Date: Fri, 8 May 1998 13:54:41 +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, tsc-par-new@virtual.co.il Cc: yhe-parsha.ml@virtual.co.il Subject: PARSHAT KEDOSHIM - new shiur [NOTE: Believe it or not, a new shiur this week (not even revised)! It's a bit rushed and in a very rough draft form, but you should be able to follow. At the end of the shiur, I am also resending the mini-shiur which we sent out last week, but who's last two pages were cut off by the listproc program, Iy"h the navi series on Yehoshua will start up again next week.] *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT KEDOSHIM Note how the second to last pasuk of Parshat Kedoshim could have formed a beautiful conclusion for the entire sedra: "And you shall be holy [kedoshim] to Me, for I the Lord am holy, and I have set you apart from other nations to be Mine." (20:26) However, instead of ending on that note, the Torah adds on one extra pasuk which appears to be just 'dangling on' at the end: "And any man or woman who has an OV or a YIDONI shall be put to death, they shall be pelted with stones..." (20:27) [Review the 20:20-27 to verify this.] And this is only one of the many difficulties which we encounter when studying chapter 20, for at first glance this chapter seems to be simply a repeat of chapter 18! To tackle these problems, this week's shiur analyzes the internal structure of chapter 20, as well as its location within Sefer Vayikra. While doing so, we will uncover a beautiful chiastic structure which can help us better appreciate the Midrash halacha which Rashi quotes (on 20:27). INTRODUCTION If you take the time to compare chapter 20 with chapter 18, you'll find that almost every mitzvah in chapter 20 was already mentioned in chapter 18. Nevertheless, the manner of presentation of these mitzvot in each chapter is quite different. We should start the shiur with a tedious comparison (which would put most students to sleep); but since it's just an email shiur, we can skip right to the conclusions. [However, if you really want to appreciate the shiur, you should work on the comparison first on your own and try to determine what is the same and what is different in each perek.] The basic differences are as follows: 1) Chapter 20 includes a specific punishment for each transgression, while chapter 18 simply states that these acts [i.e. the "arayot" - forbidden marital relationships] are forbidden and that God will be 'cut off from his nation' (what we call "karet"/ see 18:29) anyone who transgresses. 2) The order [of the "arayot"] in each perek is different. [In chapter 18, they follow (more or less) the order of family closeness, daughter, etc.), while the order in chapter 20 follows the type of punishment.] 3) In chapter 20 we find the concept of KEDUSHA, while in chapter 18 we find only the concept of TUMAH. In our shiur, we will attempt to explain the reason for these differences, but first we must consider the overall structure of chapter 20, which happens to be rather intriguing. A CHIASTIC STRUCTURE Within chapter 20 [note that chapter 20 constitutes an independent 'parshia'], we find a chiastic structure [ABCDCBA] which can help us understand why the last pasuk appears to be out of place. As usual, we'll use a chart to present it. While studying the chart, note how the laws concerning the "arayot" in 20:9-21 are 'enveloped' by several sets of matching mitzvot: VAYIKRA CHAPTER 20 ================== A - Punishment for MOLECH and OV & YIDONI (20:1-6) | B - "v'HITKADISHTEM v'he'yitem KDOSHIM..." (20:7) | | C - Keep My CHUKIM...[intro to "arayot"] (20:8) | | | D - The specific cases of the "arayot" (20:9-21) | | C - Keep My CHUKIM... [concludes the "arayot" (20:22-23) | B - "... v'heyitem li KEDOSHIM, ki KADOSH ani..." (20:24-25) A - Punishment for transgression of OV & YIDONI (20:26) Let's see now what we can learn from this structure. First we will explain why (and how) each set of psukim is linked. Afterward, we will explain how this structure relates to chapter 18 and the theme of Sefer Vayikra. A->A / THE 'MISSING LINK' First of all, by setting up the psukim in this manner, we immediately see how the last pasuk of chapter 20 (i.e. 20:26) forms the 'bookend' for 20:1-6! In fact, 20:26 is more than just a 'matching bookend'; it actually contains an important law which is missing in 20:1-6. Let's explain: In 20:1-6 we find: a) the punishment by BET DIN for MOLECH i.e. death by stoning (see 20:2) b) the punishment by God for MOLECH "v'samti PA'NAY ba'ish ha'hu..." (see 20:4-5) Then, we find: c) the punishment by God for OV & YIDONI "v'natati PA'NAY ba'nefesh ha'hi..." (see 20:6) But, we are missing: -> the punishment by BET DIN for OV & YIDONI! In other words, even though 20:1-6 explains BOTH the punishment by BET-DIN & by God for MOLECH, for OV & YIDONI we find only the punishment by God, while the punishment by Bet-din is missing. Therefore, 20:26 - which informs us that the punishment by BET DIN for OV & YIDONI is death by stoning - complements the laws in 20:1-6. [In the further iyun section, we will explain why specifically this law was taken from the 'header' and placed in the 'footer' of this unit; but in the meantime it is important that we recognize that these psukim form the 'bookends' of the entire 'parshia'. Note also how the Midrash Halacha, quoted by Rashi on 20:26, learns out from this pasuk that the punishment by Bet-din for all similar transgressions is also death by stoning!] B->B / BACK TO SHMINI In addition to the obvious textual parallel of "ve'hitkadishtem v'heyitem kedoshim..." in 20:7 & 20:25, the conclusion of Parshat Shmini (see 11:44-47) provides us with an even stronger connection between 20:7 to 20:24. [That comparison you'll have to look up on your own.] [Later in the shiur we must explain why the Torah 'surrounds' its repetition of the "arayot" with these special psukim describing the need to become "kadosh".] C->C / A FAMILIAR 'ENVELOPE' FOR [D] The header & footer of "u'shmarten et chukotei..." (in 20:8 and 20:22) surrounding the list of the "arayot" [D] should not surprise us, for they repeat the pattern which was already set in chapter 18 - which also began with a 'header' (see 18:5) and concluded with a 'footer' (see 18:26) that 'enveloped' the list of "arayot" (see 18:6-24)! [Note also how both 'footers' include that warning that the land will kick out those who transgress these laws.] Up until this point our discussion has been very technical, simply showing how the Torah presents the laws of chapter 20 in chiastic form, and in a manner parallel to chapter 18. Now we must attempt to uncover the thematic significance of this presentation. As usual, we must consider the progression of the 'parshiot' in Sefer Vayikra and their connection to the themes in Chumash which we have discussed in our study of Sefer Shmot. WHAT'S DIFFERENT? As we have already noted, most of the laws in chapters 20 were already mentioned in chapter 18. Therefore, to understand why the Torah repeats these laws, we must consider the two primary details which chapter 20 adds (noted above in the intro). 1) Punishment (usually the death penalty / "mot yu'mat...") for each transgression. 2) The concept of KEDUSHA Even though chapter 18 teaches us that all of the "arayot" are forbidden, it does not detail the precise penalty for each transgression. It simply informs us that these acts 'defile' the land [TUMAH/ see 18:24-25] and that God will 'cut off' those who transgress (KARET /see 18:29). Now in chapter 20, the Torah informs us that the people are responsible to punish those who transgress (see 20:2,9,10 etc.). In other words, chapter 20 empowers Bet-din (the Jewish Court) to enforce these laws. In fact, enacting the death penalty (by stoning) is both the first and last topic of the perek, while each pasuk from 20:9-21 (detailing each of the "arayot") concludes with a form of punishment by Bet-din. Note also how the Torah introduces these punishments for the "arayot" in chapter 20 with the statement: "ve'hitkadishtem..." - and you should make yourselves HOLY (see 20:7) - and closes them in a similar manner (see 20:26 / B->B above). However, in chapter 18, we find no mention at all of KEDUSHA, only TUMAH! This contrasting parallel suggests that the Torah considers the act of setting up a judicial system to enforce God's special laws as a form of KEDUSHA! Why is specifically this considered "kedusha"? Furthermore, why doesn't the Torah simply combine the laws in chapters 18 & 20 together? What do we gain by first learning that these acts or forbidden, and then only later find out that Bet-din is empowered to punish he who transgresses? To answer these questions, we must consider the progression of parshiot from chapter 18 to 20. A THEMATIC PROGRESSION Recall (from last week's shiur) how Sefer Vayikra divides into two distinct sections: 1) Chapters 1->17 - laws concerning the Mikdash. 2) Chapter 18->26 - laws concerning the nation & "kedusha" Recall as well how chapter 18 (with its introductory psukim emphasizing ANI HASHEM) forms the introduction to the second half of Sefer Vayikra. Let's take note of the progression of parshiot in the first part of this section: Chapter 18: Reject Egyptian & Canaanite culture. HOW NOT TO ACT. Follow My laws instead, for example: the prohibition of the "arayot". Primarily "mitzvot bein adam la'Makom". / GOD will punish those who transgress. ] Chapter 19: KEDOSHIM TE'HIYU - Be holy! i.e. HOW YOU SHOULD ACT! Primarily "mitzvot bein adam l'chaveiro". As we explained in last week's shiur - taking the principles of the Ten Commandments, and raising them to a higher level in a manner which affects every aspect of daily living. No mention of punishment by Bet-din. [Instead, the repetition of ANI HASHEM (in both chapters) for He will punish those who transgress and reward he who follows. See Rashi 18:2!] Chapter 20: Punishment by BET-DIN for those who transgress the mitzvot (recorded in chapter 18). /as explained above. First, God tells Am Yisrael how they should NOT act, then how they SHOULD act, and that they must follow these rules - simply because He says so - ANI HASHEM! Not in fear of punishment by society, but only out love (or fear) of God. Only afterward, in chapter 20, God commands Am Yisrael to enforce these laws, in order to ensure that they become a "mamlechet kohanim v'goy KADOSH"! BACK TO SEFER SHMOT In a certain manner, this progression is quite similar to what we found in Sefer Shmot. Recall that God's first commandment to Bnei Yisrael (when they were still in Mitzrayim) was to recognize ANI HASHEM (see Shmot 6:4-8, ) and to rid themselves of Egyptian culture (as explained by Yechezkel 20:5-11!). [Note the obvious parallels to Vayikra chapter 18! / see shiur on Parshat Va'eyra.] Then, Bnei Yisrael arrive at Har Sinai and receive the Ten Commandments, which also emphasize not only ANI HASHEM, but that God will punish he who transgresses. [Note the obvious parallel to chapter 19, as we discussed in last week's shiur.] Then, the Ten Commandments are followed by Parshat MISHPATIM, which introduces the civil laws which BET-DIN must enforce. [Note the parallel now to chapter 20, based on our explanation.] A HIGHER LEVEL Even though the progression of mitzvot in Vayikra is similar to the progression in Vayikra, the content in these parshiot is quite different. Just like the mitzvot of Parshat Kedoshim take the mitzvot of Har Sinai to a higher level, so too the laws in chapter 20 in contrast to Parshat Mishpatim in Sefer Shmot. In Parshat Mishpatim, Bet-din is instructed to enforce the most basic CIVIL laws concerning damages ["nezikin"]. This form of judicial system is very important, but it is found in almost every society. In Sefer Vayikra, where the Torah emphasizes how we are to become a special nation - an AM KADOSH, Bet-din is now entrusted with the power to enforce not only civil laws, but also laws relating to "bein adam la'Makom" [between man and God]. This progression could be understood as a striking the fine balance between realism and idealism. Ideally, we would prefer that the individual follow God's laws simply because God has commanded, and NOT out of fear that Bet-din may punish him. Therefore, the Torah first presents these laws while reminding us that ANI HASHEM, without mentioning at all that Bet-din is required to enforce them. Only afterward, God commands our society to set up courts to enforce these laws, in order to make sure that Am Yisrael indeed does become a GOY KADOSH. This concept of KEDUSHA that God expects that we act on a higher level IN ORDER that we become worthy to be His people is reflected in the concluding pasuk of chapter 20: "And you shall be HOLY for Me, for I the Lord am Holy, for I HAVE SEPARATED YOU FROM THE OTHER NATIONS TO BE MINE!" (see 20:26) ========== It's getting close to shabbat already, so we'll end the shiur on this note. There are some additional important points which need to be discussed, but we'll only have time to deal with them briefly in the further iyun section below. Iy"h, next year [in the 'revised version of this year's shiur] we'll be able to tie the loose ends together. shabbat shalom, menachem ========================== FOR FURTHER IYUN A. OV & YIDONI In our shiur, we did not explain why specifically the law of OV & YIDONI is singled out, and used to conclude the parshia. First of all, note Rashi on this pasuk, who quotes the Midrash Halacha that learns out from this special structure that just like OV & YIDONI who is "chayav KARET" (see 20:6) and with warning (see 19:31) he is "chayav sekillah" [stoning/ see 20:27], so too for any other transgression... - see Rashi! From a thematic angle, based on Sefer Devarim, OV & YIDONI takes on additional significance. See Devarim 18:9-15 where the Torah forbids us to approach any type of 'future teller' or 'soothsayer' including the OV & YIDONI. Note how similar those psukim are to Vayikra chapter 18!! There, the Torah explains how we must follow the guidance of a NAVI, and not look for guidance from those who use 'other methods'. Every nation has its spiritual leaders. To become an AM KADOSH, we must be sure not to follow after these people who offer 'shortcuts' to spirituality by 'bringing up the dead' or 'reading palms' etc. As God's nation, we must recognize that our fate is solely in the hands of God, and thus a direct function of our deeds. Belief that certain events are pre-determined or believing that by bringing up the dead we can get an 'inside word' on what will happen, etc. negates the very basics of Judiasm and our belief in "hashgachat Hashem" as a function of our deeds. [see daily kriyat shma etc. /"v'akmal"] B. V'HITKADISHTEM... In the above shiur, we saw how the concept of KEDUSHA was introduced hand in hand with the mitzvah that Bet-din enact punishment against those who do not follow God's special laws. Here, we find an amazing parallel (once again) to the events at Har Sinai. Recall that first time in the Torah that we find an act of KEDUSHA by man [i.e. "v'kidashtem..."] is at Har Sinai, when God commands Moshe to prepare Bnei Yisrael for Matan Torah: "Go to the people - v'KIDASHTAM" (Shmot 19:10), and again in 19:14: "va'yered Moshe, va'yKADESH et ha'am..." What did Moshe do that the Torah considers it "l'KADESH"? Review 19:10-14, noting that Moshe warns them: "do not go near your wives" (19:15) [similar to the laws of "arayot"), and sets up policeman to guard the mountain instructing them to KILL anyone who touches the mountain [by stoning / see 19:12-13]! This is quite similar to the laws in chapter 20 which introduce KEDUSHA with appointing bet-din to enforce God's laws which relate to the fact that the SHCHINA is now present in the camp. ============================================================= C. MINI -SHIUR - from last week, resending since last week it was cut off in the middle: 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 and testimony of God's presence. [Recall that at the focal point of the Mishkan lie the LUCHOT ha'EYDUT / see Shmot 25:16,21-22.] [One could even suggest that these three parshiot which are given to ADAT Bnei Yisrael reflect once again the three realms of KEDUSHA: Parshat ha'Chodesh - kedushat ZMAN Parshat Va'yakhel - kedushat MAKOM Parshat Kedoshim - kedushat ADAM ] ================== 1. Note in the first Rashi on "daber el kol ADAT Bnei Yisrael" that Rashi states: "m'lamed sh'nemar b'HAKHEL". How does the parallel to Shmot 35:1 help us better understand this Rashi? 2. In Sefer Bamidbar (see 14:26-27 and its context), Bnei Yisrael sin at chet ha'Mraglim. Those sinners are referred to as an EYDAH RA'AH - a BAD EYDAH? Can our explanation of 'witness' still apply in this case? 3. Note also the Korach's splinter group is also called an EYDAH. Note Korach's original complaint in Bamidbar 16:3 - "ki KOL haEYDAH kulam KDOSHIM u'vtocham HASHEM..." Can you relate this complaint of Korach to this week's shiur and the Torah's use of the word EYDAH? 4. Is any other nation in Tanach referred to as an EYDAH? If not, would this support our interpretation. If yes, would it contradict it?