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שיעורים לפי נושאים
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דבר תורה לפרשת אחרי מות קדושים

פרשת קדושים פותחת במילים "וידבר ה' אל משה לאמר דבר אל כל עדת בני ישראל ואמרת אליהם קדושים תהיו כי קדוש אני ה' אלוקיכם".

והמפרשים דנים באותה הקדושה עליה מצטווים בני ישראל. הפשט הוא שכל המצוות שמפורטות בפרשה מרכיבות את הקדושה, וממילא כשמתבוננים בפרשה מבינים מהי הקדושה הנדרשת מכל אדם בישראל. ניתן היה לחשוב שהמושג 'קדושים' שייך ליחידי סגולה מובחרים ומופרשים מההמון, אלא כפי שמדגישה התורה, פרשה זו נאמרה ב'הקהל'- 'דבר אל כל עדת בני ישראל', וכפי שכותב האלשייך הקדוש: "לומר לך שכל אחד ואחד מבני ישראל נדרש ומסוגל להגיע לקדושה".

ונתבונן בפרשה כדי לראות בפירוט מהי הקדושה. בפרשה מופיעות המצוות: מורא אב ואם, שמירת השבת, הימנעות מעבודה זרה, פאה, לקט, עוללות, איסור גניבה, איסור שבועת שקר, החובה לשלם שכר שכיר, האיסור לקלל, האיסור להכשיל את חברו, החובה לדון את חבירו לכף זכות, איסור רכילות, החובה להציל את חבירו בשעת צרה, לאהוב כל אחד מישראל, האיסור להרביע בהמה, חיה ועוף מין בשאינו מינו, איסור זריעת כלאיים ועוד.

כלומר, מה שמתגלה אל מול עינינו הוא שהקדושה היא איננה מעשים חריפים וקיצוניים הגורמים לאדם לפרוש מן החיים אלא להפך, הקדושה כוללת: בין אדם להוריו, בין אדם למקום, בין אדם לחברו, חוקי המסחר והכלכלה, חוקי עבודת האדמה וסדרי המשפט והדין. וממילא בעיני כל המתבונן מצטייר האיש הקדוש כאדם שקשור למשפחתו, לחבריו, למשפט ולכלכלה, ובכל נקודה ונקודה בחייו יש קדושה.

ומכאן גם מובנים דברי רש"י בשם המדרש, "מלמד שנאמרה פרשה זו בהקהל מפני שרוב גופי תורה תלויים בה". והביטוי הזה מיד מזכיר לנו את דברי הגמרא (בברכות סג.) האומרת "איזוהי פרשה קטנה שכל גופי תורה תלויים בה? 'בכל דרכיך דעהו והוא יישר אורחותיך". למדנו מכאן שהקדוש בישראל הוא האיש שהכי מעורב בחיים, מתוך שאיפה לגלות את רצון ה' בכל תחומי החיים. וכפי שכותב את הדברים, באופן מופלא, רבי יונתן אייבשיץ': "והנה הרמב"ן האריך בדרשת קדושים תהיו, קדש עצמך במותר לך. אמנם כבר פרשתי בזה כי להחמיר יותר מחוק התורה הוא אפשרות רחוקה, כי כבר כתב יוסיפון בן גוריון בספרו לרומיים, שהיו בבית שני אנשים שהיו שוכנים ביערות מתבודדים וממש לא אכלו רק פרי עצי יער והיו נזירים מכל עניני עולם וכדומה עד שהיו ממש נבדלים מעניני העולם וכדומה מכל הדברים עד שהיו ממש פורשים מכל חמדת העולם, אבל הפרושים לא נחו דעתם בהם כלל וכלל, כי העובד ה' השלם צריך להיות דבריו ועסקיו נוח לשמים ולבריות, ולא להפריע נימוס ישוב העולם וחברת בני אדם והנהגת מדינה, ואילו היו כולם נזירים כהנה לא נתקיים נימוס וסדר הטבע וכמעט יכלה העולם ויאבד קשר האומה ושאריתו בארץ כפי הטבע, וע"ז רמזו חז"ל (אבות פ"ב מ"ב) "יפה תורה עם דרך ארץ", ולכן כל הפרישות שיעשה האדם נכון להיות על הסוג שיש בו אפשרות שיקיימו אותו כל האומה ולא יקרה בו ביטול, אבל הפרישות שאי אפשר רק ליחיד ולא לאומה בכלל זה אינו בגדר השלימות והפרישות, ודברים כאלה הרחיקו חכמי ישראל, וזהו כוונת המדרש פרשה זו נאמרה בהקהל, והיינו כמ"ש כי הקדושה במותר לך יהיה מה ששיך בהקהל".

כלומר, אומר רבי יונתן אייבשיץ' שאם רצונך לדעת מהי קדושה אזי עליך לבדוק מה היה קורה לו כל עם ישראל היה עושה כמוך. ומכאן אנו למדים עומק חדש, שהתורה לא ניתנה לנו כיחידים אלא ניתנה לנו כדי להקים אומה קדושה, חברה קדושה, וכדי שבסופו של תהליך ניצור כאן עולם קדוש.

יהי רצון שנזכה ליצור ולהשלים את הקדושה האמיתית שכל כך חסרה לנו בימינו.

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