“Speak to the entire congregation of the children of Israel, and say to them: You shall be holy, for I, the Lord your God, am holy” (Leviticus 19:2). “You shall be holy” – that is what is written: “The Lord of hosts will be exalted through justice” (Isaiah 5:16). It is taught: Rabbi Shimon ben Yoḥai said: When is the name of the Holy One blessed be He glorified in His world? It is when the Holy One blessed be He applies the attribute of justice against the wicked. It has many verses: “I will be glorified and I will be sanctified, and I will become known before the eyes of many nations, and they will know that I am the Lord” (Ezekiel 38:23). And it is written: “The Lord is known, He performs justice” (Psalms 9:17). “This time, I will inform them of My hand and of My might” (Jeremiah 16:21). “In order to know the righteous acts of the Lord” (Micah 6:5). And this one: “The Lord of hosts will be exalted through justice.”
Rabbi Berekhya said in the name of Rabbi Levi: That is what is written: “You, Lord, are forever exalted” (Psalms 92:9). Your hand is always uppermost. The way of the world is that a flesh and blood king sits in judgment; when he issues a positive ruling, the entire people lauds him. When he issues a death sentence, there is no creature that lauds him because they know that there is impulsiveness in his ruling. But the Holy One blessed be He is not so; rather, whether with an attribute of goodness or with an attribute of punishment, “You, Lord, are forever exalted,” Your hand is always uppermost. Rav Huna said in the name of Rav Aḥa: It is written: “A psalm of David. I sing kindness and justice; to You, Lord, I sing praises” (Psalms 101:1). David said before the Holy One blessed be He: ‘Master of the universe, if You perform kindness with me, I sing; in any case I sing praises.’ Rabbi Tanḥum ben Rabbi Yudan said: It is written: “I praise the word of God; I praise the word of the Lord” (Psalms 56:11); whatever the case, I praise His word.1Whether He acts with the attribute of justice, represented by the name God (Elohim), or the attribute of mercy, represented by the name Lord, the Tetragrammaton. The Rabbis say: It is written: “I will encounter distress and sorrow and I will call in the name of the Lord” (Psalms 116:3–4). “I will raise a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). I any case, I will call in the name of the Lord. Rabbi Yudan ben Rabbi Pilya said: That is what Job said: “The Lord has given, the Lord has taken, may the name of the Lord be blessed” (Job 1:21). When He gives, He gives with mercy; when He takes, He takes with mercy. Moreover, when He gave, He did not consult anyone, but when He took, He consulted with His heavenly court. Rabbi Elazar said: Everywhere that you find “and the Lord,” it is He and His court.2The word “and” implies God and his court. The paradigm of them all: “And the Lord spoke ill of you” (I Kings 22:23). Rabbi Yudan said: “You [Lord] are [forever] exalted.” You practice exaltedness in Your world. You granted priesthood to Aaron forever: “It is an [everlasting] covenant of salt” (Numbers 18:19). You granted kingdom to David forever, as it is stated: “Do you not know that the Lord, God of Israel, gave kingship [over Israel to David forever]” (II Chronicles 13:5). You granted holiness to Israel forever, as it is stated: “You shall be holy” (Leviticus 19:2).
Another matter, “you shall be holy” – that is what is written: “May He send you help from the Sanctuary” (Psalms 20:3). Rabbi Berekhya said in the name of Rabbi Simon: There was an incident involving Abba Yosei of Tzaitur, a villager, who was sitting and studying at the entrance to a spring. A certain spirit that dwelled there appeared to him. It said to him: ‘You know, how many years I have been dwelling here, and you and your wives come and go at night and in the morning, and you are not harmed. Now, you should know, that an evil spirit seeks to dwell here, and it harms people.’ He said to it: ‘What shall we do?’ It said to him: ‘Go and warn the residents of the city: Anyone who has a hoe, anyone who has a spade, anyone who has a rake, let him come out here tomorrow at daybreak, and let him look at the water’s surface. When they see a whirlpool in the water, let them strike with their iron and say: Ours is victorious, and they shall not go from here until they see congealed blood on the water’s surface.’ He went and he warned the residents of the city, and said to them: ‘Anyone who has a hoe, anyone who has a spade, anyone who has a rake, let them come out there tomorrow at daybreak, and let them look at the water. When you see a whirlpool in the water, strike with the iron and say: Ours is victorious, ours is victorious, and do not go from here until you see congealed blood on the water’s surface.’ Can the matters not be inferred a fortiori? If the spirits, that were not created to [require] assistance, require assistance, we who were created to [require] assistance, all the more so. That is, “may He send you help from the Sanctuary.”
Another matter, “May He send you help from the Sanctuary” – Rabbi Levi said: all the goodness, blessings, and consolations that the Holy One blessed be He is destined to bestow upon Israel are only from Zion, as it is stated: “May the salvation of Israel emerge from Zion” (Psalms 14:7). Might [will come] from Zion, as it is stated: “The Lord will send your rod of might from Zion” (Psalms 110:2). Blessing [will come] from Zion, as it is stated: “May the Lord bless you from Zion” (Psalms 134:3). The shofar[will sound] from Zion, as it is stated: “Sound a shofarfrom Zion” (Joel 2:1). Dew, life, and blessing [will come] from Zion, as it is stated: “Like the dew of Hermon that falls upon the mountains of Zion, for there the Lord commanded the blessing of life, for eternity” (Psalms 133:3). Torah [will come] from Zion, as it is stated: “For Torah shall emerge from Zion” (Isaiah 2:3). Aid and assistance [will come] from Zion, as it is stated: “May He send you help from the Sanctuary [mikodesh]” (Psalms 20:3), from the sacred [mikidush] deeds that are in your hand.3God will help you in the merit of your good deeds. “And support you from Zion [mitziyon]” (Psalms 20:3), from the noteworthiness [mitziyun] of the deeds that are in your hand. The Holy One blessed be He said to Moses: ‘Go say to Israel: Just as I am abstinent, so you shall be abstinent; just as I am holy, so you shall be holy.’ That is what is written: “You shall be holy.”
Rabbi Ḥiyya taught: This portion was stated in an assembly4As the verse states: “Speak to the entire congregation of the children of Israel…” because most of the essential principles of the Torah are dependent upon it. Rabbi Levi said: Because the Ten Commandments are included in it. “I am the Lord your God” (Exodus 20:2), and it is written here: “I am the Lord your God” (Leviticus 19:2). “You shall have no [other gods before Me]” (Exodus 20:3), and it is written here: “Do not make molten gods for yourselves” (Leviticus 19:4). “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), and it is written here: “You shall not take an oath in My name falsely” (Leviticus 19:8). “Remember the Sabbath day to sanctify it” (Exodus 20:8), and it is written here: “And you shall observe My Sabbaths” (Leviticus 19:3). “Honor your father and your mother” (Exodus 20:12), and it is written here: “Each of you shall revere his mother and father” (Leviticus 19:3). “You shall not murder” (Exodus 20:13), and it is written here: “You shall not stand by the blood of your neighbor” (Leviticus 19:16). “You shall not commit adultery” (Exodus 20:13), and it is written here: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10). “You shall not steal” (Exodus 20:13), and it is written here: “You shall not steal” (Leviticus 19:11). “You shall not bear [false witness]” (Exodus 20:13), and it is written here: “You shall not go as a gossip” (Leviticus 19:16). “You shall not covet” (Exodus 20:14), and it is written here: “You shall love your neighbor as yourself” (Leviticus 19:18). Rabbi Yudan said in the name of Rabbi Shimon ben Yoḥai: Moses our master gave us in writing three portions in the Torah in each of which there are sixty mitzvot. They are: The portion of Passover,5Exodus 12. the portion of damages,6Exodus 21–23:9. and the portion of “[you shall be] holy.”7Leviticus 19. Rabbi Levi said in the name of Rabbi Shila of the village of Tamarta: Seventy in each of them. Rabbi Tanḥuma said: They do not disagree. The one who renders the portion of Passover seventy included with it the portion of phylacteries.8Exodus 13:1–16. The one who renders the portion of damages seventy, included with it the portion of the Sabbatical year.9Exodus 23:10. The one who renders the portion of “[you shall be] holy” seventy, included with it the portion of forbidden sexual relations.10Leviticus 20.
Rabbi Yehuda ben Pazi said: Why was the portion of forbidden sexual relations juxtaposed to the portion of “[you shall be] holy”? It is to teach you that everywhere that you find restraint from forbidden sexual relations, you find holiness. This is consistent with another statement of Rabbi Yehuda ben Pazi, who said: Anyone who restrains himself from forbidden sexual relations is called holy. Rabbi Yehoshua ben Levi cites it from the Shunamite woman. That is what is written: “She said to her husband: Behold now, I know that the man of God is holy” (II Kings 4:9). Rabbi Yona said: He is holy, but his attendants are not holy. That is what is written: “Geiḥazi came to push her away [lehodfah]” (II Kings 4:27). Rabbi Yosei bar Ḥanina said: He pushed her away by the glory of her beauty [behod yofyah], by her breasts. Rabbi Aivun said: It teaches11Rabbi Aivun is commenting on the fact that the Shunamite woman referred to the prophet Elisha as holy. that he had never looked at her. The Rabbis say: [It teaches] that she never saw a drop of semen on his sheet. The maidservant of Rabbi Yishmael bar Rav Yitzḥak said: I would tend to the garments of my master, and never did I find anything untoward on the garments of my master. Rabbi Yehoshua ben Levi said: Why was the portion of forbidden sexual relations juxtaposed to the portion of “[you shall be] holy”? It is to teach you that everywhere that you find restraint regarding forbidden sexual relations, you find holiness. There are many verses for this. “[They shall not marry] a licentious woman or a profaned woman” (Leviticus 21:7), [is followed by the verse]: “You shall sanctify him, for he offers the food of your God, [he shall be holy to you]” (Leviticus 21:8). “A widow or a divorcee, or a profaned woman, or a licentious woman, [these he shall not marry]…and he shall not profane his offspring” (Leviticus 21:14–15). And this: “Speak to the entire congregation of the children of Israel…” (Leviticus 19:2).
Rabbi Yudan said in the name of Rabbi Shmuel bar Naḥman: This is analogous to a king who had an inner garment and would command his servant to shake it and fold it…12The midrash alludes to this analogy but does not complete the thought, which is presented more fully in Vayikra Rabba 2:4. Rabbi Shmuel bar Naḥman said: This is analogous to a High Priest who was walking along the way, and a non-priest happened before him. He said to him: ‘Allow me to walk with you.’ He said to him: ‘My son, I am a priest, and I walk on a ritually pure path. My way is not to walk between graves. If you walk with me, fine. If not, ultimately I will leave you and go on my way.’ So, Moses said to Israel: “As the Lord your God walks in the midst of your camp to deliver you” (Deuteronomy 23:15). What is “to deliver you [lehatzilekha]”? Two amora’im, one said: To protect you; “to be shade [tzel] over your head” (Jonah 4:6), and one said: To empty all the property of all the nations and give it to you, just as it says: “You will despoil [venitzaltem] Egypt” (Exodus 3:22). For the purpose of: “Your camp shall be holy and He will not see an unseemly matter [devar erva] among you” (Deuteronomy 23:15); unseemly speech [ervat dibur]. Rabbi Shmuel bar Naḥman said: This is obscene speech.
Rabbi Avin said two [statements]. Rabbi Avin said: This is analogous to a king who had a wine cellar. He placed guards there, some of them nazirites and some of them drunkards. At evening time, he came to give their wages. He gave the drunkards two portions and the nazirites one portion. They said to him: ‘Our master the king, did we not all guard as one? Why are you giving them two portions and us one portion?’ The king said: ‘They are drunkards and they are accustomed to drink wine; that is why I am giving them two portions and you one portion.’ So too, supernal beings, because they do not have an evil inclination, they have but one sanctity, as it is stated: “By the statement of the holy ones” (Daniel 4:14). But earthly beings, because the evil inclination dominates them, if only it would be that they withstand it with two sanctities. That is what is written: “Speak to the entire congregation of the children of Israel [and say to them: You shall be holy].” And it is written: “You shall sanctify yourselves, and you shall be holy” (Leviticus 20:7). Rabbi Avin said another [statement]: This is analogous to residents of a province who crafted three crowns for the king. What did the king do? He placed one upon his head and two upon the heads of his sons. So too, each and every day, the supernal beings crown the Holy One blessed be He with three sanctifications.13This is expressed in the verse in which they are described as saying: “Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory” (Isaiah 6:3). What does the Holy One blessed be He do? He places one upon His head and two upon the head of Israel. That is what is written: “Speak to the entire congregation of the children of Israel [and say to them: You shall be holy,” and]: “You shall sanctify yourselves, and you shall be holy.”
Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity. We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I”of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.
קְדשִׁים תִּהְיוּ (ויקרא יט, ב), הֲדָא הוּא דִכְתִיב (ישעיה ה, טז): וַיִּגְבַּהּ ה' צְבָאוֹת בַּמִּשְׁפָּט, תַּנְיָא אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵימָתַי שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְגַּדֵּל בְּעוֹלָמוֹ, בְּשָׁעָה שֶׁעוֹשֶׂה מִדַּת הַדִּין בָּרְשָׁעִים, וְאִית לֵיהּ קְרָיָן סַגִּיִין (יחזקאל לח, כג): וְהִתְגַדִּלְתִּי וְהִתְקַדִּשְׁתִּי וְנוֹדַעְתִּי לְעֵינֵי גוֹיִם רַבִּים וְיָדְעוּ כִּי אֲנִי ה'. וּכְתִיב (תהלים ט, יז): נוֹדַע ה' מִשְׁפָּט עָשָׂה. (ירמיה טז, כא): בַּפַּעַם הַזֹּאת אוֹדִיעֵם אֶת יָדִי וְאֶת גְּבוּרָתִי. (מיכה ו, ה): לְמַעַן דַּעַת צִדְקוֹת ה', וְהָדֵין, וַיִגְבַּהּ ה' צְבָאוֹת בַּמִּשְׁפָּט.
“Speak to the entire congregation of the children of Israel, and say to them: You shall be holy, for I, the Lord your God, am holy” (Leviticus 19:2).
“You shall be holy” – that is what is written: “The Lord of hosts will be exalted through justice” (Isaiah 5:16). It is taught: Rabbi Shimon ben Yoḥai said: When is the name of the Holy One blessed be He glorified in His world? It is when the Holy One blessed be He applies the attribute of justice against the wicked. It has many verses: “I will be glorified and I will be sanctified, and I will become known before the eyes of many nations, and they will know that I am the Lord” (Ezekiel 38:23). And it is written: “The Lord is known, He performs justice” (Psalms 9:17). “This time, I will inform them of My hand and of My might” (Jeremiah 16:21). “In order to know the righteous acts of the Lord” (Micah 6:5). And this one: “The Lord of hosts will be exalted through justice.”
רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר, הֲדָא הוּא דִכְתִיב (תהלים צב, ט): וְאַתָּה מָרוֹם לְעֹלָם ה', לְעוֹלָם יָדְךָ בָּעֶלְיוֹנָה. בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם יוֹשֵׁב בַּדִּין, בִּזְמַן שֶׁהוּא נוֹתֵן דִּימוּס, כָּל הָעָם מְקַלְּסִין אוֹתוֹ, וּבִזְמַן שֶׁהוּא נוֹתֵן סְפִיקָלָא, אֵין כָּל בְּרִיָה מְקַלֶּסֶת אוֹתוֹ, מִפְּנֵי שֶׁהֵם יוֹדְעִין שֶׁיֵּשׁ שֶׁטֶף בְּדִינוֹ. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא בֵּין בְּמִדַּת הַטּוֹב, בֵּין בְּמִדַּת פֻּרְעָנֻיּוֹת וְאַתָּה מָרוֹם לְעוֹלָם ה', לְעוֹלָם יָדְךָ בָּעֶלְיוֹנָה. רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר, כְּתִיב (תהלים קא, א): לְדָוִד מִזְמוֹר חֶסֶד וּמִשְׁפָּט אָשִׁירָה לְךָ ה' אֲזַמֵּרָה, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, אִם חֶסֶד אַתָּה עוֹשֶׂה עִמִּי אָשִׁירָה, בֵּין כָּךְ וּבֵין כָּךְ לַה' אֲזַמֵּרָה, אָמַר רַבִּי תַּנְחוּם בְּרַבִּי יוּדָן, כְּתִיב (תהלים נו, יא): בֵּאלֹהִים אֲהַלֵּל דָּבָר בַּה' אֲהַלֵּל דָּבָר, בֵּין כָּךְ וּבֵין כָּךְ אֲהַלֵּל דְּבָרוֹ. וְרַבָּנָן אָמְרֵי, כְּתִיב (תהלים קטז, ג ד): צָרָה וְיָגוֹן אֶמְצָא וּבְשֵׁם ה' אֶקְרָא, (תהלים קטז, יג): כּוֹס יְשׁוּעוֹת אֶשָּׂא, בֵּין כָּךְ וּבֵין כָּךְ וּבְשֵׁם ה' אֶקְרָא. אָמַר רַבִּי יוּדָן בֶּן רַבִּי פִּילְיָא הוּא שֶׁאִיּוֹב אוֹמֵר (איוב א, כא): ה' נָתַן וַה' לָקָח יְהִי שֵׁם ה' מְבֹרָךְ, בֵּין שֶׁנָּתַן בְּרַחֲמִים נָתַן, בֵּין שֶׁנָּטַל בְּרַחֲמִים נָטַל, וְלֹא עוֹד אֶלָּא כְּשֶׁנָּתַן לֹא נִמְלַךְ בִּבְרִיָּה וּכְשֶׁנָּטַל נִמְלַךְ בְּבֵית דִּין. אָמַר רַבִּי אֶלְעָזָר בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא וַה', הוּא וּבֵית דִּינוֹ, בִּנְיַן אָב שֶׁבְּכֻלָּן (מלכים א כב, כג): וַה' דִּבֶּר עָלֶיךָ רָעָה, אָמַר רַבִּי יוּדָן כְּתִיב: וְאַתָּה מָרוֹם, רוֹמְמוּת אַתָּה נוֹהֵג בְּעוֹלָמֶךָ, נָתַתָּ כְּהֻנָּה לְאַהֲרֹן לְעוֹלָם (במדבר יח, יט): בְּרִית מֶלַח הִוא, נָתַתָּ מַלְכוּת לְדָוִד לְעוֹלָם, שֶׁנֶּאֱמַר (דברי הימים ב יג, ה): הֲלֹא לָכֶם לָדַעַת כִּי ה' אֱלֹהֵי יִשְׂרָאֵל נָתַן מַמְלָכָה. נָתַתָּ קְדֻשָּׁה לְיִשְׂרָאֵל לְעוֹלָם, שֶׁנֶּאֱמַר: קְדשִׁים תִּהְיוּ.
Rabbi Berekhya said in the name of Rabbi Levi: That is what is written: “You, Lord, are forever exalted” (Psalms 92:9). Your hand is always uppermost. The way of the world is that a flesh and blood king sits in judgment; when he issues a positive ruling, the entire people lauds him. When he issues a death sentence, there is no creature that lauds him because they know that there is impulsiveness in his ruling. But the Holy One blessed be He is not so; rather, whether with an attribute of goodness or with an attribute of punishment, “You, Lord, are forever exalted,” Your hand is always uppermost.
Rav Huna said in the name of Rav Aḥa: It is written: “A psalm of David. I sing kindness and justice; to You, Lord, I sing praises” (Psalms 101:1). David said before the Holy One blessed be He: ‘Master of the universe, if You perform kindness with me, I sing; in any case I sing praises.’ Rabbi Tanḥum ben Rabbi Yudan said: It is written: “I praise the word of God; I praise the word of the Lord” (Psalms 56:11); whatever the case, I praise His word.1Whether He acts with the attribute of justice, represented by the name God (Elohim), or the attribute of mercy, represented by the name Lord, the Tetragrammaton. The Rabbis say: It is written: “I will encounter distress and sorrow and I will call in the name of the Lord” (Psalms 116:3–4). “I will raise a cup of salvation, and I will call in the name of the Lord” (Psalms 116:13). I any case, I will call in the name of the Lord.
Rabbi Yudan ben Rabbi Pilya said: That is what Job said: “The Lord has given, the Lord has taken, may the name of the Lord be blessed” (Job 1:21). When He gives, He gives with mercy; when He takes, He takes with mercy. Moreover, when He gave, He did not consult anyone, but when He took, He consulted with His heavenly court. Rabbi Elazar said: Everywhere that you find “and the Lord,” it is He and His court.2The word “and” implies God and his court. The paradigm of them all: “And the Lord spoke ill of you” (I Kings 22:23).
Rabbi Yudan said: “You [Lord] are [forever] exalted.” You practice exaltedness in Your world. You granted priesthood to Aaron forever: “It is an [everlasting] covenant of salt” (Numbers 18:19). You granted kingdom to David forever, as it is stated: “Do you not know that the Lord, God of Israel, gave kingship [over Israel to David forever]” (II Chronicles 13:5). You granted holiness to Israel forever, as it is stated: “You shall be holy” (Leviticus 19:2).
דָּבָר אַחֵר, קְדשִׁים תִּהְיוּ, הֲדָא הוּא דִכְתִיב (תהלים כ, ג): יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר, מַעֲשֶׂה בְּקַרְתָּנִי בְּאַבָּא יוֹסֵי אִישׁ צַיְתוּר שֶׁהָיָה יוֹשֵׁב וְשׁוֹנֶה עַל פֶּתַח מַעְיָן, אִתְגַּלֵּי עֲלוֹי הַהוּא רוּחָא דַּהֲוָה שָׁרֵי תַּמָּן, אֲמַר לֵיהּ אַתּוּן יָדְעִין כַּמָּה שְׁנִין אֲנָא שָׁרֵי הָכָא וְאָתִין וְנָפְקִין אַתּוּן וּנְשֵׁיכוֹן בְּרַמְשָׁא וּבְטִיהֲרָא וְלֵית אַתּוּן מִתְנַזְּקִין, וְכַדּוּן תֶּהֱווֹן יָדְעִין דְּהָא רוּחַ בִּישׁ בָּעֵי מֵישְׁרָא הָכָא וְהָא מַזִּיק בְּרִיָּתָא, אֲמַר לֵיהּ וּמָה נַעֲבֵיד, אֲמַר לֵיהּ אָזֵיל וְאַסְהֵיד בִּבְנֵי מָתָא וֶאֱמָר לְהוֹן מַאן דְּאִית לֵיהּ מַכּוּשׁ מַאן דְּאִית לֵיהּ פָּס מַאן דְּאִית לֵיהּ מַגְרוֹפֵי, יִפְקוּן הָכָא לְמָחָר עִם מַצְמְחֵיהּ דְּיוֹמָא וִיהוֹן מִסְתַּכְּלִין עַל אַפֵּי מַיָא, וְכַד אִינוּן חָמְיָין עִרְבּוּבְיָא דְמַיָא יְהוֹן מַקְשִׁין בְּפַרְזְלַיָא וְאָמְרִין דִּידָן נָצַח וְלָא יִפְקוּן מִן הָכָא עַד זְמַן דְּיֶחֱמוּן חֲרָדָה דְּדָמָא עַל אַפֵּי מַיָא. אָזַל וְאַסְהֵיד בִּבְנֵי קַרְתָּא וְאָמַר לְהוֹן מַאן דַּהֲוָה לֵיהּ מַכּוּשׁ מַאן דַּהֲוָה לֵיהּ פָּס מַאן דַּהֲוָה לֵיהּ מַגְרוֹפֵי, נָפְקוּן לְמָחָר לְתַמָּן עִם מַצְמְחֵיהּ דְּיוֹמָא וִיהוֹן מִסְתַּכְּלִין כְּלַפֵּי מַיָא, כֵּיוָן דְּחָמוֹ עִרְבּוּבְיָא בְּמַיָא הֲווֹן מַקְשִׁין בְּפַרְזְלַיָא וַאֲמָרוּ דִּידָן נָצַח דִּידָן נָצַח, וְלָא עָלוּן מִן תַּמָּן עַד זְמַן דְּחָמוּן כְּמִין חֲרָדָא דְּדָמָא עַל אַפֵּי מַיָא, וַהֲרֵי דְבָרִים קַל וָחֹמֶר וּמָה אִם הָרוּחוֹת שֶׁלֹּא נִבְרְאוּ לְשׁוּם סִיּוּעַ צְרִיכִין סִיּוּעַ, אָנוּ שֶׁנִּבְרֵאנוּ לְסִיּוּעַ עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי: יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ.
Another matter, “you shall be holy” – that is what is written: “May He send you help from the Sanctuary” (Psalms 20:3). Rabbi Berekhya said in the name of Rabbi Simon: There was an incident involving Abba Yosei of Tzaitur, a villager, who was sitting and studying at the entrance to a spring. A certain spirit that dwelled there appeared to him. It said to him: ‘You know, how many years I have been dwelling here, and you and your wives come and go at night and in the morning, and you are not harmed. Now, you should know, that an evil spirit seeks to dwell here, and it harms people.’ He said to it: ‘What shall we do?’ It said to him: ‘Go and warn the residents of the city: Anyone who has a hoe, anyone who has a spade, anyone who has a rake, let him come out here tomorrow at daybreak, and let him look at the water’s surface. When they see a whirlpool in the water, let them strike with their iron and say: Ours is victorious, and they shall not go from here until they see congealed blood on the water’s surface.’ He went and he warned the residents of the city, and said to them: ‘Anyone who has a hoe, anyone who has a spade, anyone who has a rake, let them come out there tomorrow at daybreak, and let them look at the water. When you see a whirlpool in the water, strike with the iron and say: Ours is victorious, ours is victorious, and do not go from here until you see congealed blood on the water’s surface.’ Can the matters not be inferred a fortiori? If the spirits, that were not created to [require] assistance, require assistance, we who were created to [require] assistance, all the more so. That is, “may He send you help from the Sanctuary.”
דָּבָר אַחֵר, יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ, אָמַר רַבִּי לֵוִי, כָּל טוֹבוֹת וּבְרָכוֹת וְנֶחָמוֹת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד לִתֵּן לְיִשְׂרָאֵל אֵינָן אֶלָּא מִצִּיּוֹן, יְשׁוּעָה מִצִּיּוֹן, שֶׁנֶּאֱמַר (תהלים יד, ז): מִי יִתֵּן מִצִּיּוֹן יְשׁוּעַת יִשְׂרָאֵל. עֹז מִצִּיּוֹן, שֶׁנֶּאֱמַר (תהלים קי, ב): מַטֵּה עֻזְךָ יִשְׁלַח ה' מִצִּיּוֹן. בְּרָכָה מִצִּיּוֹן, שֶׁנֶּאֱמַר (תהלים קלד, ג): יְבָרֶכְךָ ה' מִצִּיּוֹן. שׁוֹפָר מִצִּיּוֹן, שֶׁנֶּאֱמַר (יואל ב, א): תִּקְעוּ שׁוֹפָר בְּצִיּוֹן, טַל וּבְרָכָה וְחַיִּים מִצִּיּוֹן, שֶׁנֶּאֱמַר (תהלים קלג, ג): כְּטַל חֶרְמוֹן שֶׁיֹּרֵד עַל הַרְרֵי צִיּוֹן כִּי שָׁם צִוָּה ה' אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם. תּוֹרָה מִצִּיּוֹן, שֶׁנֶּאֱמַר (ישעיה ב, ג): כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה. עֶזְרָה וְסִיּוּעַ מִצִּיּוֹן, שֶׁנֶּאֱמַר (תהלים כ, ב): יִשְׁלַח עֶזְרְךָ מִקֹּדֶשׁ, מִקִּדּוּשׁ מַעֲשִׂים שֶׁיֵּשׁ בְּיָדְךָ, (תהלים כ, ב): וּמִצִּיּוֹן יִסְעָדֶךָּ מִצִּיּוּן מַעֲשִׂים שֶׁיֵּשׁ בְּיָדֶךָ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לְיִשְׂרָאֵל, בָּנַי כְּשֵׁם שֶׁאֲנִי פָּרוּשׁ כָּךְ תִּהְיוּ פְּרוּשִׁים, כְּשֵׁם שֶׁאֲנִי קָדוֹשׁ כָּךְ תִּהְיוּ קְדוֹשִׁים, הֲדָא הוּא דִכְתִיב: קְדוֹשִׁים תִּהְיוּ.
Another matter, “May He send you help from the Sanctuary” – Rabbi Levi said: all the goodness, blessings, and consolations that the Holy One blessed be He is destined to bestow upon Israel are only from Zion, as it is stated: “May the salvation of Israel emerge from Zion” (Psalms 14:7). Might [will come] from Zion, as it is stated: “The Lord will send your rod of might from Zion” (Psalms 110:2). Blessing [will come] from Zion, as it is stated: “May the Lord bless you from Zion” (Psalms 134:3). The shofar [will sound] from Zion, as it is stated: “Sound a shofar from Zion” (Joel 2:1). Dew, life, and blessing [will come] from Zion, as it is stated: “Like the dew of Hermon that falls upon the mountains of Zion, for there the Lord commanded the blessing of life, for eternity” (Psalms 133:3). Torah [will come] from Zion, as it is stated: “For Torah shall emerge from Zion” (Isaiah 2:3). Aid and assistance [will come] from Zion, as it is stated: “May He send you help from the Sanctuary [mikodesh]” (Psalms 20:3), from the sacred [mikidush] deeds that are in your hand.3God will help you in the merit of your good deeds. “And support you from Zion [mitziyon]” (Psalms 20:3), from the noteworthiness [mitziyun] of the deeds that are in your hand. The Holy One blessed be He said to Moses: ‘Go say to Israel: Just as I am abstinent, so you shall be abstinent; just as I am holy, so you shall be holy.’ That is what is written: “You shall be holy.”
תָּנֵי רַבִּי חִיָּא פָּרָשָׁה זוֹ נֶאֶמְרָה בְּהַקְהֵל, מִפְּנֵי שֶׁרֹב גּוּפֵי תוֹרָה תְּלוּיִן בָּהּ, רַבִּי לֵוִי אָמַר מִפְּנֵי שֶׁעֲשֶׂרֶת הַדִּבְּרוֹת כְּלוּלִין בְּתוֹכָהּ, (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, וּכְתִיב הָכָא (ויקרא יט, ב): אֲנִי ה' אֱלֹהֵיכֶם. (שמות כ, ג): לֹא יִהְיֶה לְךָ, וּכְתִיב הָכָא (ויקרא יט, ד): וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם. (שמות כ, ז): לֹא תִשָּׂא, וּכְתִיב הָכָא (ויקרא יט, יב): וְלֹא תִשָּׁבְעוּ בִשְׁמִי. (שמות כ, ח): זָכוֹר אֶת יוֹם הַשַּׁבָּת, וּכְתִיב הָכָא (ויקרא יט, ג): אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ. (שמות כ, יב): כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ, וּכְתִיב הָכָא (ויקרא יט, ג): אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. (שמות כ, יג): לֹא תִּרְצָח, וּכְתִיב הָכָא (ויקרא יט, טז): לֹא תַעֲמֹד עַל דַּם רֵעֶךָ. (שמות כ, יג): לֹא תִּנְאָף, וּכְתִיב הָכָא (ויקרא כ, י): מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת. (שמות כ, יג): לֹא תִּגְנֹב, וּכְתִיב הָכָא (ויקרא יט, יא): לֹא תִּגְנֹבוּ. (שמות כ, יג): לֹא תַעֲנֶה, וּכְתִיב הָכָא (ויקרא יט, טז): לֹא תֵלֵךְ רָכִיל. (שמות כ, יג): לֹא תַחְמֹד, וּכְתִיב הָכָא (ויקרא יט, יח): וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ. רַבִּי יוּדָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר, שָׁלֹשׁ פָּרָשִׁיּוֹת הִכְתִּיב לָנוּ משֶׁה רַבֵּינוּ בַּתּוֹרָה, וְכָל אַחַת וְאַחַת מֵהֶן יֵשׁ בָּהּ מִשִּׁשִּׁים שִׁשִּׁים מִצְווֹת, וְאֵלּוּ הֵן: פָּרָשַׁת פְּסָחִים, וּפָרָשַׁת נְזִיקִין, וּפָרָשַׁת קְדוֹשִׁים. רַבִּי לֵוִי בְּשֵׁם רַבִּי שִׁילָא דִּכְפַר תַּמְרְתָא אָמַר, מִשִּׁבְעִים שִׁבְעִים. אָמַר רַבִּי תַּנְחוּמָא וְלָא פְּלִיגֵי, מַאן דְּעָבַד פָּרָשַׁת פְּסָחִים שִׁבְעִים, כָּלַל עִמָּהּ פָּרָשַׁת תְּפִלִּין. מַאן דְּעָבַד פָּרָשַׁת נְזִיקִין שִׁבְעִים, כָּלַל עִמָּהּ פָּרָשַׁת שְׁמִטָּה. וּמַאן דְּעָבַד פָּרָשַׁת קְדוֹשִׁים שִׁבְעִים, כָּלַל עִמָּהּ פָּרָשַׁת עֲרָיוֹת.
Rabbi Ḥiyya taught: This portion was stated in an assembly4As the verse states: “Speak to the entire congregation of the children of Israel…” because most of the essential principles of the Torah are dependent upon it. Rabbi Levi said: Because the Ten Commandments are included in it. “I am the Lord your God” (Exodus 20:2), and it is written here: “I am the Lord your God” (Leviticus 19:2). “You shall have no [other gods before Me]” (Exodus 20:3), and it is written here: “Do not make molten gods for yourselves” (Leviticus 19:4). “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), and it is written here: “You shall not take an oath in My name falsely” (Leviticus 19:8). “Remember the Sabbath day to sanctify it” (Exodus 20:8), and it is written here: “And you shall observe My Sabbaths” (Leviticus 19:3). “Honor your father and your mother” (Exodus 20:12), and it is written here: “Each of you shall revere his mother and father” (Leviticus 19:3). “You shall not murder” (Exodus 20:13), and it is written here: “You shall not stand by the blood of your neighbor” (Leviticus 19:16). “You shall not commit adultery” (Exodus 20:13), and it is written here: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10). “You shall not steal” (Exodus 20:13), and it is written here: “You shall not steal” (Leviticus 19:11). “You shall not bear [false witness]” (Exodus 20:13), and it is written here: “You shall not go as a gossip” (Leviticus 19:16). “You shall not covet” (Exodus 20:14), and it is written here: “You shall love your neighbor as yourself” (Leviticus 19:18).
Rabbi Yudan said in the name of Rabbi Shimon ben Yoḥai: Moses our master gave us in writing three portions in the Torah in each of which there are sixty mitzvot. They are: The portion of Passover,5Exodus 12. the portion of damages,6Exodus 21–23:9. and the portion of “[you shall be] holy.”7Leviticus 19. Rabbi Levi said in the name of Rabbi Shila of the village of Tamarta: Seventy in each of them. Rabbi Tanḥuma said: They do not disagree. The one who renders the portion of Passover seventy included with it the portion of phylacteries.8Exodus 13:1–16. The one who renders the portion of damages seventy, included with it the portion of the Sabbatical year.9Exodus 23:10. The one who renders the portion of “[you shall be] holy” seventy, included with it the portion of forbidden sexual relations.10Leviticus 20.
אָמַר רַבִּי יְהוּדָה בֶּן פָּזִי, מִפְּנֵי מָה נִסְמְכָה פָּרָשַׁת עֲרָיוֹת לְפָרָשַׁת קְדוֹשִׁים, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מָקוֹם שֶׁאַתָּה מוֹצֵא בּוֹ גֶּדֶר עֶרְוָה, אַתָּה מוֹצֵא קְדֻשָּׁה, וְאַתְיָה כַּהֲדָא דְּרַבִּי יְהוּדָה בֶּן פָּזִי, דְּאָמַר כָּל מִי שֶׁהוּא גּוֹדֵר עַצְמוֹ מִן הָעֶרְוָה נִקְרָא קָדוֹשׁ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מַיְתֵי מִן שׁוּנַמִּית, הֲדָא הוּא דִכְתִיב (מלכים ב ד, ט): וַתֹּאמֶר אֶל אִישָׁהּ הִנֵּה נָא יָדַעְתִּי כִּי אִישׁ אֱלֹהִים קָדוֹשׁ הוּא, אָמַר רַבִּי יוֹנָה הוּא קָדוֹשׁ וְאֵין מְשָׁרְתָיו קְדוֹשִׁים, הֲדָא הוּא דִכְתִיב (מלכים ב ד, כז): וַיִּגַּשׁ גֵּיחֲזִי לְהָדְפָהּ, אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא שֶׁהֲדָפָהּ בְּהוֹד יָפְיָהּ, עַל דַּדֶּיהָ. רַבִּי אַיְבוּן אָמַר מְלַמֵּד שֶׁלֹּא הִבִּיט בָּהּ מִיָּמָיו. וְרַבָּנָן אָמְרֵי שֶׁלֹּא רָאֲתָה טִפַּת קֶרִי מִיָּמֶיהָ עַל סָדִין שֶׁלּוֹ. אַמְתֵיהּ דְּרַבִּי יִשְׁמָעֵאל בַּר רַב יִצְחָק אָמְרָה אֲנָא הֲוֵינָא מְשַׁמְּשָׁא לְמָנוֹי דְּמָרִי וְלָא מִן יוֹמוֹי חָמֵית מִלָּה בִּישָׁא עַל מָנוֹי דְּמָרִי. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי מִפְּנֵי מָה נִסְמְכָה פָּרָשַׁת עֲרָיוֹת לְפָרָשַׁת קְדוֹשִׁים, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גֶּדֶר עֶרְוָה אַתָּה מוֹצֵא קְדֻשָּׁה, וְאִית לֵיהּ קְרָיָין סַגִּיִין, (ויקרא כא, ז): אִשָּׁה זֹנָה וַחֲלָלָה, (ויקרא כא, ח): וְקִדַּשְׁתּוֹ כִּי אֶת לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב. (ויקרא כא, יד טו): אַלְמָנָה וּגְרוּשָׁה וַחֲלָלָה זֹנָה וגו' וְלֹא יְחַלֵּל זַרְעוֹ, וְהָדֵין: דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל.
Rabbi Yehuda ben Pazi said: Why was the portion of forbidden sexual relations juxtaposed to the portion of “[you shall be] holy”? It is to teach you that everywhere that you find restraint from forbidden sexual relations, you find holiness. This is consistent with another statement of Rabbi Yehuda ben Pazi, who said: Anyone who restrains himself from forbidden sexual relations is called holy. Rabbi Yehoshua ben Levi cites it from the Shunamite woman. That is what is written: “She said to her husband: Behold now, I know that the man of God is holy” (II Kings 4:9). Rabbi Yona said: He is holy, but his attendants are not holy. That is what is written: “Geiḥazi came to push her away [lehodfah]” (II Kings 4:27). Rabbi Yosei bar Ḥanina said: He pushed her away by the glory of her beauty [behod yofyah], by her breasts.
Rabbi Aivun said: It teaches11Rabbi Aivun is commenting on the fact that the Shunamite woman referred to the prophet Elisha as holy. that he had never looked at her. The Rabbis say: [It teaches] that she never saw a drop of semen on his sheet. The maidservant of Rabbi Yishmael bar Rav Yitzḥak said: I would tend to the garments of my master, and never did I find anything untoward on the garments of my master.
Rabbi Yehoshua ben Levi said: Why was the portion of forbidden sexual relations juxtaposed to the portion of “[you shall be] holy”? It is to teach you that everywhere that you find restraint regarding forbidden sexual relations, you find holiness. There are many verses for this. “[They shall not marry] a licentious woman or a profaned woman” (Leviticus 21:7), [is followed by the verse]: “You shall sanctify him, for he offers the food of your God, [he shall be holy to you]” (Leviticus 21:8). “A widow or a divorcee, or a profaned woman, or a licentious woman, [these he shall not marry]…and he shall not profane his offspring” (Leviticus 21:14–15). And this: “Speak to the entire congregation of the children of Israel…” (Leviticus 19:2).
אָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ אִיפַקְרָסִין וְהָיָה מְצַוֶּה אֶת עַבְדוֹ נַעֲרָהּ וְקַפְּלָהּ וכו'. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, מָשָׁל לְכֹהֵן גָּדוֹל שֶׁהָיָה מְהַלֵּךְ בַּדֶּרֶךְ נִזְדַּמֵּן לוֹ חִלוֹנִי אֶחָד, אָמַר לוֹ אֵלֵךְ עִמְּךָ, אָמַר לוֹ בְּנִי כֹּהֵן אֲנִי וּבְדֶרֶךְ טָהוֹר אֲנִי מְהַלֵּךְ וְאֵין דַּרְכִּי לַהֲלוֹךְ בֵּין הַקְּבָרוֹת, אִם אַתָּה הוֹלֵךְ אִתִּי מוּטָב, וְאִם לָאו סוֹף שֶׁאֲנִי מַנִיחֲךָ וְהוֹלֵךְ לִי. כָּךְ אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל (דברים כג, טו): כִּי ה' אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ, מַהוּ לְהַצִּילְךָ, תְּרֵין אָמוֹרָאִין, חַד אָמַר לְהָגֵן עָלֶיךָ (יונה ד, ו): לִהְיוֹת צֵל עַל רֹאשׁוֹ, וְחַד אָמַר לְרוֹקֵן כָּל נִכְסֵי הָאֻמּוֹת וְלִתֵּן לְךָ, כְּמָה דְאַתְּ אָמַר (שמות ג, כב): וְנִצַּלְתֶּם אֶת מִצְרָיִם, עַל מְנָת (דברים כג, טו): וְהָיָה מַחֲנֶיךָ קָדוֹשׁ וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר, עֶרְוַת דִּבּוּר, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר זֶה נִבּוּל הַפֶּה.
Rabbi Yudan said in the name of Rabbi Shmuel bar Naḥman: This is analogous to a king who had an inner garment and would command his servant to shake it and fold it…12The midrash alludes to this analogy but does not complete the thought, which is presented more fully in Vayikra Rabba 2:4. Rabbi Shmuel bar Naḥman said: This is analogous to a High Priest who was walking along the way, and a non-priest happened before him. He said to him: ‘Allow me to walk with you.’ He said to him: ‘My son, I am a priest, and I walk on a ritually pure path. My way is not to walk between graves. If you walk with me, fine. If not, ultimately I will leave you and go on my way.’ So, Moses said to Israel: “As the Lord your God walks in the midst of your camp to deliver you” (Deuteronomy 23:15). What is “to deliver you [lehatzilekha]”? Two amora’im, one said: To protect you; “to be shade [tzel] over your head” (Jonah 4:6), and one said: To empty all the property of all the nations and give it to you, just as it says: “You will despoil [venitzaltem] Egypt” (Exodus 3:22). For the purpose of: “Your camp shall be holy and He will not see an unseemly matter [devar erva] among you” (Deuteronomy 23:15); unseemly speech [ervat dibur]. Rabbi Shmuel bar Naḥman said: This is obscene speech.
רַבִּי אָבִין תַּרְתֵּין, רַבִּי אָבִין אָמַר מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ מַרְתֵּף שֶׁל יַיִן וְהוֹשִׁיב בּוֹ הַמֶּלֶךְ שׁוֹמְרִים, מֵהֶם נְזִירִים וּמֵהֶם שִׁכּוֹרִים, לְעֵת עֶרֶב בָּא לִתֵּן שְׂכָרָם, נָתַן לַשִּׁכּוֹרִים שְׁנֵי חֲלָקִים וְלַנְּזִירִים חֵלֶק אֶחָד, אָמְרוּ לוֹ אֲדוֹנֵנוּ הַמֶּלֶךְ לֹא כֻלָּנוּ שָׁמַרְנוּ כְּאֶחָד, מִפְּנֵי מַה אַתָּה נוֹתֵן לָאֵלּוּ שְׁנֵי חֲלָקִים וְלָנוּ חֵלֶק אֶחָד, אָמַר לָהֶם הַמֶּלֶךְ, אֵלּוּ שִׁכּוֹרִים הֵן וְדַרְכָּן לִשְׁתּוֹת יַיִן, וּלְפִיכָךְ אֲנִי נוֹתֵן לָאֵלּוּ שְׁנֵי חֲלָקִים וְלָכֶם חֵלֶק אֶחָד, כָּךְ הָעֶלְיוֹנִים לְפִי שֶׁאֵין יֵצֶר הָרָע מָצוּי בָּהֶם קְדֻשָּׁה אֶחָת, שֶׁנֶּאֱמַר (דניאל ד, יד): וּמֵאמַר קַדִּישִׁין שְׁאֵלְתָּא, אֲבָל הַתַּחְתּוֹנִים לְפִי שֶׁהַיֵּצֶר הָרָע שׁוֹלֵט בָּהֶם הַלְּוַאי בִּשְׁתֵּי קְדֻשּׁוֹת יַעַמְדוּ, הֲדָא הוּא דִכְתִיב: דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, וּכְתִיב (ויקרא כ, ז): וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדשִׁים. רַבִּי אָבִין אָמַר אָחֳרֵי, מָשָׁל לִבְנֵי מְדִינָה שֶׁעָשׂוּ שָׁלשׁ עֲטָרוֹת לַמֶּלֶךְ, מֶה עָשָׂה הַמֶּלֶךְ, נָתַן בְּרֹאשׁוֹ אַחַת, וּשְׁתַּיִם בְּרֹאשָׁם שֶׁל בָּנָיו. כָּךְ בְּכָל יוֹם וָיוֹם הָעֶלְיוֹנִים מַכְתִּירִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא שָׁלשׁ קְדֻשּׁוֹת, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה נוֹתֵן בְּרֹאשׁוֹ אַחַת וּשְׁתַּיִם בְּרֹאשָׁן שֶׁל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב: דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל קְדשִׁים תִּהְיוּ, וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדשִׁים.
Rabbi Avin said two [statements]. Rabbi Avin said: This is analogous to a king who had a wine cellar. He placed guards there, some of them nazirites and some of them drunkards. At evening time, he came to give their wages. He gave the drunkards two portions and the nazirites one portion. They said to him: ‘Our master the king, did we not all guard as one? Why are you giving them two portions and us one portion?’ The king said: ‘They are drunkards and they are accustomed to drink wine; that is why I am giving them two portions and you one portion.’ So too, supernal beings, because they do not have an evil inclination, they have but one sanctity, as it is stated: “By the statement of the holy ones” (Daniel 4:14). But earthly beings, because the evil inclination dominates them, if only it would be that they withstand it with two sanctities. That is what is written: “Speak to the entire congregation of the children of Israel [and say to them: You shall be holy].” And it is written: “You shall sanctify yourselves, and you shall be holy” (Leviticus 20:7).
Rabbi Avin said another [statement]: This is analogous to residents of a province who crafted three crowns for the king. What did the king do? He placed one upon his head and two upon the heads of his sons. So too, each and every day, the supernal beings crown the Holy One blessed be He with three sanctifications.13This is expressed in the verse in which they are described as saying: “Holy, holy, holy, is the Lord of hosts; the whole earth is full of His glory” (Isaiah 6:3). What does the Holy One blessed be He do? He places one upon His head and two upon the head of Israel. That is what is written: “Speak to the entire congregation of the children of Israel [and say to them: You shall be holy,” and]: “You shall sanctify yourselves, and you shall be holy.”
אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, שְׁתֵּי פָּרָשִׁיּוֹת הִכְתִּיב לָנוּ משֶׁה בַּתּוֹרָה וְאָנוּ לְמֵדִין אוֹתָן מִפָּרָשַׁת פַּרְעֹה הָרָשָׁע. כָּתוּב אֶחָד אוֹמֵר (דברים כח, יג): וְהָיִיתָ רַק לְמַעְלָה, יָכוֹל כָּמוֹנִי תַּלְמוּד לוֹמַר רַק, לְשׁוֹן מִעוּט, גְּדֻלָּתִי לְמַעְלָה מִגְּדֻלַּתְכֶם, וְאָנוּ לְמֵדִים אוֹתָהּ מִפַּרְעֹה הָרָשָׁע, שֶׁנֶּאֱמַר (בראשית מא, מ): אַתָּה תִּהְיֶה עַל בֵּיתִי, יָכוֹל כָּמוֹנִי, תַּלְמוּד לוֹמַר (בראשית מא, מ): רַק הַכִּסֵּא אֶגְדַּל מִמֶךָּ, גְּדֻלָּתִי לְמַעְלָה מִגְדֻלָּתֶךָ. וְהָדֵין: קְדשִׁים תִּהְיוּ, יָכוֹל כָּמוֹנִי תַּלְמוּד לוֹמַר: כִּי קָדוֹשׁ אֲנִי, קְדֻשָּׁתִי לְמַעְלָה מִקְדֻשַּׁתְכֶם. וְעוֹד אָנוּ לְמֵדִין מִפַּרְעֹה הָרָשָׁע, שֶׁנֶּאֱמַר (בראשית מא, מד): וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף אֲנִי פַרְעֹה, יָכוֹל כָּמוֹנִי, תַּלְמוּד לוֹמַר אֲנִי פַרְעֹה, גְּדֻלָּתִי לְמַעְלָה מִגְּדֻלָּתֶךָ. אָמַר רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי לֵוִי, מֵאֲנִי שֶׁל בָּשָׂר וָדָם אַתָּה לָמֵד אֲנִי שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמָה אֲנִי שֶׁל בָּשָׂר וָדָם עַל יְדֵי שֶׁאָמַר פַּרְעֹה לְיוֹסֵף אֲנִי פַרְעֹה, זָכָה לְכָל הַכָּבוֹד הַזֶּה, לִכְשֶׁיָּבוֹא אֲנִי שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה מו, ד): וְעַד זִקְנָה אֲנִי הוּא, וּכְתִיב (ישעיה מד, ו): כֹּה אָמַר ה' מֶלֶךְ יִשְׂרָאֵל וְגֹאֲלוֹ [ה' צבאות] אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים, עַל אַחַת כַּמָּה וְכַמָּה.
Rabbi Shimon ben Lakish said: Moses gave us in writing two portions in the Torah and we learn them from the portion of wicked Pharaoh. One verse says: “You will be only [rak] above” (Deuteronomy 28:13). Does it, perhaps, [mean you will be] on a par with Me? The verse states “only [rak],” an expression of restriction; My greatness is superior to your greatness. We learn this from wicked Pharaoh, as it is stated: “You shall be over my palace” (Genesis 41:40). Does it, perhaps, [mean you will be] on a par with me? The verse states: “Only [rak] my throne will be greater than you” (Genesis 41:40); my greatness is superior to your greatness. And this, “you shall be holy”; does it, perhaps, [mean you will be] on a par with Me? The verse states: “For I am holy.” My sanctity is above your sanctity.
We additionally learn from wicked Pharaoh [the following], as it is stated: “Pharaoh said to Joseph: I am Pharaoh, [and without you, no man shall lift his hand or his foot in the entire land of Egypt]” (Genesis 41:44). Is it, perhaps, on a par with me? The verse states: “I am Pharaoh”; my greatness is superior to your greatness. Rabbi Yehoshua said in the name of Rabbi Levi: From the “I” of flesh and blood you can learn regarding the “I” of the Holy One blessed be He. Just as regarding the “I” of flesh and blood, by means of Pharaoh saying to Joseph: “I am Pharaoh,” Joseph merited all that glory, when the “I” of the Holy One blessed be He will come: “Until old age I am He” (Isaiah 46:4), and it is written: “So said the Lord, King of Israel and its Redeemer, [the Lord of hosts]: I am first and I am last and besides Me there is no God” (Isaiah 44:6), all the more so.