Different and Beyond
Kedusha is the designation of purpose and therefore value. Purpose and
therefore value are functions of our belief in G-d. To the extent that we
believe in the singular and absolute significance of G-d is the extent to
which all our actions will be motivated and directed by the desire to
attach ourselves to the significance of G-d and the degree to which all
our actions will have purpose and value.
Kedusha is more than the understanding of true purpose and value. Kedusha
is the imposition of purpose and value over all actions and attitudes. It
presumes the discipline to do the will of G-d at all times regardless of
emotional or intellectual questions and reservations. This week's Parsha
challenges us to accept Hashem's significance and extend purpose and value
to all aspects of life.
1. The regular Kohain may not engage in the Mitzvah of burying the
unless it is one of his seven closest relatives (parent, child, sibling,
spouse). The exception is the unattended body where the Mitzvah of
attending to the burial takes precedence over even the protected sanctity
of the Kohain Gadol (High Priest). (This assumes that there is no one else
to bury the body.)
Why would the burial of an unattended, dead, stranger take precedent over
the sanctity of the Kohain whereas his closest non-relative would not?
2. A Kohain may not marry a divorcee, a convert, or any woman with
legal classification of a “Zonah.” The divorcee, convert, or Zonah could
be the most wonderful woman in the world. The Kohain could be convinced
that she is his “basheret,” his soul mate; yet, they are forbidden to
3. The Kohain Gadol is restricted in all the ways that the regular
is restricted. Additionally, he cannot attend the funerals of his seven
closest relatives and cannot marry a widow.
4. A Kohain who is born with a deformity or becomes so because of
circumstance may not participate in the Temple service. To do so is called
a desecration. The “blemished” Kohain could be the greatest and most pious
of all the Kohanim; yet, he would be prohibited from attending to the
Is G-d so petty and insensitive that He cares more about appearances than
substance and character?
5. The Kohanim are an exclusive group with both rights and
They are gifted with eating Terumah (tithes) and certain parts of the
Korbanos (offerings). At the same time they are restricted to a much more
rarefied environment of purity than the regular Jew – Yisroel. If the
Kohanim wish to partake of their rights they must first adhere to their
The same is true for the daughter of a Kohain. She too is gifted and
restricted when it comes to Terumah and Korbanos; however, she must marry
a Kohain to retain those rights. If she should marry a non-Kohain she
forfeits all her ancestral rights in favor of her husband’s non-Kohain
Why? Regardless of whom she marries she is of the same genetic makeup as
her male siblings. Why should she loose the right of partaking from her
6. Blemished animals are forbidden on the Mizbeach. If the
deformity is severe enough that the animal is classified as “Treif” (not
kosher) it makes sense that it is unfit for the Mizbeach. At the very
least an offering must be Kosher. However, a split lip, eye infection, or
skin condition does not render an animal treif, yet, it does render it
unfit for the Mizbeach.
If G-d made it and we can eat it (meaning, it is only treif to offer on
the alter but is permitted to be eaten) why shouldn’t it be fit for the
7. A first-born sheep or goat must be offered as a Korban. Similar
concept of Bris Milah (circumcision), the newborn calf stays with its
mother until it is eight days old after which it is offered as a Korban.
The Torah then states that a mother cow / ox and her calf cannot be
slaughtered on the same day.
What is with the mixed messages? On the one hand the eight-day-old calf
is “torn away” from its mother after they have had a chance to bond with
each other and is offered as a Korban. On the other hand, the Torah
forbids the slaughtering of a mother animal and her offspring on the same
day! Is it a question of sensitivity or a concern for compassion?
Furthermore, the Torah concludes these laws of Kedusha and sanctification
by stating, (22:31-33) “…observe My Mitzvos… do not desecrate My Holy
Name… I am G-d Who sanctifies you… Who took you out of Egypt…” Why does
the Torah make this statement at this specific juncture?
Death, marriage, disabilities, class distinctions, privileges, and
mandated sensitivities, are life events and attitudes that define the
values of a society. They challenge us to revisit the cherished ideals of
individuality, democracy, and equality from the perspective of
responsibility that is either divinely or socially mandated.
On the one hand it acknowledges the reality of differences. Whether
naturally or divinely imposed (not that there is much difference)
differences dictate consequences. Our expectations for the naturally
gifted student whose grasp of information and application are seemingly
effortless are far greater than the student who struggles with basic
logical constructs. The gifted student may receive more attention and
encouragement than the non-gifted student and will earn greater
consequences for both successes and failures. On the one hand there is the
greater potential for reward; on the other hand there is the greater
possibility of failure and disappointment.
Is it fair? Is it moral? Is it right that some are born with more and some
The Torah tells us that fairness or rightness have nothing to do with the
reality of differences. The only absolute fairness and equality that exist
in the realm of differences is the responsibility to accept that which is
and attempt to realize the purpose and value intended by G-d. Whether
Kohain or Yisroel, whether Kohain or Kohain Gadol, whether divorced or
widowed, born Jewish or immersed Jewish, seemingly sensitive or grossly
insensitive, the challenge of accepting G-d at face value is across the
The blemished Kohain is no less valuable than the unblemished Kohain so
long as they assign significance by G-d’s intent rather than their own.
The Kohain’s daughter who may no longer partake of her father’s Terumah
because she married a non-Kohain is no less valuable in the context of
nation and G-d than her male siblings who minister to the people and must
conduct their lives in purity. G-d delights in dirty diapers, laundry, and
homework no differently than He does in the sweet incense of the Ketores.
Both are equally essential because He commanded them. Both are equally
important because He determines importance. Both are equally valuable
because He established their significance.
Compassion is a natural characteristic of our people. However, compassion
is only trustworthy when expressed within the framework of G-d’s Mitzvos.
Not every expression of compassion is beneficial to the recipient and not
every act of compassion accomplishes what we intend. How can we know when
to be compassionate and when to withhold compassion? The only absolute
scale is to do what G-d commands.
(22:31) The verse states, “You shall observe my Mitzvos and perform them…”
Rashi quotes the Medresh that explains, “Observe” means to study
and “perform” means to do. If we study G-d’s Mitzvos and then do what we
understand to be His will, the verse concludes, “I am G-d.” That is the
meaning of Kedusha and that is the only way for us to be a holy people.
Text Copyright © 2005 by Rabbi Aron Tendler and Torah.org
The author is the Rabbi of Shaarey Zedek Congregation, Valley
Village, CA, and Assistant Principal of YULA.