It is significant that in addition to the 51 mitzvot, as counted by Rambam, the Chinuch, and others, there are an additional 25-30 mitzvot mentioned in K'doshim, but counted elsewhere in the Torah. Which means that the "Mitzva Density" of K'doshim is even higher than the official numbers.
One must revere his parents [212, A211], yet keep the Shabbat, meaning (among other things) that if one's parents tell him to violate the Shabbat (or any other mitzva - Torah ordained or rabbinic), he may not listen to them. (Neither may he be disrespectful in his refusal to obey.) Parents and their children are all commanded by G-d to keep the Shabbat (and all mitzvot). We may not "turn towards" idolatry in thought or words [213,L10] nor may we make idols [214,L3]. This specifically prohibits making idols for others. Both these mitzvot are among the many that are designed to keep the Jew far away from idol worship. Korbanot must be offered in the Beit HaMikdash in a proper and pleasing manner. Specifically, one must keep to the time limits presented for eating sacred meat (i.e. not to eat sacred meat that is left over beyond the time limit for eating the meat, NOTAR [215,L131]. Violation carries a death penalty from heaven. Watch this next set of mitzvot: Leave the corner of your field uncut, so that poor people might come and find grain to reap [216,A120]; do not reap your entire field [217,L210]. A positive mitzva and a prohibition that basically say the same thing. Here's another pair: Leave the gleanings of the field for the poor [218,A121]; do not take the gleanings [219,L211]. And then these two pairs of mitzvot are doubled again - each pair of mitzvot is counted separately as applied to a vineyard [220-223,A123-124,L212-213]. Last Mishna of Makot - R. Chananya b. Akashya says: G-d wanted to merit the People of Israel, therefore he HEAPED upon us Torah and mitzvot... This is more than saying that G-d GAVE us Torah & Mitzvot. He says we should leave the corner for the poor and He forbids us from cutting the corner. He forbids us from eating and drinking on Yom Kippur AND He commands us to fast. He forbids Melacha on Shabbat AND commands us to abstain from Melacha. This is a demonstration of G-d's special relationship with the People of Israel. To the people of the world He "simply" said DO NOT STEAL. Many things are included in that prohibition, but the Ben Noach is commanded (one of the 7) on GEZEL. The Jew is given a whole set of mitzvot - in this case, prohibi- tions - against stealing and robbing, and withholding that which belongs to others, cheating in business, moving the boundary marker to illegally increase one's land, etc. Of course, the violator has an impressive set of charges against him. But the Jew dedicated to Torah and mitzvot is showered with the benefits of many mitzvot. (This was one understanding of the multiplicity of mitzvot.) Stealing [224,L244], denying holding that which belongs to someone else [225,L], and swearing to that effect [226,L249] are all forbidden. Swearing falsely [227,L61] is forbidden. Observation: "A" lent his camera to "B" and B denies that he has A's camera, and then swears that he doesn't have it. One might think that there are two violations here. Stealing and swearing falsely. But actually, there are three. Mitzva [226] overlaps both[225] and [227]. Swearing falsely is different from swearing in vain. Both are serious pro- hibitions. Take the following example as an interesting distinction between the two. If someone swears (with G-d's name) that a banana is an apple, that is NOT a false oath; it is an oath in vain. Of course, it is not true that the banana is an apple, but everyone knows that and can see it for himself. The oath did not falsely convince me that is was an apple. Such an oath is a frivolous misuse of G-d's name and the sanctity of an oath and is a violation of "Thou shalt not take G-d's name in vain". A false oath is one that people accept as truth, since they have no first-hand knowledge of the issue. When the lie deceives others, then there is falsehood. That the Torah says one who swears falsely disgraces G-d's name by doing so, is echoed by the Rambam when he distinguishes between "serious" sins and "light" sins.
The Rambam puts into the serious category all sins that carry a death
penalty... and swearing falsely. So destructive are false and vain oaths to
the underpinnings of society, that it is categorized with the capital
offenses. It is forbidden to curse a fellow Jew [213,L317]; and one may not place a stumbling block before the blind [232, L299], meaning [not exclusively] that one may not mislead or entrap others. Care must be taken to even inadver- tently mislead anyone. This can include stretching the truth or saying something that is not actually a lie, but it will convey to others that which is not really so. (Helping someone do a wrong thing is part of this prohibition - even if the other knows what he's doing and wants to do it.)
Neither gossip nor slander (regardless of whether what you say is true or false) [236,L301]; do not stand by while your fellow is in danger of life, limb, or property [237,L297]. Do not hate your fellow Jew in your heart [238,L302]; reproach SENSITIVELY your fellow [239,A205] being careful to avoid embarrassing him [240,L303] (even while reproaching him). Look carefully... Embarrassing your fellow is an EXTREMELY serious sin. The source is the context of reproach. Here is a Jew who is reproaching his neighbor for Shabbat desecration. If he doesn't handle it well and causes undue distress to the Shabbat violator, then the reprover is guilty of embarrassing someone. If someone in the process of fulfilling the important mitzva of HOCHACHA must be sensitive to the feelings of the transgressor, how much more so must we be careful never to embarrass others. Do not take revenge [241,L304] nor bear a grudge [242,L305]; "Love thy neighbor..." [243,A206] Notice the constant reminder: "I am G-d", or words to that effect. Being nice to each other is not just nice; it is part of G-d's Torah and the fulfillment of a mitzva.
It is forbidden to cross-breed animals of different species [244,L217], to sow
mixed seeds [245,L215], and to wear Shaatnez [counted elsewhere], mixtures in
a garment of wool and linen. Note that in this one pasuk, there is a forbidden
animal-animal mix, a plant-plant mix, and an animal/plant mix.
It is forbidden to eat gluttonously [248,L195]. One may not consult and rely on omens, divination, conjuring, or some aspects of astrology [249,250;L32,33]. Shaving the temple area of the head is forbidden [251,L43] as is shaving the face with a razor [252,L44]. These two prohibitions apply to men only. They are unique in that all other prohibitions apply to both men and women. (Actually, there are some other exceptions, but this is the classic example.) Permanent tattooing is forbidden [253, L41]. Protect your daughters from loose behavior. Keep the Shabbat and respect the place of the Mikdash (even when no Beit HaMikdash is there) [254, A24]. Shabbat and Mikdash represent the Sanctity of Time & Place respectively. There are other significances to this great pair of mitzva-topics.
Ov and Yid'oni (mediums and wizards) are forbidden [255,256;L8,9]. The pasuk commanding us to stand for the elderly and for Torah scholars ends with the words, And you shall revere G-d... The implication is that there are certain mitzvot - these included - that lead one towards greater YIR’AT HASHEM.
It is forbidden to cheat with any false measures [258,L271]; one must be honest in weights and measures [259, A208]. Keep all of G-d's statutes and laws.
Sanctify yourself and be holy.
Cursing one's parents, even after their deaths, is forbidden [260,L318], a capital offense. The Torah now reiterates the forbidden relationships that were presented at the end of the previous sedra, Acharei. They are all capital offenses. The specific death penalties vary, but it is in the context that Rambam learns the command to Sanhedrin to carry out the punishment of "internal burning" when called for [261,A228]. Rambam holds that each of the four death penalties is counted separately among the 613 mitzvot. Once again, the Torah commands us to preserve all of the mitzvot, thus preventing the Land from expelling us. The implication here is that there is a strong tie between all mitzvot and the Land of Israel, not just the mitzvot known as being “linked to the Land”.
In order to inherit the land of Israel, we must not behave in the abominable ways of the nations who preceded us there. We must distinguish between kosher and non-kosher animals (and life-styles); we must be holy and distinct from others. We are not automatically different from anyone else. Torah makes us different. Torah gives us our unique identities. Notice the dual role that every Jew must play. We are each individuals and we are part of Klal Yisrael. We are exhorted to keep the Torah as individuals, but we are also "advised" to be faithful to G-d so that tragedies will not happen to the People of Israel as a whole.
Ov and Yid'oni are punishable by stoning.
[The Parshat
K'doshim Homepage]
|
