Shabbat Greetings

This week’s double portion, Acharei Mot–Kedoshim (Leviticus 16:1-20:27) sits at a powerful intersection in the Torah. In Acharei Mot, we read about boundaries such as who may enter the Holy of Holies, when, and how. In Kedoshim, we are told: “Kedoshim tihyu—You shall be holy” (19:2). Holiness, the Torah teaches, is not just about sacred spaces; it’s about how we live with one another every day.

One of the most famous lines appears just a few verses later: “V’ahavta l’reacha kamocha—Love your neighbor as yourself.” (19:18) But what does that actually mean in practice, especially today?

We live in a world where it’s easier than ever to speak, but harder than ever to truly listen. Social media, political polarization, and the speed of modern life have created a culture of reaction rather than reflection. People talk past each other, not to each other. Everyone has a voice, but fewer people feel heard.

Acharei Mot begins with a warning about entering sacred space improperly. The High Priest can only enter the Holy of Holies at the right time, in the right way. Maybe one message for us is this: not every moment is the right moment to speak, and not every way of speaking is appropriate. Just as there is a discipline to entering sacred space, there must be a discipline to entering conversation. Perhaps ask yourself this question, “Why am I talking?”

Then comes Kedoshim, which brings holiness down to earth. Holiness is not only in the Temple; it’s in how we treat the person in front of us. The same chapter that commands love also warns: “Do not hate your brother/sister in your heart… you shall surely rebuke your neighbor, but do not bear sin because of them.” (19:17) This is a delicate balance. We are not told to avoid disagreement. On the contrary, we are obligated to engage, to challenge, to speak truth. But we must do so without hatred, without humiliating, without shutting the other person down. That’s the challenge of our time.

Real listening is an act of holiness. It requires humility AND the recognition that I don’t hold all the truth. It requires patience AND the willingness to hear something uncomfortable. It requires courage AND the ability to stay in the conversation even when it’s hard.

Perhaps we can read the opening of Acharei Mot metaphorically: before entering the “holy space” of another person’s inner world, their experiences, beliefs, and pain, we must prepare ourselves. We enter with care, with respect, with a willingness to be changed. And perhaps Kedoshim tihyu is not just a command, but a possibility: holiness emerges when we create spaces where people feel safe to speak and are met with genuine listening.

In a world full of noise, being someone who truly listens—who makes room for another voice is a radical act of kedushah – holiness. So maybe the lesson for this Shabbat is this: Holiness is not only in what we say. It is in how we listen.

SHABBAT SHALOM