​Parshiot Acharei Mot-Kedoshim 5785, 2025: "Am Echad, b’Lev Echad"

 









Rabbi David Etengoff
 
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Rabbi Chiya teaches us in Midrash Vayikra Rabbah 24:5 that Parashat Kedoshim was taught to the entire nation (b’hakhal) “since the majority of the Torah’s fundamental principles may be found therein.” In contrast, Rabbi Levi maintains that Parashat Kedoshim was stated b’hakhal, “since the Aseret Hadibrot are contained therein.” He proves this contention by quoting verses in Parashat Kedoshim that correspond to the Aseret Hadibrot in Sefer Shemot, Parashat Yitro, chapter 20. One telling example will suffice: Sefer Shemot 20:2 contains the mitzvah of believing in the existence of Hashem: “Anochi Hashem Elokecha” (“I am Hashem your G-d”), and Parashat Kedoshim has the cognate phrase “Ani Hashem Elokechem” (Sefer Vayikra 19:2, “I am Hashem your G-d”). The Midrash presents this parallelism on a commandment-by-commandment basis. While there are substantive grammatical and exegetical differences between these two formulations, there is little doubt that Parashat Kedoshim is a recapitulation of the Aseret Hadibrot.
 
The repetition of the Aseret Hadibrot in Parashat Kedoshim led Rabbi Yitzchak ben Yehuda Abarbanel (1437-1508) to ask the following question:

What induced the Blessed One to command Moshe to speak to the entire assemblage of the Jewish people and motivate them (vayazhiram) regarding the Aseret Hadibrot? They had already heard them at Har Sinai, and they were written on the Tablets of the Law. Moreover, they already knew them. As such, what was the purpose of their repetition?
 
His two-part answer is quite fascinating:

It is proper that the Holy One commanded Moshe to gather the entire assemblage of the Jewish people together, motivate them regarding all of these commandments, and remind them of the Aseret Hadibrot, and the essence of the commandments, since all of this was preparation for the enactment of the covenant as found at the end of this sefer, in Parashat Bechukotai.
 
The Abarbanel now notes the difference in presentation of the Aseret Hadibrot in our parasha from Parashat Yitro. This difference allows him to analyze the fundamental purpose of mitzvot observance:

The order of the Aseret Hadibrot in our parasha is different than that found in Parashat Yitro. This was to explain to them that the Aseret Hadibrot and the essential principles of the Torah are not to be followed because of the inherent logic found therein—that is, as based upon our intellectual apprehension. Rather, [they are to be followed] because the Holy One Blessed be He commanded us to walk in His ways (lelechet b’drachov) and to cleave to Him (u’ldavkah bo). [Moreover, we are duty bound to do] all that is good and perfect—not because of any reason or logical conclusion [but rather, simply because Hashem commanded us to do so]. (All translation, brackets and emphases my own)
 
In sum, the Abarbanel focuses upon two different ideas regarding the repetition of the Aseret Hadibrot in Parashat Kedoshim: The repetition of the Aseret Hadibrot prepared the Jewish people to accept the covenant that was subsequently enacted in Parashat Bechukotai; and the order of the Aseret Hadibrot differs in our parasha from that found in Parashat Yitro in order to teach us that our intellect is not the arbiter of the binding nature of Hashem’s commandments. Instead, they stand on their own, as guiding lights on our journey toward walking in His ways and cleaving to Him.
 
The Sefat Emet (Rabbi Yehuda Aryeh Leib Alter, 1847-1905) suggests an entirely different rationale as to why Parashat Kedoshim was stated before the entire Jewish people:

This comes to hint to us that as a result of unity amongst the Jewish people we come to merit holiness. This is the meaning of [the verse in Sefer Devarim 23:15] “For Hashem, your G-d, goes along in the midst of your camp…” [When will this be the case?] If your camp is a singular entity, complete, and united, [then Hashem will go along “in the midst of your camp.”] (Translation my own)
 
For the Sefat Emet, it is only through unity among our people (achdut) that we can achieve holiness. Sadly, achdut in our generation appears to be an impossible dream. Consequently, we yearn for the time when we will once again be Am echad, b’lev echad (one people unified in body and innermost spirit), as we were at Har Sinai. If we can recapture this feeling of love and devotion for our fellow Jews, simply because they are our fellow Jews, then we will epitomize the phrase “kedoshim t’hihyu—and you shall be holy.” May this time come soon and in our days. V’chane yihi ratzon.
 
Shabbat Shalom
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