In Parashat Kedoshim we are taught many mitzvot relating to interactive behavior between people, including mitzvot that teach us what types of people we must respect and also when we must not do so. Boundaries must be set in our relationships between different groups in society, both in the sense of giving respect when it is correct to do so and in the sense of withholding it when it would be wrong. Just as the Torah requires of us to be modest, kind and respectful, so it teaches us that at times we must know where to draw the line. This idea is found in an explicit Rabbinical teaching at the outset of the Parasha and also seems to lurk in the background throughout.
The third verse of the Parashat Kedoshim reads (Vayikra 19:3): "A man must fear both his mother and his father, and you must keep my Shabbath - I am the Lord your God". The Gemara in both Yevamoth 5b and in Bava Metziah 32a understands the formulation of this verse to teach that respect for the wishes of ones parents is conditional to its not conflicting with any other mitzva. The Gemara mentions two examples of clashing mitzvot, a cohen becoming impure (by coming into the vicinity of a dead body) and an individual withholding himself from returning a lost object. These two examples seem to purposely relate to mitzvot of extremely different natures. Whether the conflict is between respect for ones parents and a social obligation (which is a mitzva - obviously not just any social consideration would override) or between respect and a purely ritual mitzva, one must not let respect for a human being cause neglect of ones personal obligations. This is because, as the Gemara explains, both you and your parent are obligated in the respect of God. There is no conflict, since considerations of other mitzvot are obligations which equally apply to the parent as to the child.
A careful reading of the Parasha shows that this idea is a recurring theme throughout and continuously reappears as we are taught more mitzvot of social import.
Verses 9-14 relate 13 mitzvot of social interaction, including various forms of agricultural charity, laws of theft through dishonest business transactions, and the prohibition to take advantage of another's weakness or blindness. We are then commanded, in verse 15, not to bend justice by showing unwarranted concern for the financially unstable when in court, or by giving respect in such a context for one that is great. We are later taught that we must show respect for the elderly and scholarly (19:32) that we must not cause any pain to a convert, but must consider him or her completely equal ("ke'ezrach mikem yiheye") and must love the convert like ourselves. However, in the context of a court of law all considerations of respect and empathy must fall away. While one must be empathetic in the ruling itself, one must not let oneself deal differently with any of the parties - showing favor or even respect for the one in the presence of the other (Gemara, Masechet Shavuoth 30a). While one is obligated at the door of the courtroom to give charity to the defendant, when on trial he must be judged by the law of the Torah, even if this means that money which will be taken by law will later be in need of being replenished in the form of charity from both the judge and the other party in the case (Torat Kohanim).
Verses 16-18 deal with the mitzvot of not telling lashon hara, not standing aside oblivious of another's danger, not hating another in ones heart, and not taking revenge, but rather, loving ones neighbour as oneself. Yet we are not commanded to simply hold all this in. The second half of the verse prohibiting hate tells us to reprimand the other, so long as this does not cause sin (such as causing embarrassment - Gemara Erchin 16b). This reprimanding may be understood in two ways. Generally this is understood to stand alone, as a mitzva to reprimand another over incorrect behaviour of any sort. However, Rashbam, Ramban and the Chizkuni suggest that one read it as a direct continuation of the first half of the verse. If another wrongs you or causes you pain do not hold it in as hate, rather reprimand the other. Ask him why he behaved in this way to you, as this will bring him to apologise to you, and you will forgive him - Ramban. By reprimanding him over what he has done there shall be peace - Rashbam. Perhaps in this way it will become clarified that it was all incorrect and he never intended what you understood, or he will repair what he has done wrong - Chizkuni.
This is yet another example of boundaries being set. While we must "hold in" our bad feelings generally (the prohibitions of lashon hara and the taking of revenge) we are not expected to love our neighbor by simply holding everything in - this would lead to hate. We must know when to move in the opposite direction and insist upon confronting both the issue and the neighbor in order to set things straight.
After teaching us so much of the importance of social bonding, the next chapter deals with public behavior in a case of finding that a form of child sacrifice idolatry has been practiced ("molech"). The Torah immediately deals with the possibility that society may try to cover up and defend the offender (Vayikra 20:4). If the populace try to ignore and cover up, we are told that God's punishment will not be applied to the offender alone (Vayikra 20:5).
Again, we are taught the importance of consideration for others and standing by them in cases of danger. But we must know the boundaries of these values also. Parashat Kedoshim teaches us social and moral values and sets out practical laws to govern our behavior - at the same time it reminds us to know the limits of these values and how and when to apply them.
Courtesy of the Virtual Beit Medrash of Yeshivat Har Etzion - www.etzion.org.il