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, Rosh and Moshav Zekenim (on Pasuk 4, citing a Midrash): This Parshah includes the Aseres ha'Dibros - 1. "Anochi" - "Ani Hashem Elokeichem" (Pasuk 3). 2. "Lo Yiy'heh l'cha" - "v'Elohei Maseichah Lo Sa'asu lachem" (Pasuk 4). 3. "Lo Sisa" - "ve'Lo Sishav'u bi'Shemi la'Shaker" (Pasuk 12). 4. "Zachor es Yom "ha'Shabbos" - "ve'es Shabsosai Tishmoru" (Pasuk 3). 5. "Kabed es Avicha ... " - "Ish Imo ve'Aviv Tira'u" (Pasuk 3). 6. "Lo Tirtzach" - "Lo Sa'amod al Dam Re'echa" (Pasuk 16). 7. "Lo Tin'af" - "Al Techalel es Bitcha Lehaznosah" (Pasuk 29). 8. "Lo Tignov" - "Lo Tignovu" (Pasuk 11). 9. "Lo Sa'aneh" - "Lo Seilech Rachil be'Amecha" (Pasuk 16). 10. "Lo Sachmod" - "ve'Ahavta le'Re'acha Kamocha" (Pasuk 18).
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: 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 (such as marital relations with one's wife, eating foods that are permitted and talking about issues that are not forbidden) 4 - each person according to his level. 5
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, 6 as the Pasuk goes on to explain, 7 since we are obligated to try and emulate Him 8 to the best of our ability. 9
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.
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'.
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. 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 19:2:2:3.
Rosh #1: It can be compared to a king who betrothed a woman. He 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), Exposing 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: 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: "Ani Hashem Elokeichem" (18:30) is juxtaposed to "Daber el Kol Adas B'nei Yisrael", to teach us that every matter of Kedushah 2 requires ten men. 3
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. 4
Oznayim la'Torah #2: When abstaining from excessive worldly pleasures 5 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. 6
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)
As the Gemara says 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.
