Kedoshim 2022

1The Parsha begins with an injunction to Moshe to speak to the entire congregation of Israel and say to them, “You will be holy, because I your God am holy.” (Lev 19:2)

2Rashi, quoting the Midrash, comments: “This Parsha was delivered to the entire nation (as was done at the Hakhel ceremony) because all the essential aspects of the Torah are contained within it.”

3The Midrash develops this idea by demonstrating how each of the Ten Commandments (Aseret Ha-Dibrot) is repeated and expanded within our Parsha.

41/ “I am your God who has taken you out of Egypt”

5“I am your God.” (8 times) “I am God” (8 times)

62/” You shall not take another God”

7“Don’t turn to the “Elilim (idols) and do not make a molten god for yourselves”

83) “You shall not take the name of God in vain”

9“You shall not swear falsely”

104) “You shall pronounce the Sabbath in order to sanctify it”

11“You shall guard My Sabbath”

125) “Honor you father and mother”

13“Each man shall fear his mother and father.”

146) “You shall not kill”

15“Do not stand by idly while your fellow man is dying”

16(7) “You shall not commit adultery”

17“The adulterous couple shall be put to death”

18(8) “Do not bear false witness”

19“Do not gossip”

20(9) “Do not kidnap”

21‘Do not steal, rob, or deny that you owe a loan or received an item to guard”

22(10) “Do not covet that which belongs to your neighbor”

23“You shall celebrate your neighbor’s good fortune in the same way that you appreciate your own successes.”

24Rashi quotes an additional interpretation brought by the Midrash on the verse, “You shall be holy because I am holy:“Holiness is achieved by creating a fence (in order to avoid any possible promiscuity). When there is separation of the sexes, there is holiness.” What is meant, then, by the statement, “Because I am holy”? Perhaps it refers to God’s commitment to the nation of Israel. God represents holiness in his loyalty to us. We in turn achieve holiness by following the rules on marriage presented in last week’s Parsha.

25The Ramban quotes a different Midrash, explaining that "you shall be holy" means that you shall be separate. He offers a novel interpretation of this Midrash: You shall be separate from things that are otherwise permitted. Although you may engage in earthly pleasures, you must limit yourself. Through this type of self-denial, you will achieve holiness. The Ramban's prooftext is from the Nazir, who is called holy on account of his self-imposed prohibition on consuming wine and cutting his hair. God is holy because He is totally separate from all things earthly, we copy Him by separating ourselves from earthly pleasures.

26A third Midrash offers a completely different, and inspiring, interpretation of the words “You shall be holy,” asserting that we are dealing with a promise, not a command. The Jewish nation is given the promise of eternal holiness because we are God’s people. Just as God is holy, we, His people, are now and always will be holy.

27The final interpretation builds both upon Rashi’s warning against sexual promiscuity and the Ramban’s separation from things otherwise allowed. We are His people because we engage in those positive behaviors. By observing and even expanding on the commandments, we are promised, as a holy nation, continued connection to God.

28Dedicated to the memory of Joel Shulman A’H