Selections from Sforno

Fundamental Ideas

ויקרא יט,ב: קְדשִׁים תִהְיוּ

Rashi quoting the Sifra states that this section of the Torah contains most of the fundamental teachings of the Torah.

The Sforno, however, explains that the Torah is now summing up the purpose of all the laws presented in the last four Parshios (chapters 9-18) is to attain a state of holiness (קדושה) as a people and as individuals. He further interprets the opening verses (3-7) of this chapter as mirroring the basic ideas of the first five commandments of the Ten Commandments (in reverse order). Starting with fifth commandment (honor your father and mother) and concluding with the first commandment (I am HaShem). He interprets verses 5-7 as amplifying the first commandment. And verses 3-4 amplify the second, third, fourth and fifth commandments, to reject other gods, keep the Shabbos, and honor your parents.

Love

ויקרא יט, יח: וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ

The Sforno along with many other commentators do not translate this phrase as “love your neighbor as yourself” for then the Torah would have written את רעך. Asking one to love another like themselves is an unrealistic expectation.

Rather one is being told to love and treat one fellows as he would wish others to treat him. This is precisely what Hillel meant when he said to the non-Jew who wished to convert, “What is hateful to you, do not do it to your friend” (Shabbos 31a). However, since Hillel was speaking to a non-Jew he expressed it in the negative sense.

Chukim

ויקרא יט, יט: אֶת־חֻקֹּתַי תִּשְׁמֹרוּ

Statues are laws commanded by HaShem which defy logical explanation and must be accepted on faith. However, the Sforno feels that not all Chukim are equal. Some appear more understandable than others since their purpose is to maintain the balance and order of nature as ordained by HaShem, the Creator.

However, some not only seem to lack rationale but contain seemingly contradictory elements. One example is the law of the designated bond-woman (שפחה חרופה). The Sforno explains that paradoxically the Torah does indicate some reason for this statue. The guilt of the bond-woman lies in the fact that having nothing to lose in regard to her reputation, she feels she may as well be the seductress; hence she is punished. The man on the other hand is a prisoner of passion and thus closer to an unintentional transgressor; therefore he can atone with a sacrifice.

Opposite of Holiness

ויקרא יכ, ב: אֲשֶׁר יִתֵּן מִזַּרְעוֹ לַמֹּלֶךְ

The Sforno explains the concluding section of the Parsha as follows: The numerous laws set forth in this Parsha of the Torah are meant to refine and sanctify the Jewish people. The opposite of holiness (קדושה) is impurity (טומאה). The Sforno calls attention to the fact that the term tumah is used in connection with the laws regulating food, sexual relationships and the occult. This is the common theme in the concluding section of this Parsha. They all represent the opposite of the ideal which the Torah demands of us i.e. “you should be holy.”