Bostoner Torah Insights: Bostoner ‘Chassidus’ in Heberw and English: Achrei Mos - Kedoshim – 8 Iyar 5786
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Achrei Mos - Kedoshim – 8 Iyar 5786
Bostoner Rebbe shlit’a – Yerushalayim
Secretariat Email: bosto...@gmail.com
»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»
“Hashem spoke to Moshe saying, ‘Speak to the entire assembly of Bnei Yisroel and say to them: You shall be Kedoshim, because I – Hashem Elokeichem – am Kadosh’” (Vayikra 19:1–2).
Rashi notes that this Parshah was said “to the entire assembly.” Quoting the Toras Kohanim (1:1), he explains that this is because “the majority of the fundamental principles of the Torah” are contained within Parshas Kedoshim.
What are these principles? The Panim Yafos points to “V’Ahavta L’Reyacha Kamocha” (Vayikra 19:18). Rashi on this Pasuk quotes Rabbi Akiva’s famous statement on this phrase: “This is a great principle of the Torah.” Similarly, the Gemara (Shabbos 31a) records that Hillel summarized the entire Torah for a convert: “What you dislike, do not do to your fellow.”
Others, such as the Torah Temimah, explain that the Mitzvos in Kedoshim are part of daily life—honesty, respect, and sensitivity—requiring constant, immediate application. Because of their practical relevance, they were taught directly to the entire nation.
However, the Ohr HaChaim asks: why was this Parshah taught differently? The Gemara (Eruvin 54b) describes how Moshe usually taught Torah in stages—first to Aharon, then his sons, then the elders, and only afterward to the entire nation, with repeated review. This honored the leaders and reinforced learning.
The Ohr HaChaim answers that this structure generally applied to the men, while women learned from their families. But when it came to foundational principles relevant to everyone—like Matan Torah and Parshas Kedoshim—Moshe addressed the entire nation together. This is hinted in the double expression “Speak… and say”—firm language for men and gentler language for women (see Rashi to Shemos 19:3, from the Mechilta).
Indeed, the Midrash (Vayikra Rabbah 24:5) draws a direct parallel between Parshas Kedoshim and the Aseres HaDibros, showing that this Parshah encapsulates the core of the Torah.
Perhaps there is an additional message. At Har Sinai, the Torah says: “And Yisroel encamped there” (Shemos 19:2)—in the singular. Rashi explains: “Like one person with one heart.” The Torah was given in a state of unity. So too here. When teaching detailed laws, a structured approach works. But when conveying the foundations of Torah—values like holiness and love for others—it must be given to the entire nation together. Unity is not just ideal; it is necessary for the Torah to truly take root.
Parshas Kedoshim teaches that holiness and unity go hand in hand. Hashem commands us to be Kedoshim—but as part of “the entire assembly of Bnei Yisroel.” Our task is to live both ideals together, and through that, may we merit the coming of Moshiach and the rebuilding of the Beis HaMikdash.--