Holiness: At the Center of Torah and at the Center of Community

Rabbi Joel Fleekop

Saturday, May 2, 2009

If we were to unroll the Torah all the way -- as some congregations do on Simchat Torah -- and then began rolling back to the center the two eitz chayim, the two sides of the Torah would meet right around the section Sofia and Andrea read from the morning. Leviticus chapter 19 -- from which the girls so beautifully chanted -- is the geographic center of the Torah.

Over the centuries, many rabbis have argued that this important chapter is at the center of the Torah not only in terms of location but also content.

Part of the holiness code, a unit of text that spans from chapter 17 through chapter 26 of Leviticus, chapter 19 conveys some of Judaism’s most important values. Echoing many of the Ten Commandments, we are reminded of the prohibitions on idolatry, theft, making false promises, and the commands to honor our parents and observe the Sabbath. Additionally, the chapter includes commandments for ethical behavior: leave the corners of your field for the needy, do not place a stumbling block before the blind, use fair weights and measures in business, do not oppress the stranger, do not without the wages of a laborer, and show favoritism to neither the rich nor the poor.

Leviticus 19 is clearly noteworthy for its centrality – both geographic and thematic – but as the sage’s observe, it also stands out because of how the unit of text is addressed.

As Nehaman Leibowitz writes in her Studies in Leviticus, “the opening here differs from all the others in Leviticus. Chapters 1, 4, 11,12, 18 all begin ‘speak to the children of Israel.’ Whereas here , [in chapter 19], the text reads, ‘speak to the congregation of the children of Israel --- daber el kol adat bnei yisrael.’ ” Rashi teaches that the additional word – “congregation” or in Hebrew adat – signals that this set of rules were given to the full assembly of Israel.

But why address Leviticus 19 to the entire community of Israel? Why not just speak to Aaron, the priests, the tribal leaders, or other subgroups as is the case elsewhere in Leviticus.

As one might expect, there are a number of possible explanations offered by our sages. One that particularly resonates is the notion that holiness is not only possible for the elite but something to which the entire community can strive to achieve.

As the Sixteenth Century commentator and Chief Rabbi of Tzfat, Rabbi Moses Alshik teaches,

God exhorts humans to be pious and holy. . . However, many people falsely assume that this can be achieved only by the chosen few. . . This is a mistake . . . as every Jew can improve his standards and attain to holiness if he strives for it. Hence this chapter was given in full assembly.

The Torah text itself seems to endorse this argument as it repeatedly asserts “k'doshim t'hiyu -- you will be holy” addressed in the third person plural. Or as it might be said in parts of the United States -- y'all be holy.

Rabbi Kalonymus Kalman Epstein takes this line of thought a step further. Writing in the 18th century, this great teacher of Chasidut explains that holiness is not only something available to the entire community, but most possible in the context of community.

In his most famous work, Maor Vashemesh, Epstein writes,

Maimonides states in Helkhot De’ot, that a Jew must move away from where there are bad customs and corrupt leaders to a place where Torah, virtue and upright leadership are found. If he fails to find a suitable place, he must withdraw to a desert or a forest to avoid vicious norms and wicket people. . . However, this [Maimonide’s teaching] only helps to avoid the obstacles of serving God. But to achieve holiness, one must join God-fearing men, pray, and study with them. The precepts should be practiced communally with pious men so as to attain sublime holiness . . . this is the meaning of “speak to all the congregation of the children of Israel” . . . for holiness can be achieved within the community, not through isolation.

As Jews, we continue to value the importance of coming together: for prayer, study, acts of tikkun olam, and camaraderie. And in each of these acts of community, we find holiness.

While it is possible to pray and study alone, those who regularly attend Shabbat worship services know there is something special about being part of a minyan. The rhythmic chanting of prayers, the discussion and debate of words of Torah, the beautiful songs created by our joined voices, and the spiritual warmth of being with others all make praying in community a holy experience.

Of course, not all acts of holiness take place in the sanctuary. Last month Shir Hadash organized a health fair at Our Lady of Guadeloupe, a Catholic Church on the East Side of San Jose. The event – whose scale and achievements were only possible in the context of community – made a difference in the lives of hundreds of people. Viewed from afar – the event was a giant undertaking: medical screenings, dental care, eye exams and other health services. When looked at closely – it was a series of holy moments: the giant smile on a girl as she was fitted with her free bike helmet, the genuine thank you offered by a man following a teeth cleaning, and the sense of purpose that filled our volunteers.

And finally, there is holiness in camaraderie. These past few months I had the pleasure of watching Andrea and Sophia share their journey to becoming Bnot Mitzvah. In the brief glimpses I was privileged to witness, I saw a friendship develop, words of encouragement shared, and other forms of support offered. It has been a joy to watch these holy interactions -- moments I trust you each hold dear.

This weeks’ Torah portion, Acharei Mot Kedoshim, reminds us that at the center of the Torah there is holiness. And that at the center of community – there is holiness as well.

Andrea and Sophia, I pray you, and all of us, will live lives surrounded by Torah and community so that we may all be blessed to live lives of holiness.

Shabbat Shalom.