Pseudo Jonathan Leviticus 22:28
Sons of Israel, my people, as our Father in heaven is merciful, so shall you be merciful on earth: neither cow, nor ewe, shall you sacrifice along with her young on the same day. And when you offer a sacrifice of thanksgiving to the Name of the Lord, you shall offer so as to be accepted. It shall be eaten on that day, none shall remain till the morning: I am the Lord. And you shall observe My commandments to do them I am the Lord who give a good reward, to them who keep My commandments and My laws. Nor shall you profane My Holy Name, that I may be hallowed among the children of Israel.
Shabbat 133bBabylonian Talmud
Abba Shaul says: Ve’anveihu should be interpreted as if it were written in two words: Ani vaHu, me and Him [God]. Be similar, as it were, to Him, the Almighty: Just as He is compassionate and merciful, so too should you be compassionate and merciful. In any case, there is no proof from Rabbi Yishmael’s statement with regard to the Paschal lamb that he would say the same with regard to circumcision, as in that case, he might agree that fulfilling the mitzva beautifully justifies overriding Shabbat.
Notes and References
"... The injunction, 'Ye shall be holy; for I, the Lord your God, am holy' (Leviticus 19:2) suggests a likeness between the holiness of God by nature and the holiness of character which men are to strive after. This holiness may be conceived as separateness, as in the Sifra on Leviticus 19:2 quoted above: 'Ye shall be holy / Be ye separate (perushim).' On Leviticus 2:44 ('For I am the Lord your God; hallow yourselves, therefore, and be ye holy; for I am holy') the same Midrash has: 'As I am holy, so are ye holy; as I am separate, so be ye separate (perushim).' Here the likeness of God is in purity. More frequently, however, in rabbinical literature, it is God in his gracious character that is commended to men's imitation. The vexed word in Exodus 15:2-3 was interpreted by Abba Saul: 'I will imitate Him. As He is merciful and gracious, be thou also merciful and gracious.' ... How is it possible for a man to be called by the name of the Holy One? Nay, as God is called merciful and gracious, so do thou also be merciful and gracious and give gifts freely to all; as the Holy One is called righteous ..."
Moore, George Foot Judaism in the First Centuries of the Christian Era (pp. 110-111) Hendrickson, 1997
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