Parshas Kidoshim teaches about
sanctity. It opens with Hashem instructing Moshe to tell the community the
community of Israel to be sacred because He, Himself, is sacred. What sanctity
is can be difficult to grasp. Aspects of it are dedication and connection. For
example if a man wishes to take a woman as his wife, he is required to make a
formal declaration, “Behold you are sacred (מקודשת)
to me”. The resulting marriage binds the two of them exclusively together. The
tradition is for the man to give his wife a ring which will demonstrate that
she is his. Marriage though seems to be an expression of unification of two
people who share the same soul.
Rashi explains this verse
saying that they should separate themselves from forbidden relationships and
transgression because where ever there is a fence against obscenity you will
find holiness. The Sifsei Chachamim comments that in regards to Israel they
should be separate from the nations through their observance of mitzvahs like
tsitsis and tephilin. The Chumash continues that Israel should not turn to
minor (אלילים) or molten (מסכה) powers. The idea is like a woman is loyal
to her man so to Israel’s source of power should be Hashem directly and
exclusively. Like a wedding ring, tallis and tephilin demonstrate this
commitment.
Dedication and loyalty though
are not inherently sanctity and neither is morality. This is because all souls
have a unique aspect to them and, if it is possible to say, the unique aspect
of the soul of Hashem is kidusha, making it the only source of kidusha in the
universe. Therefore the only way to acquire kidusha is through attachment to
the soul of G-d. As a result for morality to be sacred it must be attached to
the sacred texts. Consistent with this Rashi comments that most concepts of the
Torah hang (תלויין) on the verse, “You shall be holy, for I, the Lord, your
G-d, am holy”, (Leviticus 19:2).
Parshas Kidoshim develops the
idea of sanctity and gives it substance. It starts with the mitzvah to respect
one’s parents, attaches it to the commandment to keep the Shabbos, and ends
with saying I am Hashem your G-d. The inherent importance of parents is that
they are a person’s lineage to Adam the first man, who was brought into the
world by G-d. Shabbos is a sacred testimony that G-d created the world. The
Gemara explains that because parents are also obligated in honoring Hashem they
cannot push aside Hashem’s precepts (Yabomos 5b). The verse’s ending comes to
emphasize that this mitzvah, as are all mitzvahs, is G-d’s will. Other topics
include how to behave at a sacrificial meal, honest financial dealings, benevolence
towards others, care of property, personal grooming, and administration of
justice. Basically they come to ban squalid and sleazy practices and promote
honesty and purity.
The parsha ends with Hashem
telling the children of Israel that He is giving them a land flowing with milk
and honey. The hint is that like milk and honey are wholesome and sweet, they
too should be wholesome and sweet. The Chumash continues that just like they
have been separated from among the nations so too they should separate between pure
and dirty animals and should not allow themselves to become disgusting in this
fashion (see VaYikra 20:24-26). This implies that health and purity are
expressions of kidusha and that filth is contrary to it.
The parsha cautions the Israel
against turning to minor powers (אלילים),
(VaYikra 19:4). Maimonides explains minor powers as the powers of the stars.
The idea is that the values associated with the planets are like servants of
Hashem. Therefore things like money, strength, beauty, and prestige have power.
A national attachment itself to one of these values will result in a degree of
sanctity. However a direct attachment to knowledge of good and evil will cause
a strong flow of sanctity, and bringing sanctity into the world is the mission
of Israel.
The verse calls the children
of Israel a community (עדת בני ישראל).
The word עדה (aidah) is often rendered as a witness but
it also means an advocate. Tallis and tephilin are vehicles through which
Israel brings sanctity to others. Tephilin is an example because it is meant to
show that the word of Hashem is on the Jewish people and in doing so give
witness to the belief that the universe has a creator and a master who is above
nature. Tsitsis are meant to be a reminder of the 613 mitzvahs and in doing so
show that heaven has a purpose for man and a plan for the world.
לע"נ, האמה ,מלכה בת חיים ז"ל
נלב"ע ט"ז ניסן תשנ"ח
Acknowledgements to websites:
תורת אמת, וויקיטקסט, http://dictionary.reference.com/,
http://hebrewbooks.org/,
וגם בדואר אלקטרוני
ניתן באתר http://dyschreiber.blogspot.co.il
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