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“And I should be sanctified among the Bnei Yisrael.” (22:32)

Kiddush Hashem, the sanctification of Hashem’s Name, is the predominant mitzvah of Judaism. We are here for the purpose of sanctifying Hashem’s Name in the world in any manner that we are able to. Most people associate the concept of kiddush Hashem with giving up one’s life as a Jew. Indeed, martyrdom is our heritage and has become a central motif of our religion. The Piazesner Rebbe, z.l., explains that the Akeidas Yitzchak was not simply a test for Yitzchak Avinu; it was the precursor of kiddush Hashem for all Klal Yisrael. The trial of thought and will in which…

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“You shall observe/guard My mitzvos and perform them.” (22:31)

Horav E.M. Shach, Shlita, asserts that there are two distinct demands made by Hashem. First, there is our obligation to personally carry out the mitzvos. Secondly, we are ordained to “guard” the mitzvos by seeing to it that all Jews perform them. It is not sufficient for a Jew to personally observe  mitzvos; he is obliged to be mindful that others also perform mitzvos. This, claims Horav Shach, is the meaning of the pasuk “,cav ,t ktrah hbc urnau,” “and Bnei Yisrael should observe/guard the Shabbos.” One must see to it that “Shabbos” is observed by all Jews. It is…

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“And from the Sanctuary he shall not leave.” (21:12)

Chazal derive from the fact that the Kohen Gadol may not leave the Mikdash that he is to perform the avodah, service, even while he is an onan, mourner prior to the burial of a close relative. This is in contrast to the Kohen Hedyot, who may not perform the avodah as an onan. The simple reason given for this is that while one is at the heightened state of grief, the mind is not in control. The despondency that envelops a person at such a time disqualifies the Kohen Hedyot from performing the service, since he no longer has…

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“Speak to the kohanim, the sons of Aharon, and say to them; in relation to no person may he render himself unclean among his people.” (21:1)

The Torah’s text in its admonition to the kohanim is unusual. At the outset it says “speak to the kohanim, the sons of Aharon,” rather than the usual, “the sons of Aharon, the kohanim.” The redundancy of the word rnt, speak/say, as in ,rntu / rnt, is also noted by Chazal. Horav S.R. Hirsch, z.l., concludes that in this pasuk we deal with two sentences of separate idealogical content. The Torah first instructs Moshe to speak to the kohanim as “Bnei Aharon,” emphasizing their exalted pedigree. They should take special note of their inherent holiness by virtue of their lineage,…

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