Komentaryong Sumisipi para sa Levitico 19:3

It also wanted [to teach] that, since there since God commanded many [observances] of awe in the world - awe of father and mother, as it is written (Leviticus 19:3), "A man, his mother and his father shall fear;" also from the king and the sages, also to fear people, that they should not be suspicious of him - one might say that the commandment of awe is the same in all the places that it is found, and it will come out from this that he will sometimes discount, God forbid, the commandments of God because of the honor of the king or the honor of his father or something like that; therefore, it hints here that the words of God are first, such that he puts the awe of "the Heavens" before anything [else] and afterwards "the earth," which are the individuals whom he is obligated to fear. And this is what the verse states (Numbers 32:22), "and you shall be clear before God" first; and afterwards, "and from Israel." And from here, [we see] that there is no place to observe any commandment of awe unless one does not transgress any commandment of the commandments of God.

Six days shall work be done, etc. Rashi explained that He prefaced the warning about the Sabbath to the command about the work of the Tabernacle to indicate that it does not override the Sabbath. People question this because in Parashat Kedoshim (19:3) it states, Every man shall fear his mother and his father, and keep My Sabbaths, and Rashi explains there that if your father tells you to violate the Sabbath, do not listen to him. There, it did not place the Sabbath first, yet nevertheless explained that it overrides honoring father and mother, while here Rashi attributes the matter to the Sabbath being mentioned before the work of the Tabernacle.
It seems there is no difficulty at all here because there Rashi derived this from the phrase keep My Sabbaths being written in plural form when it should have said “keep” in singular form, since the verse begins in singular, saying Every man shall fear his mother and his father, meaning each and every individual. Granted, regarding the fear of parents, even though it begins in singular and then switches to shall fear in plural, it still needed to say this to indicate that both men and women are obligated to fear their parents. For one might have thought that since a woman is under the authority of others, she would be exempt from fearing her father, as Rashi explained. But regarding the Sabbath, why did it say keep in plural form? Since there is no reason to distinguish between men and women in this regard, it must mean that “you and your son are obligated in My honor.” Just as shall fear implies two — both man and woman — so too keep implies two — you and your son.
Therefore, whenever one commandment precedes another, the one mentioned first is primary and overrides the one mentioned later. Similarly, in the verse Keep My Sabbaths and revere My sanctuary (Leviticus 19:30), the Sabbath is also placed before the sanctuary for this reason. The case there is different because the verse limited it by saying keep in plural form. And the reason why it did not reveal this to us through precedence is because it needed to place the fear of parents first in order to equate their fear to the fear of Heaven.

SPEAK UNTO ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL. Our Rabbis have already said¹Torath Kohanim at beginning of Seder Kedoshim. Quoted also in Rashi. that this section was addressed to the full assembly [of all Israel] because most of the fundamental principles of the Torah are dependent on it,²Mizrachi on Rashi offers two explanations of this text: (a) Since the laws of this chapter are so fundamental, it was necessary for all the congregation to be present, so that if a doubt arises in anyone’s mind as to precisely what Moses said, the other people can easily clarify it to him, which would not have been the case if the laws of this section were not declared to the full assembly. (b) Since these laws are so fundamental, men, women, and children were all present when Moses addressed them, whereas in the other sections of the Torah only the elders and the men were present. this being the reason for the expression, speak unto all the congregation of the children of Israel. This section, however, was mentioned here in [the book of] Torath Kohanim³Literally: “the Law of the Priests,” which is another name for the Book of Vayikra, or Leviticus. In other words, since the laws of this section are so fundamental to the entire congregation of Israel, why were they placed in the book which is essentially devoted to the laws of the priests and the offerings? The answer follows in the text. because it contains laws concerning the thanks-offering,⁴The Tur, quoting the language of Ramban, writes: “peace-offerings.” That is correct, since the following verses [5-8] refer only to the peace-offerings, and not the thanks-offering. There are important differences between them. A thanks-offering may be eaten only on the same day that it was slaughtered until midnight, whilst a peace-offering could be eaten for two days and the intervening night. Therefore Verses 6 and 7, speaking of permission to eat the offering for two days, could not possibly refer to the thanks-offering. and also because it states the punishments⁵Further, Chapter 20. He commanded us to execute on those who do the abominable deeds mentioned [in the preceding sections], as well as [those for] the forbidden sexual relationships. These subjects have been included in this book [of Torath Kohanim] for the reason that we have written at the beginning of this book.⁶See Ramban’s introduction to this book where he writes: “As a result of mentioning these laws, He warned afterwards about forbidden sexual relationships etc.”