Parashat Kedoshim - Second Aliyah
Read the biblical text and try to understand it on your own, before reading the commentary.
The Heart Between a Person and His Fellow
“Lo ta’asu avel bamishpat lo tisa fnei dal velo tehedar pnei gadol betzedek tishpot amitekha” (You shall not do injustice in judgment; you shall not respect the person of the poor, nor honor the person of the mighty; in righteousness shall you judge your fellow, verse 15).
The Torah does not allow the judge to deviate even out of mercy. There is no place for emotion or personal interest, only truth. A judgment of justice. And you, who are not a judge? You too shall judge your fellow with righteousness. Give him credit, do not suspect quickly, do not criticize without understanding.
“Lo telekh rakhil be’ameikha” (You shall not go about as a talebearer among your people, verse 16): lashon hara (slander). How small the act, how much destruction it sows.
“Lo ta’amod al dam re’ekha” (You shall not stand idly by the blood of your fellow, verse 16): if you see someone in trouble, it is a duty to help. Do not say “this is not my business”.
“Lo tisna et achikha bilvavekha hokhe’ach tokhi’ach et amitekha velo tisa alav chet” (You shall not hate your brother in your heart; you shall surely rebuke your fellow and not bear sin because of him, verse 17).
Note: it does not say “do not be angry,” but “do not hate in your heart.” If you have something to say, say it. Wisely. Lovingly. Do not keep it inside, because that will consume your heart and your relationship.
Then comes the verse that centers all of Torah:
“Ve’ahavta lere’akha kamokha ani Adonai” (You shall love your fellow as yourself, I am Hashem, verse 18).
Rabbi Akiva says (Sifra on Kedoshim, chapter 4): “This is a great principle in the Torah.” It is not “have mercy on your fellow,” nor “help him sometimes.” It is to love, as yourself. How difficult, and how lofty.
The Mitzvot of Kilayim: “Et chukotai tishmoru”
Then come mitzvot that appear “ritual”: not to mate animals of different species, not to plant kilayim (mixed seeds), not to wear sha’atnez (verse 19).
What is the connection between loving your fellow and kilayim?
The message is deep: harmony. Order. Boundaries. Just as we do not mix species in plants and animals, so too in the world of spirit, character traits, and relationships, we must have order, respect, and boundaries.
Atonement for an Inadvertent Sin: The Case of the Betrothed Maidservant
Finally, the Torah speaks of a complicated and unusual case, of a man who lay with a betrothed maidservant, that is, betrothed but not entirely freed. The verse clarifies: this is not an ordinary transgression, and it has a precise process of atonement, an asham (guilt offering), and the priest atones for him (verses 20-22).
Why, in the middle of the entire parsha of morality and society, a story like this?
Because even when a person fails, the Torah does not abandon him. There is atonement. There is rectification. But there is responsibility.
Summary
This aliyah sets up four foundations: it is forbidden to hate in the heart, but it is permitted, and even a duty, to rebuke. Do not take revenge and do not bear a grudge, but truly love. Even in clothing and in the field, the Torah guides us toward precision and boundaries. And if you have failed, there is a way back.
More Questions on the Parsha
Why does the Torah prohibit kilayim (mixed kinds)?
Behind this prohibition lies an entire world of symbolism, separation, boundaries, and holiness. Why does the Torah forbid mixing species in animals, seeds, and garments? Five deep explanations.
What is the meaning of the prohibition "Do not curse the deaf"?
A short verse, but with immense power. Here is the verse in full: "You shall not curse the deaf, nor put a stumbling block before the blind; you shall fear your God, I am Hashem" (Lev...
Why does the Torah command "You shall not stand idly by the blood of your neighbor"?
The verse "You shall not stand idly by the blood of your neighbor, I am the Lord" (Leviticus 19:16) sounds like a simple command. But behind these few words lies a world of morality, halacha, responsibility, and kindness.
Why do the mitzvot of honoring parents and keeping Shabbat appear together?
Ish imo ve'aviv tira'u ve'et shabtotai tishmoru, ani Hashem Elokeichem (Leviticus 19:3). And what makes it especially interesting: this is not the first time the Torah links honoring parents with Shabbat...