Posts so far for parshat Kedoshim

2011

1. Kedoshim sources -- further expanded. For example, many more meforshei Rashi.
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2. YUTorah on parashat Kedoshim
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3. The meaning of שנאמרה פרשה זו בהקהל --  Somewhat obstinately, I insist on a strange yet straightforward meaning of this phrase. How can we square this with contrary halacha and with the text of the pesukim?
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4. Et zachar vs. Ve'et zachar --  Another analysis of the absence or presence of a leading vav. In this instance, our Masoretic text is supported by the Samaritan text.
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5. Why does Onkelos translate Yid'oni as Zechuru?  Though it might be obvious for those who like Hebrew puns, why the zayin? And why the mismatch, against the famous derasha of Chazal?

2010

1. Kedoshim sources -- revamped, with more than 100 meforshim on the parasha and haftara.
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2. Do Chazal darshen the Samaritan version of Vayikra 20:7? In parashat Kedoshim, yet another instance in which a derashat Chazal matches the Samaritan text of the Chumash instead of our Masoretic text. In this instance, however, it is somewhat plausible that Chazal are merely darshening the union of two similar pesukim; and that the Samaritans, as is their wont, harmonized the two similar pesukim. Still, after considering Minchas Shai, Gra, a few suggestions of my own, and considering Talmudic variants, I conclude that Chazal were once again darshening a non-Masoretic text.

2009

1. Kedoshim sources -- links by aliyah and perek to an online Mikraos Gedolos, plus a slew of commentary on parsha and haftara.
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2. Shaving as specifically for a meis, as peshat in the pesukim in Kedoshim and Emor. And some backup to this idea in Yeshaya and in Herodotus.
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3. And even more evidence to this, from Iyov and Yirmeyahu.
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4. Dechuru or Zechuru in Onkelos, and why I think that despite Ohev Ger about the daled/zayin alternation, Zechuru with a daled in Aramaic is correct.

2008

1. Do not curse the deaf, as literal vs. idiomatic, and a comparison to lifnei iver.
2. Rabbenu Bachya, Sefirot, and Elim: distinguishing between worshipping Sefirot and worshipping other forces, where the power does not come from themselves.

2005

1. Anachronism In Midrash
• in which there are various opinions as to how Avraham knew a certain detail of milah (namely, what to circumcise). And one midrashic opinion which questions whether Avraham would be cognizant of midrashic methods such as gezeira shava.
2. Loving your neighbor as yourself, and how it is not just a nice platitude, but rather has halachic effect. A beautiful Yerushalami on it. Also, the difference between Hillel's statement and Rabbi Akiva's statement, and other sources and manifestations of this idea.

Kedoshim sources

by aliyah
rishon (19:1)
sheni (19:15)
shelishi (19:23)
revii (19:33)
chamishi (20:1)
shishi (20:8)
shevii (20:23)
maftir (20:25)
haftara (Amos 9:7)
haftara, according to Sefardim, Italians (Yechezkel 20)

by perek
perek 19 ; perek 20

meforshim
Judaica Press Rashi in English
Shadal (and here)
Mishtadel
Chizkuni
http://hebrewbooks.org/pdfpager.aspx?req=40149&st=&pgnum=118
Daat -- with Rashi, Ramban, Seforno, Ibn Ezra, Rashbam, Rabbenu Bachya, Midrash Rabba, Tanchuma+, Lekach Tov, Yalkut Shimoni, Gilyonot.
Gilyonot Nechama Leibovitz (Hebrew)
Tiferes Yehonasan from Rav Yonasan Eibeshitz
Chasdei Yehonasan -- not until Emor
Divrei Yehonasan
Toldos Yitzchak Acharon, repeated from Rav Yonasan Eibeshitz
Even Shleimah -- from Rabbi Shlomo Zalman Ehrenreich
R' Saadia Gaon's Tafsir, Arabic translation of Torah (here and here)
Collected commentary of Saadia Gaon on Torah
Rashbam (and here)
Abarbanel
Vayikra Rabba, with commentaries
Torah Temimah
Kli Yakar
Zohar, with English translation
Baal Haturim
Baal Haturim (HaAruch)
Torat Hatur
Ibn Janach
Rabbenu Ephraim
Ibn Caspi
Ibn Caspi -- not until Bamidbar
Ralbag
Dubno Maggid
Imrei Shafer, Rav Shlomo Kluger
Ateret Zekeinim
Mei Noach
Arugat HaBosem
Yalkut Perushim LaTorah
R' Yosef Bechor Shor
Meiri
Ibn Gabirol
Rabbenu Yonah
Seforno
Aderet Eliyahu (Gra)
Kol Eliyahu (Gra) -- not until Emor
Sefer Zikaron of Ritva -- not until Chukas
Malbim
Malbim - haTorah veHamitzvah
Chiddushei HaGriz -- not until Bemidbar
Noam Elimelech
Michlal Yofi
Nesivot Hashalom
Tzror Hamor
R' Eleazer miGermayza
Tanach with He'emek Davar -- Netziv
Nachalas Yaakov -- R' Yaakov ben Yaakov Moshe of Lissa
Divrei Emes -- Chozeh mi-Lublin
Ramchal
Or Hameir, R' Zev Wolf of Zhitomir
Alshich
Chida
Akedat Yitzchak
Melo HaOmer
Baalei Bris Avraham
Rav Yosef Karo
Chasam Sofer
Chasam Sofer al HaTorah
Tziyuni
Rikanti
Daat Soferim
Divrei Yaakov
Rabbi Yehoshua Ibn Shoiv, a student of the Rashba
Maharsham -- Techeilet Mordechai
Mat'amei Yitzchak
Hamidrash veHamaaseh
Maaseh Shoshan
Toras Chesed
Meshech Chochma
Ohel Moshe
Vayavinu Bamikra
Kli Chemdah -- R' Meshulam Yissachar Halevi Ish Horowitz
Kli Chemdah -- R' Meir Dan Plotsky
Yalkut David
Yalkut Yehuda
Birkas Avraham
Damesek Eliezer
Maggid Mishnah -- R' Menashe Klein
Parperet Moshe

The following meforshim at JNUL. I've discovered that if you click on the icon to rotate sideways, change to only black and white, select only the portion which is text, it is eminently readable on paper.

Ralbag (pg 261)

Baal HaTurim (38)

Rabbenu Bachya (176)
Naftulei Elohim (upon Rabbenu Bachya) (27)

Chizkuni (100)

Abarbanel (257)

Shach (174)

Paneach Raza (57)

Yalkut Reuveni (pg 124)

Sefer Hachinuch (pg 67)

Aharon ben Yosef the Karaite (172)

rashi
Daat, Rashi In Hebrew (perek 19)
Judaica Press Rashi in English and Hebrew
Mizrachi, Mizrachi (on Rashi, 206)
Gur Aryeh (Maharal of Prague) -- and here
Maharsha
Siftei Chachamim
Berliner's Beur on Rashi
Commentary on Rashi by Yosef of Krasnitz
R' Yisrael Isserlin (on Rashi, 12)
Two supercommentaries on Rashi, by Chasdai Almosnino and Yaakov Kneizel
Rav Natan ben Shishon Shapira Ashkenazi (16th century), (JNUL, pg 103)
Taz -- not until Emor
Levush HaOrah
Mohar`al
Yeriot Shlomo (Maharshal)
Moda L'Bina (Wolf Heidenheim)
Dikdukei Rashi
A different Dikdukei Rashi
Mekorei Rashi (in Mechokekei Yehuda)
Bartenura
Yosef Daas
Nachalas Yaakov
Medayek HaRashi
Prachei Rashi
Pi Habe'er on Mizrachi
Baalei HaTosafot al HaTorah
Ho'il Moshe
Sefer Zikaron - R' Avraham Bakrat
Maskil LeDavid
Devek Tov
Ktav Yad of Rashi
Another Ktav Yad (Munich, 1233)
And yet another Ktav Yad
Be'er Basadeh
Be'er Yitzchak
Tiferes Yosef
Or Hachama
Nimukei Shmuel
Rashi -- 1487
Rashi, Savyonita, 1557
Also see Mikraos Gedolos above, which has Rashi with Sifsei Chachamim


ramban
Daat, Ramban in Hebrew (perek 19)
R' Yitzchak Abohav's on Ramban (standalone and in a Tanach opposite Ramban)
Kesef Mezukak
Kanfei Nesharim
Rabbi Meir Abusaula (student of Rashba)

ibn ezra
Daat, Ibn Ezra in Hebrew (perek 19)
Mechokekei Yehudah, (Daat)
Mechokekei Yehudah (HebrewBooks)
Mavaser Ezra
R' Shmuel Motot (on Ibn Ezra, pg 37)
Ibn Kaspi's supercommentary on Ibn Ezra, different from his commentary (here and here)
Mekor Chaim, Ohel Yosef, Motot
Avi Ezer
Tzofnas Paneach
Ezra Lehavin
Also see Mikraos Gedolos above, which has Ibn Ezra with Avi Ezer

targum
Targum Onkelos opposite Torah text
Targum Onkelos and Targum Pseudo-Yonatan in English
Shadal's Ohev Ger
Berliner
Chalifot Semalot
Avnei Tzion -- two commentaries on Onkelos
Bei`urei Onkelos
Or Hatargum on Onkelos
Targum Yonatan
Commentary on Targum Yonatan and Targum Yerushalmi
Septuagint
Origen's Hexapla (JNUL)
Targum Shomroni -- missing until Bamidbar
Samaritan Torah
Chumash with Onkelos, dfus Savyonita, 1557
Lechem veSimlah


masorah
Tanach with masoretic notes on the side
Commentary on the Masorah
Minchas Shai
Or Torah
Taamei Masoret
Masoret HaKeriah
Shiluv Hamasorot -- not until Emor
Masoret HaBrit HaGadol
Rama (but based on alphabet, not parsha) -- and here
Vetus Testamentum
CD Ginsburg
Minchat Kohen
Taamei Hamesorah -- not until Shlach


midrash
Midrash Rabba at Daat (19)
Midrash Tanchuma at Daat (19)
Vayikra Rabba, with commentaries
Midrash Tanchuma with commentary of Etz Yosef and Anaf Yosef
Commentary on Midrash Rabba by R' Naftali Hirtz b'R' Menachem
Matat-Kah on Midrash Rabba
Nefesh Yehonasan by Rav Yonasan Eibeshutz
Midrash Yehonasan
Yalkut Shimoni
Lekach Tov
Kli Chemdah on Vayikra Rabba
Tirosh on Vayikra Rabba
Midrash Aggada
Sifra


haftarah (Amos 9:7-15)

In a separate Mikraos Gedolos, with Targum, Rashi, Radak, Ralbag, Minchat Shai, Metzudat David.

Rashis in English

Haftarah in Gutnick edition

Daat, with Ibn Ezra and Yalkut Shimoni

Aharon ben Yosef the Karaite (91)
Parshandata

alternate haftarah (Yechezkel 20:2-20, continuing into 22:1-16)
Haftarah in Gutnick Edition
Rashis in English
In a separate Mikraos Gedolos, with Targum, Rashi, Radak, Ralbag, Minchat Shai, Metzudat David.
Daat, with a link to Yalkut Shimoni, Gilyonot, and to Shadal (page 9 in PDF)
Aharon ben Yosef the Karaite
Radak (pg 181)

alternate haftara (Yechezkel 22:1)

In a separate Mikraos Gedolos, with Targum, Rashi, Radak, Ralbag, Minchat Shai, Metzudat David.
Haftarah in Gutnick edition

Rashis in English

Daat, with a link to Yalkut Shimoni, Gilyonot, and to Shadal (page 16 in PDF)

Aharon ben Yosef the Karaite (pg 83)

Radak (page 186)

YU Torah on parashat Kedoshim

Audio Shiurim on Kedoshim
Rabbi Aaron Soloveichik: Aspiring to Kedusha 
Rabbi Aharon Kahn: Being a Separate Nation 
Rabbi Kenneth Brander: The Jewish Notion of a Sexual Ethic 
Rabbi Eliakim Koenigsberg: Yom Hazikaron and the Meaning of Kedoshim Ti'heyu 
Rabbi Baruch Simon: V'al Menuchasam Yakdishu es Shmecha
Rabbi Ari Zahtz: Ve Ahavta LeRayacha Kamocha 
Rabbi Reuven Spolter: The Letter and Spirit of the Law 
Rabbi Chaim Brovender: Does Fruit Have an Orla? 
Rabbi Yonah Gross: Understanding Chukim 
Rabbi Azarya Berzon: Kibud Av V`Am 
Rabbi Michael Taubes: Offering Food To A Jew Who Will Not Make A Beracha 
Rabbi Chaim Eisenstein: Kedushat Beit Hamikdash, Consistency and Permanence 
Rabbi Moshe Taragin: Israeli Trees 
Rabbi Dovid Gottlieb: Is it Ever Permitted to Hate Another Jew?
Rabbi Ally Ehrman: Defining Kedusha And Then Living It 
Mrs. Shira Smiles: Honest Gains
Rabbi Andi Yudin: Dan Lekaf Zechus 
Rabbi Avi Schneider: An Opportunity or an Obligation 
Rabbi Joel Finkelstein: Stand For Your Elders 
Rabbi Daniel Z. Feldman: Lifnei Iver Lo Titen Michshol 
Itamar Zolberg: Kedushah v'Taharah (Hebrew)

Articles on Kedoshim
Rabbi David Horwitz: Abstinence from Sexual Sins
Rabbi Beinish Ginsburg: The Mitzvah of Toshacha (Rebuke)
Rabbi Meir Goldwichtl: The Unique Kedusha of Am Yisrael
Rabbi Avraham Gordimer: Structure of Kedoshim 
Rabbi Maury Grebenau: Intelligent Design and Designation
Rabbis Stanley M Wagner and Israel Drazin: The Targumist’s Treatment of Idols 

Rabbi Jeremy Wieder: Laining for Parshat Kedoshim
See all shiurim on YUTorah for Parshat Kedoshim

New This Week	Sefirat Haomer: The Minhagim of Aveilut  Rabbi Ezra Schwartz	The Dichotomy of Sefiras Haomer: A Dual Avodah Rabbi Chaim Eisenstein
Talmidei Rabi Akiva  Rabbi Meir Goldwicht	The Rav's Understanding of Continuity in Sefiras Haomer  Rabbi David Hirsch	Shaving on Rosh Chodesh During Serifrah  Rabbi Zvi Sobolofsky
Sefirah, Torah and Personal Growth  Professor Smadar Rosensweig	From Schubert to Shwekey: Music During Sefirah and Throughout the Year  Rabbi Shmuel Maybruch	Sefiras HaOmer:  A Path to Purity  Rabbi Shalom Rosner

Some thoughts on Vanitz'ak

The Haggadah continues, darshening the next pasuk in Arami Oved Avi:

ז  וַנִּצְעַק, אֶל-יְהוָה אֱלֹהֵי אֲבֹתֵינוּ; וַיִּשְׁמַע יְהוָה אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ וְאֶת-עֲמָלֵנוּ וְאֶת-לַחֲצֵנוּ.

7 And we cried unto the LORD, the God of our fathers, and the LORD heard our voice, and saw our affliction, and our toil, and our oppression.

This text is actually a bit askew, in this particular Haggadah. It should have led off with the full text citation of vanitz'ak. Instead, it leads with the derasha on vanitz'ak, and only remembers and cites the full pasuk at the end.

וַנִּצְעַק, אֶל-ה' אֱלֹהֵי אֲבֹתֵינוּ --  the linkage is based on the end of the pasuk in Shemos perek 2. That pasuk:

כג  וַיְהִי בַיָּמִים הָרַבִּים הָהֵם, וַיָּמָת מֶלֶךְ מִצְרַיִם, וַיֵּאָנְחוּ בְנֵי-יִשְׂרָאֵל מִן-הָעֲבֹדָה, וַיִּזְעָקוּ; וַתַּעַל שַׁוְעָתָם אֶל-הָאֱלֹהִים, מִן-הָעֲבֹדָה.

23 And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage.

And וַנִּצְעַק is close to the וַיִּזְעָקוּ, both in meaning, and because zayin and tzadi are both sibilants. And that the cry was אֶל-ה' אֱלֹהֵי אֲבֹתֵינוּ we may see because וַתַּעַל שַׁוְעָתָם אֶל-הָאֱלֹהִים.

This actually skips ahead by a perek in Shemos. And intervening was the plot involving the midwives, and the drowning of the firstborn. Yet this is the flow of the pesukim in Arami Oved Avi, and continues along the same topic.

Then, we continue darshening the pasuk:

 וַיִּשְׁמַע ה' אֶת-קֹלֵנוּ --  This is then a link to the next pasuk in Shemot 2:

כד  וַיִּשְׁמַע אֱלֹהִים, אֶת-נַאֲקָתָם; וַיִּזְכֹּר אֱלֹהִים אֶת-בְּרִיתוֹ, אֶת-אַבְרָהָם אֶת-יִצְחָק וְאֶת-יַעֲקֹב.

24 And God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob.

based on the beginning of the pasuk. By having runs of phrases and contiguous pesukim, it further demonstrates that the short text points to the long text. At this point, this is an indication of how bad the avadim hayinu was, as well as the start of the redemption, the suffering caused us to groan out, and perhaps to turn to Hashem.

וַיַּרְא אֶת-עָנְיֵנוּ -- Why should we assume that onyeinu here means perishut derech eretz? Earlier, vayaanunu meant affliction. But that is indeed one factor. We already had a pointer to the affliction of hard labor. Also, inuy often means holding back from marital relations. Thus, we see an interpretation in the gemara about the actions of Shechem, וישכב אתה ויענה, that the latter means that he refused to have further relations with her. And in Lavan's warning / deal with Yaakov at Gal-Ed, אִם-תְּעַנֶּה אֶת-בְּנֹתַי is taken to mean refraining from marital relations.

I have a suspicion that the text pointed at is not meant to "prove" the perishut derech eretz. Rather, we see that there are runs of pesukim, first from Shemot 1, and now from Shemot 2. In terms of Shemot 2, we had pesukim 23 and 24 already. And we round out the pesukim cited with pasuk 25:

כה  וַיַּרְא אֱלֹהִים, אֶת-בְּנֵי יִשְׂרָאֵל; וַיֵּדַע, אֱלֹהִים.  {ס}

25 And God saw the children of Israel, and God took cognizance of them. {S}

Perishut derech eretz just comes from a knowledge of the word inuy in Tanach in general. 

If we are compelled to say that a prooftext for perishut derech eretz is in play, then perhaps from vayeda as in the Biblical sense of knowledge, in the carnal sense. Or perhaps that Hashem saw the benei Yisrael, and so He appreciated the limitations on producing further children. However, as noted, I strongly suspect that this is not a prooftext.

Perishut derech eretz is somewhat necessarily as connected to that which follows, which is the drowning of any male children who were born. They had difficulty conceiving, and that which was born was lost. In the Sifrei, there is a variant derasha, in which we instead of continuing with perek 2 and pasuk 25, we return to perek 1, right after the failed attempt to curb Israelite population growth via hard labor. The pasuk is:

טז  וַיֹּאמֶר, בְּיַלֶּדְכֶן אֶת-הָעִבְרִיּוֹת, וּרְאִיתֶן, עַל-הָאָבְנָיִם:  אִם-בֵּן הוּא וַהֲמִתֶּן אֹתוֹ, וְאִם-בַּת הִוא וָחָיָה.

16 and he said: 'When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.'

and in particular, the phrase וּרְאִיתֶן עַל-הָאָבְנָיִם . The affliction is then a physical sort of suffering, and to Pharaoh's second failed plan. (Perhaps the hagadah did not choose this derasha since the midwives never put it into action, and the women would be giving birth anyway.) This segues nicely into the drowning of the male children.

Another point is that while our pasuk does not seem to prove the idea that was darshened, this variant does. But ultimately, this is not of any concern.