Don Isaac Abravanel, sometimes spelled Abarbanel (1437-1508) was a probing and penetrating Jewish thinker, as well as a prolific
Biblical commentator. In Leviticus 19, readers learn about Biblical values. For Abravanel, the topic boils
down to three words – imitation of God (imitatio Dei). Let us elaborate on this heady topic of man
striving to emulate the Maker, as a vehicle to acquire Biblical values.
“And God spoke unto Moses saying, speak unto all the congregation of
the Children of Israel and say to them. You shall be holy, for I your God
Almighty am holy.”
Abravanel questions God’s commanding Moses to convene “all the congregation of the Children of
Israel.” If the purpose was to teach the Hebrews the Ten Commandments, as our chapter implies, then,
what’s the rationale? The nation already heard God utter the Ten Commandments on Sinai. Soon
thereafter, those commandments had been carved into stone Tablets. Hence, the Jews were well-versed
in them. Abravanel concludes his question – why the repeat of the Ten Commandments here?
Truthfully, the reason why God dispatched His messenger to gather the Hebrews, and adjure them to
comply with Heaven’s directives, had to do with preparing them for what was in store – entering into
the divine covenant (Leviticus 26). The Creator wanted to indelibly impress upon the Chosen People the
Ten Commandments and other core teachings. They would stand the Hebrews in good stead.
Abravanel continues and explains why our chapter, though it generally tracks the Torah-giving Sinai
event, is not a carbon copy, per se. Simply, there was no reason for our chapter to replicate Sinai.
Instead, here is another major takeaway.
God wanted to disabuse the Hebrews of an erroneous notion, a vile one at that. The people should not
infer or believe that Torah truths are a by-product of man’s intellect or rationale. Certainly not. The
guiding force and authority behind the divine commandments are, well, the Divine, God the source.
The Creator desires – and commands – man to emulate Him. Biblical values are God driven. He wants
Jews to walk in His ways, cleaving unto Him. As for man, the ultimate aim to strive toward piety and
wholesomeness, should not be portrayed as a philosophical pursuit, or an exercise in any other
academic study.
Abravanel clarifies precisely what is meant by our verse: “You shall be holy, for I your God Almighty am
holy.” Though the earlier chapter cautioned Jews to stay clear of sexual mischief, holiness is predicated
on more than moderation of sex. Holiness means moderation, as per the Torah’s ethos. Period.
Jews strive to regulate all manners of life, sanctifying it to the fullest. They may enjoy spousal intimacy,
but not overdo it. It’s fine to enjoy food and drink, but not overdo it. The same goes for all pleasures. A
gluttonous lifestyle is an anathema to holiness. “You shall be holy” encapsulates a mindset, a way of life.
Precede with caution, might be the operative catch-phrase, when we speak of physical pleasures.
Notwithstanding, ascetism and other radical philosophies that stress, and are obsessed with, self-
flagellation sorely miss the point; they have no place in Judaism.
For Abravanel, “You shall be holy, for I your God Almighty am holy” guides Jews, a lodestar. The Maker is
completely apart from things physical. How apt for a servant to draw inspiration and guidance from his
master! Biblical values may be viewed from that prism.
