Parshat Acharei Mot-Kedoshim: How to Be Holy

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“Be holy!” So begins Parshat Kedoshim (of this week’s double parsha): “Because I, God, am holy.” What does it mean to cultivate holiness—in our lives and in the world?

Rashi understands “Be holy” as a call to separate from forbidden sexual relationships, linking it to the previous parsha, Acharei Mot, which details these prohibitions. For Rashi, holiness means setting boundaries in relationships and abstaining from what is forbidden. The Ramban, however, offers a different interpretation. After listing specific prohibitions, the Torah calls on us to elevate even permissible behavior. One can technically keep the law and still act in a base or gluttonous way—a naval b’reshut haTorah. According to the Ramban, holiness requires moderation, intentionality, and moral refinement—not just avoiding sin, but rising above it.

While both commentators read “Be holy” in relation to what comes before, we can also understand it in light of what follows: a list of interpersonal mitzvot. The Midrash Sifra teaches that this section was read aloud to the entire nation during hakhel, because it contains the core values of the Torah. After laws centered on the Mishkan and the kohanim, the Torah introduces a transformative idea: kedusha is not limited to sacred spaces or select individuals—it is accessible to everyone. Rabbi Jonathan Sacks zt”l called this “the radical democratisation of holiness.” By showing compassion for the vulnerable, and by infusing our daily interactions with care and justice, we bring holiness into the world. How are we to be holy? “Because I, God, am holy.” We are called to reflect the divine image within us.

One final idea comes from Rav Aharon Lichtenstein zt”l, whose 10th yahrzeit was recently marked. He taught that “a Jew is also commanded to aspire.” In this light, “Be holy” becomes a call to transcend the letter of the law—to keep striving upward in moral and spiritual growth. Shabbat Shalom -Karen Miller Jackson

Kedoshim: An Antidote to Hate

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Parshat Kedoshim contains one of the most important chapters in the Torah according to the commentaries. It also contains mitzvot which are at the forefront of contemporary society and the challenges we face.

After focusing on the holiness of the mikdash and kohanim, Vayikra 19 marks a revolutionary shift where everyone is commanded: “Be holy.” Midrash Sifra teaches that this was one of the sections read out to the whole community during hakhel, emphasizing the potential for all to infuse their lives with holiness. Moreover, it lists many interpersonal mitzvot as the path to holiness. One of these mitzvot – “love your neighbor as yourself,” – was considered by Rabbi Akiva to be the overarching rule of the Torah.

New challenges have arisen accentuating the importance of these mitzvot which strive to enhance human relationships. Smartphones and social media have made it easy and trendy to criticize others publicly. This has led to hurtful and alienating behaviors such as virtue signaling, shaming and canceling. More sinisterly, it has also fueled the spread of fake news, hatred and extremism. One mitzvah in particular speaks to this challenge: “You shall not hate your brother in your heart, rebuke your kinsman, but incur no guilt because of him.” This verse seems to support criticizing others. Yet, the Talmud Arachin limits the scope of “tochecha,” when it teaches that the criticism must stop if it results in public shaming. The sages themselves acknowledge that most of them were incapable of receiving or giving rebuke effectively as it was meant to diminish hatred in one’s heart.

What is the antidote to the spread of falsehood, hatred and anger? Frank Bruni writes that in this era “overwhelmed by grievance,” we need more humility. Even more, Kedoshim provides a moral and practical framework for calling out injustice from a desire to spread holiness instead of hatred. Shabbat Shalom🇮🇱 -Karen Miller Jackson

Parshat Achrei-Mot/Kedoshim: On Being Holy

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This week’s double parsha, Achrei-Mot Kedoshim, marks a significant turning point in sefer Vayikra and is a springboard for thinking about hierarchies and accessibility of holiness.

The parsha opens with a description of the order of the Kohen Gadol on Yom Kippur in the Temple – the holiest person, on the holiest day, in the holiest place. After more discussion of sacrifices, Vayikra 18 shifts to discussing mitzvot beyond the mikdash, including prohibited sexual relationships and other mitzvot, many of which relate to social relationships and responsibility. One verse in the middle of this list stands out: “Speak to the whole Israelite community and say to them, (kedoshim ti-hiyu) be holy…” For the commentaries, the placement and wording of this verse signaled its overarching value and meaning for each and every person.

After many chapters which were Temple-focused, the Torah emphasizes that not only priests have access to holiness. The midrash Sifra teaches that “be holy” was one of the sections read out to the whole community during hakhel, when all of Israel gathered to hear and learn Torah, emphasizing the potential for all to infuse their lives with kedusha. 

A similar dichotomy is found in Talmud Brachot regarding the source for the earliest time to say Shema at night. The mishna teaches: “From the time a kohen can eat terumah,” likening the saying of Shema to the holiness of the kohanim in the mikdash. Yet, the Talmud suggests other sources, including “the time a poor person comes home to eat their pita and salt.” Learning halakha from the daily routine of a poor person suggests that holiness can be accessed by all. The Talmud reinforces this when it states that the (timing of the) kohen and poor person are of “one measure.” 

“Be holy,” encourages us to aspire to emulate the holiest people and also challenges us to discover kedusha in unexpected places and people. Shabbat Shalom – Karen Miller Jackson

Kedoshim: Path to Holiness

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The book of Vayikra teaches about holiness – of place (mishkan) and time (Shabbat and holidays). This week’s parsha adds another innovative idea related to holiness: kedusha is accessible to everyone. How? Parshat Kedoshim (literally, “be holy”) lists important interpersonal mitzvot as the path to holiness.

The eternal significance of this section was highlighted by the great Rabbi Akiva who taught that the verse, “love your neighbor as yourself,” is the overarching rule of the Torah. It is no coincidence that this aphorism is taught by Rabbi Akiva, whose life experience underscored the importance of this value. The Talmud teaches that the reason we observe partial mourning customs during the current period of sefirat ha’omer, is in memory of his 24,000 students who died because they did not treat each other with respect. The midrash adds that R. Akiva taught his later students that the earlier ones died because they behaved begrudgingly (עין צרה) toward one another. The rabbinic stories about R. Akiva demonstrate that this was a character trait which he internalized deeply. In the story of the ostracism of his teacher Rabbi Eliezer, it is only Rabbi Akiva who is capable of visiting him to gently deliver such upsetting news. Moreover, the parsha contains a mitzvah to rebuke others (tochecha). The midrash Sifra limits this mitzvah when Rabbi Tarfon teaches that of all the sages only Rabbi Akiva knew how to receive rebuke with love, while others could not. 

The mitzvot in parshat Kedoshim suggest that it is in the hands of individuals to choose whether to focus on hate or love, to choose not to stand idly by in the face of bloodshed and to behave with respect toward others. These are an even greater rule of Torah today, after the shoah. These are an even greater rule of Torah today, to ensure the continued flourishing of the State of Israel. May we merit to internalize these values like Rabbi Akiva and make them the essence of a Torah life. Shabbat Shalom -Karen Miller Jackson