Parshat Acharei Mot-Kedoshim – Chaotic Order פרשת אחרי מות-קדושים

[Simon Wolf]

Parshat Acharei Mot-Kedoshim

Chaotic Order

Simon Wolf

The Books of Shmot, Vayikra and Devarim each contain a single Parsha that is densely populated with Mitzvot that reflect the unique character of that Sefer.  In Shmot, it is Parshat Mishpatim; in Devarim, it is Parshat Ki Teitze; and in Vayikra, it is Parshat Kedoshim.  In each case, the Mitzvot appear, at first glance, as a series of seemingly disconnected laws, creating the impression of a succession of non sequiturs, a codex of disparate laws and precepts.  Uncovering the underlying structure within this apparent disorder is not merely beneficial in appreciating the literary style employed in the presentation of these laws, it is also essential to providing the key to understanding the broader messages conveyed by the compilation and arrangement of these particular Mitzvot. 

 

This analysis is more naturally presented orally alongside a source sheet.  To aid the reader, a one-page visual has therefore been appended to clarify the structure and highlight the nuances that will be presented.

 

In Parshat Kedoshim, the focus in particular is on Perek 19, the opening chapter of the Parsha, which contains sixty Mitzvot.[1]  Two distinct features stand out in the opening Pasuk of the Parsha.  First, this is one of only two instances in the Torah where Moshe is directed to present a Parsha to the entire congregation (דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל).[2]   This suggests that the Parsha conveys a foundational message, requiring direct, collective transmission.  In addition, the Parsha opens with the sweeping charge of Kedoshim Tihiyu (קְדֹשִׁ֣ים תִּהְי֑וּ), a demand that derives from God’s holiness (כִּ֣י קָד֔וֹשׁ אֲנִ֖י).  It frames the Mitzvot that follow in this Parsha as a vehicle for attaining holiness and reflecting the divine.  Yet, while Kedusha is thematically consistent with the central motif of Sefer Vayikra, it is nevertheless not immediately self-evident how the subsequent diverse laws relate to that theme.

 

The Midrash Rabba already notes these anomalies and implicitly asks why Parshat Kedoshim must be presented directly by Moshe to the entire congregation (פרשה זו נאמרה בהקהל)?[3]  Rabbi Chiya suggests that this is because the majority of the Torah’s foundational laws are contained within this Parsha.  Although he does not elaborate, presumably the emphasis placed on these laws indicates that they are cardinal Mitzvot requiring collective focus.  Their proper observance produces a holy people who reflect God’s sanctity.  According to Rabbi Chiya, this explains why these Mitzvot must be conveyed directly by Moshe Rabbeinu in the presence of the entire congregation.

 

The Midrash then cites the opinion of Rabbi Levi, who attributes particular significance to the content of these Mitzvot.  It is unclear whether he is offering an alternative to Rabbi Chiya or merely clarifying his position.  He suggests that Parshat Kedoshim is a more detailed restatement of the Ten Commandments.[4]  Already in the opening verses (פסוקים ב-ד), one can discern four or five of the Ten Commandments, reflected on the accompanying visual in parentheses at the end of the relevant Pasuk.  For example, fearing one’s parents and “guarding” the Shabbat (פסוק ג), correspond to the Dibrot of Kibud Av V’Em (כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ) and Shabbat (זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת).[5]  The proscription of idolatry and graven images (פסוק ד) parallels the commandment not to worship other Gods (לֹֽ֣א יִהְיֶֽ֥ה־לְךָ֛֩ אֱלֹהִ֥֨ים אֲחֵרִ֖֜ים),[6] while “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם)” contained in the second verse echoes the opening of the Aseret HaDibrot (אָֽנֹכִ֖י֙ יְקֹוָ֣ק אֱלֹקֶ֑֔יךָ).[7]  According to Rashi’s view that Kedoshim Tiyihu is a directive to separate oneself from illicit relations,[8] then the second verse would also parallel the restriction of adultery (לֹ֣֖א תִּנְאָ֑ף) in the Ten Commandments.[9]

 

From a quick survey of the suggested correspondence between the beginning of Kedoshim and the Aseret HaDibrot, emerges a pattern that yields the following interesting contrast.  All the more elaborate Dibrot found in the Ten Commandments appear here in a condensed form, while those that are only briefly mentioned in the Aseret HaDibrot are more fully detailed here.  This suggests that Parshat Kedoshim places particular emphasis on Mitzvot governing interpersonal relationships, whereas the Aseret HaDibrot focus more heavily on one’s relationship with God.  It may be that Parshat Kedoshim takes for granted the faith-based commandments that are emphasized in the Aseret HaDibrot and it therefore is simply building on that foundation.  Nevertheless, this yields the first insight gleaned from the structure of Parshat Kedoshim.  Kedusha, holiness, seems to more heavily relate to our interactions with and behavior towards others than on our adherence to the laws of worshipping God.  In addition, it also seems to make a value statement that the laws governing our interactions with others are at least on par with, if not possibly greater than, the Mitzvot Ben Adam LaMakom.  It is also noteworthy that the sequence of the Ten Commandments is adjusted to emphasize the more active faith-based Mitzvot such as Shabbat and Kibud Av V’Em, as well as more common violations such as theft.

 

Radatz Hoffmann (ר' דוד צבי הופמן), in his introduction to Parshat Kedoshim, offers a highly insightful and detailed literary analysis of Parshat Kedoshim.  He identifies the recurring refrain “I am the Lord (אֲנִ֖י יְקֹוָֽק)” or “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם)” as key structural markers.  Together, the two refrains appear fifteen times[10] in chapter nineteen.  The intervening sections of Mitzvot that do not contain these phrases (פסוקים ה-ח ויט-כב) function as buffers, dividing the chapter into three sections with a typological structure (noted on the left side of the included visual); the first section has three Pesukim, the second five verses and the third seven Pesukim – reminiscent of the number of words found in each Beracha of Birkat Kohanim.

 

In addition, the Perek is bisected by the introductory phrase, “You shall keep my statutes (אֶֽת־חֻקֹּתַי֘ תִּשְׁמֹרוּ֒),” which appears at the midpoint of the chapter.[11]  The closing Pasuk of the Perek states that one should “observe all my statutes and all my laws (וּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י).”[12]  If the header for the second half of the Perek emphasizes Chukim (אֶֽת־חֻקֹּתַי֘ תִּשְׁמֹרוּ֒), it implies that the first half of the chapter is primarily concerned with Mishpatim, natural or rational laws.  Fittingly, the closing crescendo of that first section is “Love thy neighbor as thyself (וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ).”[13]  The first half of the chapter divides further into two subsections; a section with Mitzvot concluding with the refrain “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם)” followed by another section of Mitzvot that end with the phrase “I am the Lord (אֲנִ֖י יְקֹוָֽק)” (annotated on the right side of the included visual).  This pattern is reinforced by the opening Pasuk of the chapter ending with “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם)” while the closing verse concludes with “I am the Lord (אֲנִ֖י יְקֹוָֽק).”

 

A clear pattern emerges from this arrangement of the chapter.  A sequence of Mitzvot appearing in the first half of the Perek is then repeated in the second half (color coded Pesukim on included visual).  Each unit begins with a header (yellow), followed by Mitzvot relating to Shabbat and reverence, either for one’s parents or the Temple (green).  It then turns to prohibitions against alternative gods and powers (turquoise), continues with the obligation to assist those less fortunate, particularly the Ger (magenta), and concludes with laws emphasizing honesty, kindness and interpersonal integrity (gray).

 

This parallel becomes even more striking when one focuses on the shared language linking the two halves of the Perek (delineated by bold letters on included visual).  Some correspondences, such as Shabbat (פסוקים ג ול, letter A) and the proscription against turning to alternative gods or powers (אל תפנו – פסוקים ד ולא, letter B), are very obvious while others are more subtle.  For instance, the term “corner (פְּאַ֥ת)” appears both in the context of leaving the corner of one’s field as well as in the requirement to leave the corners of one’s head and beard (פסוקים ט וכז, letter C).  Similarly, the word “profaning (חלול)” is used both for desecrating God’s name when one swears falsely and to describe the status of one’s daughter who engages in harlotry (פסוקים יב וכט, letter D).  What is the significance of all these parallels?

 

First, the Torah’s parallel treatment and equal consideration of Mishpatim and Chukim suggests a fundamental parity between these categories of Mitzvot.  As noted above, it emphasizes that ethical conduct, common decency, is not merely ancillary, but an integral part of one’s relationship with God.  Profaning another person is tantamount to profaning God’s name.  How one treats others directly shapes and affects one’s standing with God.

 

More broadly, the recurrence of Mitzvot, such as Shabbat, in both sections (Mishpatim and Chukim) indicates that every Mitzva contains elements of Mishpatim (rational, natural law) and Chukim (statutes) embedded in them.  While some Mitzvot are more readily understood and lean towards the Mishpatim category and others are more opaque and readily defined as Chukim, none are exclusively one or the other.  This reflects the limitations of human comprehension.  Even Mitzvot that appear rational, contain dimensions that transcend full understanding. The observance of Shabbat, for example, has very clear, comprehensible, logical and rational reasons and benefits, but Shabbat does not end there.  There are metaphysical aspects that are beyond one’s mastery and there are elements of Shabbat that might defy purely logical explanation.  The same is true of the prohibition against worshipping foreign gods.  It is intuitive that turning to other gods is a serious breach of one’s fealty to God, yet what is wrong with seeking information about the future through sorcerers and other mediums.  Regardless of their perceived utility, the Torah equally prohibits both, whether one understands or disagrees; whether it feels right or wrong.  Observance, therefore, demands submission to both aspects of a Mitzva, what is understood and what lies beyond understanding, something that requires tremendous humility and fidelity to God.

 

This same principle extends to interpersonal relationships.  Loving one’s neighbor (וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ) is the paradigmatic standard of conduct that the Torah expects, yet one may be tempted to relegate this expectation to unique individuals or limit its application based on circumstances or perceived deservingness.  The Torah counters, in the parallel Chukim section, with “one must love the Ger like themselves because you were Gerim in Egypt (וְאָהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם),” grounding the obligation in historical experience and divine expectation. The demand is not conditional; it is irrespective of all other considerations.  In this spirit, Chazal invoke the principle of “Love thy neighbor as thyself (וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ)” even in the context of determining the most humane execution for a criminal while still complying with the Torah’s requirement for specific capital punishments.[14]

 

Another pattern evident from this layout is that the two concluding refrains used to delineate each Mitzva, “I am the Lord (אֲנִ֖י יְקֹוָֽק)” or “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם),” are used alternately for each pair of Mitzvot found in the first and second section.  For instance, in the Mishpatim section, the Mitzva of Shabbat (פסוק ג, letter A, green) concludes with “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם),” whereas its parallel in the Chukim section (פסוק ל, letter A, green), ends with “I am the Lord (אֲנִ֖י יְקֹוָֽק).”  The reverse is true of Loving one’s neighbor (וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ), which in the Mishpatim section concludes with “I am the Lord (אֲנִ֖י יְקֹוָֽק),” while its counterpart of loving the Ger (וְאָהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ) in the Chukim unit ends “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם).”  Although there are exceptions to this pattern, more broadly, the two formulations “I am the Lord (אֲנִ֖י יְקֹוָֽק)” and “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם)” appear an equal number of times in the chapter (eight each), reflecting the universal and particularistic impetus for worshipping God.

 

From the literary structure of Parshat Kedoshim, we learn that allegiance to God through Mitzvot is an unambiguous statement of loyalty only if it is unequivocal compliance with the precepts of God.  It demands acceptance and adherence to both the Mishpatim and Chukim facets of the Mitzvot.  In addition, it requires equal devotion to those Mitzvot that are Ben Adam LaMakom (בין אדם למקום) and Ben Adam L’Chaveiro (בין לאדם לחבירו).  Kedusha, as this week’s Parsha indicates, entails embracing both “I am the Lord (אֲנִ֖י יְקֹוָֽק),” the accessible, universal comprehensible God, and “I am the Lord your God (אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם),” the transcendental, abstruse and unfathomable God; submission just because I am your God.

 

Shabbat Shalom

 

ויקרא פרק יט  

(א) וַיְדַבֵּ֥ר יְקֹוָ֖ק אֶל־מֹשֶׁ֥ה לֵּאמֹֽר:

(ב) דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם: (לא תנאף?, אנכי)

 

A(ג) אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם: (כבוד אב ואם ושבת)

 

B(ד) אַל־תִּפְנוּ֙ אֶל־הָ֣אֱלִילִ֔ם וֵֽאלֹהֵי֙ מַסֵּכָ֔ה לֹ֥א תַעֲשׂ֖וּ לָכֶ֑ם אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם: (לא יהיה)

 

(ה) וְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְׁלָמִ֖ים לַיקֹוָ֑ק לִֽרְצֹנְכֶ֖ם תִּזְבָּחֻֽהוּ:

(ו) בְּי֧וֹם זִבְחֲכֶ֛ם יֵאָכֵ֖ל וּמִֽמָּחֳרָ֑ת וְהַנּוֹתָר֙ עַד־י֣וֹם הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף:

(ז) וְאִ֛ם הֵאָכֹ֥ל יֵאָכֵ֖ל בַּיּ֣וֹם הַשְּׁלִישִׁ֑י פִּגּ֥וּל ה֖וּא לֹ֥א יֵרָצֶֽה:

(ח) וְאֹֽכְלָיו֙ עֲוֹנ֣וֹ יִשָּׂ֔א כִּֽי־אֶת־קֹ֥דֶשׁ יְקֹוָ֖ק חִלֵּ֑ל וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּֽיהָ:

 

C(ט) וּֽבְקֻצְרְכֶם֙ אֶת־קְצִ֣יר אַרְצְכֶ֔ם לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָׂדְךָ֖ לִקְצֹ֑ר וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֥א תְלַקֵּֽט:

(י) וְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם:

 

(יא) לֹ֖א תִּגְנֹ֑בוּ וְלֹא־תְכַחֲשׁ֥וּ וְלֹֽא־תְשַׁקְּר֖וּ אִ֥ישׁ בַּעֲמִיתֽוֹ: (לא תגנוב)

D(יב) וְלֹֽא־תִשָּׁבְע֥וּ בִשְׁמִ֖י לַשָּׁ֑קֶר וְחִלַּלְתָּ֛ אֶת־שֵׁ֥ם אֱלֹקֶ֖יךָ אֲנִ֥י יְקֹוָֽק: (לא תשא)

 

(יג) לֹֽא־תַעֲשֹׁ֥ק אֶת־רֵֽעֲךָ֖ וְלֹ֣א תִגְזֹ֑ל לֹֽא־תָלִ֞ין פְּעֻלַּ֥ת שָׂכִ֛יר אִתְּךָ֖ עַד־בֹּֽקֶר:

E(יד) לֹא־תְקַלֵּ֣ל חֵרֵ֔שׁ וְלִפְנֵ֣י עִוֵּ֔ר לֹ֥א תִתֵּ֖ן מִכְשֹׁ֑ל וְיָרֵ֥אתָ מֵּאֱלֹקֶ֖יךָ אֲנִ֥י יְקֹוָֽק:

 

F(טו) לֹא־תַעֲשׂ֥וּ עָ֙וֶל֙ בַּמִּשְׁפָּ֔ט לֹא־תִשָּׂ֣א פְנֵי־דָ֔ל וְלֹ֥א תֶהְדַּ֖ר פְּנֵ֣י גָד֑וֹל בְּצֶ֖דֶק תִּשְׁפֹּ֥ט עֲמִיתֶֽךָ:

(טז) לֹא־תֵלֵ֤ךְ רָכִיל֙ בְּעַמֶּ֔יךָ לֹ֥א תַעֲמֹ֖ד עַל־דַּ֣ם רֵעֶ֑ךָ אֲנִ֖י יְקֹוָֽק: (לא תענה, לא תרצח)

 

(יז) לֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֙יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא:

G(יח) לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְקֹוָֽק: (לא תחמוד)

 

(יט) אֶֽת־חֻקֹּתַי֘ תִּשְׁמֹרוּ֒ בְּהֶמְתְּךָ֙ לֹא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָׂדְךָ֖ לֹא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֙יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַעֲלֶ֖ה עָלֶֽיךָ:פ

 

(כ) וְ֠אִישׁ כִּֽי־יִשְׁכַּ֨ב אֶת־אִשָּׁ֜ה שִׁכְבַת־זֶ֗רַע וְהִ֤וא שִׁפְחָה֙ נֶחֱרֶ֣פֶת לְאִ֔ישׁ וְהָפְדֵּה֙ לֹ֣א נִפְדָּ֔תָה א֥וֹ חֻפְשָׁ֖ה לֹ֣א נִתַּן־לָ֑הּ בִּקֹּ֧רֶת תִּהְיֶ֛ה לֹ֥א יוּמְת֖וּ כִּי־לֹ֥א חֻפָּֽשָׁה:

(כא) וְהֵבִ֤יא אֶת־אֲשָׁמוֹ֙ לַֽיקֹוָ֔ק אֶל־פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד אֵ֖יל אָשָֽׁם:

(כב) וְכִפֶּר֩ עָלָ֨יו הַכֹּהֵ֜ן בְּאֵ֤יל הָֽאָשָׁם֙ לִפְנֵ֣י יְקֹוָ֔ק עַל־חַטָּאת֖וֹ אֲשֶׁ֣ר חָטָ֑א וְנִסְלַ֣ח ל֔וֹ מֵחַטָּאת֖וֹ אֲשֶׁ֥ר חָטָֽא: פ

 

(כג) וְכִי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ וּנְטַעְתֶּם֙ כָּל־עֵ֣ץ מַאֲכָ֔ל וַעֲרַלְתֶּ֥ם עָרְלָת֖וֹ אֶת־פִּרְי֑וֹ שָׁלֹ֣שׁ שָׁנִ֗ים יִהְיֶ֥ה לָכֶ֛ם עֲרֵלִ֖ים לֹ֥א יֵאָכֵֽל:

(כד) וּבַשָּׁנָה֙ הָרְבִיעִ֔ת יִהְיֶ֖ה כָּל־פִּרְי֑וֹ קֹ֥דֶשׁ הִלּוּלִ֖ים לַיקֹוָֽק:

(כה) וּבַשָּׁנָ֣ה הַחֲמִישִׁ֗ת תֹּֽאכְלוּ֙ אֶת־פִּרְי֔וֹ לְהוֹסִ֥יף לָכֶ֖ם תְּבוּאָת֑וֹ אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם:

 

(כו) לֹ֥א תֹאכְל֖וּ עַל־הַדָּ֑ם לֹ֥א תְנַחֲשׁ֖וּ וְלֹ֥א תְעוֹנֵֽנוּ:

C(כז) לֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹאשְׁכֶ֑ם וְלֹ֣א תַשְׁחִ֔ית אֵ֖ת פְּאַ֥ת זְקָנֶֽךָ:

(כח) וְשֶׂ֣רֶט לָנֶ֗פֶשׁ לֹ֤א תִתְּנוּ֙ בִּבְשַׂרְכֶ֔ם וּכְתֹ֣בֶת קַֽעֲקַ֔ע לֹ֥א תִתְּנ֖וּ בָּכֶ֑ם אֲנִ֖י יְקֹוָֽק:

 

D(כט) אַל־תְּחַלֵּ֥ל אֶֽת־בִּתְּךָ֖ לְהַזְנוֹתָ֑הּ וְלֹא־תִזְנֶ֣ה הָאָ֔רֶץ וּמָלְאָ֥ה הָאָ֖רֶץ זִמָּֽה:

A(ל) אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י יְקֹוָֽק:

 

B(לא) אַל־תִּפְנ֤וּ אֶל־הָאֹבֹת֙ וְאֶל־הַיִּדְּעֹנִ֔ים אַל־תְּבַקְשׁ֖וּ לְטָמְאָ֣ה בָהֶ֑ם אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם:

 

E(לב) מִפְּנֵ֤י שֵׂיבָה֙ תָּק֔וּם וְהָדַרְתָּ֖ פְּנֵ֣י זָקֵ֑ן וְיָרֵ֥אתָ מֵּאֱלֹקֶ֖יךָ אֲנִ֥י יְקֹוָֽק: פ

 

(לג) וְכִֽי־יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ:

G(לד) כְּאֶזְרָ֣ח מִכֶּם֩ יִהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר׀ הַגָּ֣ר אִתְּכֶ֗ם וְאָהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם:

 

F(לה) לֹא־תַעֲשׂ֥וּ עָ֖וֶל בַּמִּשְׁפָּ֑ט בַּמִּדָּ֕ה בַּמִּשְׁקָ֖ל וּבַמְּשׂוּרָֽה:

(לו) מֹ֧אזְנֵי צֶ֣דֶק אַבְנֵי־צֶ֗דֶק אֵ֥יפַת צֶ֛דֶק וְהִ֥ין צֶ֖דֶק יִהְיֶ֣ה לָכֶ֑ם אֲנִי֙ יְקֹוָ֣ק אֱלֹֽקֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם:

 

(לז) וּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְקֹוָֽק: פ

 

 

 

---

[1]  ר' יודן בשם ר"ש בן יוחאי אמר ג' פרשיות הכתיב לנו משה רבינו בתורה וכל אחת ואחת מהן יש בה מששים ששים מצות ואלו הן פרשת פסחים ופרשת נזיקין ופרשת קדושים ר' לוי בשם ר' שילא דכפר תמרתא אמר משבעים שבעים א"ר תנחומא ולא פליגי מאן דעבד פ' פסחים ע' כלל עמה פרשת תפילין מאן דעביד פרשת נזיקין ע' כלל עמה פרשת שמטה ומאן דעבד פרשת קדושים ע' כלל עמה פרשת עריות. (ויקרא רבה פרשת קדושים כד,ה)

[2]  דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם: (ויקרא יט,ב) \\ דַּבְּר֗וּ אֶֽל־כָּל־עֲדַ֤ת יִשְׂרָאֵל֙ לֵאמֹ֔ר בֶּעָשֹׂ֖ר לַחֹ֣דֶשׁ הַזֶּ֑ה וְיִקְח֣וּ לָהֶ֗ם אִ֛ישׁ שֶׂ֥ה לְבֵית־אָבֹ֖ת שֶׂ֥ה לַבָּֽיִת: (שמות יב,ג)

[3]  תני ר' חייא פרשה זו נאמרה בהקהל מפני שרוב גופי תורה תלויין בה (ויקרא רבה פרשת קדושים כד,ה)

[4]  ר' לוי אמר מפני שעשרת הדברות כלולין בתוכה אנכי ה' אלקיך וכתיב הכא אני ה' אלקיכם לא יהיה לך וכתיב הכא ואלהי מסכה לא תעשו לכם לא תשא וכתיב הכא ולא תשבעו בשמי זכור את יום השבת וכתיב הכא את שבתתי תשמורו כבד את אביך ואת אמך וכתיב הכא איש אמו ואביו תיראו לא תרצח וכתיב הכא לא תעמוד על דם רעך לא תנאף וכתיב הכא מות יומת הנואף והנואפת לא תגנוב וכתיב הכא לא תגנובו לא תענה וכתיב הכא לא תלך רכיל לא תחמוד וכתיב הכא ואהבת לרעך כמוך (שם)

[5]  אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם: (ויקרא יט,ג)

[6]  אַל־תִּפְנוּ֙ אֶל־הָ֣אֱלִילִ֔ם וֵֽאלֹהֵי֙ מַסֵּכָ֔ה לֹ֥א תַעֲשׂ֖וּ לָכֶ֑ם אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם: (שם ד)

[7]  דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְקֹוָ֥ק אֱלֹקֵיכֶֽם: (שם ב)

[8]  קדשים תהיו - הוו פרושים מן העריות ומן העבירה, שכל מקום שאתה מוצא גדר ערוה אתה מוצא קדושה... (רש"י שם)

[9]  המדרש רואה שההקבלה ללא תנאף היא נמצאת בפרק כ של פרשת קדושים – פרשת העריות

[10] בפסוקים ב, ג, ד, י, יב, יד, טז, יח, כה, כח, ל, לא, לב, לד, ולו \\ ובאמת שש עשרה פעמים כולל פסוק לז שהוא פסוק הסיום של המבנה

[11] אֶֽת־חֻקֹּתַי֘ תִּשְׁמֹרוּ֒ בְּהֶמְתְּךָ֙ לֹא־תַרְבִּ֣יעַ כִּלְאַ֔יִם שָׂדְךָ֖ לֹא־תִזְרַ֣ע כִּלְאָ֑יִם וּבֶ֤גֶד כִּלְאַ֙יִם֙ שַֽׁעַטְנֵ֔ז לֹ֥א יַעֲלֶ֖ה עָלֶֽיךָ: (ויקרא יט,יט)

[12] וּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְקֹוָֽק: (שם כז)

[13] לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְקֹוָֽק: (שם יח)

[14] מיבעי ליה לכדתניא: מנין למומתים בסייף שהוא מן הצואר? ת"ל: ואתה תבער הדם הנקי מקרבך, הוקשו כל שופכי דמים לעגלה ערופה, מה להלן מן הצואר, אף שופכי דמים מן הצואר. אי מה להלן בקופיץ וממול עורף, אף כאן בקופיץ וממול עורף? אמר רב נחמן אמר רבה בר אבוה, אמר קרא: ואהבת לרעך כמוך, ברור לו מיתה יפה. (כתובות לז: \ וגם פסחים עה: \ סוטה ח: \ בבא קמא נא. \ סנהדרין מה. ונב.)