[Par-reg] For Parshat Kedoshim -- two additional shiurim
Menachem Leibtag
tsc at bezeqint.net
Thu May 5 11:49:44 EDT 2005
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT KEDOSHIM -shiur #2
(shiur #3 follows)
THE HEADER / KOL ADAT YISRAEL
Does the name 'EDAH' imply something 'good' or something
'bad'? Even though EDAH carries a negative connotation in the
story of the spies in Parshat Shlach, in the opening pasuk of
Parshat Kedoshim it seems to imply something very positive.
In the following shiur we suggest a thematic connection
between the word EDAH and the first half of Parshat Kedoshim
(i.e. chapter 19).
INTRODUCTION
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).
This special header indicates that there must be some
specific reason why this parshia was given to KOL ADAT YISRAEL
-i.e. to the entire EDAH - congregation of Israel. [Note that
ADAT is simply the 'smichut' form of EDAH.]
Rashi, quoting the Midrash in Torat Kohanim, explains
that specifically this parshia was given to the 'entire
congregation' because it includes most of the basic principles
of the Torah ['rov gufei Torah tluyin bah']. [See also
Chizkuni (19:2) who quotes a similar Midrash Tanchuma.]
Even though Rashi explains why it was necessary for Moshe
to relay these mitzvot in a special gathering, he does not
explain why specifically the word EDAH is used! In other
words, the Torah could have simply said: speak to KOL Bnei
Yisrael (ALL of Bnei Yisrael / see Devarim 1:1), or could have
used the Hebrew word KAHAL instead of EDAH, which would have
been a more precise way to describe a gathering.
Therefore, the Torah's choice of the word EDAH suggests a
connection between the mitzvot of Parshat Kedoshim and the
word EDAH. To find that connection, we must consider its
etymology.
The Hebrew word EDAH stems from one of two possible
roots:
1) ayin.daled - which implies to AFFIRM or TESTIFY
[e.g. the word EID= a witness; EDAH= a female witness]
2) yod.ayin.daled - which implies to APPOINT or to DESIGNATE
The first root would imply that Am Yisrael, when called
an EDAH, 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 TIHIYU - 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.
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 our shiur on Acharei Mot.
a) KEDUSHAT HA-MISHKAN ['kedushat 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.
b) 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.
c) 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 TIHIYU to fulfill this purpose, and in this manner 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 Devarim as
Bnei Yisrael prepare to enter the Promised Land:
"See, I have taught you CHUKIM & MISHPATIM [compare Vayikra
18:3-5!] 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..." (Devarim 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 MAKKAT BECHOROT & KORBAN PESACH.
2) Parshat Vayakhel - the commandment to build the MISHKAN.
One could explain the Torah's use of the phrase ADAT BNEI
YISRAEL in these two parshiot in a similar manner.
(1) Parshat Ha-Chodesh (as we all know) is God's very FIRST
commandment to Bnei Yisrael (see Rashi Breishit 1:1). The
laws of Korban Pesach that are detailed in that parshia serve
a double purpose. For Am Yisrael to:
a) recognize God's hand in their salvation from MAKKAT
BECHOROT [which caused the Egyptians to finally recognize
God. [See Shmot 11:1-10.]
b) AFFIRM their covenantal commitment to BRIT BEIN H-'BTARIM
(i.e. Brit Avot). [See shiur on Parshat Va'era].
(2) Parshat Vayakhel describes the commandment to build the
MISHKAN which itself serves as a symbol and testimony of God's
presence. [Recall that at the focal point of the Mishkan lie
the LUCHOT ha-EIDUT / 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 Vayakhel - kedushat MAKOM
Parshat Kedoshim - kedushat ADAM
==========
FOR FURTHER IYUN
1. Note in the first Rashi on "daber el kol ADAT Bnei
Yisrael" that Rashi states: "melamed she-ne'emar be-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-meraglim. Those sinners are referred to
as an EDAH RA'A - a wicked (or bad) EDAH?
Can our explanation of 'witness' still apply in this
case?
3. Note that Korach's splinter group is also called an EDAH,
and in Korach's original complaint we find the same word - "ki KOL ha-
EDAH kulam KDOSHIM u-vetocham HASHEM..." (see Bamidbar 16:3).
Can you relate this complaint of Korach to this week's shiur
and the Torah's use of the word EDAH?
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT KEDOSHIM - shiur #3
The Repetition of the "ARAYOT"
If you ever paid attention to the final psukim in Parshat
Kedoshim, you must have been terribly bothered by the last
pasuk of the Parsha. As anyone will immediately notice, it
simply doesn't belong there!
Furthermore, did you ever notice that Vayikra chapter 20
(the last chapter of Parshat Kedoshim) is almost a repeat of
chapter 18 (the last chapter of Parshat Acharei Mot)?
In the following shiur we attempt to tackle these
questions by uncovering the special internal format of chapter
20 (better know as a chiastic structure).
[Our conclusion will also help us better appreciate why
Parshat Kedoshim is located in the middle of Sefer Vayikra,
as well as a Midrash halacha that Rashi quotes on 20:27.]
INTRODUCTION
Take a minute to review the final few psukim of Parshat
Kedoshim (at least 20:23-27). While doing so, 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 profound note, the
Torah 'adds on' an extra pasuk that appears to be just
'dangling on' to this otherwise perfect ending:
"And any man or woman who has an OV or a YID'ONI shall be
put to death, they shall be pelted with stones..." (20:27).
[Once again, review the 20:20-27 to verify this.]
Furthermore, over half of the specific laws and general
statements found in chapter 20 were already mentioned in
chapter 18!
We begin our shiur by undertaking a study of the nature
of this repetition. Our conclusions will assist us in our
study of the internal structure of chapter 20.
A REPEAT OF THE 'ARAYOT'
Take a few minutes to compare chapter 20 with chapter 18
(especially 18:6-23 with 20:10-21; 18:1-5 with 20:8; and 18:24-
30 with 20:22-25).
You'll find that almost every mitzva that was mentioned
in chapter 18 (especially the 'arayot' - the forbidden marital
relationships) is repeated in chapter 20; and most of the
general commandments 20:22-24 are repeats of 18:26-28!
However, if you take a closer look, you'll notice how the
manner of presentation of these mitzvot in each chapter is
quite different. The basic differences are as follows:
In chapter 20 we find a SPECIFIC punishment for each
transgression. In contrast, chapter 18 simply states that
these ARAYOT are forbidden [note the repetition of phrase 'lo
tegaleh ervatan'], without informing us what specific
punishment the Jewish court [bet din] should exact upon them.
The punishment is only mentioned in passing at the conclusion
of chapter 18, where we are told that God will 'cut off from
his nation' anyone who transgresses (what we call 'karet' /
see 18:29).
For this reason, 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.
Furthermore, in chapter 20 we find the concept of
KEDUSHA, while in chapter 18 we find only the concept of
TUM'A.
Finally, chapter 20 includes some additional laws such as
OV & YID'ONI. [Note 20:6 & 20:27.]
We'll return to this analysis shortly; however, before we
continue we must first take into consideration the internal
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]
that beautifully explains why the last pasuk only appears to
be 'out of place'. To illustrate this special structure, the
following chart shows how the opening set of psukim are
'balanced' by a concluding set of psukim that deal with
parallel topics.
While studying the chart (and the psukim!), 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 & YID'ONI (20:1-6)
| B - "ve-HITKADISHTEM vi-heyitem kedoshim..." (20:7)
| | C - Keep My CHUKIM...[intro to arayot] (20:8)
| | | D - The specific cases of the arayot (20:9-21)
| | C - Keep all My CHUKIM... [or else..." (20:22-23)
| B - ".. vi-heyitem li KEDOSHIM, ki KADOSH ani..." (20:24-26)
A - Punishment for transgression of OV & YID'ONI (20:27)
Let's see now what we can learn from this structure.
First we will explain why (and how) each set of psukim is
linked (i.e. A to A, B to B, etc.
Afterward, we will explain how this structure relates to
chapter 18 and the theme of Sefer Vayikra.
A->A / THE 'MISSING' DETAIL
First of all, by setting up the psukim in this manner, we
immediately see how the last pasuk of chapter 20 (i.e. 20:27)
forms the 'bookend' for 20:1-6! In fact, 20:26 is more than
just a 'matching bookend'; it actually contains an important
law that 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
"ve-samti PANAI ba-ish ha-hu..." (see 20:4-5).
Then, we find:
c) the punishment by God for OV & YID'ONI
"ve-natati PANAI ba-nefesh ha-hi..." (see 20:6)
But, we are missing:
-> the punishment by BET DIN for OV & YID'ONI!
In other words, even though 20:1-6 explains BOTH the
punishment by BET-DIN & by God for MOLECH, for OV & YID'ONI 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 & YID'ONI 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.
This parallel (and analysis) can also help us understand
a very important midrash halacha that Rashi quotes in his
commentary on 20:26. Even though the Torah does not inform us
of the precise punishment (by bet din) for all transgressions,
this parallel allows Chazal to enact this punishment ('skila'
- death by stoning) for all similar transgressions.]
B->B / BACK TO PARSHAT SHMINI
The obvious textual parallel is the almost identical
pasuk of "ve-hitkadishtem vi-heyitem kedoshim..." (see 20:7 &
20:26). In addition, the concluding psukim of Parshat Shmini
(see 11:44-47) provide us with an even stronger connection
between 20:7 to 20:24. [To keep the shiur more concise,
you'll need to find that parallel on your own.]
C->C / A FAMILIAR 'ENVELOPE' FOR [D]
Here we find a matching set of psukim that should not
surprise us, for they repeat the same pattern that was already
found in chapter 18. Let's explain:
Recall from last week's shiur how chapter 18 began with a
'header' (see 18:1-5) forming a very general introduction, and
concluded with a similar 'footer' (see 18:26-30). This
general header and footer 'enveloped' the more specific list
of arayot (see 18:6-25)! As you may have noticed, the list of
arayot in chapter 20 (i.e. 20:9-21) is 'surrounded' by a very
similar 'header' and 'footer' of 'u-shmarten et chukotai...'
(see 20:8 and 20:22). Note as well how both 'footers' in
chapter 18 and in chapter 20 include a warning that the land
will kick out those who transgress these laws.
Using the above chart, we would simply say that the
partial format of [C-D-C] in chapter 20 parallels the entire
format of chapter 18.
FROM TECHNICAL TO THEMATIC
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. Tto do so we must consider
the progression of the parshiot in Sefer Vayikra and their
connection to the themes in Chumash that 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 (as we noted in
our above introduction):
1) Punishment (usually the death penalty / 'mot yumat...')
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 [= TUM'A / 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"(before they are listed 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 TUM'A!
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 are 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 the shiur on Acharei Mot) how Sefer Vayikra
divides into two distinct sections:
1) Chapters 1-17 - laws relating to 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 i.e. how not to act
* Follow My laws instead, i.e. how you should act
* Specific examples - the prohibition of the "arayot"
[which are primarily 'mitzvot bein adam la-Makom'].
* How GOD will punish those who transgress (and that nation).
Chapter 19:
KEDOSHIM TIHEYU - Be holy!
i.e. examples of how Am Yisrael should act!
[Primarily 'mitzvot bein adam le-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.
Let's consider what we may infer from this progression.
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 - summarized by the statement: ANI
HASHEM!
In other words, we must follow these laws - not in fear of
their punishment (by society), but only out of the 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 ve-goy KADOSH'! Hence, the nation itself
must set up a judicial system to enforce them.
THE SAME THREE STAGES IN SEFER SHMOT
In a certain manner, this progression is quite similar to
the sequence of event in Sefer Shmot. Let's explain:
Recall that as the process of Yetziat Mitzrayim began,
God's first commandment to Bnei Yisrael (when they were still
in Egypt) was that they recognize ANI HASHEM (see Shmot 6:4-
8), and hence to rid themselves of Egyptian culture. In our
shiur on Parshat Va'era we proved this from Yechezkel 20:5-11.
[Note the parallels between that perek in Yechezkel and
Vayikra chapter 18, i.e. the phrase ANI HASHEM and the
commandment to rid themselves from Egyptian culture. (Compare
18:1-5 to Yech. 20:5-10.)]
Recall as well that at MARA (after Bnei Yisrael left
Egypt and crossed the Red Sea) God repeats this commandment,
to prepare them for Matan Torah at Har Sinai. [See Shmot
16:26-27.]
Hence, those events would parallel Vayikra chapter 18.
Then Bnei Yisrael arrive at Har Sinai and receive the Ten
Commandments. As we discussed in our first shiur on Parshat
Kedoshim, the mitzvot in chapter 19 are presented in a manner
quite similar to the Ten Commandments in Parshat Yitro. Hence
Matan Torah would be parallel to Vayikra chapter 19.
Finally, the Ten Commandments are followed by Parshat
MISHPATIM, which introduces an entire set of the civil laws,
together with the specific punishment that BET-DIN must
execute for each transgression. Here we find a parallel to
Vayikra chapter 20, for there too we find the specific
punishments that BET-DIN must execute for the transgressions
that were first mentioned in chapter 18.
The following chart summarizes this parallel between
Shmot and Vayikra.
SHMOT VAYIKRA
REJECT Egyptian culture: Va'era / 6:4-8 chapter 18
FOLLOW GOD'S LAWS: Yitro / 20:1-14 chapter 19
PUNISHMENT BY BET DIN: Mishpatim chapter 20
A HIGHER LEVEL
The above chart can help better appreciate how Sefer
Vayikra takes the principles of Sefer Shmot and raises them to
a higher level. It can also help us understand the repetition
of the arayot in Vayikra chapter 20.
Just as Vayikra chapter 19 takes the Ten Commandments of
Sefer Shmot and raises them to a higher level, so too Vayikra
chapter 20 can be understood as an 'upgrade' for the laws in
Parshat Mishpatim. Recall from our study of Parshat Mishpatim
how chapter 21 details the punishments that bet din is
instructed to enforce for the most basic cases of CIVIL laws.
Albeit the importance of this judicial system, it can be 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 the classic civil laws, but also the special laws that
Bnei Yisrael must keep. In this manner, bet din duty is to
enact punishment in order to assure that Bnei Yisrael indeed
become an am kadosh.
TO WARN OR TO PUNISH
Nevertheless, we must still explain why it is necessary
for Sefer Vayikra to first explain what is not permitted
WITHOUT mentioned punishment by bet din, and then later repeat
those laws together with their specific punishments.
Furthermore, we must explain why these two parshiot that deal
with the same topic (i.e. chapters 18 and 20) are interrupted
by the laws of 'kedoshim tihiyu' in chapter 19.
This progression and parallel could be understood as
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 a court system that will
enforce these laws, in order to make sure that Am Yisrael
indeed does become a GOY KADOSH.
However, the enforcement of these laws by bet din must be
preceded by a set of laws that focus on the kedusha of Am
Yisrael, and hence how Bnei Yisrael SHOULD act. Once Bnei
Yisrael can indeed establish a society of an AM KADOSH (by
fulfilling the mitzvot of chapter 19), then it becomes
important that bet din becomes involved in enacting punishment
for those who transgress the laws of kedusha as well.
Nonetheless, the emphasis of bet din must be first on foremost
of the positive aspects of 'kedoshim tiyihu', while their
responsibility to punish transgressors should become secondary
to that.
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 am Lord am Holy, for I
HAVE SEPARATED YOU FROM THE OTHER NATIONS TO BE MINE!"
(see 20:26).
It is also a nice thought to keep in mind before Yom
Atzma'ut that can help us appreciate why God wants us to be a
special nation.
shabbat shalom,
menachem
==========================
FOR FURTHER IYUN
A. OV & YID'ONI
In our shiur, we did not explain why specifically the law
of OV & YID'ONI 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 & YID'ONI who is 'chayav KARET' (see 20:6)
and with warning (see 19:31) he is 'chayav sekila' [stoning /
see 20:27], so too for any other transgression... - see Rashi!
From a thematic angle, based on Sefer Devarim, OV &
YID'ONI 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 & YID'ONI. 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 Judaism and our belief in 'hashgachat Hashem'
as a function of our deeds. [see daily kriyat shma etc. / 've-
akamal']
B. VE-HITKADISHTEM...
In the above shiur, we saw how the concept of KEDUSHA was
introduced hand in hand with the mitzva 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. 've-kidashtem...'] is
at Har Sinai, when God commands Moshe to prepare Bnei Yisrael
for Matan Torah: "Go to the people - ve-KIDASHTAM" (Shmot
19:10), and again in 19:14: "va-yered Moshe, va-yeKADESH et ha-
am..."
What did Moshe do that the Torah considers it 'leKADESH'?
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 policemen 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.
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