In leap years (for example, 2011, 2014, and 2016), parshah Acharei is read separately on the 29th Sabbath after Simchat Torah. In common years (for example, 2010, 2012, 2013, 2015, 2017, and 2018), parshah Acharei is combined with the next parshah, Kedoshim, to help achieve the needed number of weekly readings.

This year is not a leap year, therefore we read a double parasha, Acharei Mot – Kedoshim.

Acharei Mot: The twenty-ninth reading from the Torah and sixth reading from Leviticus is named Acharei Mot (אחרי מות), two words that mean “after the death.” The title comes from the first words of the first verse of the reading, which say, “Now HaShem spoke to Moses after the death of the two sons of Aaron” (Leviticus 16:1). Leviticus 16 describes the Tabernacle ceremony for the holy festival of the Day of Atonement. Leviticus 17 establishes general rules for sacrifice and sanctuary. Leviticus 18 lays down specific laws about permitted and forbidden sexual relationships.

Kedoshim: The thirtieth reading from the Torah and seventh reading from Leviticus is named Kedoshim (קדושים), which mean “holy.” The title comes from the words in Leviticus 19:2, which says, “You shall be holy, for I HaShem your God am holy.” Leviticus 19 describes the holy community through a series of specific commandments. Leviticus 20 warns against the snares of sexual immorality and idolatry, mandating a death penalty for certain sins. Except in biblical leap years, Kedoshim is read on the same Sabbath as the previous reading, Acharei Mot.

Note: On the Shabbat the Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading. Here are this week`s aliyot:

1st Aliya: The service of Yom Kippur that was performed by the Kohen Gadol in the Beit Hamikdash (Temple) is described. The Kohen Gadol may only enter into the Holy of Holies wearing his plain linen garments requiring that he change his garments five times and immerse in the Mikveh (immersion tank) five times. The selection of the he-goats for the primary Teshuva (repentance) process is described. This portion of the Torah makes up the "Avodah (service) " that is the lengthy Musaf service on Yom Kippur.

2nd Aliya: Following the description of the remaining services for Yom Kippur, the Torah discusses the prohibition of offering a Korban (sacrrifice) outside of the Mishkan (tabernacle) or the Beit Hamikdash. The only offerings allowed were those that were brought to the Temple. The "Bamah", as an outside altar is called, was among the most prevalent sins for which the Jews were guilty.

3rd Aliya: The prohibition against eating blood is repeated. The end of Acharei Mot is devoted to a presentation of the fifteen prohibited sexual relationships. There is no doubt that God considers physical intimacy between a male and female as singularly important. Therefore, it is essential that there be a framework of controls for satisfying the physical.

4th Aliya: Homosexuality and bestiality are prohibited. Verses 18: 24-29 clearly state the unique relationship that the inhabitants of Eretz Yisrael have to the land and the consequences for defiling her sanctity. The beginning of Kedoshim states that holiness is realized through keeping Shabbat, being in awe of one’s parents, and not worshipping idols. Laws of charity, honesty, and paying wages on time are stated.

5th Aliya: Showing any deference while administering justice is forbidden as well as our responsibility to properly reprimand each other. The prohibitions against wearing shatnez – any mixture of wool and linen, cutting sideburns (payot) tattooing, premarital sex, and the use of the occult are stated.

6th and 7th Aliya: Proper and equal treatment for the convert, honesty in business, and the prohibition against worshiping the Molech are stated. The remainder of Kedoshim states the specific punishments that Bait Din (Jewish court) would administer for engaging in any of the fifteen sexual relationships listed at the end of Acharei Mot.

The very end of Kedoshim (20: 22-26) explains the concept of holiness as the means for being separate from the other nations. Three basic formats for Kedusha (holiness) exist: Time, place, and person. Acharei Mot began by presenting the ultimate integration of the three in the person of the Kohen Gadol entering the Holy of Holies on Yom Kippur. The end of Kedoshim states that Eretz Yisrael (place) the Bnai Yisrael (person) and time in general are intended to reflect the integration of Godliness into the daily lives of individuals and nations. To the extent that we realize our mission as the kingdom of priests and a holy nation will be the degree to which we retain the right to dwell in the land of Israel.