Nonetheless, it would be logical to assume that there must be a deeper reason for these parallels, and the manner of their presentation.
Let's begin by taking note of an interesting internal pattern within Parshat Kedoshim, that may help us 'crack the code'.
ANI HASHEM ELOKEICHEM - the first four (see 19:1-10);
ANI HASHEM - the next four times (see 19:11-18).
- Mitzvot ben Adam La-Makom / Commandments between people and God (like rituals and such) - Ani Hashem Eloheichem
- Mitzvot ben Adam Le-chavero / Commandments between people (how we treat each other) - Ani Hashem
(1) God spoke all these words, saying:
(ב) אָֽנֹכִ֖י֙ ה' אֱלֹקֶ֑֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִ֑͏ֽים׃
(2) I ה' am your God who brought you out of the land of Egypt, the house of bondage:
(2) Speak to the whole Israelite community and say to them: You shall be holy, for I, your God ה', am holy.
(3) You shall have no other gods besides Me. (4) You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below, or in the waters under the earth. (5) You shall not bow down to them or serve them. For I your God ה' am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me, (6) but showing kindness to the thousandth generation of those who love Me and keep My commandments.
(4) Do not turn to idols or make molten gods for yourselves: I ה' am your God.
(7) You shall not swear falsely by the name of your God ה'; for ה' will not clear one who swears falsely by God’s name.
Hmmmm...
We will return to this question in a bit.
(8) Remember the sabbath day and keep it holy. (9) Six days you shall labor and do all your work, (10) but the seventh day is a sabbath of your God ה': you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. (11) For in six days ה' made heaven and earth and sea—and all that is in them—and then rested on the seventh day; therefore ה' blessed the sabbath day and hallowed it.
(3) You shall each revere your mother and your father, and keep My sabbaths: I ה' am your God.
(12) Honor your father and your mother, that you may long endure on the land that your God ה' is assigning to you.
(3) You shall each revere your mother and your father, and keep My sabbaths: I ה' am your God.
First of all, we did not find any obvious parallel for the third Commandment.
But we also did not find any parallel for the laws discussed in 19:5-10 [i.e. the laws of 'pigul' and 'pe'a' etc.].
(ה) וְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְׁלָמִ֖ים לַה' לִֽרְצֹנְכֶ֖ם תִּזְבָּחֻֽהוּ׃ (ו) בְּי֧וֹם זִבְחֲכֶ֛ם יֵאָכֵ֖ל וּמִֽמׇּחֳרָ֑ת וְהַנּוֹתָר֙ עַד־י֣וֹם הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף׃ (ז) וְאִ֛ם הֵאָכֹ֥ל יֵאָכֵ֖ל בַּיּ֣וֹם הַשְּׁלִישִׁ֑י פִּגּ֥וּל ה֖וּא לֹ֥א יֵרָצֶֽה׃ (ח) וְאֹֽכְלָיו֙ עֲוֺנ֣וֹ יִשָּׂ֔א כִּֽי־אֶת־קֹ֥דֶשׁ ה' חִלֵּ֑ל וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּֽיהָ׃
(ט) וּֽבְקֻצְרְכֶם֙ אֶת־קְצִ֣יר אַרְצְכֶ֔ם לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָׂדְךָ֖ לִקְצֹ֑ר וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֥א תְלַקֵּֽט׃ (י) וְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י ה' אֱלֹקֵיכֶֽם׃
(5) When you sacrifice an offering of well-being to ה', sacrifice it so that it may be accepted on your behalf. (6) It shall be eaten on the day you sacrifice it, or on the day following; but what is left by the third day must be consumed in fire. (7) If it should be eaten on the third day, it is an offensive thing, it will not be acceptable. (8) And one who eats of it shall bear the guilt for having profaned what is sacred to ה'; that person shall be cut off from kin.
(9) When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest. (10) You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I ה' am your God.
(יג) לֹ֥֖א תִּֿרְצָ֖͏ֽח׃ {ס}
לֹ֣֖א תִּֿנְאָ֑͏ֽף׃ {ס}
לֹ֣֖א תִּֿגְנֹֽ֔ב׃ {ס}
לֹֽא־תַעֲנֶ֥ה בְרֵעֲךָ֖ עֵ֥ד שָֽׁקֶר׃ {ס}
(13) You shall not murder.
You shall not commit adultery.
You shall not steal.
You shall not bear false witness against your neighbor.
(16) Do not deal basely with members of your people. Do not profit by the blood of your fellow [Israelite]: I am ה'.
(12) You shall not swear falsely by My name, profaning the name of your God: I am ה'.
(18) You shall not take vengeance or bear a grudge against members of your people. Love your fellow [Israelite] as yourself: I am ה'.
We still have our question, i.e. we are missing a parallel for the third DIBBUR - LO TISA ET SHEM HASHEM ELOKEICHA LA-SHAV - in the ANI HASHEM ELOKEICHEM group.
Bothered by this question, Chizkuni (based on Vayikra Rabba 24:5) suggests that LO TISA is parallel to 'lo tishav'u bi-shmi la-shaker' (see 19:12).
However, that parallel would 'violate' the pattern that we discerned above, for the parallel should be found within the ANI HASHEM ELOKEICHEM group, i.e. in the first ten psukim.
Furthermore, based on the context of 19:12 - Lo tishav'u bi-shmi la-SHAKER - and noting the use of the word 'shaker' - its parallel to 'lo taaneh be-re'acha ed SHAKER' (Commandment #9) appears to be much more convincing. [This also keeps it in the ANI HASHEM group.]
(ה) וְכִ֧י תִזְבְּח֛וּ זֶ֥בַח שְׁלָמִ֖ים לַה' לִֽרְצֹנְכֶ֖ם תִּזְבָּחֻֽהוּ׃ (ו) בְּי֧וֹם זִבְחֲכֶ֛ם יֵאָכֵ֖ל וּמִֽמׇּחֳרָ֑ת וְהַנּוֹתָר֙ עַד־י֣וֹם הַשְּׁלִישִׁ֔י בָּאֵ֖שׁ יִשָּׂרֵֽף׃ (ז) וְאִ֛ם הֵאָכֹ֥ל יֵאָכֵ֖ל בַּיּ֣וֹם הַשְּׁלִישִׁ֑י פִּגּ֥וּל ה֖וּא לֹ֥א יֵרָצֶֽה׃ (ח) וְאֹֽכְלָיו֙ עֲוֺנ֣וֹ יִשָּׂ֔א כִּֽי־אֶת־קֹ֥דֶשׁ ה' חִלֵּ֑ל וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מֵעַמֶּֽיהָ׃
(5) When you sacrifice an offering of well-being to ה', sacrifice it so that it may be accepted on your behalf. (6) It shall be eaten on the day you sacrifice it, or on the day following; but what is left by the third day must be consumed in fire. (7) If it should be eaten on the third day, it is an offensive thing, it will not be acceptable. (8) And one who eats of it shall bear the guilt for having profaned what is sacred to ה'; that person shall be cut off from kin.
(9) When you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest. (10) You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I ה' am your God.
Interestingly, the Rabbis interpret this prohibition in an even stricter fashion.
They claim that the primary prohibition is not necessarily eating the korban on the third day, but rather simply THINKING about eating the KORBAN outside of its time frame!
In other words, if at the time of offering this sacrifice, one merely thinks about eating its meat outside of its time frame - the offering is rendered PIGUL (disgusting, rejected) - and the one who does so will be punished with KARET! [Even if the meat is never eaten at the wrong time.]
This strange law raises three questions.
First of all, why would someone think of doing so in the first place?
Secondly, let's say they do, why is the punishment for simply 'thinking about it' so severe?
And finally, what is so terrible if one eats from this korban for an extra day?
Is it really better that they should let the meat 'go to waste'?
Let's say that our assumption is correct that the owner of the offering has no choice other than to share it with other visitors. Consequently, we now have a logical reason for one to think of when they will eat this meat at the time of its offering. The very THOUGHT of eating an offering outside its time frame implies that the owner does not want to SHARE it with others.
In other words, this person offering the korban is being selfish, for they wants to save all of the meat for themself.
Clearly, being selfish is a bad trait.
But is it so evil that it deserves the punishment of KARET - to be totally cut off from the people of Israel?
Recall that the Korban SHLAMIM is a voluntary offering where one wishes to express their closeness to God, to re-affirm their commitment to the covenant of HAR SINAI. If at the height of one's spiritual experience, as they stands in front of God making an offering, a selfish thought can still enter their mind - i.e. he does not want to share this korban with others - God becomes 'disgusted' with this person, and the korban becomes PIGUL/rejected.
A person who has yet to inculcate the basic trait of sharing, has no right to stand in front of the altar and offer a voluntary korban to God!
To support this understanding, note how the next verse in Parshat Kedoshim contains a law that stems from a similar reason. The obligation of the farmer to leave over a part of their field for the poor ['pe'a', 'shichecha', and 'leket' / see 19:9-10] teaches the owner not to be so selfish as to keep all of its produce for themself. Here we find yet another commandment that requires the sharing of prosperity, and thus supports our interpretation of the underlying reason for the law of pigul.
To uncover that connection, we must return to our study of the meaning of God's Name in Genesis, and its connection to the laws of the MIZBEIACH and hence to korbanot in general.
Avraham's MIZBEIACH served as a vehicle enabling him to 'call out in God's Name', or as Ramban on 12:8 explained, teaching mankind concerning their need to recognize God and His Creation.
(21) Make for Me an altar of earth and sacrifice on it your burnt offerings and your sacrifices of well-being, your sheep and your oxen; in every place where I cause My name to be mentioned I will come to you and bless you.
If so, then our parallel between the DIBROT and opening psukim Parshat Kedoshim is complete, as pigul becomes the parallel for Lo Tisa in the 'Ani Hashem Elokeichem' section!
As the primary concept of the Third Commandment is not to desecrate God's Name, then its parallel could include any law that may cause God's Name (or reputation) to become tainted. An individual who comes to the bet ha-mikdash to express their special closeness to God - by offering a korban shlamim, yet at the same time thinks selfishly about themself, causes God's Name to be desecrated.
In fact, the law of pigul forms a meaningful transition between these two sections, for it is a law relating to both humans & God, and their fellow humans. This necessary blend between one's worship of God and God's respect and care for one's fellow, so typical of the other laws of Parshat Kedoshim, should be the most prominent character of the Jewish nation.
When Am Yisrael act in this manner, they become a true AM KADOSH, a holy nation that truly testifies that God is KADOSH and God's Name is KADOSH. By doing so, they facilitate bringing 'shem Hashem' God's Name (and hence God's reputation) to humanity.