewish people brought their sacrifices, the Torah prohibited the sacrifices from being offered anywhere else. Our Parsha indicates that one of the reasons for this prohibition was to stem the tide of idolatrous offerings (17:7). Considering the fact that bringing offerings to the Mishkan doesn’t eliminate the possibility of idolatrous intentions, what was the purpose of this requirement?

Rabbi Mordechai Kamenetzky (The Parsha Parables Anthology) suggests that there is a great benefit to visiting a place of growth and spirituality. Whether it’s the habit of going to a physical place, as in the Mishkan or temple, or simply being around individuals, kohanim, who are there to guide should one need it, being in a supportive environment is paramount to our growth as Jews and as people.

Our Parsha commands us to be holy, gives examples of what that entails, and then mentions the shelamim (peace) offering (19:2-5). One of the laws of this offering is that it must be consumed before the third day. If any remains, or if there is even intent to have any remaining on the third day, the entire offering would not be accepted. How would the mere consideration of eating it on day three invalidate an offering if it didn’t end up happening anyway?

Rabbi David Fohrman suggests that the answer can be derived from the topic mentioned thereafter. After these offering details, the Torah speaks of social justice rules, such as the leaving of one’s harvest for those less fortunate, honoring one’s commitments, and not stealing. All these ordinances aim to build respect for others. This same respect for others would prevent one from even considering breaking the shelamim 3-day rule. Respecting and honoring the boundaries of G-d and of people will enable us to lead holy and just lives.

Parshat Acharei Mot contains the broad instructions to “keep my laws and rules (those that can be understood along with those that can’t) that we should perform and live by them…” (18:5). Rashi explains that living with the laws and rules brings eternal reward, and the Mishna (Makot 23:2) adds that “performing” includes avoiding negative actions in addition to performing positive ones. In one Passuk we are asked to 1) keep, 2) perform and 3) live by the laws of the Torah, but how are we to understand these three different directives? 

The Lekach Tov offers a unique reading of the Passuk: Performing the laws and rules is a level of observance that is required to maintain our relationship with G-d. However, to gain eternal benefit from those laws and rules requires that we not only perform them, but also keep them safe. But what does it mean to keep laws and rules safe, and how do we do it? One answer lies not only in adhering to Rabbinic restrictions designed to prevent missteps, but by increasing mindfulness. The Torah is filled with laws and rules that involve sensitivities toward others, from appreciating G-d’s gifts to appreciating the plight of the convert. This all-encompassing Passuk highlights not only the basic (2) performance of commandments, but the benefits of (1) being mindful of others’ situations, which will lead us to (3) live a life full of purpose and perpetual giving, which is its own eternal reward.

Did you know that the airline safety announcements were (possibly) taken from one of this week’s Parshiot, Acharei Mot? When the Torah says that the Kohen Gadol (high priest) worked for forgiveness of himself, his family and of the nation as a whole (16:17), one should wonder why he couldn’t just work on forgiveness for everyone, which would clearly also include himself and his family.

The answer is that before we can think about fixing the world, we need to fix ourselves and our immediate surroundings. As the airlines say, “secure your mask before assisting others.” What’s  even more interesting in the wording is that the word “forgiveness” is only mentioned once, and yet it affects himself, his family and the entire nation. It seems that a single positive action can have the affect of improving ourselves, our families AND the nation. It’s clear from this that finding ways to improve ourselves has a cumulative affect far greater than the improvements themselves, an important concept which should motivate us to find us a mask to secure.

From a literal perspective, the names of Parshiot are nothing more than the first major word of the part of the Torah that is read during the week.  It can, however, be argued that deep meaning actually lies within the names themselves.  This week’s Parsha, Acharei Mot, literally means “after death”, and next week’s Parsha, Kedoshim that means “holiness”, are fine examples of this phenomenon.

Aliya Summary: The Torah sets the punishments for individuals who curse their parents and those who engage in prohibited sexual relations. We are instructed not to follow the customs and traditions of the heathens, and to be meticulous about eating only kosher foods. The Torah portion ends with an rejoinder that we be holy.

Notice the dual role that every Jew must play. We are each individuals and we are part of Klal Yisrael. We are exhorted to keep the Torah as individuals, but we are also “advised” to be faithful to G-d so that tragedies will not happen to the People of Israel as a whole.

Aliya Summary: We are commandment to love converts. We are also enjoined to be truthful in business dealing by maintaining honest weights and measures. The Torah prescribes capital punishment for one who worships Molech; a form of idolatry which required human sacrifices. The Torah also describes the punishment which will befall the nation if they neglect to punish Molech worshippers.

Keep all of G-d’s statutes and laws. (This too is a commandment, but it would be “unfair” to count it among the 613 mitzvot, because it is general and all-encompassing of the other mitzvot of the Torah. The Rambam excludes this kind of mitzva from the counting of 613 commandments in the rule he sets down in the first section of his Book of Mitzvot. )

Did you know that the airline safety announcements were taken from one of this week’s Parshiot, Acharei Mot? When the Torah says that the Kohen Gadol (high priest) worked for forgiveness of himself, his family and of the nation as a whole (16:17), one should wonder why he couldn’t just work on forgiveness for everyone, which would clearly also include himself and his family.

The answer is that before we can think about fixing the world, we need to fix ourselves and our immediate surroundings. As the airlines say, “secure your mask before assisting others.” What’s  even more interesting in the wording is that the word “forgiveness” is only mentioned once, and yet it affects himself, his family and the entire nation. It seems that a single positive action can have the affect of improving ourselves, our families AND the nation! It’s clear from this that finding ways to improve ourselves has a cumulative affect far greater than the improvements themselves, an important concept which should motivate us to find us a mask to secure.

Aliya Summary: More mitzvot: Not to pervert justice, gossip, be indifferent to a fellow’s predicament, hate a fellow Jew, bear grudges, or take revenge. To reprimand a sinner, and to love every Jew. The following statutes are also given here: not to sow a field with two kinds of seed, wear a garment made of a mixture of wool and linen (shatnez), or crossbreed animals. The section also includes with the laws of one who commits adultery with a half-free maidservant. We are introduced to the laws of “orlah,” the prohibition against eating the fruit of a new sapling for the first three years, and the obligation to sanctify the fruit of the fourth year. We are enjoined not to engage in witchcraft or prostitution, or tattoo our bodies. Men are instructed not to destroy the hair at the edges of their scalp or the corners of their beards. We are commanded to observe the Shabbat; respect G‑d’s sanctuary, Torah scholars and the elderly.

The Talmud tells of a Rabbi who told his colleague that when he sees men sitting by the roadside, he circumvents them so as not to burden them with standing for him as he passes by. His friend told him that he was not acting wisely, because the Torah attached Reverence for G-d to the mitzva of standing for the elderly and the Torah Scholar, and one should not “spare them” from this mitzva/opportunity.

Aliya Summary: The prohibitions against homosexuality and bestiality are mentioned. The Jews are then warned that engaging in these forbidden relationships will result in their expulsion from the Land of Israel — a holy land which cannot tolerate immoral behavior. G‑d commands the Jewish people to be holy. This section then briefly discuses several laws: revering parents; observing the Shabbat; prohibitions against idolatry; the obligation to burn “leftover” sacrificial flesh; the obligation to leave certain parts of one’s harvest for the poor; not to lie, cheat, withhold wages, swear falsely, curse or mislead another.

BE HOLY! – HOW? In light of the exceptionally large number of mitzvot in this sedra (K’doshim), one can fairly assume that the answer to that question is – by the observance of mitzvot. This means more than “just going through the motions”. It means a Torah way of life, mitzvot for the right motives and with the right enthusiasm.