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This week we read the double Torah portion of Acharei Mot and Kedoshim. In the first perek of Kedoshim, Hashem gives us a guide of how to keep growing in our personal kedusha in order to get closer to Hashem. As the parsha progresses Hashem lays out a formula for us to become holy Jews. This description entails a multitude of Sins, Mitzvot and Commandments regarding everyday life, but the heart of this Parsha and the key to achieving holiness lies in the end of the first perek of Kedoshim. This section stands out from the rest of the book of Vayikra because instead of regulating our physical actions through a series of concrete instructions, Hashem sets down a list of laws regulating intangible ideas of morality. At first glance this section does not appear inherently Jewish, but instead seem like a definition of how to be a good person- Jewish or Non-Jewish. Although only described in a few pesukim of this Parsha, these moral guides are in fact vital to becoming good Jews serving to be a model for the rest of the world. Too many times Jews believe that the essence of our religion is found in halacha or minhagim, but this Parsha reminds us that a crucial element to achieving holiness is to follow these moral ideologies.

One particular commandment on morality mentioned in this parsha of Kedoshim is Bi-tzadek teeshpot amitecha—"in righteousness shalt thou judge thy neighbor." Rambam explains this phrase saying "Judge all men in the scale of merit: This means that if you meet a strange person, of whom you do not know whether he is righteous or wicked, and you see him act or utter something that may be interpreted favorably or unfavorably, give him the benefit of the doubt." But Rambam also adds a condition, that if your neighbor is someone, known to act in immoral ways, you do not apply this rule. Rashi argues with the Rambam on this point by restating the actual text of the Torah and saying that no matter the conditions, or our preconceived knowledge of an individual, you must always give an individual the benefit of the doubt. Rashi's perspective represents the ideal way to conduct our selves, where as the Rambam represents the more realistic view—that sometimes we have to compromise thinking favorably of others for realistic judgment of others.

This is a challenge in our everyday lives but I think we should ultimately try to live up to the ideal standards that Rashi articulates. It may seem naïve in many cases or ignorant but ultimately living this type of life style will change our perspective on life and our surroundings making us happy and more optimistic people. After all we never do truly know the whole story.