Musar su Levitico 20:7

It is difficult to see why the Torah writes קדושים תהיו in the future tense; it should have said: !קדושים היו with an imperative. Furthermore, why does the Torah once more conclude at the end of this portion (20,26) with והייתם לי קדושים? The Midrash comments that this latter verse is a directive to be holy in public. This entire Midrash (24,8) requires analysis. Rabbi Avin describes what the Torah means as twofold. "Imagine a king who owned a wine cellar and who appointed guards to watch that cellar. Some of the guards were teetotalers whereas others were in the habit of imbibing. When the time arrived to be paid, the king paid the teetotalers only half the salary that he paid to the other guards. The teetotalers complained stating they had put in just as much time doing their work. The king countered that since they had not felt an urge to drink of the wine they had not had to overcome as much temptation as had the other group of guards who were in the habit of drinking alcoholic beverages." This parable is applicable to the difference between the angels and the Jewish people as regards the observance of G–d's commandments. The angels' task is easy, for they do not have to fight off the evil urge; G–d wishes only that the Jewish people -who do have to fight an evil urge- would resist its lure in their awareness that their reward will be twice that of the angels. G–d expressed the wish that the two levels of sanctity granted to human beings would be sufficient to ensure that they could achieve their spiritual objectives.This is why the Torah describes in 20,7: והתקדשתם, והייתם קדושים כי אני ה' אלוקיכם. A further parable by the same Rabbi Avin goes as follows: "Another parable: Consider the inhabitants of a country who constructed three crowns for their king. What did the king do [seeing he could wear but one crown at a time? Ed.] He placed one of the crowns on His own head, whereas He placed the other two crowns on the heads of his two sons. We may understand the angels as crowning G–d daily with three crowns. What does G–d do? He places one crown on His own head whereas He places the other two crowns on the head of Israel." This is why the Torah repeats: דבר אל כל עדת בני ישראל קדושים תהיו … והתקדשתם והייתם קדושים.