Why does the Torah repeat Chukim ("u'Shemartem es Chukosai") and Mishpatim (ve'es Mishpatai asher Ya'aseh ? ")?
Rashi #1: To incorporate details of the Mitzvos concerned that the Pasuk omitted.
Rashi #2: In order to include the Asiyah (the Mitzvos Asei) and the Shemirah (the Mitzvos Lo Sa'aseh) of both the Chukim and the Mishpatim. 1
Ramban: Refer to 18:5:2:1.
See Sifsei Chachamim and Torah Temimah, note 8, who elaborates.
Why does the Torah switch the order from 'Mishpatim and Chukim' (in the previous Pasuk) to 'Chukim and Mishpatim'?
Toras Moshe: The previous Pasuk teaches us that we should keep Mishpatim (not because they seem proper to us, but) as if they were Chukim. The current Pasuk teaches that we should consider [transgressing] Chukim - wearing Sha'atnez or meat and milk, as despicable as Mishpatim, which are crucial for the existence of the nation and man's life.
Moshav Zekenim (in Pasuk 4): Pasuk 4 puts Mishpatim first, because if we do Mishpat and Tzedakah, automatically, also Chukim will be guarded.
With reference to 18:5:1:2. Because the Torah tends to mention Shemirah before Asiyah.
Seeing as the Torah goes on to present a La'av ("Lo Sikr'vu"), why does the Torah write "asher Ya'aseh osam ... "?
Makos, 23b: To teach us that someone who desists from sinning will receive a reward as if he would have performed a Mitzvah. 1
See Torah Temimah, note 10.
What are the implications of the word " ? asher Ya'aseh osam ha'Adam va'Chai bahem"?
Bava Kama, 38a: It implies even a Nochri 1 - who studies Torah 2 is subject to reward, no less than a Kohen Gadol who enters the Kodesh Kodashim on Yom Kipur.
Oznayim la'Torah: The Torah deliberately uses the term "ha'Adam" in connection with Arayos, based on the Pasuk in Bereishis, "Vayikra es Sh'mam Adam be'Yom Hibar'am" - which the Torah wrote after Hashem created Chavah. 3 It now warns man of the consequences should he choose a womsn whom the Torah forbids.
What are the connotations of the words "va'Chai bahem"?
Rashi, Ramban #1 (citing the Sifra), Targum Onkelos and Targum Yonasan: This refers to life in the World to Come. 1
Ramban #2, Moshav Zekenim (citing Yoma, 85b): To teach us that human life overrides the Mizvos 2 (Shabbos - Yoma, 85b) - "va'Chai Bahem", and not to die through them. 3
Ramban #3: Refer to 18:4:1:2*.
Ramban #4: There are four levels of life that a person earns for observing the Mitzvos, depending on the depth of one's observance 4 : 1. Long life in this world, including wealth, property and honor - for those who perform Mitzvos in order to receive reward; 2. Life which spares one the punishments of the Resha'im and their Souls will live in goodness - for those who perform Mitzvos out of fear of punishments - in order to receive a reward in the world to come: 3. A good life in this world and a complete life in the world to come - for those who perform Mitzvos out of love of Hashem; 4. Body and Soul will live forever- for those who totally discard all interest in matters concerning this world, whose thoughts are focused. 5
Rashbam: To extrapolate that whoever does not abide by these laws will be Chayav Kareis.
Avodah Zarah, 54a: It teaches us that one is not Chayav be'Oneis - if one is forced to sin - even for the three cardinal sins. 6
Oznayim la'Torah #1: It teaches us that one who adheres to the Torah's warnings and reigns in his animalistic desires will live a healthy and long life - as opposed to those who live promiscuous lives, who will suffer illnesses which cause their untimely death. 7
Oznayim la'Torah #2: One who cleaves to Hashem ("Ani Hashem") by keeping the Chukim and Mishpatim connected with the Arayos will live forever - as the Gemara states in B'rachos, 18a "Tzadikim be'Misasom Keru'im Chayim".
Bearing in mind that in this world, everybody is destined to die (Rashi).
With the exception of the three cardinal sins: Avodas-Kochavim, Giluy Arayos and Sh'fichus Damim (Sanhedrin, 74a). See Torah Temimah, note 12. See also Oznayim la'Torah, who asks how we can Darshen "va'Chai bahem", 've'Lo she'Yamus bahem' - seeing as this Pasuk is discussing Giluy Arayos, whoch is not included in the D'rashah - and elaborates, concluding with the opinion of the Rambam, who learns that "va'Chai bahem does not refer to the the three cardinal sins. Refer also to 18:21:7:4.
Moshav Zekenim: How did the Chachamim learn to be lenient about Mitzvos that the world depends on their fulfillment? We learn from Moshe. In the Midbar, they did not do B'ris Milah due to danger; Moshe was there, and he did not protest. (Why do not we need support for a D'rashah? Perhaps logic dictates that we should fulfill Mitzvos even if there is danger. It is unreasonable to expound otherwise. - PF)
And this explains why the Torah uses different expressions of life in different places - such as "Lema'an Ya'arichu Yamecha" (Sh'mos 20:12), "Lema'an Tichyeh" (Devarim 16:20) and "v'Ha'arachta Yamim" (Devarim 22:7), to hint at the various levels of life (Ramban).
Like Chanoch and Eliyahu ha'Navi, who went alive into Gan Eden.
Unless it is Befarhesya - in front of ten Jews - to avoid Chilul Hashem. See Torah Temimah, citing Avodah Zarah, ibid. and note 14.
See Oznaym la'Torah, DH 'asher Ya'aseh osam ha'Adam ? ' #2, who elaborates.
Why does the Pasuk repeat "Ani Hashem"?
