What is the significance of the fact that Hashem instructed Moshe to speak to the entire congregation of Yisrael?
Rashi (citing the Sifra): Kedoshim was said to all the people collectively, 1 because most of the major topics of the Torah are mentioned in it. 2
Ramban, R. Bachye #1 (citing the Tanchuma and Yerushalmi B?rachos), Rosh and Moshav Zekenim (in Pasuk 4, citing a Midrash): This Parshah includes the Aseres ha'Dibros - 1. "Anochi" - "Ani Hashem Elokeichem" (Pasuk 3).
What are the implications of "Kedoshim Tih'yu"?
Rashi: It means keep away from Arayos, because wherever there is a Geder Ervah 1 (a protective wall around Ervah), 2 there is Kedushah. 3
Ramban and R. Bachye #1 (in his introduction to the Parshah): After listing the things that are forbidden, the Torah issues a command to sanctify oneself by minimizing indulgence in those mundane activities that the Torah permits 4 (such as marital relations with one's wife, eating foods that are permitted and talking about issues that are not forbidden) 5 - each person according to his level. 6
R. Bachye #2: With reference to Midos ? it means that Yisrael should be ?balanced? in their Midos, to acknowledge (and honor) those who brought him into the world ? a. his father and mother 7 and b. his Father in Heaven (who created the world) 8 - as the Torah goes on to discuss in the following Pasuk. 9
R. Bachye #3: Following the Parshah of Arayos that ar forbidden, it refers to Kedushas ha?Machshavah (regarding intimacy that is permitted). 10 11
Seforno: It means to discard our physical desires and to live our lives in preparation for the world to come, to strive to be holy like Hakadosh-Baruch-Hu, 12 as the Pasuk goes on to explain, 13 since we are obligated to try and emulate Him 14 to the best of our ability. 15 6. Rashbam: It refers to the many Mitzvos that entail sanctifying ourselves.
Sifra: It means desist (from mundane matters), beause 'I am holy', and if you sanctify yourselves I will consider it as if you sanctified Me'.
This also explains the juxtaposition of this Parshah to the previous one. See Torah Temimah Note 3 and Ba'al ha'Turim.
Ramban and R. Bachye: As the Torah states in Yevamos 20a: ?Kadeh Atzm?cha be?Mutar lach?.
Because someone who spends excessive time indulging in intimacy, who eats gluttonously, or who talks incessantly about sexual matters (even though the Torah does not expressly forbid it) is termed a Menuval - a person who is disgusting with the Torah's permission' - See Ramban, who elaborates.
In fact, this, in essence, is the Midah of 'P'rishus' (separating oneself from worldly pleasures) - See Ramban. In fact, the Sifri explains "Kedoshim Tih'yu" - 'Perushim Tih'yu'.
See R. Bachye
Considering that R. Bachye translates ?Kedoshim? from a Lashon of separating - like the Ramban - it is difficult to see what this has to do with Perushim.
R. Bachye: Because the Mitzvah of Shabbos serves as testimony that Hashem created the world.
R. Bachye: As the Gemara states in Shevu?os 18b ?Le?olam Yekadesh Adam Atzmo be?Sha?aas Tashmish?. See R. Chavel?s footnotes, who points out that the Gemara uses a slightly different wording.
See R. Bachye who elaborates.
Seforno: Conforming to Hashem's original intention when He created the world, as the Torah stated in Bereishis, 1:26.
Indeed, Hashem rested His Shechinah among the people to help them attain this goal - See Shemini, 11:45 - and it was with this in mind that He commanded them all the Mitzvos connected with Tum'ah and Taharah ? in Parshas Shemini, Tazri?a and Metzora. See above, 16:30. See also Seforno, who elaborates.
Seforno: by adhering strictly to the Mitzvos on the first Lu'ach, the reward for which is long life. That explains why the Torah here begins with the Mitzvos of Kibud Av va'Eim and having the correct Kavanah when bring Korbanos, as we will now see.
As the Gemara in Shabbos, 133b, Darshens from "Zeh Keili ve'Anveihu" (Sh'mos 15:2).
What is the significance of the phrase "Ki Kadosh Ani Hashem Elokeichem"?
Ramban: Because it is by attaining a level of Kedushah that we are able to cleave to Hashem who is Kadosh.
Seforno: Refer to 19:2:2:5.
R. Bachye (citing the Tanchuma) and Rosh #1: (Since Hashem sanctified Yisrael in His Name already before He created the world, it is befitting that they should be holy like He is holy - R. Bachye). It can be compared to a king who, upon betrothing a woman, declared, 'Since I was Mekadesh her, I am king and she is queen!' So too, Hashem said to Moshe 'Sanctify Yisrael, because I am Kadosh!'
Rosh #2: Hashem has all kinds of Kedushah - His speech ("Elokim Diber be'Kodsho" - Tehilim 60:8), His ways ("Elokim ba'Kodesh Darkecha" Tehilim 77:14) and ("Eli Malki ba'Kodesh" - Tehilim 68:25), His arm ("Chasaf Hashem es Zero'a Kodsho" - Yeshayah 52:10), His praise ("Hashem Mi Kamocha Nedar ba'Kodesh" - Sh'mos 15:11).
Moshav Zekenim #1: With reference to "u'Shemartem es Mishmarti" in 18:30, it teaches us that if there is opportunity to sin and one refrains from sinning, once and then twice, he will not sin again 1 - and he will be holy.
Oznayim la'Torah #1: In case Yisrael think that being holy with all its connotations is unattainable, the Torah adds that Hashem is holy, implying that whoever wants to become holy will receive direct assistance from Him. 2
Oznayim la'Torah #2: When abstaining from excessive worldly pleasures 3 one should do so because Hashem, who is holy, commanded is to do so - and not for reasons of health or for any other ulterior motive. 4
Sifra: ?If you sanctify yourselves it is as if you sanctified Me!?
Moshav Zekenim: As the Navi writes in Shmuel 1 2:9 "Raglei Chasidav Yishmor".
As the Gemara states in Yoma, 39a 'Adam Mekadesh es Atzmo Me'at ... Lematah, Mekadshin oso Harbeh ... Lema'alah'.
Refer to 19:2:2:2***.
See Oznayim la'Torah, DH 'Kedoshim Tih'yu' #2 who elaborates.
Why does the Torah insert the phrase "Ki Kadosh ..."?
Moshav Zekenim #1: It follows "u'Shemartem es Mishmarti" (18:30), to teach us that if there is opportunity to sin and one refrains from sinning, once and then twice, he will not sin again, 1 - and he will be holy..
Moshav Zekenim #2: It follows "Al Titam'u" in 18:24, because if "Lo Yir'eh Vecha Ervas Davar ve'Shav me'Acharecha" - therefore, "ve'Hayah Machanecha Kadosh" (Devarim 23:15). Sin blunts one's heart and is renders one Tamei. Therefore, you should be Kedoshim - for My sake.
Moshav Zekenim #3: "Ani Hashem Elokeichem" (18:30) is juxtaposed to "Daber el Kol Adas B'nei Yisrael", since every matter of Kedushah 2 requires ten men. 3
Moshav Zekenim: As the Navi writes in Shmuel 1 2:9 "Raglei Chasidav Yishmor".
Such as 'Kadosh Kadosh Kadosh', 'Baruch K'vod', 'Y'hei Shmei Rabah', and 'Barchu'.
Why does he not learn from the Semichus of "Kol Adas B'nei Yisrael" to "Kedoshim Tih'yu"? (PF)
Why does the Torah insert this Parshah in Seifer Vayikra?
Ramban and Moshav Zekenim: Because it discusses, inter alia, Shelamim and the punishment for Arayos mentioned above in Acharei-Mos.
