Among the various themes in Kedoshim are the following:

*Justice for All – Most law codes would emphasize equal justice for the poor, being fair to people who lack political, economic, or social status. We know that in contemporary society there are advantages to those who can afford expensive legal counsel. There are too many illustrations of the poor and disadvantaged being disproportionately convicted of crimes for which they could not obtain quality representation. The Torah, however, assumes that a caring society might be biased toward the poor and contemptuous of the rich. Therefore, the Torah calls upon us to seek equal justice for everyone and not to favor the poor because of our emotional inclination to do so.

*Honoring and Respecting Everyone – We live in a society often characterized by xenophobia, homophobia, sexism and other “isms.” The Torah demands that we honor all human beings, regardless of our differences. Within the parameters of respect and physical safety, we each maintain the right to express distinct political, social, and religious views. When our views suggest intolerance or contempt toward anyone of a different color or faith, those views become invalid. There is much room in our society for disagreement; there is little room for hate.

*Orlah – First fruits from our trees are first offered to God in a special ritual and only then are they eaten. During the first three years of growth, those fruits are not considered ripe and therefore not yet appropriate to honor God; thus the Torah forbids eating from a fruit tree during its first three years of growth. After that, the fruit is set aside for thanksgiving and then can finally be eaten.

*Not Eating Blood – Blood is a symbol of life.

*Imitating God – More practically, we are living as God's human partners in perfecting the earth as much as possible. How we relate to other people, demonstrating compassion and kindness, treasuring the earth, and pursuing world peace are not simply human ideals but divine goals for humanity. From a Jewish perspective, visiting the sick, comforting a mourner, honoring the elderly, or pursuing peace between two individuals fulfill divine needs and not just humanitarian needs. In our Aleinu prayer, we envision a time of tikkun olam when the world is enhanced and improved to the point where honor and dignity are all pervasive values cherished by everyone.

*Idolatry – There are several references in Kedoshim to religious, cultic practices of other cultures, which are considered alien and anathema to Jewish practice. As Israel did not live in a vacuum, people were influenced by the trends and practices of the time, even though many were undesirable. The Torah portion describes several of these unsavory practices, including idol worship and Moloch worship, which included the sacrificial passing of children through fire.

*Concern for the poor – Kedoshim introduces the concept of Pe'ah, leaving the portion of one's field unharvested so that the poor can share in the fruits. Today as many of us do not live as farmers, we can observe the mitzvah of Pe'ah each time we can go food shopping by purchasing one item to give away to a needy family. We can also support the poor by providing Shabbat and holiday meals.

Societies have always included poor people who may not necessarily have the ability to overcome their impoverishment without assistance from the community. Because Judaism demands sensitivity to the poor (not a patronizing sensitivity, but one which required us to treat the poor with dignity), our religious and social institutions have always been avant-garde in the care for the community poor.

*Ben Adam L'Havero (Between a person and his/her neighbor) – In Kedoshim we learn (again) not to steal, and not to commit fraud; we learn to pay our employees fairly and timely; we learn not to deceive someone who requires our advice or assistance. We learn to temper our thirst for revenge and to avoid gratuitous hatred that in the long run does no good for anyone.

*Our Bodies – The Torah teaches us to treat our bodies with respect - not to mutilate or harm ourselves in any physical way. In today's society, we can refer to alcohol, cigarette smoke and drug abuse as examples of dishonoring our bodies. We can also refer to overeating as an example of physical abuse. Our bodies are considered sacred objects, which we must treat with great respect. Such respect would also include proper exercise - even for those workaholics who believe that work demands twenty-four hour attention.

*The Elderly and the Stranger – We live in a society that honors the young. In Judaism, however, the elderly were venerated and revered for their wisdom and for their years on earth. I recall visiting Israeli synagogues where the entire community arose to greet an elderly person who just received a Torah honor. Such respect is not always forthcoming in our generation. The portion also describes our obligation to embrace a stranger who is traveling through the land and needs special attention. Such a mitzvah extends to people who visit us on a particular Shabbat and deserves our warm greetings.

Haftarah: Ezekiel 22:1-19 (pages 710-712)

As the Torah reading includes sexual prohibitions, the Haftorah details how Ezekiel chastises the people for a variety of moral offenses. Those offenses included sexual offenses, fraud, and bribery. The prophet condemns the nation for what he describes as “ill-gotten gains.”

Jerusalem and its citizens are the primary targets of Ezekiel, whose words do not suggest a happy ending.

What makes the prophets so genuine – if unpopular – is their willingness to be brutally candid about Israel’s moral depravity.