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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PARSHAT KEDOSHIM - shiur
#3</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The Repetition of the
"ARAYOT"<BR> [revised
5767]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> If you ever paid attention to the final
psukim in Parshat Kedoshim, you must have been terribly bothered by the last
pasuk of the Parsha. As anyone will immediately notice, it simply doesn't
belong there!<BR> Furthermore, did you ever notice that Vayikra chapter 20
(the last chapter of Parshat Kedoshim) is almost a repeat of chapter 18 (the
last chapter of Parshat Acharei Mot)?<BR> In the following shiur we attempt
to tackle these questions by uncovering the special internal format of chapter
20 (better know as a chiastic structure). <BR>[Our conclusion will also help us
better appreciate why Parshat Kedoshim is located in the middle of Sefer
Vayikra.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Take a minute to review the
final few psukim of Parshat Kedoshim (at least 20:23-27). While doing so,
note how the second to last pasuk of Parshat Kedoshim could have formed a
beautiful conclusion for the entire sedra:<BR>"And you shall be holy [kedoshim]
to Me, for I the Lord am holy, and I have set you apart from other nations to be
Mine" (20:26).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, instead of ending on that profound
note, the Torah 'adds on' an extra pasuk that appears to be just 'dangling on'
to this otherwise perfect ending:<BR>"And any man or woman who has an OV or a
YID'ONI shall be put to death, they shall be pelted with stones..."
(20:27).<BR> [Once again, review the 20:20-27 to verify
this.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, over half of the specific laws
and general statements found in chapter 20 were already mentioned in chapter
18! <BR> We begin our shiur by undertaking a study of the nature of
this repetition. Our conclusions will assist us in our study of the
internal structure of chapter 20.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A REPEAT OF THE 'ARAYOT'<BR> Take a few
minutes to compare chapter 20 with chapter 18 (especially 18:6-23 with 20:10-21;
18:1-5 with 20:8; and 18:24-30 with 20:22-25).<BR> You'll find that almost
every mitzva that was mentioned in chapter 18 (especially the 'arayot' - the
forbidden marital relationships) is repeated in chapter 20; and most of the
general commandments 20:22-24 are repeats of 18:26-28!<BR> However, if you
take a closer look, you'll notice how the manner of presentation of these
mitzvot in each chapter is quite different. The basic differences are as
follows:<BR> In chapter 20 we find a SPECIFIC punishment for each
transgression. In contrast, chapter 18 simply states that these ARAYOT are
forbidden [note the repetition of phrase 'lo tegaleh ervatan'], without
informing us what specific punishment the Jewish court [bet din] should exact
upon them. The punishment is only mentioned in passing at the conclusion
of chapter 18, where we are told that God will 'cut off from His nation' anyone
who transgresses (what we call 'karet' / see 18:29).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> For this reason, the order [of the arayot] in
each perek is different. In chapter 18, they follow (more or less) the
order of family closeness, daughter, etc.), while the order in chapter 20
follows the severity of the punishment.<BR> Furthermore, in chapter 20 we
find the concept of KEDUSHA, while in chapter 18 we find only the concept of
TUM'A.<BR> Finally, chapter 20 includes some additional laws such as OV
& YID'ONI. [Note 20:6 & 20:27.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> We'll return to this analysis shortly;
however, before we continue we must first take into consideration the internal
structure of chapter 20, which happens to be rather intriguing.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A CHIASTIC STRUCTURE<BR> Within chapter 20
[note that chapter 20 constitutes an independent 'parshia'], we find a chiastic
structure [ABCDCBA] that beautifully explains why the last pasuk only appears to
be 'out of place'. To illustrate this special structure, the following
chart shows how the opening set of psukim are 'balanced' by a concluding set of
psukim that deal with parallel topics.<BR> While studying the
chart (and the psukim!), note how the laws concerning the arayot in 20:9-21 are
'enveloped' by several sets of matching mitzvot: </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> VAYIKRA CHAPTER
20<BR> ==================<BR>A - Punishment for MOLECH and OV
& YID'ONI (20:1-6)<BR>| B - "ve-HITKADISHTEM vi-heyitem kedoshim..."
(20:7)<BR>| | C - Keep My CHUKIM...[intro to arayot]
(20:8)<BR>| | | D - The specific cases of the arayot
(20:9-21)<BR>| | C - Keep all My CHUKIM... [or else..."
(20:22-23)<BR>| B - ".. vi-heyitem li KEDOSHIM, ki KADOSH ani..."
(20:24-26)<BR>A - Punishment for transgression of OV & YID'ONI
(20:27)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Let's see now what we can learn from this
structure. <BR> First we will explain why (and how) each set
of psukim is linked (i.e. A to A, B to B, etc. <BR>
Afterward, we will explain how this structure relates to chapter 18 and the
theme of Sefer Vayikra.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A->A / THE 'MISSING' DETAIL<BR> First of
all, by setting up the psukim in this manner, we immediately see how the last
pasuk of chapter 20 (i.e. 20:27) forms the 'bookend' for 20:1-6! In fact,
20:26 is more than just a 'matching bookend'; it actually contains an important
law that is missing in 20:1-6. Let's explain:<BR> In 20:1-6 we
find:<BR> a) the punishment by BET DIN for MOLECH<BR> i.e. death
by stoning (see 20:2)<BR> b) the punishment by God for MOLECH
<BR> "ve-samti PANAI ba-ish ha-hu..." (see 20:4-5).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Then, we find:<BR> c) the punishment by God
for OV & YID'ONI <BR> "ve-natati PANAI ba-nefesh ha-hi..." (see
20:6)<BR>But, we are missing: <BR> -> the punishment by BET DIN for
OV & YID'ONI!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In other words, even though 20:1-6 explains
BOTH the punishment by BET-DIN & by God for MOLECH, for OV & YID'ONI we
find only the punishment by God, while the punishment by Bet Din is
missing. Therefore, 20:26 - which informs us that the punishment by BET
DIN for OV & YID'ONI is death by stoning - complements the laws in
20:1-6.<BR>[In the further iyun section, we will explain why specifically this
law was taken from the 'header' and placed in the 'footer' of this unit; but in
the meantime it is important that we recognize that these psukim form the
'bookends' of the entire parshia.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B->B / BACK TO PARSHAT SHMINI<BR> The
obvious textual parallel is the almost identical pasuk of "ve-hitkadishtem
vi-heyitem kedoshim..." (see 20:7 & 20:26). In addition, the
concluding psukim of Parshat Shmini (see 11:44-47) provide us with an even
stronger connection between 20:7 to 20:24. [To keep the shiur more
concise, you'll need to find that parallel on your own.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C->C / A FAMILIAR 'ENVELOPE' FOR
[D]<BR> Here we find a matching set of psukim that should not surprise us,
for they repeat the same pattern that was already found in chapter 18.
Let's explain:<BR> Recall from last week's shiur how chapter 18 began with
a 'header' (see 18:1-5) forming a very general introduction, and concluded with
a similar 'footer' (see 18:26-30). This general header and footer
'enveloped' the more specific list of arayot (see 18:6-25)! As you may
have noticed, the list of arayot in chapter 20 (i.e. 20:9-21) is 'surrounded' by
a very similar 'header' and 'footer' of 'u-shmarten et chukotai...' (see 20:8
and 20:22). Note as well how both 'footers' in chapter 18 and in chapter
20 include a warning that the land will kick out those who transgress these
laws.<BR> Using the above chart, we would simply say that the partial
format of [C-D-C] in chapter 20 parallels the entire format of chapter
18.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM TECHNICAL TO THEMATIC<BR> Up until this
point, our discussion has been very technical, simply showing how the Torah
presents the laws of chapter 20 in chiastic form; and in a manner parallel to
chapter 18. Now we must attempt to uncover the thematic significance of
this presentation. To do so we must consider the progression of the
parshiot in Sefer Vayikra and their connection to the themes in Chumash that we
have discussed in our study of Sefer Shmot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHAT'S DIFFERENT?<BR> As we have already
noted, most of the laws in chapters 20 were already mentioned in chapter
18. Therefore, to understand why the Torah repeats these laws, we must
consider the two primary details which chapter 20 adds (as we noted in our above
introduction):<BR>1) Punishment (usually the death penalty / 'mot yumat...') for
each transgression.<BR> 2) The concept of
KEDUSHA.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though chapter 18 teaches us that all of
the arayot are forbidden, it does not detail the precise penalty for each
transgression. It simply informs us that these acts 'defile' the land [=
TUM'A / see 18:24-25], and that God will 'cut off' those who transgress [= KARET
/ see 18:29]. <BR> Now in chapter 20, the Torah informs us that the people
are responsible to punish those who transgress (see 20:2,9,10 etc.). In
other words, chapter 20 empowers bet din (the Jewish Court) to enforce these
laws. In fact, enacting the death penalty (by stoning) is both the first
and last topic of the perek, while each pasuk from 20:9-21 (detailing each of
the arayot) concludes with a form of punishment by bet din.<BR> Note also
how the Torah introduces these punishments for the "arayot" (before they are
detailed) with the statement: 've-hitkadishtem...' -and you should make
yourselves HOLY (see 20:7) - and closes them in a similar manner (see 20:26 /
B->B above). However, in chapter 18, we find no mention at all of
KEDUSHA; only TUM'A!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This contrasting parallel suggests that the
Torah considers the act of setting up a judicial system to enforce God's special
laws as a form of KEDUSHA! <BR> Why is specifically this considered
kedusha? Furthermore, why doesn't the Torah simply combine the laws in
chapters 18 & 20 together? What do we gain by first learning that
these acts are forbidden, and then only later find out that bet din is empowered
to punish he who transgresses?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To answer these questions, we must consider
the progression of parshiot from chapter 18 to 20.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A THEMATIC PROGRESSION<BR> Recall (from the
shiur on Acharei Mot) how Sefer Vayikra divides into two distinct
sections:<BR> 1) Chapters 1-17 - laws relating to the mikdash.<BR> 2)
Chapter 18-26 - laws concerning the nation & kedusha.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Recall as well how chapter 18 (with its
introductory psukim emphasizing ANI HASHEM) forms the introduction to the second
half of Sefer Vayikra. Let's take note of the progression of parshiot in
the first part of this section:<BR>Chapter 18:<BR>* Reject Egyptian &
Canaanite culture i.e. how not to act<BR> * Follow My laws instead,
i.e. how you should act<BR> * Specific examples of how not to act –
<BR>i.e. the prohibition of the "arayot"<BR> [which are
primarily 'mitzvot bein adam la-Makom'].<BR> * How GOD will punish
those who transgress (and that nation).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Chapter 19:<BR> KEDOSHIM TIHEYU - Be
holy!<BR> i.e. examples of how Am Yisrael should
act!<BR> [Primarily 'mitzvot bein adam le-chaveiro'. ]<BR>As we
explained in last week's shiur - taking the principles of the Ten Commandments,
and raising them to a higher level in a manner which affects every aspect of
daily living.<BR> No mention of punishment by bet din.<BR>[Instead, the
repetition of ANI HASHEM (in both chapters) for He will punish those who
transgress and reward he who follows. See Rashi 18:2!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Chapter 20:<BR> Punishment by BET-DIN for
those who transgress the mitzvot (recorded in chapter 18). / as explained
above.<BR> <BR> Let's consider what we may infer from this
progression.<BR> First, God tells Am Yisrael how they should NOT act, then
how they SHOULD act, and that they must follow these rules - simply because He
says so - summarized by the statement: ANI HASHEM!<BR>
In other words, we must follow these laws - not in fear of their punishment (by
society), but only out of the love (or fear) of God.<BR> Only afterward, in
chapter 20, God commands Am Yisrael to enforce these laws, in order to ensure
that they become a 'mamlechet kohanim ve-goy KADOSH'! Hence, the nation
itself must set up a judicial system to enforce them.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BACK TO A-A<BR> As our thematic analysis has
shown, chapter twenty focuses on the responsibility of Bet Din to enforce the
laws (originally detailed in chapter 18) by punishing those who
transgress. Just as the middle section of this chiastic structure
highlights this responsibility, the opening and closing sections in the chiasmus
of chapter 20 emphasize this very same point. <BR>
Recall how chapter 20 begins specifically with the responsibility of Bet Din to
punish a person who worships Molech, and concludes with Bet Din's responsibility
to punish a person who practices the cult of OV & YIDONI. Even
though it who have appeared to more logical for both of these laws to appear in
the middle section, - to highlight the theme of punishment by Bet Din in chapter
20, Chumash places one law as the 'opener' and the other as the closing
pasuk.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SAME THREE STAGES IN SEFER SHMOT<BR> In a
certain manner, the progression from chapter 18 through chapter 19 till chapter
20 is quite similar to the sequence of events in Sefer Shmot. Let's
explain:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Recall that as the process of Yetziat
Mitzrayim began, God's first commandment to Bnei Yisrael (when they were still
in Egypt) was that they recognize ANI HASHEM (see Shmot 6:4-8), and hence to rid
themselves of Egyptian culture. In our shiur on Parshat Va'era we proved
this from Yechezkel 20:5-11. [Note the parallels between that perek in
Yechezkel and Vayikra chapter 18, i.e. the phrase ANI HASHEM and the commandment
to rid themselves from Egyptian culture. (Compare 18:1-5 to Yech.
20:5-10.)]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Recall as well that at MARA (after Bnei
Yisrael left Egypt and crossed the Red Sea) God repeats this commandment, to
prepare them for Matan Torah at Har Sinai. [See Shmot
16:26-27.]<BR> Hence, those events would parallel Vayikra chapter
18.<BR> Then Bnei Yisrael arrive at Har Sinai and receive the Ten
Commandments. As we discussed in our first shiur on Parshat Kedoshim, the
mitzvot in chapter 19 are presented in a manner quite similar to the Ten
Commandments in Parshat Yitro. Hence Matan Torah would be parallel to
Vayikra chapter 19. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Finally, the Ten Commandments are followed by
Parshat MISHPATIM, which introduces an entire set of the civil laws, together
with the specific punishment that BET-DIN must execute for each
transgression. Here we find a parallel to Vayikra chapter 20, for there
too we find the specific punishments that BET-DIN must execute for the
transgressions that were first mentioned in chapter 18. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The following chart summarizes this parallel
between Shmot and
Vayikra.<BR> SHMOT VAYIKRA <BR>REJECT
Egyptian culture: Va'era / 6:4-8 chapter 18<BR>FOLLOW
GOD'S LAWS: Yitro / 20:1-14 chapter 19<BR>PUNISHMENT BY BET
DIN: Mishpatim chapter 20</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A HIGHER LEVEL<BR> The above chart can help
better appreciate how Sefer Vayikra takes the principles of Sefer Shmot and
raises them to a higher level. It can also help us understand the
repetition of the arayot in Vayikra chapter 20. <BR> Just as Vayikra
chapter 19 takes the Ten Commandments of Sefer Shmot and raises them to a higher
level, so too Vayikra chapter 20 can be understood as an 'upgrade' for the laws
in Parshat Mishpatim. Recall from our study of Parshat Mishpatim how
chapter 21 details the punishments that bet din is instructed to enforce for the
most basic cases of CIVIL laws. Albeit the importance of this judicial
system, it can be found in almost every society. In Sefer Vayikra, where
the Torah emphasizes how we are to become a special nation - an AM KADOSH, bet
din is now entrusted with the power to enforce not only the classic civil laws,
but also the special laws that Bnei Yisrael must keep. In this manner, bet
din duty is to enact punishment in order to assure that Bnei Yisrael indeed
become an "am kadosh".<BR> <BR>TO WARN OR TO PUNISH<BR> Nevertheless,
we must still explain why it is necessary for Sefer Vayikra to first explain
what is not permitted WITHOUT mentioned punishment by bet din, and then later
repeat those laws together with their specific punishments. Furthermore,
we must explain why these two parshiot that deal with the same topic (i.e.
chapters 18 and 20) are interrupted by the laws of 'kedoshim tihiyu' in chapter
19.<BR> This progression and parallel could be understood as striking the
fine balance between realism and idealism. Ideally, we would prefer that
the individual follow God's laws simply because God has commanded, and NOT out
of fear that bet din may punish him. Therefore, the Torah first presents
these laws while reminding us that ANI HASHEM, without mentioning at all that
bet din is required to enforce them. Only afterward, God commands our
society to set up a court system that will enforce these laws, in order to make
sure that Am Yisrael indeed does become a GOY KADOSH.<BR> However, the
enforcement of these laws by bet din must be preceded by a set of laws that
focus on the kedusha of Am Yisrael, and hence how Bnei Yisrael SHOULD act.
Once Bnei Yisrael can indeed establish a society of an AM KADOSH (by fulfilling
the mitzvot of chapter 19), then it becomes important that bet din becomes
involved in enacting punishment for those who transgress the laws of kedusha as
well. Nonetheless, the emphasis of bet din must be first on foremost of
the positive aspects of 'kedoshim tiyihu', while their responsibility to punish
transgressors should become secondary to that. <BR> This concept of KEDUSHA
that God expects that we act on a higher level IN ORDER that we become worthy to
be His people is reflected in the concluding pasuk of chapter 20:<BR>"And you
shall be HOLY for Me, for I am Lord am Holy, for I HAVE SEPARATED YOU FROM THE
OTHER NATIONS TO BE
MINE!"<BR> (see
20:26).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE NAME FOR BET DIN<BR> Even though our
entire shiur has assumed that the punishments detailed in chapter 20 must be
carried out by Bet-Din (the Jewish court), Chumash never uses those words to
describe the court. Instead, the opening psukim require that the "am
ha'aretz" – the People of the Land – shall stone him (see Vayikra 20:2).
<BR> Rashi (on that pasuk) immediately comments that "mot
yu'mat" [he shall be put to death / 20:2] refers to a court decision made by Bet
Din – yet the question remains, why the phrase "am ha'aretz" is used.
<BR> Rashi offers several explanations. The first
(quoting Torat Kohanim) is rather technical, explaining that if Bet Din cannot
execute its decision, then the people should come to their assistance. In
his second explanation, Rashi offers a more thematic approach (also based on
Torat Kohanim), suggesting that the "aretz" – the Land – refers to the special
nature of the Land of Israel – which deserves to be inherited on the condition
that the people of Israel act properly, and can be thrown out should they defile
the land (see Vayikra 18:24-29 & 20:22-24).<BR> As this
type of behavior could cause the 'People of the Land' to lose their land,
therefore the 'People of the Land' are responsible to punish those who
transgress, for those people are not only hurting themselves, they are harming
the entire nation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REPRESENTING GOD OR THE
PEOPLE?<BR> It is interesting to note that in Parshat
Mishpatim, which also discusses punishments – Chumash consistently refers to
Bet-Din as "elohim" (see Shmot 21:6, 22:7-8,27 and the commentators);
while in Parshat Kedoshim, Bet Din is referred to as "am
ha'aretz".<BR> One could suggest a very simple reason.
In regard to transgressions in the realm of civil law ["bein adam 'chaveiro],
the judges of Bet Din must feel that they carry the responsibility of God on
their shoulder; while in the realm of 'religious law' ["bein adam
la'Makom"], Bet Din must carry the responsibility of the entire nation –
who are striving to create a society of an "am kadosh". <BR>
In that sense, Bet Din carry a 'double-identity'. On the one hand, they
represent their society, but on the other hand they must also feel as though
they are working on behalf of God Himself. <BR> As we strive
to grow as an "am kadosh", we must also strive to be worthy of Judges of this
stature.<BR>
<BR> shabbat
shalom,<BR> menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>==========================<BR>FOR FURTHER
IYUN</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. OV & YID'ONI<BR> In our shiur, we
did not explain why specifically the law of OV & YID'ONI is singled out, and
used to conclude the parshia.<BR> First of all, note Rashi on this pasuk,
who quotes the midrash halacha that learns out from this special structure that
just like OV & YID'ONI who is 'chayav KARET' (see 20:6) and with warning
(see 19:31) he is 'chayav sekila' [stoning / see 20:27], so too for any other
transgression... - see Rashi!<BR> From a thematic angle, based on Sefer
Devarim, OV & YID'ONI takes on additional significance. See Devarim
18:9-15 where the Torah forbids us to approach any type of 'future teller' or
'soothsayer' including the OV & YID'ONI. Note how similar those psukim
are to Vayikra chapter 18!! There, the Torah explains how we must follow
the guidance of a NAVI, and not look for guidance from those who use 'other
methods'.<BR> Every nation has its spiritual leaders. To become an AM
KADOSH, we must be sure not to follow after these people who offer 'shortcuts'
to spirituality by 'bringing up the dead' or 'reading palms' etc. As God's
nation, we must recognize that our fate is solely in the hands of God, and thus
a direct function of our deeds. Belief that certain events are
pre-determined or believing that by bringing up the dead we can get an 'inside
word' on what will happen, etc. negates the very basics of Judaism and our
belief in 'hashgachat Hashem' as a function of our deeds. [see daily kriyat shma
etc. / 've-akamal'] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. VE-HITKADISHTEM...<BR> In the above
shiur, we saw how the concept of KEDUSHA was introduced hand in hand with the
mitzva that bet din enact punishment against those who do not follow God's
special laws. <BR> Here, we find an amazing parallel (once again) to the
events at Har Sinai. Recall that first time in the Torah that we find an
act of KEDUSHA by man [i.e. 've-kidashtem...'] is at Har Sinai, when God
commands Moshe to prepare Bnei Yisrael for Matan Torah: "Go to the people -
ve-KIDASHTAM" (Shmot 19:10), and again in 19:14: "va-yered Moshe, va-yeKADESH et
ha-am..."<BR> What did Moshe do that the Torah considers it
'leKADESH'?<BR>Review 19:10-14, noting that Moshe warns them: "do not go near
your wives" (19:15) [similar to the laws of arayot), and sets up policemen to
guard the mountain instructing them to KILL anyone who touches the mountain [by
stoning / see 19:12-13]! This is quite similar to the laws in chapter 20
which introduce KEDUSHA with appointing bet din to enforce God's laws which
relate to the fact that the SHCHINA is now present in the camp.</FONT></DIV>
<DIV> </DIV>
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