The Book of Vayikra revolves around “Mikdash,” the Temple and Mishkan, beginning with the laws of korbanot (offered in the Mikdash), continuing (in Parshat Shemini) with the laws of Tumah and Tahara (who may/may not enter the Mikdash) and, starting with today’s parsha, the laws of sanctity and holiness (of the Mikdash and the nation). In fact, the basic theme of our parsha is expressed in its closing words not to defile the land with moral turpitude, a warning that leads us directly into the opening words of next week’s parsha, “Kedoshim tihiyu, You shall be holy.” Rashi, throughout his commentary, explains the root idea of “kedusha” as separation. Hashem demands that we be separate, unique, “holier” (no, I didn’t say better) than the other nations. It is the same demand He made of us when we stood at Har Sinai: “V’atem tihiyu li mamlechet kohanim v’goy kadosh,” to be a holy nation dedicated to the service of God. And yet, our haftarah opens with words that seem to express precisely the opposite view: “Halo chiv’nei chushiyim atem li, Behold you are just like the Cushite nation to me,” adding that God has taken other nations out of foreign lands just as He had done for Israel!
The navi Amos begins his prophecies (perakim 1-2) by addressing the sins of Israel’s neighbors and foretelling the resultant punishments that would befall them. He then goes on to include Israel (and Judea) among these sinful nations and tells of their sins and resulting punishments as well. The fact that Israel is treated no differently than other nations and would be punished for their sins as well is a basic theme of the Book of Amos and it is a theme found in the prophecies of other neviim as well (Hoshea, Yirmiyahu, Yechezkel). Even our selection this week dedicates one-third of its verses describing the terrible punishments that would befall the sinful nation of Israel!
So, why then must we read this haftarah specifically?
In truth, this selection is especially pertinent to the theme of kedusha for it expresses a most important idea: the “specialness” of Israel is predicated upon their retaining that status of kedusha, something that can be done only through their fealty to God and His mitzvot. When Israel shrugs off their commitment to Hashem, when they ignore their miraculous past and, thereby, deny their glorious future, they are no different than any other nation. In fact, they are worse than the others. Amos expresses this idea so powerfully in the third chapter when he states: “Rak et’chem yada’ti…al ken efkod aleichem et kol avonoteichem,” it is because God revealed Himself to us, because we have witnessed His miracles over and over again, that He expects fidelity and faithfulness from us more than He does from other peoples!
Kedusha is not a gift bestowed upon us; it is an obligation we are challenged to fulfill.
By Rabbi Neil N. Winkler
Parshiyot Acharei Mot-Kedoshim
Rabbi Neil Winkler is the Rabbi Emeritus of the Young Israel of Fort Lee and now lives in Israel.
