By Avner Friedmann
Parshat Kedoshim begins with HaShem instructing Moshe, “Speak to the entire assembly of the Children of Israel and say to them, “You be holy, for I HaShem your G-d am holy.” The Midrash asks,[1] “Does this mean that we are expected to be as holy as HaShem? Of course not! Rather, “For I am holy” means that My Holiness is infinitely greater than yours. However, your holiness is greater than the holiness of all else, including the holy angels[2].”
Now, Moshe was instructed by HaShem to convey this injunction to be holy to the “entire assembly”, meaning that this holds true for every single Jew without exception. HaShem consecrated the Jewish people to be elevated and apart from all other nations. The Midrash[3] compares this to a king who married a woman and made her his queen. He told her, “From this point on, as my wife, you bear my name and my honor is your honor”. The same holds true in the relationship between HaShem and Israel, as it is written[4], “You shall be for Me a kingdom of priests and a holy nation“. That is, since I am Holy, likewise, you should be holy.
HaShem instilled His holiness as a gift within the heart of every single Jew, as the prophet stated,[5] “The Holy One is in your midst.” Thus, in truth, every single Jew not only has the potential, but the duty to be holy.[6]
Holiness begins through our personal effort and exertion and culminates with the gift of sanctity and holiness as a gift from HaShem.[7] In other words, if we genuinely devote ourselves with persistent effort, HaShem assists us and leads us on the right path, as stated[8] “He does not withhold good from those who walk in purity”.
However, where should we concentrate our efforts? Rashi states[9] that the injunction to be holy specifically refers to the avoidance of the elicit relationships listed at the end of the last Parsha. This is because holiness comes about when we separate ourselves from matters of immorality.
However, according to Nachmanides (Ramban)[10] the matter of holiness is not limited to any particular category, but rather refers to moderating ourselves even in matters that are permitted by Torah. This is the meaning of the rabbinic dictum,[11] “Sanctify yourself in what is permitted to you.” This is because technically, a person can observe all the laws of Torah and at the same time surrender to self-indulgence and gluttony, thus becoming “a degenerate with the permission of the Torah”.
Rather, to be holy means to[12] “Sanctify yourself in what is permitted to you”. In other words, it is not enough merely to refrain from what the Torah explicitly forbids. Too much of what is permitted is also detrimental to our sanctity. If we moderate ourselves even regarding what is permitted, we come closer to Hashem and become holy.
However, holiness does not mean to completely seclude ourselves from the world.[13] After all, most of our activities, including our religious obligations, involve interaction with other people. Instead, this means to enjoy the world within the framework of Torah, but not to over indulge even in that. Following the framework of Torah gives us ultimate pleasure, even in this world. We are called holy not only when we distance ourselves from the impurities of other nations, but also when we eat, drink and engage in the pleasures of this world with moderation and when all our deeds are for the sake of heaven.[14]
In conclusion, the Talmud states[15]: “If one sanctifies himself a little, he is sanctified a great deal; if he sanctifies himself below, he is sanctified from above”. This means that if we make a sincere effort, then HaShem will assist us in becoming truly G-dly, as individuals and as a nation, in this world and in the World to Come. May this come about with the true and complete redemption, through our righteous Moshiach, speedily in our days. Amen
[1] Rabah Bereshit parsha 90, Piska 2.
[2] The holy Shala, Beasara maamarot: Maamar 3 and 4.
[3] Tanchuma Kedoshim 2.
[4] Shemot 19:6.
[5] Hosea 11:9.
[6] Netivot Shalom, Kedoshim.
[7] Chapter 26 of The Path of the Just by Rabbi Moshe Chayim Luzzatto.
[8] Psalms 84:12.
[9] 19:2; Vayikra Rabbah 24:6.
[10] Nahmanides On verse 19:2.
[11] Yevamot 20a
[12] Ibid.
[13] Chatam Sofer, Torat Moshe on Vayikra 19:2.
[14] Katav Sofer on VaYikra 19:2
[15] Yoma 39a.
