Date: Wed, 29 Apr 1998 16:59:16 +0000 Reply-To: ml@virtual.co.il Sender: owner-tsc-all@virtual.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@virtual.co.il, tsc-parsha@virtual.co.il Cc: yhe-parsha.ml@virtual.co.il Subject: ACHAREI MOT /KEDOSHIM - shiur (revised from last year) *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT ACHAREI MOT - KEDOSHIM Why is Parshat Kedoshim in Sefer Vayikra? What does it have to do with "korbanot" and "kohanim"? To answer this question, Part One of this week's shiur explains how and why Sefer Vayikra divides into TWO distinct halves. In Part Two, we explain how this distinction can enhance our understanding of Parshat Kedoshim and its connection to the Ten Commandments. PART ONE - THE TWO HALVES OF SEFER VAYIKRA Up until the middle of Parshat Acharei Mot, Sefer Vayikra deals exclusively with laws and narratives concerning the Mishkan. An abrupt change takes place in chapter 18, as Sefer Vayikra begins discussing a variety of topics, many of which are totally unrelated to the Mishkan. To illustrate this transition, the following table summarizes Sefer Vayikra according to its primary topics. As you review this table, note how chapter 18 marks the beginning of a new section for the primary topic is no longer the Mishkan and its laws. CHAPTERS TOPIC -------- -------- PART I - MISHKAN PRIMARY TOPIC 1 - 5 MISHKAN/ korbanot of the individual [ndava and chova] 6 - 7 MISHKAN/ how the korbanot are offered [by the kohanim] 8 - 10 MISHKAN/ its dedication ceremony [narrative] 11 - 15 MISHKAN/ "tumah & tahara" [who can enter...] 16 MISHKAN/ "avoda" of the kohen gadol on Yom Kippur 17 MISHKAN/ no korbanot permitted outside the Mishkan PART II - MISC. TOPICS 18 GENERAL/ prohibited marriage relationships etc. 19 - 20 GENERAL/ "kdoshim t'hiyu" [a variety of laws] 21 - 22 KOHANIM/ special laws regarding the kohanim 23 HOLIDAYS/ focus on the agricultural aspect 24 MISC./ re: Menorah, Shulchan & capital punishment 25 SHMITA/ the seven year shmita & Yovel cycle 26 TOCHACHA/ reward & punishment for keeping the laws 27 VOWS/ "erchin", valuation of pledges As the above table shows, the first seventeen chapters of Sefer Vayikra form a distinct unit, for that entire section discusses various laws concerning the Mishkan. In contrast to that unit, the remaining ten chapters (18->27) discuss a wide ranges of topics, some Mishkan related; others not. At first glance, it is difficult to find a common theme to this second section. Nonetheless, it is clearly distinct from the first section of the sefer. Therefore, to uncover the thematic significance of this division, we must take a closer look at the beginning of chapter 18, i.e. at the spot where the transition between the two halves of Sefer Vayikra takes place. A NEW HEADER Let's read the first five psukim of chapter 18 [note how they form a separate 'parshia']: "And God told Moshe, speak to Bnei Yisrael and tell them: - ANI HASHEM ELOKEICHEM - [I am the Lord Your God!] DO NOT act as the Egyptians did, and do not act as the Canaanites... do not follow their laws. [Instead] KEEP MY LAWS... for ANI HASHEM ELOKEICHEM. Keep My laws and My commandments which man must do and live by keeping them for ANI HASHEM." (18:1-5) Review these psukim once again, noting how constitute more than simply 'another mitzvah' of Sefer Vayikra. Instead, these psukim contain a very general commandment concerning one's entire approach concerning how he is to lead his life, i.e. he must reject the customs of Egyptian and Canaanite culture and follow God's laws instead. This brief introduction not only sets the stage' not only for the laws of ARAYOT (prohibition of certain marital relationships) which follow immediately afterward (in 18:6-23), but also for ALL the mitzvot which follow until the end of the Sefer (or at least until chapter 26). In other words, we posit that 18:1-5 acts as an INTRODUCTION to the second half of the Sefer Vayikra. From a textual perspective, this assumption is supported by the Torah's repeated use of the phrase ANI HASHEM [or alternately ANI HASHEM ELOKEICHEM] throughout the second half of the Sefer. Not only is this phrase mentioned three times in these opening psukim (see 18:1-5, quoted above), but it is also repeated over FIFTY times from chapters 18 through 26, and almost always in the psukim which introduce or summarize key topics! [See, for example, 18:30; 19:2,3,4,10,12,14,16,18,30-32,36- 37; 20:24-26; 22:2,3,16,31-33; 23:22,43; 24:22; 25:17,38,55; 26:1-2,13,44-45 & their context (that will keep you busy).] In contrast, this phrase is found only once in the first half of the Sefer. [See 11:44-45/ note that even here it is used in relation to kashrut rules concerning permitted animals, laws which are only tangentially related to the Mishkan.] Hence, the Torah's emphasis upon the phrase of ANI HASHEM should provide us with a clue which can help us find the thematic significance of the second half of the sefer. LIMITATION OR EMANATION At first glance, it seems rather absurd that when Sefer Vayikra describes the laws of the Mishkan - the site where God's SHCHINA is present - the phrase ANI HASHEM [lit. I am God] is barely mentioned; yet when it discusses various laws which must be kept OUTSIDE the Mishkan, the phrase is emphasized over and over again! One could suggest that this is precisely the point which Sefer Vayikra wants to make. The dwelling of God's SHCHINA in the Mishkan, as emphasized in Sefer Shmot and the first half of Sefer Vayikra, could easily lead to a mistaken conclusion that the SHCHINA is thus LIMITED to the Mishkan. This mistaken conclusion could possibly lead to the classic problem where one's spiritual behavior is meticulous while visiting the Mishkan, but that 'burden' is lifted once he leaves its environs. [For example, one who may behave 'properly' at shul, but at home or at work acts in any manner which he pleases.] The second half of Sefer Vayikra may come to counter this misconception. The Mishkan does not LIMIT the SHCHINA to its confines, rather, it channels God's presence from heaven to earth in order that it can EMANATE from the Mishkan to the entire land. Therefore, the second half of Sefer Vayikra contains mitzvot which TRANSLATE the intense level of SHCHINA found in the Mishkan into the daily walks of life. In the Mishkan itself, it is clear that ANI HASHEM. Outside its confines, man must be constantly reminded that God's presence remains everywhere. [This concept of the Mishkan serving to funnels the 'shchinah' from heaven to a fountain-like source on earth from which it can emanate to all mankind is reflected in the n'vuot of Zecharya (see 14:8-9) and Yeshayahu (2:1-5).] A THEMATIC PROGRESSION To better appreciate the meaning of these two sections, it is helpful to first review our earlier observations regarding Sefer Vayikra as explained in our introductory shiur. In contrast to the other books of Chumash which are 'narrative based' (i.e. they begin and end with a story), Sefer Vayikra is 'commandment based' (i.e. it contains a collection of various mitzvot which God commanded Moshe and Aharon to instruct Bnei Yisrael). Therefore, the progression of parshiot in the sefer is thematic as opposed chronological. We also explained that the sefer, referred to by Chazal as TORAT KOHANIM, begins as an 'instruction manual' for the Mishkan. Even though we expected that Sefer Vayikra would deal exclusively with Mishkan related commandments, as was the case in the first seventeen chapters, the second half introduces a wide range of mitzvot which must be kept outside the Mikdash for they reflect how God's presence in the Mishkan should affect our behavior in all aspects of life. This can explain the internal progression of parshiot as well. For example, in chapter 18 we are told how one should not act, while in chapter 19 we are instructed how one SHOULD ACT, i.e. Parshat K'DOSHIM T'HIYU - acting in a sanctified manner in all walks of life. KEDUSHA Even though it is difficult to find a common theme for all the mitzvot in the second half of the sefer, these final chapters can be divided according to the three basic realms of "kedusha" (sanctity or holiness): 1) "adam" - man / chapters 18->22 e.g. kedushat Am Yisrael and/or kohanim 2) "zman" - time / chapter 23 e.g. shabbat and "moadim" (holidays) 3) "makom" - place or land / chapters 24-26 e.g. the land of Israel Furthermore, a certain aspect of "kedusha" is also the primary theme of the first half of Sefer Vayikra for the Mishkan itself is a MIKDASH ("mikdash" evolves from the same shoresh - k.d.sh. - as "kedusha"). The shoresh k.d.sh. implies setting aside something for a special purpose (see Breishit 2:3, 38:21!), and in the case of "kedusha" for a divine purpose. The Mikdash is a special sanctuary set aside for the worship of God. Likewise, in "kedushat adam", Am Yisrael is set aside to serve God; so too the kohanim etc. In "kedushat zman", shabbat and moadim are set aside from the other days of the week for a divine purpose. In "kedushat makom", the land of Israel is set aside from all others as God's special land. Based on this analysis, we can suggest an overall theme for Sefer Vayikra. Recall that at Har Sinai, before receiving the Torah Bnei Yisrael entered a covenant to accept God's laws in order to become a "mamlechet kohanim v'GOY KADOSH" (see Shmot 19:4-6). Sefer Vayikra explains HOW Bnei Yisrael become a GOY KADOSH, not only by worshiping God in the MISHKAN, but also by keeping the mitzvot of kedushat ADAM, ZMAN, & MAKOM - the constant reminders of ANI HASHEM ELOKEICHEM - in their daily lives. This recognition of ANI HASHEM, experienced at an intense level when one visits the Mishkan, must be internalized in the manner by which one conducts himself in all walks of life. PART TWO - PARSHAT KEDOSHIM & THE TEN COMMANDMENTS To better appreciate how Sefer Vayikra 'translates' God's covenant with Am Yisrael at Har Sinai into a way of life, let's take a closer look at the connection between Parshat Kedoshim (Vayikra chapter 19) and the Ten Commandments (Shmot chapter 20). The correlation between these two parshiot is rather obvious, and is noted by Ramban, Ibn Ezra, and Chizkuni. Based on our above explanation, it is quite understandable why the Torah present Parshat Kedoshim in a manner parallel to the Ten Commandments, for these mitzvot detail how Am Yisrael becomes a "mamlechet kohanim v'GOY KADOSH", the essence of the covenant at Har Sinai (see Shmot 19:4-6). Even though most of the parallels between Parshat Kedoshim and the DIBROT are straightforward, there is one mitzvah which at first glance appears to be missing. However, to understand what DIBUR is missing, we must first take note of an interesting internal pattern within Parshat Kedoshim. In the first 18 psukim of Parshat Kedoshim the 'refrain' ANI HASHEM is repeated EIGHT TIMES (at the end of just about every other pasuk), however in two different forms. The first four times we find the phrase ANI HASHEM ELOKEICHEM (see 19:1-10) , while in the last four times we find simply ANI HASHEM (see 19:11-18). This pattern suggests that we divide these mitzvot into TWO groups. The distinction between these two groups is rather obvious. The ANI HASHEM ELOKEICHEM group contains primarily mitzvot "bein adam la'makom" (between man & God) and hence is parallel to the first five DIBROT, while the ANI HASHEM group contains primarily mitzvot which are "bein adam l'chaveiro" (between man and his fellow man), and hence is parallel to the last five DIBROT. In the ANI HASHEM ELOKEICHEM group (see 19:2,3,4,10) we find an obvious parallel to four of the five first DIBROT: ANOCHI (see 19:2); LO Y'HIYEH (see 19:4); and SHABBAT & KIBUD AV (see 19:3). However, at first glance, the parallel for 19:5-10 [the laws of "pigul" and "pe'ah" etc.] is not clear. In the ANI HASHEM group (see 19:12,14,16,18) we find a variety of mitzvot "bein adam l'chaveiro", the most obvious parallels to the last five DIBROT being: LO TIRZACH - "lo ta'amod al dam rey'echa" ... (19:15) LO TIGNOV - "lo tignovu..." (19:11) LO TA'ANEH...EYD SHAKER - "lo tishavu b'shmi la'SHAKER..." (see 19:12) LO TACHMOD - "lo ta'ashok et ray'acha..." (19:18) LO TINAF - the laws of "shifcha charufa" (see 19:20-22) [see also later in 20:10] Based on this pattern, one DIBUR seems to be missing! Note that even though we found all of the others, we did not find a parallel for the third DIBUR - LO TISA ET SHEM HASHEM ELOKEICHA LA'SHAV - in the ANI HASHEM ELOKEICHEM group (19:1-10). Chizkuni (based on Vayikra Rabba 24:5) suggests that LO TISA is paralleled by "lo tishavu b'shmi la'shaker" (19:12). However, that parallel would 'violate' the pattern which we discerned above between the first and last five DIBROT. Furthermore, in its context and based on the word "shaker", the parallel of LO TISHAVU b'SHMI la'SHAKER to LO TA'ANA B'RAYACHA EYD SHAKER (of the last five DIBROT) seems to be much stronger. LO TISA & SHEM HASHEM Based on the pattern set by the phrase "ANI HASHEM ELOKEICHEM", and using the 'process of elimination', the parallel to the mitzvah of LO TISA must be located somewhere between 19:5 and 19:10. However, these psukim simply discuss the laws of PIGUL which at first glance have nothing to do with LO TISA ET SHEM HASHEM! On the other hand, our parallel begs us to look for a connection, so let's try. The law of PIGUL requires that the meat of a KORBAN SHLAMIM be eaten within two days; a prohibition so severe that it carries the punishment of KARET (see 19:8). Chazal interpret this prohibition in an even more stringent manner. They claim that the primary prohibition is not only eating the korban on the third day, but even THINKING about eating the KORBAN outside of its time frame renders the offering as PIGUL, and carries the punishment of KARET! Why is the punishment for simply thinking about PIGUL so severe, and what does all of this have to do with LO TISA?! To answer this question, we must return to the our basic understanding of korbanot and the MIZBAYACH in Chumash. SHEM HASHEM & THE MIZBAYACH Recall from Sefer Breishit how Noach's offering of korbanot on a MIZBAYACH reflected the new relationship between God and mankind in the aftermath of Flood (see Br. 8:20-22). Ten generations later we find that Avraham Avinu, immediately upon his arrival in Eretz Canaan, builds a MIZBAYACH and 'calls out in God's Name' in BET EL [lit. the HOUSE of God] (see Breishit 12:8 & 13:4). Later Yaakov Avinu vows that one day this very site will become a "beit Elokim" - a HOUSE for God (see 28:17-22). Clearly, from a biblical perspective, the MIZBAYACH serves as a vehicle through which man 'calls out in God's Name', thus recognizing his connection to God. Later at Har Sinai we find a similar connection between the mizbayach and "shem Hashem" [God's Name]. Immediately upon the completion of the Ten Commandments, God commands Bnei Yisrael: "An earthen MIZBAYACH you shall make for Me... where ever I CALL OUT MY NAME I will come and bless you" (Shmot 20:21). [Note that in Shmot 20:19-23 can be understood as parallel to the first three DIBROT, while the remaining DIBROT are parallel to the mitzvot which continue in Parshat Mishpatim (very similar to what happens in Parshat Kedoshim). Here we find that according to this parallel, the law of MIZBAYACH (see 20:22-23) is clearly the parallel to LO TISA! (Read carefully.)] As the above examples show, the concept of "shem Hashem" relates directly to the MIZBAYACH, and hence the law of PIGUL [itself a special law relating to the MIZBAYACH], can be considered the parallel to LO TISA. If so, not only is the parallel between the DIBROT and opening psukim Parshat Kedoshim is complete, this parallel also includes the dimension of the 'two LUCHOT' which differentiates between the mitzvot "bein adam la'makom" and the mitzvot "bein adam l'chaveiro". [Note also that the law of PIGUL includes an element of CHILUL HASHEM (see 19:8 / "et kodesh HASHEM chi'lel").] 'THINKING' IS WORSE THAN EATING! But why is the punishment for PIGUL so severe? What is SO terrible if one eats from his korban for an extra day? Is it really better that he should let the meat 'go to waste'? Furthermore, why must Chazal emphasize that the primary transgression relates to merely THINKING about eating the korban outside of its time frame? To answer this question, we must explore the logic behind the law of PIGUL. Considering that is quite impossible for a single person to consume the meat of an entire animal in a day or two, the consequence of the prohibition to eat his Korban on the third day forces the individual to SHARE the meat of his KORBAN with others! [Recall that korban must also be consumed within the walls of Yerushalayim. Therefore, the option of bringing the korban 'home' to share with his family is also precluded. The case of a korban Todah, when one is required to tell others the praise of God (see Tehilim 107:22), is even more stringent. See previous shiur on Parshat Tzav & the Korban Todah.] Let's say that are assumption is correct that the owner of the KORBAN has no choice other than to share his korban SHLAMIM with other visitors in Yerushalayim. Consequently, the mere THOUGHT of eating a korban outside its time frame implies that the owner does not want to share his korban. In other words, this person offering the korban is being selfish, for he wants to save the meat for himself. Clearly, being selfish is a bad trait. But is it so evil that it deserves the punishment of KARET - to be totally cut off from Am Yisrael? A NECESSARY BALANCE This law of PIGUL may contain an extremely important "musar" (moral message). Recall that the Korban SHLAMIM is a voluntary offering where one wishes to express his closeness to God, to re- affirm his commitment to the covenant of HAR SINAI. If at the height of a one's spiritual experience, as he stands in front of God offering his KORBAN SHLAMIM, a selfish thought can still enter his mind - he does not want to share his korban - God becomes 'disgusted' and the korban becomes PIGUL. A person who has yet to inculcate the fundamental trait of sharing with others has no right to stand in front of the MIZBAYACH and offer a voluntary korban to God! [The next law of "pe'ah" and "leket" (see 19:9-10) provides further proof for this interpretation of PIGUL, for they too are laws which require one to maintain a constant awareness to be understanding towards the needs of others. Note also that the 'voluntary korban' was the FIRST topic of Sefer Vayikra, which focuses on man's relation with God!] One could suggest that it is precisely this message which the TWO LUCHOT of BRIT SINAI convey. The mitzvot "bein adam la'makom" of the first five DIBROT are 'part and parcel' with the mitzvot "bein adam l'chaveiro" of the last five DIBROT. This necessary blend between one's worship of God and his respect and care for his fellow man, so typical of the other laws of Parshat Kedoshim, should be the most prominent character of the Jewish nation. When Am Yisrael act in this manner, they become a true AM KADOSH, a holy nation that truly testifies that God is KADOSH and His Name is KADOSH (i.e. they bring "shem Hashem" to the world /see also tefilat mincha for shabbat!). As Israel celebrates its fiftieth birthday this week, Parshiot Acharei Mot/Kedoshim serve as a ideal guide which can steer us in the proper direction. shabbat shalom, & yom atzmaut samayach menachem FOR FURTHER IYUN A. Our distinction between three different realms of kedusha can be helpful towards understanding one type of kedusha based on a parallel from another realm kedusha. For example, the purpose of shabbat is not for one day of the week to be simply cut off from the others, rather the seventh day is set aside in order to spiritually elevate the entire week which follows. Use this concept to better appreciate God's purpose in separating Am Yisrael from other nations, and Eretz Yisrael from other lands. B. Read 18:24-30, the concluding psukim of chapter 18. Do these psukim simply summarize the chapter or serve as a continuation of the introductory nature of 18:1-5? Where else do we find a concept of being banished from a land in punishment for sinful behavior? (See Vayikra 18:28/ See also Ramban!! - be careful, it's very "tzioni") Relate this to the situation in Gan Eden and Vayikra 26:3-13. Based on your answer, why do you think that the Midrash equates Eretz Yisrael with Gan Eden? Relate also to Vayikra 18:5, Dvarim 30:15-20 and Mishlei 3:18.] C. In the above mentioned psukim we also find a concept of "tumah" (18:24-28). In what manner is this concept of TUMAH different that the laws of TUMAH found thus far in Sefer Vayikra? In what manner is it similar? D. Can you suggest a reason why ANI HASHEM ELOKEICHEM relates to the mitzvot "bein adam l'makom" while ANI HASHEM relates to the mitzvot "bein adam la'chaveiro" (at least in the first 18 psukim)? E. In Parshat Kedoshim, we find a pattern where there appears to be no or very little connection from one mitzvah to the next. Do you think that this is intentional? If so, based on the above shiur, what is its significance? [See Ibn Ezra in 19:3-18. Do you agree with all of his associations concerning the flow of the parsha?] F. AVODAT KOHEN GADOL B'YOM KIPUR It is interesting to note that on Yom Kippur shacharit we read Vayikra chapter 16, while at mincha we read Vayikra chapter 18. Now the reason why we read chapter 16 is simple, for it details the special AVODAH of the Kohen Gadol on Yom Kippur in the Bet ha'Mikdash. However, why do read specifically chapter 18 for mincha? After the prohibition of "arayot" (the primary topic) contains no obvious connection to Yom Kipur? Some explain that this custom is simply for convenience; i.e. as we may be too tired to roll the 'sefer' to another location, we simply read a chapter nearby to what we read in the morning. However, based on the above shiur, we can offer a more significant explanation. As we explained above, chapter 16 constitutes the climax of the first half of Sefer Vayikra for on Yom Kippur, as the "kohen gadol" enters the "kodesh ha'kdoshim" on the "shabbat shabbaton", Am Yisrael ascends to the highest level in all three realms of "kedusha": 1) "kedushat adam" - kohen gadol 2) "kedushat makom" - kodesh k'doshim 3) "kedushat zman" - shabbat shabbaton However, it is just as important to remind ourselves that these concentrated levels of "kedusha" must be incorporated into daily life. As Yom Kippur draws to its close, or possibly its true climax, we must remind ourselves of this hashkafic message of the second half of Sefer Vayikra. This may be the reason why Chazal saw it appropriate that we read this pivotal chapter (18:1-30) at Mincha time, for Yom Kippur marks not only the culmination of the year which has passed, but also sets us in the proper direction for the new year which is about to begin. ============ G. A mini shiur [from last year]: PARSHAT KEDOSHIM - THE HEADER / KOL ADAT YISRAEL In contrast to most parshiot in Chumash which begin with the standard header: "And God spoke to Moshe saying, speak to BNEI YISRAEL..." Parshat Kedoshim adds a short but important phrase: "And God spoke to Moshe saying, speak to KOL ADAT BNEI YISRAEL...- to the entire congregation of Israel" (19:1-2) Why is specifically this parsha given to KOL ADAT YISRAEL? Rashi, quoting the Midrash in Torat Kohanim, explains that this parsha was given to the 'entire congregation' because it includes most of the basic principles of the Torah ["rov gufei Torah t'luin ba"]. [See also Chizkuni (19:2) who quotes a similar Midrash Tanchuma.] WHY NOT KEHAL? This Midrash explains why it was necessary for Moshe to relay these mitzvot to Bnei Yisrael in a 'special gathering', however, it does not explain why specifically the word EYDAH is used! [ADAT is simply the "smichut" form of EYDAH.] After all, the Torah could have simply said: speak to KOL Bnei Yisrael (ALL of Bnei Yisrael/ see Dvarim 1:1), or could have used the word KEHAL instead, which implies a gathering more precisely. Therefore, the Torah's choice of the word EYDAH suggests a connection between the mitzvot of Parshat Kedoshim and the use of the word EYDAH to describe Bnei Yisrael in its opening sentence. Now, we must look for that connection. The Hebrew word EYDAH stems from one of two possible roots: 1) ayin.vav.daled - which implies to AFFIRM or TESTIFY [e.g. the word EYD= a witness; EYDAH= a female witness] 2) yod.ayin.daled - which implies to APPOINT or DESIGNATE The first root would imply that Am Yisrael, when called an EYDAH, serve as sort of a WITNESS, while the second root would imply that they have been APPOINTED for a certain purpose. How would either or both explanations tie into Parshat Kedoshim? From the opening commandment of Parshat Kedoshim, one could suggest an interesting interpretation: "KEDOSHIM T'HIYU - You shall be holy, for I, the Lord your God, am holy..." (19:2) By acting as a holy nation, Am Yisrael 'testifies' (to itself and to other nations) that God exists, for He is holy. [See Sforno 19:2.] Why is this testimony necessary? Testimony is usually needed order to prove a fact. Considering that God is transcendent, it is difficult for man to perceive His existence. Therefore, God commands ADAT BNEI YISRAEL to keep special mitzvot which help create a society which 'testifies' to God's existence. One could actually combine both meanings and suggest that it is for this reason that God DESIGNATED Bnei Yisrael to become a nation. [See shiurim on Sefer Breishit.] KEDUSHA - FOR A PURPOSE Even though this interpretation may not be 'simple pshat', it blends nicely with Sefer Vayikra's theme of KEDUSHA in the three realms of MAKOM, ZMAN, & ADAM, which we developed in last week's shiur. 1) KEDUSHAT HA'MISHKAN ["makom"], we explained, implies that God separates a special place and infuse it with an intense level of holiness IN ORDER that it affect and thus elevate the level of the area which surrounds it. 2) In a similar manner, God separated SHABBAT ["kedushat zman"], infusing it with a intense level of holiness, IN ORDER to elevate the spiritual level of the entire week. 3) So too - KEDUSHAT AM YISRAEL ["kedushat adam"]. God separates a special nation, infusing it with an intense level of holiness, IN ORDER to elevate the spiritual level of all nations. God 'designates' Am Yisrael to follow the mitzvot of KEDOSHIM T'HIYU to fulfill this purpose, and thus we 'testify' before all nations that God exists. This concept which may only be alluded to here in Parshat Kedoshim is stated more directly in Sefer Dvarim as Bnei Yisrael prepare to enter the Promised Land: "See, I have taught you CHUKIM & MISHPATIM [See Vayikra 18:1-5! and last week's shiur] for you to keep in the land which you are about to conquer. Observe them faithfully, for that will be PROOF of you wisdom IN THE EYES OF THE NATIONS who upon hearing all these laws will say: Surely, that great nation is a wise people, for what great nation is there that is so CLOSE TO GOD... or what great nation has such perfect CHUKIM & MISHPATIM as the TORAH that I set before you on this day..." (Dvarim 4:5-8) TWO OTHER PARSHIOT In addition to Parshat Kedoshim, there are two earlier parshiot of mitzvot which are directed specifically to ADAT BNEI YISRAEL. 1) Parshat Ha'Chodesh - Shmot 12:1-20 (see 12:3) which discusses MAKAT BCHOROT & KORBAN PESACH. 2) Parshat Va'yakhel - the commandment to build the MISHKAN. One could suggest that the Torah's use of ADAT BNEI YISRAEL in these two parshiot could also be explained in a similar manner. Parshat Ha'Chodesh (as we all know) is the FIRST commandment to Bnei Yisrael (see Rashi Breishit 1:1). It details the laws of Korban Pesach in which Bnei Yisrael not only recognize God's hand in their salvation from MAKAT BCHOROT [which caused the Egyptians to finally recognize God / see Shmot 11:1-10], but also AFFIRM their commitment to BRIT BEIN HA'BTARIM. Parshat Vayakhel describes the commandment to build the MISHKAN which itself is a symbol an