Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. In Leviticus 21, as in every other chapter in the Torah and prophets, Abravanel’s
commentary goes through each verse methodically. However, his writings also comprise dozens and
dozens of invaluable mini-essays (and some full-length discourses as well). And then sporadically,
Abravanel provides Bible students with synopses of swathes of Scriptural text.
“And God spoke unto Moses. Speak unto the priests the sons of Aaron
and say unto them: There shall none defile himself for the dead among
his people. They shall be holy unto their God, and not profane the name
of God…therefore they shall be holy.”
In his opening remarks in this chapter, readers will find one such example of Abravanel’s flash
overviews. Below, we shall bring his short outline of the Book of Leviticus, one that affords Bible
students a glimpse into the whole picture, or to be colloquial, to see the forest for the trees.
For Abravanel, the Book of Leviticus is a retrospective in holiness. Of course, holiness in the Bible takes
on many guises and hues. Holiness conveys separateness or distinction. Abravanel asks: what
constitutes holiness, as per the Book of Leviticus?
Abravanel asserts that Leviticus demonstrates that which sets the Hebrews apart as a Holy Nation. The
opening chapters (Leviticus 1-4) pertain to sacrifices, several categories of them. Each type of offering
brings a Jew closer to his Maker. Next, the people attain holiness through diet (Leviticus 11). Which
foods contribute to wholesomeness, which scotch the path forward?
If the Hebrews misbehaved, an inner and delicate balance went haywire. It resulted in skin eruptions,
plus an array of bodily oozing (skin disorders are broached in Leviticus 14, 15, together with their
remedies). Holiness, Abravanel continues, also stresses venue or purlieu. Consequently, the Torah
demands maintaining the highest ethical standards – and spiritual purity – in the Tabernacle (Leviticus
16, 17).
The Holy Nation, if anything, is predicated on virtue in sexual conduct. Spousal intimacy is blessed; incest
and other forms of sexual indecency accursed (Leviticus 18).
A Holy People look to their leadership and teachers to guide them. In that capacity, priests officiated in
the Tabernacle (and Temple). Priestly regulations go beyond the high standards set for the Jewish body
politic. Indeed, priests are strictly governed in a manner designed to foster and achieve ever greater
holiness, codified in Jewish law (Leviticus 21-24).
Furthermore, Abravanel contends that holiness extends to homeland, to the Land of Israel. Accordingly,
Bible students will learn about the Hebrews’ observance of the laws concerning Sabbatical years and the
Jubilee in Leviticus 25. In Leviticus 27, we find commandments surrounding vows and valuations, as well
as tithing and a host of other gifts that Jews earmarked for the Tabernacle – another hallmark of their
distinction.
All told, Leviticus weaves one thread throughout this third book of the Torah. The nation strives for
holiness in a myriad of ways, as we have laid out.
Finally, two verses are at the heart of Abravanel’s foray into holiness: “Speak unto all the congregation
of the Children of Israel, and say unto them – you shall be holy for I God Almighty am holy” (Leviticus 19)
and “And you shall be holy unto Me, for I God am holy, and have set you apart from the peoples that
you should be Mine“ (Leviticus 20). Compliance with the multifaceted precepts brought in Leviticus to
acquire holiness brings promise, an assurance from Above that the divine Shechinah will reside amidst
the Jews.
