Parshat Acharei Mot Kedoshim  8 Iyar5762, April 20 2001

By Shlomo Riskin

Efrat, Israel - Why does our sacred Bible single out idolatry as the most heinous of all evils, devote two of the ten commandments to its prohibition, and insist that it is a pollution which must be extirpated and eradicated from the Holy Land of Israel (Exodus 23:24)? After all, since we believe that the Divine is beyond human comprehension in any case - even to the extent that the great Jewish philosopher - theologian Maimonides argues that we can only say what G-d is not since we mortals are unable to even begin to grasp what He is (the doctrine of Negative Attributes in his Guide for the Perplexed) - why should it matter to the Almighty how some mere simple-minded people may choose to attempt to define Him or worship Him? Further, is there a modern application of idolatry for our own times? Is it possible that the most dangerous and deleterious expression of idolatry is at the very vortex of the Israeli-Arab conflict today? I truly believe that it is - and at stake in our struggle is not only our Jewish homeland, but is also the very soul and future of Western civilization and the entire free world.

Our Biblical portion this week opens with the words: "And the Lord spoke to Moses after the death of the two sons of Aaron when they came (too) close before G-d and they died... Speak to Aaron your brother not to come at any time (you wish) into the Sacred (precinct of kodesh) ... so that he not die....(only) in this (prescribed) manner shall Aaron enter the sacred (precinct of kodesh)..." (Leviticus 16:1-3). With these words, G-d is explaining one of the most inexplicable and tragic events in the entire Bible, a tragedy of which we read just two weeks ago: at the height of the celebration of the dedication of the Desert Sanctuary, when G-d sent His Divine fire of acceptance to consume the offering of the Israelites amidst the ecstatic exultation and prostration of grateful worshippers, the two sons of the High Priest Aaron participated in the atmosphere of Divine devotion and dedication by bringing an extra sacrifice of fire and incense, "a strange fire which (G-d) had not commanded them;" the Divine response was swift and merciless: "A fire came out from before G-d and consumed them; and they died before the Lord." (Leviticus 10:1-3).

The commentaries are perplexed as to the reason for what seems to be such an extreme punishment for a sincere act of religious devotion. What should it matter if the fire-sacrifice had not been commanded? Ought not a spontaneous act of Divine commitment be rewarded even more than a prescribed religious ritual, which may be performed more out of duty than dedication?

I believe that in these introductory words to our Torah portion of Acharei Mot telling Aaron not to come at will into kodesh lest he (too) die, we have the beginning of an explanation. The Hebrew word for sacrifice is korban, from the root krv which means to draw near, to come close. And indeed, after Nadav and Avihu are consumed by the fire, Moses explained to Aaron, "It is as the Lord has said, "By those who are near (close to) Me, shall I be sanctified.'" These ambiguous words are now being interpreted: Come near to G-d, Aaron, but not too near. Mortals may not take liberties with G-d, dare not decide on their own the proper method of Divine devotion and dedication. Only G-d Himself decides on the manner He is to be worshipped, when and how and to what extent His devotees are to come close to Him.

Remember that the medium of korban or sacrifice which brings near (to G-d) is fire; and while fire is the source of creativity, one dare not get too close to the flames, it is dangerous folly to "play with fire." Fire can elevate and purify, but it can also devour and destroy. One can be warmed by fire, but one can also be burnt by fire. The Hebrew word for Sanctuary, mikdash - and indeed the very term kodesh, holy - derives from two words, moked esh, the altar's hearth of fire (Leviticus 6:1). Moses may well have been saying to Aaron, in the name of G-d, "By those who come too close to Me, I become an altar's hearth of consuming fire." And so did G-d become for Nadav and Avihu, who took untoward liberties by coming (too) close to G-d by offering an unprescribed fire!

This interpretation is especially relevant in light of an act of "godly devotion" which our double Torah portion vigorously condemns twice and then once again in the Book of Deuteronomy - and it is an act of idolatrous godly devotion involving fire! Within the context of, "I am the Lord your G-d; Like the deeds of the land of Egypt... you shall not do... and like the deeds of the Land of Canaan... you shall not do, and in accordance with their statutes you shall not walk" - paralleling the Biblical introduction to the command to extirpate idolatry (Exodus 23:24) - the Bible forbids all forms of sexual immorality, (giving your seed to impure pastures), and then commands: "And of your seed you shall not give to pass him over to Molech, so that you not desecrate the name of G-d... ." (Leviticus 18:1-21) This prohibition is expanded upon and repeated (Leviticus 20:1-3), and then even further reinforced, "there shall not be found among you anyone who immolates his son or daughter in fire" (Leviticus 18:10). The Talmud explains that parents would give their children to priests who would burn them in fire as an act of religious devotion (Ramban, Leviticus 18:21).

Idolatry is called avodah zara, a foreign act of worship - and not a foreign theology or philosophy. The Bible itself forbids us to act like the inhabitants of Egypt and Canaan when it commands the destruction of idols - apparently because idolatry inspired cruel and evil action. The great Talmudic commentary and halakhic authority, Rabbi Menahem Meiri, defines idolaters as those "who are polluted in their practices and disgusting in their moral traits" - not those who worship statues! (Bet HaBeHira to B.T. Avodah Zarah, beginning of second chapter).

From this perspective, the worst idolaters today are the Palestinians, who send their children to their death as suicide bombers in the name of Allah, and not only to destroy themselves in the conflagration but also to take to their deaths innocent men, women and children - in the midst of a Passover Seder, or family bat mitzvah, or celebration over pizza. Belief in G-d does not necessarily produce ethical monotheism; zealous fire of fanatic death bombs in the name of G-d transforms that god into the worst Satan of evil and terror imaginable. The future of the entire free world depends upon the ability of Israel - hopefully with the help of the United States but chiefly with the help of the true G-d of life and love - to effectively extirpate and eradicate the strange and demonic fire of Palestinian suicide bombers!

Shabbat Shalom.

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