Parshat Acharei Mot-Kedoshim
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron
בס"ד
לשכנו תדרשו
Bonding with the Holy Presence in Our Holy Land
"שדך לא תזרע כלאים"
"You have formed Your world from antiquity..." (Musaf Shabbos Rosh Hodesh)
HaShem, from antiquity, created millions of distinct species each for its Divine purpose. As such, we can more greatly understand why we are bidden not to mix these species in the prohibition of kilayim-mingling in this week's parsha. If so, it would make sense that this prohibition be of equal nature globally. However, we see that our Sages interpreted our title quote to mean that only in 'your' field, the field in your Land, the Land of Israel, is this prohibition Biblically ordained, while in the Diaspora this prohibition is even fully permitted! This matter can be explained when we make a differentiation between mingling seeds merely in the same plot of Land versus grafting, which joins different species in a much more essential way. Indeed, our Sages learn the prohibition on grafting from the same words used for the prohibition on mingling seeds, but yet aprehend that grafting is more similar to the prohibition of mix-breeding animals, which is prohibited globally. Therefore, our Sages equate grafting to mix-breeding to a certain extent and say that only grafting, not mingling seeds, is prohibited Biblically globally. With this, we should mention the prohibition of mingling seeds in a vineyard which we can say has intermediary status between mingling seeds and grafting, as it is prohibited Biblically only in the Land of Israel, and Rabbinically in the Diaspora as well. The reason the prohibition of mingling in a vineyard applies in the Diaspora in difference with mingling seeds is because of its more severe status, for such a vineyard is consequently rendered forbidden of benefit, while such an action in mingling regular seeds does not render them or their product prohibited from benefit. If so, what meaning can we gain from the prohibition on mingling seeds in the Land of Israel?
One explanation may be that because the Land of Israel is the Land of the Holy Presence where there is especially high sensitivity that the different species not only be separate in essence as they are Divinely planned, but that this 'Divine plan' be also manifest on the earth, also outwardly. As we have shown before, this is the Land of Providence, in which even the seemingly mundane matters that are manifest on this earth have extra significance. Thus, such a mingling of seeds can be seen as a type of disrespect for the level of sanctity inherent in this location. Our Patriarchs are the archetypes for the different types of souls that enter this world. The Arizal indeed adds that mingling species is tantamount to mingling different types of souls with different missions not meant from them, which should not be done. Hebron teaches us this message beautifully as we see that even its name, Kiryat Arba, comes to differentiate the four separate couples in this cave, not to be intermingled. With that, we also see that it is specifically the lesson of differentiation that brings us to this city's other name - Hebron - Unity.
Specifically by respecting the distinct attributes of different souls who act as messengers of distinct missions from the Truly One, do we truly appreciate the Divine Power, far beyond human comprehension or ability, from which all souls emanate as one. This is Hebron, the unity of opposites in the Light of the Holy Presence. 'And you shall love your fellowman as yourself - I am HaShem.'
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Real Stories from the Holy Land #116:
"On Hol Hamoed Pesah I went to a family picnic in one of the parks of Jerusalem. After about an hour or two we suddenly moved the location of the picnic several meters away from the previous location. It 'turns out' that just then a different family 'happened' to make their picnic just next to us in our new location. It 'turns out' that this family was no other than the family of the Rabbi (the Rabbi included) who had sent to Kiryat Arba in the past year numbers of his students to whom I have developed a close friendship throughout the past year..."
Sources: Rambam Kilayim 1, 1, Shaar Hamitzvot Kedoshim
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