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Rabbi L. Scheinbaum
In Kedoshim, 5752

“Speak to the entire congregation of Yisrael and tell them, holy you shall be, for I am holy.” (19:2)

This parsha occupies a critical position not only in Sefer Vayikra, but, even more significantly, in the entire Torah. Indeed, Chazal state that the majority of the essentials of the Torah are summarized in this parsha. Its central imperative is Hashem’s charge to Klal Yisrael over all generations, Be Holy and Sanctified! It is not sufficient to be a pious individual, one must also dedicate his entire life to achieving the lofty and elusive goal of holiness. The motivation for this command is simply “For I am holy.”   Man should not simply worship Hashem; he is to imitate His…

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Home -> 5752 -> Kedoshim

Rabbi L. Scheinbaum
In Kedoshim, 5752

A man shall fear his mother and father, and My Sabbaths you shall keep.” (19:3)

Rashi notes that the observance of Shabbos is placed adjacent to the law of fearing one’s parents. He explains that this order informs us that, despite one’s obligation towards his parents, this mitzvah does not preclude observing the laws of Shabbos and other mitzvos as well. We may wonder at the Torah‘s choice of competing mitzvos. Indeed, the mitzvah of honoring one’s parents does not override any other mitzvos. Why is Shabbos, which is viewed as one of the most lofty mitzvos, chosen to serve as the specific example?   We may derive from this pasuk a lesson regarding the…

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Home -> 5752 -> Kedoshim

Rabbi L. Scheinbaum
In Kedoshim, 5752

“Do not take revenge, and do not bear a grudge against the members of your nation. Love you neighbor as yourself.” (19:18)

The Talmud in Shabbos 31a relates the famous incident of the gentile who came to Hillel with the intention of converting to Judaism, if he only could be taught the whole Torah while “standing on one foot”. Hillel’s response was the classic dictum of “What is hateful to you; do not do to your fellow. This is the entire Torah: the rest is commentary. Go and study it.”   The Mahrsha explains the gentile’s request and Hillel’s response in the following manner: The gentile was searching for a unique statement of faith which encompasses the foundation of the entire Torah….

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Home -> 5752 -> Kedoshim

Rabbi L. Scheinbaum
In Kedoshim, 5752

“You shall not make a cut in your flesh for the dead.” (19:28)

  The word “seret” refers to any kind of wound, even a graze or a scratch, inflicted either by hand or by means of an instrument. This wounding is prohibited only if it is performed as a reaction to a death, but not if it is performed due to any other type of loss. This law is derived from its consistent connection with the word “nefesh” – soul. The law does not merely restrict the expression of the loss which we feel when we wound or inflict pain upon ourselves. This prohibition concerns not only the act of tearing or…

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Home -> 5751 -> Kedoshim

Rabbi L. Scheinbaum
In Kedoshim, 5751

“You shall not round off the corners of the hair of your head.” (19:27)

This posuk clearly forbids the removal of sideburns, the place where one’s hair ends at the temples, and which marks the division corresponding to the cerebrum and the cerebrellum respectively. This prohibition teaches us the following. The hair at the temples is a natural veil which hides the view of the back of the head. The relation of the frontal part of the skull containing the cerebrum to the back part with the cerebellum is that of the human element to the animal element within us. In order to maintain a strict degree of sanctity within ourselves, the animal factor…

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Home -> 5751 -> Kedoshim

Rabbi L. Scheinbaum
In Kedoshim, 5751

“And you shall show respect to elders and fear your G-d.” (19:32)

The honor and respect afforded to a Torah scholar and teacher is expressed in the following statement: “The fear of your teacher shall be similar to your fear of Heaven” (Avos 4:15). Chazal in various places have described in clear terms the severe punishments for those who do not show proper respect to their Torah teachers. Rabbi Chaim Shmuelevitz Zt”l explains that the rationale for this is because improper respect for teachers and elders weakens their leadership and diminishes their overall influence on us. Lack of respect for elders means, in effect, the elimination of Torah leadership over Klal Yisroel….

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