[Par-reg] for Parshat Kedoshim - shiur #2

Thu May 5 14:35:18 EDT 2016

*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

          PARSHAT KEDOSHIM  -shiur #2

          THE HEADER / KOL ADAT YISRAEL

     Does the name 'EDAH' imply something 'good' or something
'bad'?  Even though EDAH carries a negative connotation in the
story of the spies in Parshat Shlach, in the opening pasuk of
Parshat Kedoshim it seems to imply something very positive.
     In the following shiur we suggest a thematic connection
between the word EDAH and the first half of Parshat Kedoshim
(i.e. chapter 19).

INTRODUCTION
     In contrast to most parshiot in Chumash which begin with
the standard header:
     "And God spoke to Moshe saying, speak to BNEI YISRAEL..."
Parshat Kedoshim adds a short but important phrase:
  "And God spoke to Moshe saying, speak to KOL ADAT Bnei
  Yisrael... - to the entire congregation of Israel" (19:1-2).

     This special header indicates that there must be some
specific reason why this parshia was given to KOL ADAT YISRAEL
-i.e. to the entire EDAH - congregation of Israel.  [Note that
ADAT is simply the 'smichut' form of EDAH.]
     Rashi, quoting the Midrash in Torat Kohanim, explains
that specifically this parshia was given to the 'entire
congregation' because it includes most of the basic principles
of the Torah ['rov gufei Torah tluyin bah'].  [See also
Chizkuni (19:2) who quotes a similar Midrash Tanchuma.]

     Even though Rashi explains why it was necessary for Moshe
to relay these mitzvot in a special gathering, he does not
explain why specifically the word EDAH is used!  In other
words, the Torah could have simply said: speak to KOL Bnei
Yisrael (ALL of Bnei Yisrael / see Devarim 1:1), or could have
used the Hebrew word KAHAL instead of EDAH, which would have
been a more precise way to describe a gathering.
     Therefore, the Torah's choice of the word EDAH suggests a
connection between the mitzvot of Parshat Kedoshim and the
word EDAH.  To find that connection, we must consider its
etymology.
     The Hebrew word EDAH stems from one of two possible
roots:
 1) ayin.daled - which implies to AFFIRM or TESTIFY
      [e.g. the word EID= a witness; EDAH= a female witness]
 2) yod.ayin.daled - which implies to APPOINT or to DESIGNATE

     The first root would imply that Am Yisrael, when called
an EDAH, serve as sort of a WITNESS, while the second root
would imply that they have been APPOINTED for a certain
purpose.  How would either or both explanations tie into
Parshat Kedoshim?
     From the opening commandment of Parshat Kedoshim, one
could suggest an interesting interpretation:
  "KEDOSHIM TIHIYU - You shall be holy, for I, the Lord your
  God, am holy..." (19:2).

  By acting as a holy nation, Am Yisrael 'testifies' (to
itself and to other nations) that God exists, for He is holy.
[See Sforno 19:2.]
     Why is this testimony necessary?

     Testimony is usually needed order to prove a fact.
Considering that God is transcendent, it is difficult for man
to perceive His existence.  Therefore, God commands ADAT BNEI
YISRAEL to keep special mitzvot which help create a society
which 'testifies' to God's existence.  One could actually
combine both meanings and suggest that it is for this reason
that God DESIGNATED Bnei Yisrael to become a nation.

KEDUSHA - FOR A PURPOSE
     Even though this interpretation may not be 'simple
pshat', it blends nicely with Sefer Vayikra's theme of KEDUSHA
in the three realms of MAKOM, ZMAN, & ADAM, which we developed
in our shiur on Acharei Mot.

 a)  KEDUSHAT HA-MISHKAN ['kedushat makom'], we explained,
implies that God separates a special place and infuse it with
an intense level of holiness IN ORDER that it affect and thus
elevate the level of the area which surrounds it.

 b)  In a similar manner, God separated SHABBAT ['kedushat
zman'], infusing it with a intense level of holiness, IN ORDER
to elevate the spiritual level of the entire week.

 c)  So too - KEDUSHAT AM YISRAEL  ['kedushat adam']. God
separates a special nation, infusing it with an intense level
of holiness, IN ORDER to elevate the spiritual level of all
nations.  God 'designates' Am Yisrael to follow the mitzvot of
KEDOSHIM TIHIYU to fulfill this purpose, and in this manner we
'testify' before all nations that God exists.

     This concept, which may only be alluded to here in
Parshat Kedoshim, is stated more directly in Sefer Devarim as
Bnei Yisrael prepare to enter the Promised Land:
  "See, I have taught you CHUKIM & MISHPATIM [compare Vayikra
  18:3-5!] for you to keep in the land which you are about to
  conquer.  Observe them faithfully, for that will be PROOF of
  you wisdom IN THE EYES OF THE NATIONS who upon hearing all
  these laws will say:
  Surely, that great nation is a wise people, for what great
  nation is there that is so CLOSE TO GOD... or what great
  nation has such perfect CHUKIM & MISHPATIM as the TORAH that
  I set before you on this day..."  (Devarim 4:5-8).

TWO OTHER PARSHIOT
     In addition to Parshat Kedoshim, there are two earlier
parshiot of mitzvot which are directed specifically to ADAT
BNEI YISRAEL.

  1)   Parshat Ha-Chodesh - Shmot 12:1-20 (see 12:3) which
     discusses MAKKAT BECHOROT & KORBAN PESACH.

  2)  Parshat Vayakhel - the commandment to build the MISHKAN.

     One could explain the Torah's use of the phrase ADAT BNEI
YISRAEL in these two parshiot in a similar manner.
(1)  Parshat Ha-Chodesh (as we all know) is God's very FIRST
commandment to Bnei Yisrael (see Rashi Breishit 1:1).  The
laws of Korban Pesach that are detailed in that parshia serve
a double purpose.  For Am Yisrael to:

  a) recognize God's hand in their salvation from MAKKAT
  BECHOROT [which caused the Egyptians to finally recognize
  God.  [See Shmot 11:1-10.]

  b) AFFIRM their covenantal commitment to BRIT BEIN H-'BTARIM
  (i.e. Brit Avot).  [See shiur on Parshat Va'era].

(2)  Parshat Vayakhel describes the commandment to build the
MISHKAN which itself serves as a symbol and testimony of God's
presence.  [Recall that at the focal point of the Mishkan lie
the LUCHOT ha-EIDUT / see Shmot 25:16,21-22.]
     One could even suggest that these three parshiot which
are given to ADAT Bnei Yisrael reflect once again the three
realms of KEDUSHA:
               Parshat ha-Chodesh - kedushat ZMAN
               Parshat Vayakhel - kedushat MAKOM
               Parshat Kedoshim - kedushat ADAM

==========

FOR FURTHER IYUN
1.  Note in the first Rashi on "daber el kol ADAT Bnei
Yisrael" that Rashi states: "melamed she-ne'emar be-HAKHEL".
How does the parallel to Shmot 35:1 help us better understand
this Rashi?
2.  In Sefer Bamidbar (see 14:26-27 and its context), Bnei
Yisrael sin at chet ha-meraglim. Those sinners are referred to
as an EDAH RA'A - a wicked (or bad)  EDAH?
     Can our explanation of 'witness' still apply in this
case?
3.  Note that Korach's splinter group is also called an EDAH,
and in Korach's original complaint we find the same word - "ki KOL ha-
EDAH kulam KDOSHIM u-vetocham HASHEM..." (see Bamidbar 16:3).
Can you relate this complaint of Korach to this week's shiur
and the Torah's use of the word EDAH?
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20160505/0a9df3ef/attachment-0001.html>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: kdosh2.pdf
Type: application/pdf
Size: 23688 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20160505/0a9df3ef/attachment-0001.pdf>