Cytowanie Komentarza do Kapłańska 19:29

A Midrashic approach: The “be holy for I am holy,” with which our portion commences reflects the fact that the concept of a nation such as Israel inspired G’d to create the universe in the first place. Expressed differently: Israel shared G’d’s holiness already before the universe or the people were created. At this time G’d decided that the time had come for the people of Israel to demonstrate this latent holiness in actual visible fashion (compare Tanchuma Kedoshim 2). If we were to illustrate this concept in a parable the matter is similar to a king who has become engaged to a bride, i.e. she has become designated for him exclusively. This prompts the king to say: “seeing that I am the king and you are going to become my queen you ought to share my glory. Seeing that my glory is my title “king,” you ought to share this glory of mine.” Applied to G’d and Israel respectively, G’d’s glory being His being holy, He is now (immediately prior to the revelation at Mount Sinai) desirous of His fiancee the Jewish people sharing this holiness. The way to achieve this is to observe the laws of the Torah, plus. This is precisely what happened prior to the revelation at Mount Sinai when G’d told Moses to “sanctify” the people (Exodus 19,10), whereas G’d Himself sanctified the people when He said: “you will be to Me a kingdom of priests and a holy nation” (Exodus 19,6).
Rabbi Levi (Vayikra Rabbah 24,5) claimed that the entire Ten Commandments are recorded in this portion. Whereas in the Decalogue we read אנכי ה' אלוקיך, “I am the Lord your G’d,” in our portion (19,4) we read אני ה' אלוקיכם. Whereas in the Decalogue we are told לא יהיה לך אלוהים אחרים, “do not have any other gods and do not make yourselves a hewn image, etc.,” we are told here (verse 4) “do not make yourselves a molten image.” Whereas in the Decalogue we are told not to utter the name of the Lord in vain, we are told here not to swear a false oath using the Lord’s name (verse 12). Whereas we are told in the Ten Commandments to observe the Sabbath, we are told here to observe the Lord’s Sabbath days (verse 3). Whereas we are told in the Decalogue to honour father and mother, we are told here to revere mother and father (verse 3). Whereas we are told in the Ten Commandments not to commit murder, we are told here “not to stand idly by when we see someone being murdered.” (19,16). In the Ten Commandments we are told not to commit adultery, whereas in our portion here we are being told: “do not desecrate your daughter to make her a harlot” (verse 29). The Decalogue commands us not to steal, whereas here we are told: “do not steal” (19,11). In the Decalogue the Torah warns against bearing false witness against someone, whereas in our portion we are warned: “do not commit character assassination, defamation” (19,16). In the Decalogue we are exhorted not to covet other people’s possessions, especially his wife, whereas here the Torah commands us to: “love what is your neighbor's just as what is yours,” i.e. not to covet what is his” (19,18).

He states, ‘Al tiphnu’ (Turn ye not) unto the idols,³⁰Verse 4. the term tiphnu (turn ye) being of the expressions: and if thy heart ‘yiphneh’ (turn away);³¹Deuteronomy 30:17. whose heart ‘poneh’ (turneth away) this day.³²Ibid., 29:17. The verse [here] is thus stating that one’s heart should not turn away to the idols, to believe that there is some benefit in [worshipping] them, or that the events that they foretell will really transpire; rather, they and all their activities should appear to him as things of nought, and vanity,³³Isaiah 40:17. and future events occur only by decree of the Most High. And so also have our Rabbis said:³⁴Shabbath 149 a. “It is forbidden to look at the statues [of the idols] themselves, because it says, ‘Turn ye not’ unto the idols.” Thus the Rabbis included within this prohibition even looking at the statues, so that one should not allow one’s thoughts to dwell on their matters at all.
He states, nor make to yourselves molten gods,³⁰Verse 4. thus prohibiting them from the very moment that they are made. Admonitions against idolatry are stated in the Torah in many places.
In the Midrash of Vayikra Rabbah the Rabbis mentioned concerning this section [of the Torah the following text]:³⁵Vayikra Rabbah 24:5. “Rabbi Levi says: Because the Ten Commandments are included in this section [therefore it was proclaimed to the full assembly]. I am the Eternal thy G-d,²⁶Exodus 20:2. and here it is written, I am the Eternal your G-d. Thou shalt have no other gods,³⁶Exodus 20:3. and here it is written, nor make to yourselves molten gods.³⁰Verse 4. Thou shalt not take the Name of the Eternal thy G-d in vain,³⁷Ibid., Verse 7. and here it is written, And ye shall not swear by My Name falsely.³⁸Further, Verse 12. Remember the Sabbath day,²⁹Ibid., Verse 8 (Vol. II, pp. 306-311). and here it is written, and ye shall keep My Sabbaths.²⁷Verse 3. Honor thy father and thy mother,²⁸Exodus 20:12. and here it is written, Ye shall fear every man his mother and his father.²⁷Verse 3. Thou shalt not murder,³⁹Exodus 20:13. and here it is written, Neither shalt thou stand idly by the blood of thy neighbor.⁴⁰Further, Verse 16. Thou shalt not commit adultery,³⁹Exodus 20:13. and here it is written, Profane not thy daughter, to make her a harlot.⁴¹Ibid., Verse 29. Thou shalt not steal,³⁹Exodus 20:13. and here it is written, Ye shall not steal.⁴²Ibid., Verse 11. Thou shalt not bear false witness,³⁹Exodus 20:13. and here it is written, Thou shalt not go up and down as a talebearer among thy people.⁴⁰Further, Verse 16. Thou shalt not covet,⁴³Exodus 20:14. and here it is written, and thou shalt love thy neighbor as thyself.”⁴⁴Further, Verse 18. For if you love him as yourself you will not covet that which is his, since that which is hateful to yourself, you should not do to others (Etz Yoseiph in the name of Rabbi David Luria). Thus far is the text of the Midrash.

“When the Lord your God will expand your border, and you will say, ‘I will eat meat.’” This teaches that a person does not crave desires except through excessive abundance, and a lion does not roar except over a basket of meat (Berachot 32). Therefore, it says, When the Lord expands your border. And this will bring you to remove the veil of shame from your face until you say with a full mouth, I will eat meat. This somewhat resembles throwing off the yoke of Heaven’s kingdom and seeking which is the place of sacrifices. The reason for all this is because the place that the Lord will choose will be far from you, for whoever is closer to God’s sanctuary has more fear of Heaven upon him, as it is written, You shall fear My sanctuary (Leviticus 19:29), meaning from the sanctuary is drawn that you should have fear of Heaven upon you. However, because the place will be far from you causes God to be far from your innermost being; therefore, all day you will desire desires, and you will not even be ashamed to say, I will eat meat. Hence I permit this to you: You may slaughter from your cattle, etc., as I have commanded you — not at all times, but periodically, when desire intensifies. And this is what it means: Just as the deer and the hart are eaten, so shall you eat it. And as it is said (there 18:13), When one hunts a wild beast or bird. And our Sages said (Chullin 84a), “The Torah teaches you proper conduct, that a person should not eat meat except with this preparation.”