Aliya-by-Aliya Sedra Summary Numbers in [square brackets] are the Mitzva-count of Sefer HaChinuch AND Rambam’s Sefer HaMitzvot. A=ASEI (positive mitzva); L=LAV (prohibition). X:Y is the perek and pasuk from which the mitzva comes. [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
One must revere his parents [212, A211 19:3], 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 them.) 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 19:4] nor may we make idols [214,L3 19:4]. This specifically prohibits making idols for others. Both these mitzvot are among the many that are designed to keep the Jew far away from idolatry. 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 [215,L131 19:8]. 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 19:10]; do not reap your entire field [217,A210 19:9]. 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 19:10]; do not take the gleanings [219,L211 19:9]. 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 19:9-10]. One senses that the Torah is using this compounding of mitzvot to emphasize at least two aspects of these mitzot: [1] that we are not the real owners of the land - G-d is and we are the land's guardians. We must do His bidding without "cutting corners" (Pun intended, but don't let your groan block out the message of the mitzvot.) [2] that poor people have to be taken proper care of, by following the mitzvot and being inspired to do even more for them. Stealing [224,L244 19:11], denying holding that which belongs to someone else [225,L248 19:11], and swearing to that effect [226,L249 19:11] are all forbidden. Swearing falsely [227,L61 19:12] is forbidden. Two observations: "A" lent "B" his camera and later 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. But actually, there are three. Mitzva [226] overlaps both [225] and [227]. Second observation: Swearing falsely is different from swearing in vain. Both are serious prohibitions. 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 anyone that it 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 Rambam when he distinguishes between "serious" sins and "light" sins. 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 placed with the capital offenses, even though false oaths are not, per se, capital offenses. Withholding someone's property [228, L247 19:13], robbery [229,L245 19:13], and delaying payment of a laborer [230,L238 19:13] are prohibited. Most people would probably rationalize the situation and not consider delaying payment as a form of theft. The Torah implies that one is (can be?) as serious as the other. Something to consider concerning the prohibition of delaying payment to a worker (and the positive mitzva to pay on time). There are many situations in our everyday life where this mitzva- pair are present, usually without our realizing it. You take a taxi ride. Paying the fare at the end of your ride is a mitzva. The taxi driver has worked for you and you are obligated to pay him on time and not to delay payment. In such a mundane situation, one hardly thinks of the mitzva, nor does one run afoul of these commandments - so have KAVANA for these mitzvot when you pay the driver. So too, when you take a haircut (not to mention that during S'fira), hire a babysitter, etc. It is forbidden to curse a fellow Jew [231,L317 19:14]; and one may not place a stumbling block before the blind [232,L299 19:14], meaning [not exclusively] that one may not mislead or entrap others. Care must be taken not to mislead anyone, even inadvertently. 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 the wrong thing is part of this prohibition - even if the other knows what he's doing and wants to do it anyway.)
Technically, this positive command is directed to the judges and courts. However, the individual Jew must draw from these mitzvot the importance of being fair and apply some of these rules on an informal basis, to everyday life. Parents, teachers, employers, and others are often in a position to "judge" other people and situations. Neither gossip nor slander (regardless of whether what you say is true or false) [236,L301 19:16]; do not stand by while your fellow is in danger of life, limb, or property [237,L297 19:16]. Do not hate your fellow Jew in your heart [238,L302 19:17]; reproach SENSITIVELY your fellow [239,A205 19:17] being careful to avoid embarrassing him [240,L303 19:17] (even while reproaching him). Do not take revenge [241,L304 19:18] nor bear a grudge [242,L305 19:18]; "Love thy neighbor..." [243,A206 19:18] Notice the constant reminder: "I am G-d", or words to that effect. Being nice to others is not just nice; it is part of Torah and the fulfillment of G-d's commandments. It is forbidden to cross-breed animals of different species [244,L217 19:19], to sow mixed seeds [245,L215 19:19], and to wear Shaatnez, mixtures of wool and linen in a garment. Note that in this one pasuk, there is a forbidden animal-animal mix, a plant-plant mix, and an animal/plant mix, making the point (among others) that G-d allows us a dominance over nature but with restrictions and limits. Next we find the complicated issue of the atonement for improper relations with a maidservant who is partially freed and partially still a slave.
Shaving the temple area of the head is forbidden [251, L43 19:27] as is shaving the face with a razor [252,L44 19:27]. These 2 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 19:28]. Protect your daughters from loose behavior. Keep the Shabbat and respect the place of the Mikdash (even when no Beit HaMikdash stands there) [254,A21 19:30]. Ov and Yid'oni (mediums and wizards) are forbidden [255,256; L8,9 19:31]. One must rise and otherwise respect the elderly and Torah scholars [257,A209 19:32]. This last parsha has been purposely presented here as one run-on paragraph to give the flavor of the way these mitzvot "fly at you" without the parsha-breaks you might expect. One gets the feeling that there is something holding these diverse mitzvot together. K'doshim Tih'yu, Be Holy, perhaps.
Here again we find a summary pasuk, this time focusing on K'dusha, holiness, rather than the keeping of mitzvot. Sanctify yourself and be holy, says G-d, for I am HaShem your G-d.
Cursing one's parents, even after their deaths, is forbidden [260,L318 20:9], a capital offense. The Torah next reiterates the forbidden relationships that were taught at the end of Parshat 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,A208 20:14]. Rambam holds that each of the four death penalties is counted separately among the 613 mitzvot. Again, the Torah commands us to preserve all of the mitzvot, thus preventing the Land from expelling us. This raises the stakes, so to speak. We are presented with a negative result if we fail to remain faithful to G-d. G-d's plan for the People of Israel was/is to bring us to Eretz Yisrael and there we will live lives of Torah and Mitzvot. We really cannot say to Him, thanks for the Land, but no thanks as far as commitment to mitzvot is concern. (Nor does it work vice versa.)
In order to inherit the land of Israel, we must not behave in the abominable ways of nations who preceded us. 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. Every Jew must play a dual role. 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. Maftir is the final 3 p'sukim. They make a powerful summary of all the mitzvot of Acharei-K'doshim. There is a repeat of the command to be holy, and the reason: that G-d is holy. And we find G-d's promise that He will keep us apart from the other nations, to be His.
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