Parshas Kedoshim - Parsha Stumpers

פרשת קדושים

Parsha Stumpers and Something to Think About

1. What does it mean to be kedoshim? The Gemara in kiddushin describes that the rabbanan termed the hebrew word for engagement as “Kiddushin” because essentially by marrying a wife you are making her “assur to everyone else just like hekdesh”. What is the root of what it means to be a kadosh?

2. Parshas Kedoshim contains many mitzvos – within these the eseres hadibros are present. Some of them are straight out and some of them are alluded to. Where?

3. The passuk (19:17) says tjhat there is a mitzva to give others mussar...'and you should not bear a sin because of him'. What does this mean?

4. Why is 'v'ahavta l'reiacha kamocha' a 'zeh k'lal gadol ba'Torah?

5. The passuk (20:3), when describing prohibition of giving children over to molech (a certain form of avodah zarrah), says that Hashem will direct his face upon them and cut them off from their people. Rashi explains further that Hashem will turn aside, so to speak, from all his other concerns to deal with this person...
   a. Why does the Torah use this expression here more than other times in chumash?
   b. The passuk in Acharei Mos 17:10 uses the same expression regarding eating blood and Rashi explains it the same way? What is the connection?
6. Rashi (19:4) comes to explain that not only is one forbidden to make his own idols, one is also forbidden to worship the idols that someone else gives him. What is Rashi adding? If I can't make my own idols then why would I think someone else could give me idols and that would be fine for me to worship? Furthermore, our parsha contains two concepts which would counter such a mistake anyway: that of lifnei iver and divrei harav v'divrei hatalmud l'divrei mi shomim (see rashi by kibud av v'eim)?

7. A similar question as the one above could also be asked regarding molech. Rashi (20:3) comments that one might think that even though one cannot offer his child to molech avodah zarah, but perhaps one would think it is permitted to give over a grandchild. Why would someone make such a drastic mistake to think that? Would someone really think that although one cannot sacrifice a child for avodah zarrah that it would be permitted to sacrifice a grandchild?

8. The passuk (19:14) says that one may not curse a deaf person. Rashi is bothered why the passuk limits this to only cursing deaf people and goes on to say that there is a different source to teach us not to curse anyone (based on shemos 22:27). Why isn't this a kal v'chomeir, though? After all, if one is not allowed to curse someone who cannot hear them, then certainly if that person could hear you which would cause even more conflict and strife?
9. The passuk (19:15) commands us to judge our friends favorably, yet there is another concept of v'hiyisem n'kiyim – that each individual has the responsibility to be “clean” in the eyes if his peers. Where does the line get drawn between these two ideas? Also, how far, in general, must one go when it comes to being dan l'kaf zechus?

10. The passuk (19:26) states the issur of practicing divination and believing in “lucky times”. Where does the line get drawn between not making up superstitions versus listening to the messages that Hashem is trying to communicate to us?

11. Rashi (19:32) describes that displaying honor to an elder is accomplished by not sitting in his lace, not speaking in his place, and not contradicting him. Interestingly, these were the same examples Rashi (19:3) used regarding acting towards one parents – but there Rashi gave them as the examples of fear of ones parents as opposed to the other examples chosen to illustrate honor to one's parents. Why the difference?