Parshiot Acharei Mot-Kedoshim

When we are privileged to read two parshiot on one Shabbat—as we do this week—we often read the haftarah that is connected to the second parsha. Nonetheless, this week, we do not read the haftarah of Kedoshim but, rather, it was determined that we read the selection for Acharei Mot. The parasha itself details the requirements of the “avodah—the holy rites,” that must be followed by the Kohanim on Yom Kippur—primarily, the specific service carried out by the Kohen Gadol on that most holy of days.

Curiously, however, our haftarah does not focus upon that service—nor upon the day of Yom Kippur itself. It is also true that the second section of this first parsha, sets out the laws of morality for Israel—including avoidance of illicit unions and idolatry—and yet, our haftarah does not touch upon those sins either!

Instead, this short selection from Sefer Amos (3: 7-15) begins by declaring that Hashem’s nation is no different to Him than any other people, for He had led other nations out of their former lands, just as He did for Israel. This unexpected opening is followed by the prophet’s warning that God will destroy many from the “sinful nation” and exile those who survive that destruction.

We are rightfully shocked to realize that almost half of the haftarah centers on the future fall of the Israelite kingdom and the subsequent banishment of the “chosen” nation—especially when there is no seeming connection at all to the parsha itself!

HaRav Soloveitchik, however, does, indeed, uncover the connection of our haftarah to the parsha and finds it in the last section of the parsha. There, in pesukim 24-27, Hashem tells Israel how the immoral behavior of those nations living in Canaan at that time is what will have God remove them from the land and have Israel populate the land instead. The Torah uses the banishment of those corrupt nations as a lesson to His nation, teaching Bnei Yisrael that the holy land will not suffer depravity and immorality from any people dwelling within her—including Israel herself.

This explanation helps us understand why the haftarah begins with the rather surprising declaration that Israel is no different than the Cushim, the Plishtim or the Aramim. The Navi Amos reminds Israel that Hashem had taken other peoples from one land to another (as He had already done for Bnei Yisrael) and, so too, He would remove them from their holy land and take them to the enemies’ land—all due to their sinful and decadent behavior.

In summation, the nation had to learn that the “gift” of the holy land to the holy nation was to be dependent on their holy behavior. And this, of course, connects to the parsha’s focus upon the holy day and the hallowed relationships Hashem expects from His nation. And it is precisely what the closing verses of our parsha teach us, as the rav explains.

HaRav Soloveitchik also adds a final explanation as to why Chazal decided to reflect upon this rather depressing message from the parsha’s closing pesukim, rather than an equally (or more?) fitting theme focusing upon the importance of moral behavior and holy comportment. He reminds us that the haftarah’s opening warning was certainly not the primary idea to be taught to Israel! The rav suggests that our ancient scholars searched for a message that would be especially meaningful to future generations—especially those whose suffering in the Diaspora … and that message is found in the closing verses of the haftarah! Upon reading of the loss of their land, it is understandable that future generations would be seized with despair. For this very reason, the rabbis chose to include Amos’ promise of the reawakening of the nation and her land, of the economic resurgence that would arrive and the miraculous nation’s return of the nation to be seen as the main theme of our haftarah.

It is this message that would be passed on to those who so desperately needed encouragement to believe that the pain of exile would be temporary because it would surely restore Israel to her land, to Tzion.

It is this idea that our rabbis wished to share with the future. And this idea that we see coming to life each and every day.

Rabbi Neil Winkler is the rabbi emeritus of the Young Israel of Fort Lee, and now lives in Israel.