Worthy of A Great Nation

In Parshas Achrei Mos, after the Mitzvos of the Avodas Yom HaKippurim and Halachos regarding Shecuthei Chutz and Kissui HaDam, the Torah begins a section that speaks about the laws of Arayos: which relationships are allowed, and which are not.

Before beginning the actual Halachos, however the Torah begins with something of an introduction: “Daber El Bnei Yisroel, V’Amarta Aleihem, Ani Hashem Elokeichem.” Moshe is told to give this part of the Torah over to Klal Yisroel in the direct name of Hashem. We don’t often see this particular formulation; one would imagine that Moshe gave over the entire Torah in the name of Hashem, why in this case is he specifically told to include a reference to Hashem?

The consensus of the Meforshei HaPshat is that the fact that this section begins with these words indicates the high level of importance assigned to this Parsha. The Ramban, for example, seems to indicate that the words “Ani Hahsem Elokaychem” are used in this case in a similar way to the Aseres Hadibros themselves. The Alshich writes that these Pessukim begin this way because they are among the Ikrei HaTorah. Certainly a part of the Torah that is thusly referred to by our Chazal is worthy of our attention. What is it about this section of our Sedra that is so central to Yiddishkeit?

At first glance this is a part of the Torah that is quite cut and dry: there are certain relationships which are forbidden and these Pessukim enumerate those rules. Obviously the Halachos of Erva are very important—some are punishable by Misas Bes Din or Karres—but there seems to be an additional level of Chashivus implied by the words “Ani Hashem Elokaychem.”

The truth is, though, that the Dinim of Arayos are preceeded by a number of Pessukim and I think it is within these words that we can indeed find a vital and most central message.

“K’Maasei Eretz Mitzrayim Asher Yashavtem Bah Lo Sa’asu, U’Kmaasei Eretz Cannan Asher Ani Mevi Eschem Shama Lo Sa’asu.”

The Torah exhorts us to be careful not to behave like the Mitzriyim or the inhabitant of Eretz Cannan, but rather to follow the Mitzvos “Es Mishpatai Tishmoru” and to live a life that is within the bounds of Torah. These Pessukim are a little more broad in their meaning and instruction—they speak of the way we lead our entire lives, and not just one area of Torah—but they too require explanation.

Rashi explains that Mitzrayim and Cannan are chosen as the examples of lifestyles which are the antithesis of Torah because they are the worst—especially in matters pertaining to Arayos and Erva, these two nations were specifically degenerate and so the Torah chose an extreme example to warn us.

The Maharal, in Gur Aryeh, is troubled by the Rashi and asks the following question: the Torah seems to be telling us that we should not act like the inhabitants of Mitzryim and Eretz Cannan because they were the worst of the worst, but this implies we would perhaps be allowed to behave in the manner of one of the less perverse nations. Obviously this cannot be the case—we must walk only in the Derech HaTorah and are not to emulate any of the Goyim—why then did the Torah select these two nations specifically?

The Maharal therefore explains that the Torah was sending us a message by referring specifically to these nationalities: their actions are not worthy of a great nation such as ours. We were taken out of Mitzrayim because the Kedushs and Madreigah of Bnei Yisroel is that much loftier than their morally corrupt lifestyle—we could not stay there. The same is true of those living in Eretz Cannan: one of the tenets of Yeshivas HaAretz was that the inhabitants of the land could not be allowed to stay. We cannot live in the same place as these nations because we are inherently better and more Kadosh.

I think that the words of the Maharal may help us understand the weight that the Torah places on these Pessukim, as indicated by the introduction of “Ani Hashem Elokaychem.” In fact a similar theme is echoed in the words of the Ohr Hachaim Hakadosh, in a way that makes the message even a little more clear.

The Ohr Hachaim asks: why does the Torah remind us that we used to live in Metzrayim? We all know the story of Galus and Geulas Mitzrayim, all the more so the Dor Hamidbar that was given this Tzivuy directly. Might we think that there is another place called Mitzrayim to which the Torah is reffering? Why did the Torah specifically mention that this was “Mitzrayim Asher Yashavtem Bah?”

The Ohr Hachaim answers this question with a Yesod that is indeed central to our entire lives as members of the Am Hanivchar.

The Torah is about to give us Mitzvos and Dinim regarding Arayos and other areas of life that are controlled by our Taiva. Human beings are created with certain instincts and inclinations, some of which can at times lead us in the wrong direction. But we may wonder: “My Taiva is part of human nature, can the Torah really expect me to control that which is inborn?” Therefore, explains the Ohr HaChaim, the Torah reminds us that we lived in Mitzrayim, amongst the worst Shetufei Zima, the most perverse population that exists, and we were not affected—we did not stoop to their level. One may wonder how this is possible, but it is most certainly due to the inherent Kedusha of each and every Jew. We lived in Mitzrayim for hundreds of years and we able to withstand the attractions and perversions of those surrounding us—this shows just how much control we can have over the basest of our human instincts, because we are members of Klal Yisroel.

This is why the Torah also refers to the inhabitants of Eretz Cannan, with whom we had not yet had any interaction: to assure us that we could withstand the test of living amonst them as well. Our capacity for Kedusha is far above the Umos HaOlam, and especially those who we are told are the most depraved, and our ability to remain free of these Aveiros stems from this potential.

With this in mind we can understand why these Pessukim are so important that they would be introduced in the same way as the Aseres Hadibros themselves, with the words Ani Hashem Elokeychem. These Pessukim are not just about Arayos, but provide us with guidance that can help us in every aspect of our lives. If we remember that we lived among the Mitzriyim and were not affected by their Zima because we are above that, because we are inherently Kadosh, this can help us achieve that which we may think is impossible. We have the opportunity, and even desire, to reach great heights in Ruchnias, but sometimes we need to be reminded that we also have unlimited potential.

R’ Yerucham Levovitz comments that if one would look through the Torah and identify the central theme of most Mitzvos, and many of the messages given over from Moshe Rabbeinu to Klal Yisroel it would be the importance of staying separate from the Umos HaOlam and conducting ourselves as the Am Kadosh.

I think that this understanding of our Pessukim can help explain why this is the case. When we separate ourselves from the Goyim, when we highlight our superiority, we are in fact giving ourselves the tools to battle the Yetzer Harah and live a life of Kedusha. We are different from all others because of the Kedusha infused in each and every one of us by virtue of the fact that we are members of Klal Yisroel, and this knowledge can help us in our everyday battles.

I think that this message—that our capacity for Kedusha is what makes us special and gives us the tools to live our lives B’Derech HaTorah—is also connected to Lag B’Omer and this week’s Perek in Pirkei Avos.

In the third Perek of Pirkei Avos we find the words of R’ Akiva. One of the central lessons that he teaches, his “Hu Haya Omer”, pertains to our stature as Jews. While all of human kind is elevated from other creatures because they are Nivrah B’Tzelem, a special level of love is afforded to Klal Yisroel: “Chavivin Yisrael Shenikru Banim Lamakom” and “Chavivin Yisreol Shenitan Lahem Kli Chemdah.”

When we learn Pirkei Avos, we must keep in mind that when a specific thought is credited to one of the Tannaim as “Hu Haya Omer” these words represent not only what that Tanna said once or twice, but his entire essence. That said, we can assume that this message, “Chavivin Yisrael Shenikru Banim Lamakom” is part of R’ Akiva’s very being, that these words indicate how he lived his life and how he saw the world.

How does this thought relate specifically to R’ Akiva. Why is he the one who lived a life of Chavivin Yisrael?

Perhaps the answer to this question lies in the message of Lag B’Omer.

As we know, Lag B’Omer is celebrated as the day that the Talmidim of R’ Akiva stopped dying. It is always interesting to think about why this day is a celebration—the fact is that twenty our thousand young Talmidei Chachamim perished—and the implication of Chazal is that there were no Talmidim left—why do we celebrate the fact that this epidemic ended?

We must therefore assume that we are celebrating not only that they stopped dying, but what was gained in the process. Perhaps we can gain an understanding based on the above thought.

The Gemarah tells us that the Talmidim of R’ Akiva died “Shelo Nahagu Kavod Zeh B’Zeh,” because they didn’t treat each other with respect. The Megorshim posit that it is unlikely that they were totally disrespectful to one another, as this would be impossibly unbecoming of the Talmidim of R’ Akiva. Rather, we must assume that they did not treat each other with adequate respect—they were lacking in the respect that they should have afforded to fellow Talmidei Chachamim.

R’ Akiva saw that his Talmidim were punished for having less than the requisite respect for their fellow students and perhaps he realized that this stemmed from a lack of recognition as to the value of each Jew. Perhaps R’ Akiva assumed that his Talmidim did not understand the reason that we must each be treated with such Kavod.

It would follow that following this tragic loss R’ Akiva would dedicate his life to the message of Chavivin Yisrael. Our treatment of one another must stem from an understanding that we are Banim Lamakom. If we recognize that we are elevated by the mere the fact that we are members of the Am Hanivchar, we will certainly treat each other with more respect. This realization must however start with ourselves, with the undestnaing that this status—Banim Lamakom—affords us a tremendous capacity for Kedusha,

On Lag Bomer we can celebrate the lesson learned through the unfortunate loss of those twenty four thousand Talmidei Chachim: the Kedusha of each Jew. We learn the words of R’ Akiva: “Chavivin Yisrael Shenikru Banim Lamakom, Chavivin Yisreol Shenitan Lahem Kli Chemdah” and use that to elevate our relationship with Hashem as well as our fellow Jews.