Parashat Kedoshim

nd Hashem spoke to Moshe, saying” (וַיְדַבֵּר יְיָ׳ אֶל מֹשֶׁה לֵאמֹר). “Speak to the entire congregation of the children of Yisrael, and say to them: You shall be holy, for I, Hashem your God, am holy” (דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵיהֶם קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ׳ אֱלֹהֵיכֶם) (Vayikra 19:1–2).

Rabbi El'azar opened (רִבִּי אֶלְעָזָר פָּתַח): “Do not be like horse and mule, without understanding…” (אַ ל תִּהְיוּ כְּסוּס כְּפֶרֶד אֵין הָבִין וְגוֹ׳) (Psalms 32). How many times the Orayta has borne witness against them, against mankind (בְּכַמָּה זִמְנִין אוֹרַיְיתָא אַסְהִידַת בְּהוּ בִּבְנֵי נָשָׁא), how many times it has raised its voices to all sides to arouse them (כַמָה זִמְנִין אֲרִימַת קָלִין, לְכָל סִטְרִין לְאִתְּעָרָא לְהוּ), and they all are sunk in the sleep of their sins (וְכֻלְּהוּ דְּמִיכִין בְּשֵׁינָתָא בְּחוֹבֵיהוֹן), Some say: in their youth (ס״א בְּחוּרָיהוֹן), and they do not look, and they do not pay attention (לָא מִסְתַּכְּלִין, וְלָא מַשְׁגִּיחִין), with what face they will arise for the great day of Judgment (בְּהֵיךְ אַנְפִּין יְקוּמוּן לְיוֹמָא דְּדִינָא עִלָּאָה).

For then the Supernal King will demand from them the insult of the Orayta (כַּד יִתְבַּע לוֹן מַלְכָּא עִלָּאָה עֶלְבּוֹנָא דְּאוֹרַיְיתָא), which cried out before them, and they did not turn their face toward it (דִּצְוַוחַת לָקֳבְלֵיהוֹן, וְלָא אָהַדְרוּ אַנְפִּין לָקֳבְלָהּ). For all of them are blemished in all (דְּכֻלְּהוּ פְּגִימִין בְּכֹלָּא), for they did not know the faith of the Supernal King (דְּלָא יָדְעוּ מְהֵימְנוּתָא דְּמַלְכָּא עִלָּאָה). Woe to them, woe to their souls (וַוי לוֹן, וַוי לְנַפְשֵׁיהוֹן).

For behold, the Orayta bears witness in it (דְּהָא אוֹרַיְיתָא בֵּיהּ אַסְהִידַת), and says: “Whoever is simple, let him turn here; and as for one who lacks heart…” (וְאַמְרַת מִי פֶתִי יָסוּר הֵנָּה, חֲסַר לֵב אָמְרָה לוֹ) (Proverbs 9). Some say: “and she said” (ס״א וַאֲמַרָה). What is “lacks heart”? (מַהוּ חֲסַר לֵב). That he has no faith (דְּלֵית לֵיהּ מְהֵימְנוּתָא). For whoever does not labor in the Orayta (דְּמַאן דְּלָא אִשְׁתָּדַּל בְּאוֹרַיְיתָא), faith is not in him (לָאו בֵּיהּ מְהֵימְנוּתָא), and he is blemished in all (וּפָגִים הוּא מִכֹּלָּא). Some say: “and she said to him” (ס״א וַאֲמַרָה לוֹ), it should have said “she tells him” (אוֹמְרָה לוֹ מִבָּעֵי לֵיהּ), as you say: “I will say to Elohim, my Rock” (כְּמָה דְאַתְּ אָמֵר, אוֹמְרָה לְאֵל סַלְעִי) (Psalms 42). What is “I will say”? (מַהוּ אָמְרָה).

Rather, to include and to add the Orayta of above (אֶלָּא לְאַכְלְלָא וּלְאִתּוֹסְפָא אוֹרַיְיתָא דִּלְעֵילָּא). She calls him “lacking heart” (דְּהִיא קַרְיָיהּ לֵיהּ חֲסַר לֵב), blemished from faith (פָּגִים מִמְּהֵימְנוּתָא). Thus we have learned (דְּהָכִי תָּנֵינָן): Whoever does not labor in the Orayta (כָּל מַאן דְּלָא אִשְׁתָּדַּל בְּאוֹרַיְיתָא), it is forbidden to draw near to him, to join with him, or to do business with him (אָסִיר לְמִקְרַב לְגַבֵּיהּ, לְאִשְׁתַּתְּפָא בַּהֲדֵּיהּ, וּלְמֶעְבַּד בֵּיהּ סְחוֹרְתָּא), and all the more so to walk with him on the road (וְכָל שֶׁכֵּן לְמֵהַךְ עִמֵּיהּ בְּאוֹרְחָא). For there is no faith in him (דְּהָא לֵית בֵּיהּ מְהֵימְנוּתָא). And because of this it was taught (וְעַל דָּא תָּנֵינָן):

Every person who walks on the road and does not have with him words of Orayta is liable for his soul (כָּל בַּר נָשׁ דְּאָזִיל בְּאוֹרְחָא, וְלֵית עִמֵּיהּ מִלֵּי דְּאוֹרַיְיתָא, אִתְחַיָּיב בְּנַפְשֵׁיהּ). And all the more so one who joins on the road with one in whom there is no faith (כָּל שֶׁכֵּן מַאן דְּאִזְדַּוָּוג בְּאוֹרְחָא, עִם מַאן דְּלֵית בֵּיהּ מְהֵימְנוּתָא), for he does not regard the honor of his Master, and as for himself he has no compassion upon his soul (דְּלָא חָשִׁיב לִיקָרָא דְּמָארֵיהּ וְדִידֵיהּ דְּלָא חָס עַל נַפְשֵׁיהּ).

Rabbi Yehudah said (רִבִּי יְהוּדָה אוֹמֵר): One who has no compassion upon his own soul (מַאן דְּלָא חָס עַל נַפְשֵׁיהּ), how will he draw out a proper soul for his son? (הֵיךְ יִשְׁלוֹף נַפְשָׁא דְּכַשְׁרָא לִבְרֵיהּ). Rabbi El'azar said (אָמַר רִבִּי אֶלְעָזָר): I am astonished concerning this generation (תַּוַּוהְנָא עַל דָּרָא), and behold the matter has already been stated, and so forth (וְהָא אִתְּמַר מִלָּה וְכוּ׳). And upon this it is written: “Do not be like horse and mule, without understanding” (וְעַל דָּא כְּתִיב אַל תִּהְיוּ כְּסוּס כְּפֶרֶד אֵין הָבִין) (Psalms 32).

Blessed are the Righteous (זַכָּאִין אִינּוּן צַדִּיקַיָּיא), who labor in the Orayta (דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא), and know the paths of Kudsha Berikh Hu (וְיַדְעִין אוֹרְחוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא). They sanctify themselves in the holiness of the King (וּמְקַדְּשֵׁי גַּרְמַיְיהוּ בִּקְדוּשָׁא דְּמַלְכָּא), and they are found holy in all (וְאִשְׁתְּכָחוּ קַדִּישִׁין בְּכֹלָּא). And because of this they draw down the spirit of holiness from above (וּבְגִין כָּךְ מְשַׁלְּפֵי רוּחָא דְּקוּדְשָׁא מִלְּעֵילָּא). And their children are all truly meritorious (וּבְנַיְיהוּ כֻּלְּהוּ זַכָּאֵי קְשׁוֹט), and are called children of the King, holy children (וְאִקְרוּן בְּנֵי מַלְכָּא בְּנִין קַדִּישִׁין).p1-0

Woe to the wicked (וַוי לְהוֹן לְרַשִׁיעַיָּיא), for all of them are brazen, and their deeds are brazen (דְּכֻלְּהוּ חֲצִיפִין, וְעוֹבָדַיְיהוּ חֲצִיפִין). Because of this, their children inherit a brazen soul (בְּגִינֵי כַּךְ יָרְתִין בְּנַיְיהוּ נַפְשָׁא חֲצִיפָא), from the side of defilement (מִסִּטְרָא דִּמְסָאֲבָא). As it is written: “And you shall be defiled by them” (כְּמָה דִּכְתִּיב וְנִטְמֵתֶם בָּם) (Leviticus 11) - it comes to defile, they defile him (אָתָא לְאִסְתַּאֲבָא, מְסָאֲבִין לֵיהּ).

“Do not be like horse and mule” (אַל תִּהְיוּ כְּסוּס כְּפֶרֶד) - these are the masters of immorality, Some say: of defilement (דְּאִינּוּן מָארֵי זְנוּתָא, ס״א דְּמְסָאֲבוּתָא), above all (עַל כֹּלָּא). “Without understanding” (אֵין הָבִין) - that men should not strive in this path (דְּלָא יִשְׁתַּדְּלוּן בְּנֵי נָשָׁא בְּאָרְחָא דָּא). For if so, why is it written here: “Without understanding”? (דְּאִי הָכֵי, כְּתִיב הָכָא אֵין הָבִין). And it is written there: “And the dogs are strong of soul, they do not know satiety; and they are shepherds who do not know understanding” (וּכְתִיב הָתָם, וְהַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה, וְהֵמָה רוֹעִים לֹא יָדְעוּ הָבִין) (Isaiah 56). That is to say, they are prepared - those who are called “brazen of soul” (כְּלוֹמַר, יֵהוֹן מִזְדַּמְּנִין אִינּוּן דְּאִקְרוּן עַזֵּי נֶפֶשׁ). What is the reason? (מַאי טַעֲמָא). Because they did not know understanding (מִשּׁוּם דְּלָא יָדְעוּ הָבִין).

Daf 80b (דַּף פ׳ ע״ב)

“And they are shepherds” (וְהֵמָה רוֹעִים) - what are “shepherds”? (מַאי רוֹעִים). These are the leaders and rulers of mankind in Gehinom (אִלֵּין אִינּוּן מַדְבְּרֵי וּמַנְהִגֵי לְבַּר נָשׁ בַּגֵיהִנָּם). “They do not know satiety” (לֹא יָדְעוּ שָׂבְעָה) - as you say: “The leech has two daughters, Give, Give” (כְּמָה דְאַתְּ אָמֵר, לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב) (Proverbs 30). Because they are “Give, Give,” they do not know satiety (בְּגִין כָּךְ דְּאִינּוּן הַב הַב, לָא יָדְעוּ שָׂבְעָה). “They have all turned aside each to his own gain, from his end” (כֻלָּם לְדַרְכָּם פָּנוּ אִישׁ לְבִצְעוֹ מִקָּצֵהוּ) (Isaiah 56). For these are the wanderers of Gehinom (דְּהָא תַּיָּירֵי דְּגֵיהִנָּם אִינּוּן). And all this - who caused it? (וְכָל דָּא מַאן גָּרִים לְהוּ). Because they did not sanctify themselves in that Zivug as was required (בְּגִין דְּלָא אִתְקַדָּשׁוּ בְּהַהוּא זִוּוּגָא כְּמָה דְּאִצְטְרִיךְ). And because of this it is written: “You shall be holy, for holy am I, Hashem” (וְעַל דָּא כְּתִיב, קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ׳) (Leviticus 19).

Kudsha Berikh Hu said (אָמַר קוּדְשָׁא בְּרִיךְ הוּא): Of all the other nations I did not desire to cleave to Me, but only Yisrael (מִכָּל שְׁאָר עַמִּין לָא רַעְיָתִי לְאַדְבְּקָא בִּי, אֶלָּא יִשְׂרָאֵל), as it is written: “And you who cleave to Hashem” (דִּכְתִיב, וְאַתֶּם הַדְּבֵקִים בַּיְיָ׳) (Deuteronomy 4) - you, and not the other nations (אַתּוּן, וְלָא שְׁאָר עַמִּין). And because of this it is written here: “You shall be holy” - precisely (וְעַל דָּא כְּתִיב הָכָא קְדוֹשִׁים תִּהְיוּ, דַיְיקָא). “For holy am I, Hashem your Elohim” (קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ׳ אֱלֹהֵיכֶם) (Leviticus 19).

Rabbi Yitzḥak opened (רִבִּי יִצְחָק פָּתַח): “Woe, land of whirring wings…” (הוֹי אֶרֶץ צִלְצַל כְּנָפָיִם וְגוֹ׳) (Isaiah 18). And is it because it is a land of whirring wings that a curse is found in it, as it is written: “Woe, land…”? (וְכִי בְּגִין דְּהִיא אֶרֶץ צִלְצַל כְּנָפָיִם, קִנְטוּרָא בֵּיהּ אִשְׁתְּכַח, דִּכְתִּיב הוֹי אֶרֶץ). Rather, Rabbi Yitzḥak said (אֶלָּא אָמַר רִבִּי יִצְחָק): At the time when Kudsha Berikh Hu created the world (בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא בָּרָא עָלְמָא), He desired to bring forth the depth from within concealment (וּבָעָא לְגַלָּאָה עֲמִיקְתָא מִגּוֹ מְסַתְּרָתָא), and light from within darkness (וּנְהוֹרָא מִגּוֹ חֲשׁוֹכָא). They were joined one with the other (הֲווֹ כְּלִילָן דָּא בְּדָא).

And because of this, from within darkness came forth light (וּבְגִין כַּךְ, מִגּוֹ חֲשׁוֹכָא נָפַק נְהוֹרָא), and from within concealment emerged and was revealed the depth (וּמִגּוֹ מְסַתְּרָתָא, נָפַק וְאִתְגַּלְיָיא עֲמִיקָא). And this came forth from that (וְדָא נָפְקָא מִן דָּא): from within good, came forth evil (דְּמִגּוֹ טַב, נָפִיק בִּישׁ); from within mercy, came forth judgment (וּמִגּוֹ רַחֲמֵי, נָפִיק דִּינָא). And all is included one with the other (וְכֹלָּא אִתְכְּלִיל דָּא בְּדָא): the good inclination and the evil inclination (יֵצֶר טוֹב וְיֵצֶר רָע), the right and the left (יְמִינָא וּשְׂמָאלָא), Yisrael and the other nations (יִשְׂרָאֵל וּשְׁאָר עַמִּין), white and black (חִוָּור וְאוּכָם) - and all is bound one with the other (וְכֹלָּא חַד בְּחַד תַּלְיָא).

It was taught, Rabbi Yitzḥak said in the name of Rabbi Yehudah (תָּאנָא אָמַר רִבִּי יִצְחָק אָמַר רִבִּי יְהוּדָה): The whole world is not sustained except by one cord of balance (כָּל עָלְמָא כֻּלְּהוּ לָא אִתְחָזֵי, אֶלָּא בְּחַד עֲטִירָא דְּקוּטְפָא), Some say: by a small thread (ס״א דְּקִיזְטוֹפָא), in its knot (בְּקִיטְרוֹי). For when the world is judged with judgment, it is judged mingled with mercy (כַּד אִתְּדָּן עָלְמָא בְּדִינָא כָּלִיל בְּרַחֲמֵי אִתְּדָּן). And if not, the world could not endure even a single moment (וְאִי לָאו, לָא יָכִיל עָלְמָא לְקַיְּימָא, אֲפִילּוּ רִגְעָא חֲדָא). And behold, we have already established this matter, as it is written: “For when Your judgments are in the earth, the inhabitants of the world learn righteousness” (וְהָא אוֹקִימְנָא מִלֵּי, כְּמָה דִּכְתִּיב כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יוֹשְׁבֵי תֵּבֵל) (Isaiah 26).

And it was taught (וְתָאנָא): At that time when judgment is suspended in the world (בְּהַהוּא זִמְנָא דְּדִינָא תַּלְיָא בְּעָלְמָא), and Tzedek is crowned in His judgments (וְצֶדֶק אִתְעַטְּרָא בְּדִינוֹי), how many masters of wings are aroused (כַמָה מָארֵי דְּגַדְפִּין מִתְעָרֵי), against the masters of harsh judgment (לָקֳבְלֵי מָארֵי דְּדִינָא קַשְׁיָא), to rule in the world (לְשַׁלְּטָאָה בְּעָלְמָא). They spread wings from this side and from that side (פַּרְסִין גַּדְפִּין מֵהַאי סִטְרָא, וּמֵהַאי סִטְרָא), to cover the world (לְאִשְׁטַטְּחָא בְּעָלְמָא). Some say: to watch over the world (ס״א לְאַשְׁגַּחָא בְּעָלְמָא). Then wings are aroused to spread themselves, and to mingle in harsh judgment (כְּדֵין מִתְעָרִין גַּדְפִּין לְמִפְרַס לוֹן, וּלְאִשְׁתַּאֲבָא בְּדִינָא קַשְׁיָא). Some say: and to join in harsh judgment (נ״א וְלְאִשְׁתְּתַפָּא בְּדִינָא קַשְׁיָא). And they fly through the world to bring destruction (וְשָׁאטִין בְּעָלְמָא לְאַבְאָשָׁא). Then it is written: “Woe, land of whirring wings” (כְּדֵין כְּתִיב, הוֹי אֶרֶץ צִלְצַל כְּנָפָיִם) (Isaiah 18).

Rabbi Yehudah said (אָמַר רִבִּי יְהוּדָה): I see the people of the world in brazenness (חַמִינָא בְּנֵי עָלְמָא בְּחַצִיפוּתָא), except for the truly meritorious (בַּר אִינוּן זַכָּאִי קְשׁוֹט). And because of this, as it were, all is thus found (וּבְגִין כָּךְ, כִּבְיָכוֹל, כֹּלָא הָכִי אִשְׁתָּכַח). One who comes to purify himself, they assist him (אָתָא לְאִתְדַּכָּאָה, מְסַיְיעִין לֵיהּ). One who comes to defile himself, as we have established (אָתָא לְאִסְתָּאַבָא, כְּמָה דְאוֹקִימְנָא), “And you shall be defiled by them” (וְנִטְמֵתֶם בָּם) (Leviticus 11).

Rabbi Yosi was walking on the road (רִבִּי יוֹסֵי הֲוָה אָזִיל בְּאוֹרְחָא), and Rabbi Ḥiyya encountered him (פָּגַע בֵּיהּ רִבִּי חִיָּיא). He said to him (אָמַר לֵיהּ): This which the friends have established (הַאי דְּאוּקְמוּהָ חַבְרַיָּיא), that is written regarding Eli: “Therefore I have sworn concerning the house of Eli, that the iniquity of the house of Eli shall not be atoned for with sacrifice or offering forever” (דִּכְתִּיב בְּעֵלִי, וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי אִם יִתְכַּפֵּר עֲוֹן בֵּית עֵלִי בְּזֶבַח וּמִנְחָה עַד עוֹלָם) (I Samuel 3). By sacrifice and offering it is not atoned (בְּזֶבַח וּמִנְחָה אֵינוֹ מִתְכַּפֵּר), but it is atoned through words of Torah (אֲבָל מִתְכַּפֵּר הוּא בְּדִבְרֵי תּוֹרָה).

Why? (אֲמַאי). Because words of Torah ascend above all the offerings of the world (בְּגִין דְּדִבְרֵי תּוֹרָה, סַלְּקִין עַל כָּל קָרְבְּנִין דְּעָלְמָא). As it has been established, as it is written: “This is the Torah for the burnt-offering, for the meal-offering, for the sin-offering, for the guilt-offering, and for the consecrations” (כְּמָה דְּאוּקְמוּהָ דִּכְתִּיב, זֹאת הַתּוֹרָה לָעוֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים) (Leviticus 7). The Orayta takes in itself all the offerings of the world (שָׁקִיל אוֹרַיְיתָא לָקֳבֵיל כָּל קָרְבְּנִין דְּעָלְמָא). He said to him (אָמַר לֵיהּ): So it is indeed (הָכִי הוּא וַדַּאי), for whoever engages in the Orayta (דְּכָל מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא), even if punishment has been decreed upon him from above (אַף עַל גַּב דְּאִתְגְּזַר עָלֵיהּ עוֹנְשָׁא מִלְעֵילָּא), it is easier for him than all the offerings and elevations (נִיחָא לֵיהּ מִכָּל קָרְבְּנִין וְעִלָּוָון), and that punishment is torn up (וְהַהוּא עוֹנְשָׁא אִתְקְרַע). And because he delves into it for its own sake, Kudsha Berikh Hu is appeased with him (וּבְגִין דְּלָעֵי בַּהּ לִשְׁמָהּ, קוּדְשָׁא בְּרִיךְ הוּא אִתְפַּיֵּיס בַּהֲדֵיהּ).

And come and see (וְתָּא חֲזֵי): A man is never purified forever except through the words of the Orayta (לָא אִתְדָּכֵי בַּר נָשׁ לְעָלְמִין, אֶלָּא בְּמִלִּין דְּאוֹרַיְיתָא). Because of this the words of the Orayta do not receive defilement (בְּגִינֵי כַּךְ מִלִּין דְּאוֹרַיְיתָא לָא מְקַבְּלִין טוּמְאָה). Because she exists to purify those who are defiled (בְּגִין דְּאִיהִי קַיְּימָא לְדַכְּאָה לְאִלֵּין מִסְאֲבֵי) (Proverbs 3), and healing is found in the Orayta (וְאַסְוּותָא בְּאוֹרַיְיתָא אִשְׁתְּכַח). As it is written: “It shall be healing for your flesh, and marrow for your bones” (דִּכְתִּיב, רִפְאוּת תְּהִי לְשָׁרֶךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ) (Proverbs 3). And purity is found in the Orayta (וְדַכְיוּתָא אִשְׁתְּכַח בְּאוֹרַיְיתָא), as it is written: “The fear of Hashem is pure, enduring forever” (דִּכְתִּיב, יִרְאַת יְיָ׳ טְהוֹרָה עוֹמֶדֶת לָעַד) (Psalms 19). What is “enduring forever”? (מַאי עוֹמֶדֶת לָעַד). That it exists continually in that purity, and will never depart from it for all eternity (דְּקַיְּימָא תְּדִירָא בְּהַהוּא דַּכְיוּתָא, וְלָא אִתְעָדֵי מִנֵּיהּ לְעָלְמִין).

He said to him (אָמַר לֵיהּ): It is written “Yirat Hashem” (יִרְאַת יְיָ׳ כְּתִיב), and not Torah (וְלָא תּוֹרָה). He said to him (אָמַר לֵיהּ): So it is indeed (הָכִי הוּא וַדַּאי), for behold the Orayta comes from the side of Gevurah (דְּהָא אוֹרַיְיתָא מִסִּטְרָא דִּגְבוּרָה קָא אַתְיָיא). He said to him (אָמַר לֵיהּ): And from there it comes forth? From here it comes forth (וּמֵהָתָם נָפְקָא, מֵהָכָא נָפְקָא), as it is written: “The beginning of wisdom is Yirat Hashem” (דִּכְתִּיב, רֵאשִׁית חָכְמָה יִרְאַת יְיָ׳) (Psalms 111), and it is written: “Yirat Hashem is pure” (וּכְתִיב, יִרְאַת יְיָ׳ טְהוֹרָה) (Psalms 19).