לרפואת ר' מרדכי בן שרה בתוך שח"י
"קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְ-ה-וָ-ה אֱ-לֹהֵיכֶם"
It says in the Zohar Hakadosh [ח"ג פ"א] that the words קדושים תהיו are a promise that in the end we will be holy. This fits with what Chazal tell us that in the future the nations will say "what is the difference between the Jews and the Gentiles?" And Hashem will answer them "If so, each one should go with his god to gehenom". Meaning that even though there is no rhyme or reason for the distinction between between Jews and Gentiles, nevertheless Hashem loves His nation and he clings to them and does not desire that they should languish in gehenom. Because of this, the gemara [Rosh Hashana 17a] says that even the sinners of Israel will outlast gehenom due to their deep connection to their Divine source. Therefore we have a promise that in the end - we will all be holy. קדושים תהיו כי קדוש אני השם א-להיכם.
This knowledge comes to teach us that however the Jews will draw spiritual bounty and from wherever they will draw it, their future flows from the Divine holiness that will be revealed in them and from there they will draw spiritual sustenance even in the present in order that their present will be filled with the holiness of the future.
That is the notion of צפיית הישועה - anticipating the salvation, to draw the future salvation into their present lives, as the pasuk say: "ושאבתם מים בששון ממעייני הישועה" - You will draw water with joy [now] from the wellsprings of salvation [in the future].
This parsha was stated בהקהל - when all of the Jews were gathered together [Rashi]. The Medrash says that all 10 commandments were written in this parsha. But we have to understand: In the עשרת הדברות first it says that we may not have other gods - "לא יהיה לך", then comes Shabbos and then Kibbud Av Vi-aim. While here it first says to fear your parents, then Shabbos and then not to have other gods. Why the change in order??
[עפ"י דברי הגרי"מ חרל"פ זצ"ל]
