Why does the Pasuk write "Ki Ani Hashem Elokeichem" before commanding Yisrael to be holy?
Rashi and Seforno: To teach Yisrael to follow in the footsteps of Hashem 1 and be holy, 2 just as He is holy. 3
Hadar Zakeinim (in Pasuk 24): "Ki Kadosh Ani" - it is befitting for One who is Holy that His servants should be holy too. 4
In keeping with the Mitzvah to go in the ways of Hashem ("ve'Halachta bi'Derachav" - Ki Savo Devarim 28:9 - See Shabbos, 133b).
Holiness is synonymous with eternity (See Seforno).
See opening Pasuk in Kedoshim and the Ramban there.
Da'as Zekenim (in Pasuk 45) - this is like the Piyut which states 'Na'eh le'Kadosh Pe'er mi'Kedoshim.'
Why does the Torah repeat "Vehiskadishtem, Vi'h'yisem Kedoshim"?
Rashi: The Pasuk is saying that if you comply and live with Kedushah, then Hashem will sanctify you in Heaven and in the World to Come.
R. Bachye #1: "Vehiskadishtem" means that one should perform Mitzvos - concerning forbidden foods and forbidden relationships, Tefilah, Ta'anis, Tzedakah and Gemilus Chasadim - to help the Seichel overcome one's desires 1 the main purpose for which man is created - "Viheyisem Kedoshim".
R. Bachye #2: With referene to answer #1 - "Vehiskadishtem" means to abstain from the pleasures of this world' (P'rishus) - incorporating cutting down on one's mundane speech 2 - to enable the Seichel to overpower one's Ta'avah. 3
R. Bachye #3 (citing B'rachos, 53b): "Vehiskadishtem" - 'Eilu Mayim Rishonim'; "Vi'heyisem Kedoshim" - 'Eilu Mayim Achronim'; ki Kadosh" - 'Zeh Shemen Areiv'; 4 "Ani Hashem Elokeichem" - 'Zu B'rachah' (Birchas ha'Mazon). 5 6
Moshav Zekenim #1: Angels are called "Kedoshim". They however have no Yeitzer ha'Ra, people do! So Hashem added a second Kedushah for people.
Moshav Zekenim #2: It can be compared to a king whose nation made three crowns for him. He put one on his head, and put two on his sons' heads. Similarly, the angels crown Hashem with three Kedushos, one of which He placed on His own head, and two on the heads of Yisrael.
Yoma 39a: If one sanctifies oneself a little, Hashem will sanctify him a lot; 7 if he sanctifies himself below, Hashem will sanctify him above; if he sanctifies himself in this world, Hashem will sanctify him in the world to come. 8
Shevu'os, 18b: Whoever sanctifies himself during intimacy is rewarded with sons 9 - as the Torah writes "Vehiskadishtem, Vih'yisem Kedoshim", and continues "Ishah ki Yaldah Veyaldah Zachar".
R. Bachye: Without the Mitzvos, the power of Ta'avah has two advantages over the Seichel - 1. One is born with it, whereas one aquires Seichel only later; 2. As opposed to the Seichel which comes from the upper worlds and finds itself alone in a foreign environment, Ta'avah, which is very much at home in this world, has many assistants - in the form of good food and the other worldly pleasures that beckon.
See R. Bachye who elaborates.
See Torah Temimah, note 199.
Bearing in mind that Netilas Yadayim is mi'de'Rabbanan, this D'rashah is clearly an Asmachta.
See R. Bachye.
Rashi (in Yoma, 39a): As Chazal have said (in Shabbos, 104a) 'ha'Ba Litaher, Mesayin oso'.
Lev Eliyahu (Sh'mos p.64): As the Mishnah states in Avos 4:9 'One who fulfills the Torah properly amidst poverty (of understanding), in the end he will fulfill it amidst wealth - in other words 'Hashem will give him great understanding'.
See Torah Temimah, note 200. Oznayim la'Torah: And, combined with the third Kedushah - in Pasuk 34, this corresponds to the three Kedushos that we recite in Kadish, and which Targum Yonasan translates as 'Kadish in Heaven, the location of Hashem's Shechinah; Kadish on earth - the work of His Might; Kadish forever and ever!' - with reference to Olam ha'Ba, See Oznayim la'Torah.
What are the implicastions of "Ki Kadosh Ani"?
Seforno: Bearing in mind that Kedushah is snonymous with eternity, it implies that, if Yisrael go in Hashem's ways and refrain from sinning, they will be holy and eternal - like Hashem.
Sifra: 'Just as I am holy, so too, should you be holy, and just as I am divorced from the material world, so too should you be divorced from the material world'. 1
See Torah Temimah, note 201.
Why does the Torah write "ha'Sheretz ha'Romeis" and not ha'Sheretz ha'Shoretz"?
Sifra: In order to incorporate vermin that are not created through the mating of a male and female. 1
R. Bachye (in Pasuk 41): In order to incorporate vermin that are created from the dirt (and not through the mating of a male and female).
See Torah Temimah, note 202.
Why, in the current Pesukim, does the Torah issue a number of La'avin with regard to eating Sheratzim?
