Vayikra

Maran “HaChasam Sofer” offers the following creative insight on Parshas Kedoshim. One of the mysteries of the Hebrew language is the use of identical words to connote diametrically opposite meanings. For example, “Lehashraish” means planting or, to the contrary, uprooting. “Chesed” means loving-kindness or, to the contrary, abomination. The word “Kodesh” also has dual messages. “Kedusha” classically relates to the upward spiral of sanctity and growth. However, “kedusha” can also relate to rejection and lowering oneself, as in the pasuk concerning “Kelayim”, “Lest the growth becomes kadosh (Devarim 22:9)”, i.e rejected and lowly. The Torah enjoins the Jew, “Kedoshim Teheyu”, “You shall lift yourself to high standards of spirituality and holiness”. If, however, one entertains pessimistic thoughts of the futility of reaching and connecting to Hashem on high, the pasuk responds, “For I, the Lord, am Kadosh”. Hashem is prepared to lower Himself (following the second meaning of “Kadosh”) in order to descend and cleave to the Jew at any level he is able to reach.

A similar thought is expressed by “Rav Chaim Volozhiner”. There are three groups of commandments at the beginning of Parshas Kedoshim. The first enjoinder is, “You shall be Holy”, the second is “One should honor one’s parents and keep Shabbos”, and the third is “Reject the pagan gods” worshipped by the secular world. After each one of these three mitzvos, the Torah says, “I am the Lord, your G-d”. The repetition of the verse, “I am the Lord, your G-d” three times was interpreted by Rav Chaim in the following way. These three commandments reflect three divergent groups of Jews. The first group enjoys a sublime and idealistic life of holiness and spirituality. To this type of Jew, the Almighty commits Himself to a meaningful relationship and bond, saying “I am the Lord, your G-d”. The second group follows the basic and technical directives of the torah (i.e. Shabbos and filial respect) but lacks the passion and holiness. To this Jew, the Almighty also commits Himself to a meaningful relationship and bond, saying “I am the Lord, your G-d”. The third group of Jews does not even observe the commandments, but identifies with G-d and the Jewish People, rejecting paganism and idol worship. To this type of Jew, too, the Almighty declares “I am the Lord, your G-d”- “I am prepared to meet the Jew at whatever level he is able to reach”. Hashem’s kedusha expresses itself in His ability to lower Himself and connect to whatever level we achieve.

We can now understand an iconoclastic interpretation of a Midrash by the “Mizritcher Maggid”. Midrash Rabbah (24:9) comments on the pasuk, “For I, the Lord am kadosh”-”Kedushasi lema’alah mikedushaschem”, “My holiness is greater than yours”. The Maggid twists the words to express a totally different message. “Kedushasi lema’alah”, Hashem’s level of kedusha on high, “Mikedushaschem”, is contingent on our kedusha. How is it possible for us to control the sublime holiness of Hashem? According to the “Chasam Sofer”, it is very well understood. Hashem is prepared to lower Himself in order to connect to every Jew on his subjective level of kedusha. Therefore, Hashem’s kedusha is indeed contingent upon how elevated we are. If we achieve greater heights, Hashem need not compromise His level and descend as far. However if we only achieve a modicum of kedusha, Hashem must descend even lower in order to relate to our lowly and diminutive level. We must learn from this that if the Almighty is willing to lower Himself to connect and assist every Jew, all the more so must we be willing to descend our “high horse” to relate and have a meaningful relationship even with the most-compromised Jew. With this attitude, there is hope that we will lift and inspire all of our non-committed brethren to join us in serving the “melech malchei hamelochim”-HaKadosh Boruch Hu.

Following the holidays of Pesach and Succos, there is a set of elective fasts called BaHaB which is an acronym for Monday, Thursday and Monday. These specific days of the week were selected because they are days of good-will, as Moshe Rabbeinu ascended Har Sinai on a Thursday and descended on a Monday (Rama O.C. 134,1 ). There are three divergent opinions as to why these fasts are observed.

1) Repentance and Catharsis - The Rosh tells us (Taanis 1,20) that the joyous festivity of the holidays can be a catalyst for frivolity and sin. A precedent for this is found in Eyov 1,5. "When each cycle of feast days ended, Eyov .... would rise early in the morning and bring burnt-offerings... for Eyov said, ‘Perhaps my children have sinned and blasphemed Hashem in their hearts.'" Similarly, the Gemarah in Kiddushin (81a) quotes Rav Avin as saying, "The most susceptible time of the year for sin is the holidays." Rashi explains because men and women gather to hear the drasha, creating an environment for sin.

2) Environmental Concerns - Rav Yehuda Hachasid writes (Sefer Chassidim 227) that we fast after Succos in order that the rains of MarCheshvan fall adequately and beneficially. We fast after Pesach in order that the heat of Iyar should not parch and decimate the wheat. This is also the opinion of the Raviyah (Mordechai, Taanis, 629).

3) Health Concern - The Mateh Moshe (716) is of the opinion that due to the change in seasons immediately following the Holidays, the body, while acclimating to the new conditions, is susceptible to illness. Therefore, we fast as a preventative measure to ward off sickness. The latter two reasons categorize these fasts as requests for salvation from trouble rather than a fast of Teshuvah. Most people don't fast BaHab as they find fasting taxing and often counter-productive. It is advisable, however, to follow the unique fast of the Ravad z"tl, "Let one not refrain completely from eating meat or drinking wine, for what the Torah prohibited is enough! Rather, while one is eating and still desires to eat, let him, in honor of the Creator, set aside some of his desires and not eat according to his appetite. This method will prevent one from sinning..." (Foundation of Teshuvah, Rabbeinu Yonah). The custom in our Shul, as in many Kehillos, is to recite Selichos before davening.

May the Almighty respond to our sincere repentance and requests and shower us all with His blessing.