Parshat Kedoshim
Rabbi Avrohom Gordimer

Parshas Kedoshim can be divided into two segments. The first is a flurry of mitzvos, while the latter is a list of punishments for aveiros (sins) associated with the heathens of Canaan, surrounded by exhortations to be different from the nations. (Most of these aveiros and this exhortation were introduced in Acharei Mos).

A closer look at the first part of Kedoshim arouses curiosity, for the mitzvos featured are scarcely separated by a psik (paragraph end-point) which indicates the conclusion of a theme. Rather, seemingly unrelated mitzvos are grouped together as one paragraph, such that the first four aliyos contain 68 mitzvos with very few divisions. Why are the mitzvos not separated by topic?

I suggest that the admixture of mitzvos is to convey a crucial lesson. The entirety of philosophical teachings of Sefer Vayikra until this point focused on proper attitude and outlook in avodas Hashem (service of God). This is precisely why Vayikra is termed "Sefer Ha-Avodah", as divine service is its total message. In Parshas Acharei Mos, the Torah completed its instruction about the requisite manner in which to approach Hashem, and in Parshas Kedoshim, we are commanded to act upon what has been taught and immerse ourselves in mitzvah performance. As much as we ponder and study the hashkafa (ideology) of avodas Hashem, we get nowhere unless we actually perform His will and subserviate ourselves to the hundreds of mitzvos which we are commanded. This is precisely why the mitzvos of Kedoshim are presented as an unrelated cascade of regulations - for total, unselective immersion in mitzvah performance is the only true and meaningful manifestation of divine service.

Why does the Torah reserve the latter portion of Parshas Kedoshim for punishments for commission of acts associated with the heathens and elaborate adjurement not to mimic the ways of the nations which engaged in these and other abominable practices? Perhaps the Torah is teaching a lesson of perspective. Please allow me to explain.

Parshas Kedoshim addresses the need to be fully engaged and immersed in mitzvos, as stated above. In order to fully appreciate a life governed and dominated by mitzvos, we are taught to contrast our way of life with that of others. For it is not only the physical mitzvah which brings us closer to God; the element of differentiation from others, knowing that we are leading lives governed by God's will and constantly performing acts to His desire, is critical to imbue in us the preciousness of our path.

This is precisely why the Torah begins Parshas Kedoshim with, "...you shall be holy ('kedoshim'), for I, the Lord your God, am holy" (19:2), and the parshah concludes the bulk of its mitzvos and punishments with, "And you shall be holy to me, for I am holy, and I have separated you from the nations to myself" (20:26). For being holy by leading a life of mitzvos is attained in great measure by the realization of the uniqueness of such a life and its goal. Thus, the mitzvos which are presented between the two exhortations to be holy are to be viewed as directed toward this overall theme. If mitzvah performance is projected toward kedushah and we are conscious of the special relationship we have with God by doing His will, we will become sanctified. If mitzvos are viewed as a routine or as a cultural or mere ritual requirement, they will not enable us to approach Hashem and perfect ourselves.

It is also noteworthy that the final pasuk (verse) of Parshas Kedoshim bears a further warning about the issur (prohibition) of Ov and Yidoni (20:27). Should this point not have been made earlier, such that pasuk 26 (above - " And you shall be holy...") forms the last verse of the parshah? Why is pasuk 27 placed as the last statement of the parshah? Perhaps we are being warned that attainment of kedushah is defined exclusively as fulfillment of Hashem's will. The goal of holiness is to be close to God; reaching levels of kedushah for any other reason is out of line. Thus, the parshah concludes with a punishment for a prohibition, as adherence to God's will and closeness to Him is the only point of striving toward kedushah.

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