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By Rabbi Naftoly Bier
In פרשת קדושים we are introduced to a system of actions and behavior that creates the actualization of a person developing into a צלם אלוקים, one who is the model of Hashem’s design of emulating Him.
This in itself is a profoundly important idea. To attain spiritual growth necessitates that one focus and act step by step to attain this goal and obligation. For if one climbs a ladder and skips a rung, one will fall, so too growth has to be attained through a gradual process.
The Medrash, quoted by the Ramban, teaches that the עשרת הדברות, the Ten Commandments, the foundation of all mitzvahs, is retaught, though in different composition and theme. For example, “לא תחמוד, Do not covet,” is rephrased as “ואהבת לרעך כמוך, And you shall respect, love your fellow Jew as yourself.” If one truly recognizes that Hashem loves every one of His creations, and respects and reveres all accordingly, then it is logical not to covet, for if we are all unique, we are benefacted by Hashem in different ways.
Though the עשרת הדברות begin with the declaration “אנכי… I am your G-d…” and immediately the prohibitions of idols; here it starts with the admonition to respect one’s parents with awe.
The Torah is emphasizing that without a role model (that one is in awe of) it is impossible to achieve true, positive and successful development. A parent (or elder) who experienced the challenges of life, trials, travails and tribulations has learned from experience to nurture oneself with honest observation to gain an objective vision of the true positive life’s journey.
Another explanation possible is that if one truly develops keen appreciation of one’s parents, one can embark on a sincere life quest to heed Hashem’s directives due to appreciation of Hashem’s infinite benevolence. The Sforno explains that the first “Five Commandments” all are a manifestation of the same concept; to honor Hashem. To accept Him as the Creator, to reject idols, to articulate His name with total respect, to testify that He is the sole Creator and immerse ourselves in His world of Torah (Shabbos) are all the idea of “honoring one’s father and mother”, for the ultimate parent is the Almighty. The Torah starts with the idea of “standing in awe of Hashem,” the logical impetus to observe His dictates.
Juxtaposed to honoring one’s parents is the idea of Shabbos. Chazal teaches that though one is commanded to respect one’s parents in awe; nevertheless, that doesn’t allow one to transgress a mitzvah. Well, of course; why do we need to be told this instruction?
It could be, that the necessity of having a role model is of utmost critical importance, then even if at times a parent due to need instructs the child to forgo a mitzvah; one might think it’s permissible to ensure that the familial relationship not be abrogated.
The Torah continues don’t degrade your absolute commitment to recognize Hashem in every aspect of life by possessing idols.
The Torah then exhorts us to bring a sacrifice in a manner consistent with the conditions laid down by Hashem. The grave, significant lesson is that one shouldn’t for example postulate that though the Torah commands that one has to eat a קרבן שלמים in two days, “I need three/four… days, for the eating of the sacrifice is a means of bonding with Hashem in a manner I never experienced. Moreso, I traveled for two weeks with my family to imbue in all of them, transformation of ideals that can be actualized in the presence of Hashem, all while eating our sacrifice.” While the intention seems laudatory, one’s rationalizing one’s needs is the opposite of service of Hashem! For it’s a violation of the supremacy of Hashem, for in effect one is dictating to the Almighty that He accept one’s jurisdiction over obligations, a truly blasphemous act!
Having ingrained and inculcated in oneself Hashem’s constant presence and totally subjugating oneself to His will, the Torah then instructs one to emulate Him, to provide for others; this being a true manifestation of His dignity.
Following these מצוות, the Torah introduces the idea of honesty – 1) don’t steal 2) don’t deny 3) don’t lie 4) don’t swear falsely using Hashem’s name. Aren’t these ideas of civility? These would precede any idea of developing קדושה, a selfless, spiritual personality!
Rashi quotes Chazal that the juxtaposition of these four is to warn us that if one steals it is inevitable that one will deny, lie and swear falsely to protect themselves.
The import of this lesson, is that if one isn’t careful to completely distance oneself from any action that has a “smell” of dishonesty, one will invariably fall down a slippery slope of dishonest behavior, creating an essence of untrustworthy, non-reliable person. The main lesson of “these four” is not about civility but concerning personal development; “Don’t ruin yourself!”
The physical world is often an analogy regarding the spiritual world. A human being in contrast to an animal needs many months to teach its body (brain) how to properly walk. Even those who as adults lose their ability to walk due to sickness, have to retrain their nervous system to walk. The lesson is; all progress in life is attained by deliberate progression.
HaRav Aharon Kotler זצ”ל, when asked if one has to report one’s earnings to the government if it’s “off the books,” due to הפקעת הלואתו מותר בעכום, emphatically said, כלל ישראל מאמינים בני מאמינים “We are a people whose essence is abject honesty;” one will destroy this by actions predicated on dishonesty!
The lesson of these “four” is even if society “allows” certain ways of business dealings, that are in essence dishonest, one is obligated to completely distance themselves. (see Rav S.R. Hirsch)
