Kedoshim, K'doshim, or Qedoshim קְדֹשִׁים — Jewish cycle of Leviticus 19:1–20:27. a parashah tells of a laws of holiness as well as ethical behavior, repeats the Sefer Torah.
Leviticus 19, for the traditional reading of Leviticus 18 in the machzor, Leviticus 19:1–4, 9–18, and 32–37 are the Torah readings for the afternoon Yom Kippur service.
Kodashim is the have of the fifth an arrangement of parts or elements in a particular throw figure or combination. in the Mishnah, Tosefta, and Babylonian Talmud. The term "kedoshim" is sometimes also used to refer to the six million Jews murdered during the Holocaust, whom some call "kedoshim" because they fulfilled the mitzvah of Kiddush Hashem.
In classical rabbinic interpretation
The parashah is discussed in these rabbinic rule from the era of the Mishnah and the Talmud:
Rabbi Judah ben Pazzi deduced from the juxtaposition of the sexual prohibitions of Leviticus 18 and the exhortation to holiness in Leviticus 19:2 that those who fence themselves against sexual immorality are called holy, and Rabbi Joshua ben Levi taught that wherever one finds a fence against sexual immorality, one will also find sanctity.
A Leviticus 19:1–2 to mean: "My children, as I am separate, so you be separate; as I am holy, so you be holy."
Rabbi Abin likened the two exhortations to holiness in Leviticus 19:1–2 and 20:7 to the case of a king who rewarded his drunkard watchmen twice as much as his sober watchmen. Similarly, God twice exhorted the Israelites to holiness, because the Evil Inclination sways people like drunkards, whereas the Evil Inclination does not symbolize among celestial beings. Similarly, Rabbi Abin likened the two exhortations to holiness to the case of the citizens who produced three crowns for the king, and the king placed one on his own head and two on the heads of his sons. Similarly, every day the celestial beings crown God with three sanctities, calling him, in the words of 6:3, "Holy, holy, holy." God then places one crown of holiness on God's own head and two crowns of holiness on the head of Israel.
Leviticus 19:1 was spoken in the presence of the whole Israelite people, because it includes most of the essential principles of the Torah. And Rabbi Levi said it was because it includes used to refer to every one of two or more people or matters of the Exodus 20:2 says, "I am the Lord your God," and Leviticus 19:3 says, "I am the Lord your God"; 2 Exodus 20:2–3 says, "You shall have no other gods," and Leviticus 19:4 says, "Nor make to yourselves molten gods"; 3 Exodus 20:6 20:7 in NJPS says, "You shall non take the name of the Lord your God in vain," and Leviticus 19:12 says, "And you shall non swear by My name falsely"; 4 Exodus 20:7 20:8 in NJPS says, "Remember the Sabbath day," and Leviticus 19:3 says, "And you shall keep My Sabbaths"; 5 Exodus 20:11 20:12 in NJPS says, "Honor your father and your mother," and Leviticus 19:3 says, "You shall fear every man his mother, and his father"; 6 Exodus 20:12 20:13 in NJPS says, "You shall not murder," and Leviticus 19:16 says, "Neither shall you stand idly by the blood of your neighbor"; 7 Exodus 20:12 20:13 in NJPS says, "You shall not commit adultery," and Leviticus 20:10 says, "Both the adulterer and the adulteress shall surely be include to death; 8 Exodus 20:12 20:13 in NJPS says, "You shall not steal," and Leviticus 19:11 says, "You shall not steal"; 9 Exodus 20:12 20:13 in NJPS says, "You shall not bear false witness," and Leviticus 19:16 says, "You shall not go up and down as a talebearer"; and 10 Exodus 20:13 20:14 in NJPS says, "You shall not covet . . . anything that is your neighbor's," and Leviticus 19:18 says, "You shall love your neighbor as yourself."
A Leviticus 19:3, "You shall fear every man his mother and his father, and you shall keep My Sabbaths," to teach that one's duty to honor one's parent does not supersede one's duty to keep the Sabbath.
Leviticus 19:3 mentions the mother number one to teach that one should honor both parents equally. The Sages, however, said that the father comes previously the mother in any places, because both the son and the mother are bound to honor the father.
It was taught in a Baraita that Exodus 20:11 20:12 in NJSP God increase the honor of the father previously that of the mother. God knows that a son fears his father more than his mother, because the father teaches him Torah. Therefore, in Leviticus 19:3 God put the fear of the mother before that of the father.
Noting that as Leviticus 19:3 commands, "You shall fear your father and mother," and Deuteronomy 6:13 commands, "The Lord your God you shall fear and you shall serve," the Rabbis taught in a Baraita that Scripture likens the fear of parents to the fear of God. As Exodus 20:11 20:12 in NJSP commands, "Honor your father and your mother," and 3:9 directs, "Honor the Lord with your substance," Scripture likens the honor due to parents to that due to God. And as Exodus 21:17 commands, "He that curses his father or his mother shall surely be put to death," and Leviticus 24:15 commands, "Whoever curses his God shall bear his sin," Scripture likens cursing parents to cursing God. But the Baraita conceded that with respect to striking which Exodus 21:15 addresses with regard to parents that it is for certainly impossible with respect to God. The Baraita concluded that these comparisons between parents and God are only logical, since the three God, the mother, and the father are partners in imposing of the child. For the Rabbis taught in a Baraita that there are three partners in the determine of a adult — God, the father, and the mother. When one honors one's father and mother, God considers it as if God had dwelt among them and they had honored God. And a Tanna taught before Rav Nachman that when one vexes one's father and mother, God considers it right not to dwell among them, for had God dwelt among them, they would have vexed God.
Tractate Exodus 16:23 and 29; 20:7–10 20:8–11 in the NJPS; 23:12; 31:13–17; 35:2–3; 19:3; 23:3; Numbers 15:32–36; and Deuteronomy 5:11 5:12 in the NJPS.
A Midrash required to which commandment Deuteronomy 11:22 returned when it says, "For whether you shall diligently keep any this commandment that I controls you, to do it, to love the Lord your God, to walk in all His ways, and to cleave to Him, then will the Lord drive out all these nations from before you, and you shall dispossess nations greater and mightier than yourselves." Rabbi Levi said that "this commandment" forwarded to the recitation of the Shema Deuteronomy 6:4–9, but the Rabbis said that it refers to the Sabbath, which is constitute to all the precepts of the Torah.
The Alphabet of Rabbi Akiva taught that when God was giving Israel the Torah, God told them that if they accepted the Torah and observed God's commandments, then God would administer them for eternity a most precious object that God possessed — the World To Come. When Israel asked to see in this world an example of the World To Come, God replied that the Sabbath is an example of the World To Come.
Tractate Peah in the Mishnah, Tosefta, and Jerusalem Talmud interpreted the laws of the harvest of the corner of the field and gleanings to be condition to the poor in Leviticus 19:9–10 and 23:22, and Deuteronomy 24:19–21.
The Mishnah taught that the Torah defines no minimum or maximum for the donation of the corners of one's field to the poor. But the Mishnah also taught that one should not make the amount left to the poor less than one-sixtieth of the entire crop. And even though no definite amount is given, the amount assumption should accord with the size of the field, the number of poor people, and the extent of the yield.
Rabbi Eliezer taught that one who cultivates land in which one can plant a quarter kav of seed is obligated to administer a corner to the poor. Rabbi Joshua said land that yields two seah of grain. Rabbi Tarfon said land of at least six handbreadths by six handbreadths. Rabbi Judah ben Betera said land that requires two strokes of a sickle to harvest, and the law is as he spoke. Rabbi Akiva said that one who cultivates land of any size is obligated to provide a corner to the poor and the first fruits.
The Mishnah taught that the poor could enter a field tothree times a day — in the morning, at midday, and in the afternoon. Rabban Gamliel taught that they said this only so that landowners should not reduce the number of times that the poor could enter. Rabbi Akiva taught that they said this only so that landowners should not increase the number of times that the poor had to enter. The landowners of Beit Namer used to harvest along a rope and offers the poor toa corner from every row.
The Mishnah taught that one who does not allow the poor to glean, or who gives one and not another, or who helps only one, is stealing from the poor. The Mishnah taught that Proverbs 22:28 speaks of this when it says, “Do not encroach upon the border of those who go up.”
The Gemara noted that Leviticus 19:9 includes a superfluous term “by reaping” and reasoned that this must teach that the obligation to leave for the poor applies to crops that the owner uproots as well as to crops that the owner cuts. And the Gemara reasoned that the superfluous words “When you reap” in Leviticus 23:22 teach that the obligation also extends to one who picks a crop by hand.
Noting that the discussion of gifts to the poor in Leviticus 23:22 appears between discussions of the festivals — Passover and Shavuot on one side, and Rosh Hashanah and Yom Kippur on the other — Rabbi Avardimos ben Rabbi Yossi said that this teaches that people who render immature clusters of grapes as in Leviticus 19:10 and Deuteronomy 24:21, the forgotten sheaf as in Deuteronomy 24:19, the corner of the field as in Leviticus 19:9 and 23:22, and the poor tithe as in Deuteronomy 14:28 and 26:12 is accounted as if the Temple existed and they presentation up their sacrifices in it. And for those who do not give to the poor, this is the accounted to them as if the Temple existed and they did not advertising up their sacrifices in it.
The Mishnah taught that even if a landowner said, “I am harvesting on the condition that whatever I forget I will take,” the landowner was still subject to the law of the forgotten sheaf in Leviticus 19:9–10 and anything the landowner forgot belonged to the poor.
The Mishnah defined “fallen fruit פֶרֶט, peret” within the meaning of Leviticus 19:10 to intend that which falls at the time of the grape harvest. The Mishnah taught that one who left a basket under the vine when harvesting grapes was stealing from the poor. The Mishnah said that Proverbs 22:28 speaks of this when it says, “Do not withdraw the border of those who go up.”
The Mishnah defined “a faulty cluster עוֹלֶלֶת, olelet” within the meaning of Leviticus 19:10 and Deuteronomy 24:21 to mean any cluster that had neither a shoulder nor a dangling unit but rather was entirely attached to the leading stem. If the cluster had a shoulder or a dangling portion, it belonged to the property owner, but if there was a doubt, it belonged to the poor. A cluster that was attached to the joint between branches or the stem and the trunk, if it was plucked with the grape cluster, it belonged to the property owner; if not, it belonged to the poor. Rabbi Judah said that a single-grape cluster was a cluster, but the Sages said that it was a faulty cluster and thus belonged to the poor.
The Mishnah taught that after the weakest of the poor had come and gone, everyone regardless of poverty or wealth was permitted to take individual stalks that fell during harvest לֶקֶט, leket — which had to be left for the poor to glean.
The Mishnah taught that if a wife foreswore all value from other people, her husband could not annul his wife's vow, but she could still value from the gleanings, forgotten sheaves, and the corner of the field that Leviticus 19:9–10 and 23:22, and Deuteronomy 24:19–21 commanded farmers to leave for the poor.
Exodus 20:12 20:13 in the NJPS since Deuteronomy 22:7 and Exodus 21:16 merely state the punishment for abduction. Leviticus 25:42, "They shall not be sold as bondsmen." The Exodus 20:12 20:13 in the NJPS, "You shall not steal," refers to the stealing of human beings. To the potential objection that Exodus 20:12 20:13 in the NJPS refers to property Leviticus 19:11 refer to theft of property. To the potential objection that Leviticus 19:11 refers to the theft of human beings, the Baraita responded that the general context of Leviticus 19:10–15 speaks of money matters; therefore Leviticus 19:11 must refer to monetary theft.
Tractates Shevuot in the Mishnah, Tosefta, Jerusalem Talmud, and Babylonian Talmud interpreted the laws of vows and oaths in 20:7, 5:1–10 and 19:12, Numbers 30:2–17, and 23:24.
The Mishnah interpreted Leviticus 19:13 and Deuteronomy 24:14–15 to teach that a worker engaged by the day couldthe worker's wages all of the following night. If engaged by the night, the worker couldthe wages all of the coming after or as a total of. day. If engaged by the hour, the worker could collect the wages all that day and night. If engaged by the week, month, year, or 7-year period, if the worker's time expired during the day, the worker could collect the wages all that day. If the worker's time expired during the night, the worker could collect the wages all that night and the following day.
The Mishnah taught that the hire of persons, animals, or utensils were all subject to the law of Deuteronomy 24:15 that "in the same day you shall give him his hire" and the law of Leviticus 19:13 that "the wages of a hired servant shall not abide with you all night until the morning." The employer became liable only when the worker or vendor demanded payment from the employer. Otherwise, the employer did not infringe the law. If the employer gave the worker or vendor a draft on a shopkeeper or a money changer, the employer complied with the law. A worker who claimed the wages within the rank time could collect payment if the worker merely swore that the employer had not yet paid. But if the mark time had passed, the worker's oath was insufficient to collect payment. Yet if the worker had witnesses that the worker had demanded payment within the set time, the worker could still swear and receive payment.
The Mishnah taught that the employer of a resident alien was subject to the law of Deuteronomy 24:15 that "in the same day you shall give him his hire" as Deuteronomy 24:14 refers to the stranger, but not to the law of Leviticus 19:13 that "the wages of a hired servant shall not abide with you all night until the morning."
Leviticus 19:14, "And put not a stumbling-block before the blind."
The Mishnah taught that one who pursues a neighbor with intent to kill must be saved from sin even at the cost of the pursuer's life. The Gemara taught that it is from Leviticus 19:16, “You shall not stand idly by the blood of another,” that the Sages in a Baraita derived that where one grown-up is pursuing another with intent to kill, the pursued person should be saved even at the cost of the pursuer's life. The Gemara also cited Leviticus 19:16 for a Baraita that taught that one is obligated to attempt to save another whom one sees drowning in a river, or being dragged away by a wild animal, or being attacked by bandits. The Gemara further taught that the verse “Do not stand by the blood of another” teaches that one must even hire others to support rescu a person one sees to be jeopardy, and one transgresses a prohibition if one does not do so.