Parshas Acharei Mot–Kedoshim – Bringing Hashem Into the World
We return once again to Torah. Last week we tried something a little different, sharing from the Chassidic teachings of Likkutei Torah rather than from a sichah of the Rebbe. Since it was appreciated, we continue in that spirit.
This week’s double portion is Acharei Mot–Kedoshim, and we begin naturally with the opening of Acharei Mot, which discusses the avodah of Yom Kippur. The Torah describes the service of the Kohen Gadol, the atonement of the day, and the gift of Divine forgiveness.
Although we are far from Yom Kippur on the calendar—having just passed Pesach and heading toward Shavuos—the message of teshuvah is never out of season. As the Rambam teaches, repentance is meaningful all year long. While the Ten Days of Teshuvah are especially powerful, the door of return is always open.
The Alter Rebbe, in both Likkutei Torah and Shaar HaYichud VehaEmunah, builds on a profound teaching rooted in the Baal Shem Tov and in Midrash Tehillim.
The verse says: “L’olam Hashem devarcha nitzav bashamayim”—Forever, Hashem, Your word stands in the heavens.
What does this mean?
The Midrash explains that when Hashem created the heavens, He said: “Yehi rakia”—Let there be a firmament. That Divine utterance did not disappear after creation. It continues to stand in the heavens at every moment. The world is not something Hashem created once and then left behind. His creative word continuously sustains all existence.
This is one of the great foundations of Chassidus.
A craftsman may shape silver into a beautiful candelabra. Once finished, the object remains on its own. But creation is different. The silver already existed; the craftsman only changed its form.
Hashem did not merely shape preexisting material. He brought existence from nonexistence. And such existence must be continuously renewed.
The Alter Rebbe compares this to the splitting of the sea. Water naturally flows downward. When Hashem caused the sea to stand like walls, that miracle required a constant Divine force. Had the force ceased, the waters would have immediately returned to their natural state.
So too with creation itself. If the Divine energy sustaining the world would withdraw for even an instant, all existence would revert to nothingness.
This is why we say daily in prayer: “Hamachadesh b’tuvo b’chol yom tamid maaseh bereishis”—He renews creation constantly with His goodness.
Not only every day. Every moment.
Yet Hashem did not leave this renewal solely in Heaven’s hands. He gave the Jewish people Torah and mitzvos so that we participate in drawing Divine vitality into the world.
Pirkei Avos teaches: The world stands on three things—Torah, Avodah, and Gemilus Chasadim.
These three pillars correspond to the three garments of the soul described in Tanya: thought, speech, and action.
- Torah engages the mind and speech.
- Avodah—prayer and service—awakens inner thought and feeling.
- Gemilus Chasadim expresses holiness through action and kindness.
Through these three, we become vessels for Divine light in the world.
The Alter Rebbe explains another verse: “Ki Hashem Elokecha eish ochlah hu”—Hashem your God is a consuming fire.
Why compare Hashem to fire?
Because fire cannot remain without fuel. A flame needs wood, oil, or a wick. Without something to hold it, the fire disappears upward.
So too, the Divine flame requires a vessel in this world. Torah, mitzvos, prayer, and acts of kindness become the wick and fuel through which Godliness rests below.
This also sheds light on Nadav and Avihu. According to the deeper teachings, they drew so close to Hashem that their souls expired. Their yearning was real, but they lacked the proper vessel to channel that fire into earthly mission. They had flame without wick.
Hashem does not desire only ascent. He desires that the fire remain here and illuminate the world.
But what happens when a person lacks that wick? What if one has failed, sinned, or feels spiritually empty?
This is where Yom Kippur enters.
On Yom Kippur, a Jew reaches a level deeper than ordinary service—a place beyond even the regular framework of Torah and mitzvos. There, one touches the essence of the soul and the Infinite light of Hashem.
The Alter Rebbe compares this to flintstone. Even if no visible flame exists, hidden sparks remain inside the stone. By striking it, fire emerges.
So too, even when a person feels cold or distant, a hidden spark remains untouched within the soul. Through teshuvah—especially on Yom Kippur—that spark can be revealed, and from it a new flame can begin.
Sometimes, the very mistakes of life become the catalyst for the deepest return.
Chazal teach: Zedonos naasu k’zchuyos—through profound teshuvah, deliberate sins can be transformed into merits. The fall itself becomes the force that drives one upward with greater sincerity and longing than before.
Thus, teshuvah is not merely repair. It is renewal.
Yet the parshah also comes during Sefirah, when we mourn the loss of Rabbi Akiva’s students. Chazal say they did not show proper respect to one another.
These were not ordinary people. They were towering scholars and disciples of Rabbi Akiva, whose central teaching was “Ve’ahavta l’reiacha kamocha”—love your fellow as yourself.
Their failing was subtle: each was so convinced of his own truth that he could not make room for another’s truth.
This remains a timeless warning.
People may fight for ideals, for principle, even for holiness—and still lose the essence. Torah was given to bring peace into the world. Truth without humility can become harshness. Conviction without respect can become division.
We do not need to abandon our principles. But we must be humble enough to recognize that another person also has a place.
When we offer kindness, we awaken kindness in return. As Shlomo HaMelech teaches, the heart of one person reflects the heart of another like a face reflected in water.
A harsh face brings back harshness.
A smile brings back a smile.
Respect creates respect.
Peace creates peace.
This is the deepest vessel for Divine presence.
Hashem renews the world every moment.
We draw that renewal down through Torah and mitzvos.
We restore ourselves through teshuvah.
And we make the world worthy of His light through love, humility, and peace.
For the Torah was given to bring peace into the world. Amen.