By Rabbi Shloimie Lindenbaum
דבר אל אהרן אחיך ואל יבא בכל עת אל הקדש…בזאת יבא אהרן אל הקדש (פרק טז פסוק ב-ג)
As an introduction to the Yom Kippur service in the משכן, Hashem says that Aharon cannot frequent the
קדש הקדשים (Holy of Holies), and only with the described service can he enter. Rashi, in one
explanation, says that the command was just that Aharon shouldn’t often come to the קדש הקדשים, but
he can come infrequently (even on days other than Yom Kippur), provided that he does the Yom Kippur
service when he enters. The Vilna Gaon explains that this was a special allowance for Aharon alone, any
other כהן גדול (High Priest) could only enter the קדש הקדשים on Yom Kippur. Aharon had a special
privilege that he could enter with the service whenever he wants, but he was warned not to overuse it.
R’ Aharon Leib Shteinman added that we can assume that although Aharon got this unique dispensation,
he didn’t take advantage of it. He says that we are taught that learning Torah is more precious than
pearls (פנינים) which חז”ל explain to mean that it is more precious than the כהן גדול entering the
innermost chamber (לפני ולפנים). Therefore, as long as Aharon had the opportunity to be learning Torah,
it would be logical that he didn’t use his privilege to enter the קדש הקדשים, rather he spent that time in
the elevated and exalted pursuit of the study of Torah.
קדשים תהיו כי קדוש אני ה’…והייתם לי קדשים כי קדוש אני ה’ (פרק יט פסוק ב, פרק כ פסוק כו)
Both in the beginning and end of Parsahs Kedoshim, the Torah exhorts us to emulate Hashem
specifically in the area of being holy (living elevated lives distanced from עריות and not chasing after
worldly pleasures). The באר משה points out that every time the Torah tells us to be holy it spells the
word חסר- lacking the letter “ו”, while every time it describes Hashem’s holiness that we are trying to
emulate, it spells it מלא- full, with the “ו”. He says that this is to teach us that our holiness will always be
lacking and Hashem’s holiness is always complete. This reminds us that we always have room to grow
and regardless of how far we have come, we can always strive to be more similar to Hashem and live
even holier lives.
ואהבת לרעך כמוך אני ה’ (פרק יט פסוק יח)
The תורה tells us to love our fellow Jews the way we love ourselves and ends off “I am Hashem.” Why
does the תורה have to remind us of Hashem’s existence after this מצוה? R’ Shimon Schwab explains that
really this מצוה is easily understandable and can be viewed as a pleasant social suggestion. In fact, in
many societies people already practice loving and being fair to one another. However, this can be for
many different reasons. Some people are naturally generous and loving, others are afraid of retribution
if they don’t show their friends the proper love, and others will do it with the hope of reward. These
reasons may exist, but they are not guaranteed. Often, one may rise to a position where they no longer
need other people or are powerful enough to not be afraid of revenge. In those instances, their love for
society can vanish. Only by understanding that Hashem created all of us and that He commanded us to
love one another just by virtue of being His creation, will we have an everlasting love of all Jews. That is
why the תורה reminds us to love each other “I am Hashem.”
