5785/2025
When we read through the Parshiot this Shabbat, we notice something striking: the Torah presents the laws of Gilui Arayot, forbidden relationships, twice: Once in Acharei Mot (Vayikra 18:6–25) and again in Kedoshim (20:10–20). At first glance, it seems repetitive. But when we look more closely, the purpose and framing of each section are quite distinct.
In Acharei Mot, the Torah warns that violating these laws leads to exile from Eretz Yisrael. As it says, “ViLo Takee Ha’Aretz B’Tameichem Otah Ka’asher Ka’ah et HaGoy Asher Liphneichem,” “So let not the land spew you out for defiling it, as it spewed out the nation that came before you” (18:28). Seforno notes that the previous inhabitants of the land, the Canaanite nations, were driven out specifically because of these abominations. Eretz Yisrael, he explains, is uniquely sensitive to moral corruption.
But in Kedoshim, the message shifts. The emphasis is not on the consequences of sin, but on the aspiration to holiness. The Torah declares, “ViHyeetem Li Kadosh, Ki Kadosh Ani Hashem, ViAvdil Etchem Min Ha’Am LiHyot Li” (20:26). It’s not about punishment, it’s about identity, separating ourselves for the other nations and striving to reflect Hashem’s holiness in every aspect of our lives.
Rashi, as quoted by Ramban, famously comments on the command “Kedoshim Tihiyu” (19:2) that this holiness primarily refers to abstaining from Arayot and immorality. In other words, sexual restraint isn’t just moral, it’s sacred. It’s a reflection of our mission to live with spiritual discipline.
But I believe there's an even broader theme unfolding in Parashat Kedoshim.
As we read through the parashah, we find that the Aseret HaDibrot are echoed throughout. In this framework, Gilui Arayot takes the place of “Lo Tinaf”, the prohibition against adultery.
Every Dibrah is referenced, except for one: Lo Tachmod, commonly known as “Do not covet”.
Why is Lo Tachmod missing?
Perhaps it’s because Parashat Kedoshim isn’t just about actions, it’s already a parashah about ideals, values, and inner sanctity. Coveting is a desire of the heart, an internal drive. But Kedoshim doesn’t aim to list every law. It invites us to elevate the entire human experience, from what we eat to how we speak, to how we judge others and care for the vulnerable.
Rather than just forbidding jealousy, Kedoshim gives us something greater: “Ve’Ahavta Le’re’acha Kamocha” (19:18). Where Lo Tachmod tells us not to covet our neighbor’s blessings, Kedoshim challenges us to rejoice in them. It replaces envy with empathy, comparison with compassion.
So yes, Kedoshim restates many of the Aseret HaDibrot. But more than that, it transforms them. It takes the foundation given at Sinai and elevates it into a vision for a holy society: A people who reflect Hashem’s holiness in action, thought, and heart.