Parshas Kedoshim- To Be Holy

To properly understand and absorb a concept, one must first have a working definition that entails all uses of the word. Certain ideas are simpler to explain and appreciate, than others. When analyzing the notion of “kedusha,” we are forced to provide an explanation that covers all bases, in a satisfactory way.

After discussing the prohibited relationships at the conclusion of Parshas Acharei Mos, the Torah introduces Parshas Kedoshim. Hashem commands Moshe: “speak to the entire congregation of the Jewish people, and say to them, you should be holy, for I am Holy... (19:2).” The verse could simply have stated that Moshe should speak to the Jewish people. Rashi quotes the Midrash (Vayikra Rabba 24:5) to explain the usage of the words “entire congregation.” The emphasis indicates that this Parsha was to be taught during Hakhel. In Parshas Vayelech (Devarim 31:10-13), the pesukim discuss Hakhel. Every seven years, the King would read parts of the Torah to the gathered Jewish populous, in the Beis Hamikdash. Rashi (verse 11, Gemara Sota 41a) clarifies that he would specifically read Sefer Devarim. Therefore, the commentaries interpret this Midrash as a reference point. In regards to Hakhel, there is a special command for men, women, and children to participate. Likewise, Parshas Kedoshim was to be read to the entire nation. This was important because “most principles of the Torah are dependant on it (Midrash).” The Midrash clarifies that one can find references to all of the ten commandments in this Parsha.

Obviously, this focus indicates that this Parsha is particularly unique. It is introduced with the command to be holy. What is the connection between this Parshas’s plethora of commandments, and the idea of being holy?

Our great Rishonim discuss the idea of “being holy.” Rashi explains that this requires one to separate from arayos and aveiros. The verses indicate that refraining from these behaviors leads one to holiness, in juxtaposing these concepts throughout the pesukim. Ramban shares a different approach. The Torah is emphasizing the importance of not over-indulging in permitted pleasures. After teaching the entirely illicit relationships, the Torah indicates that even in regards to the behaviors that are not prohibited, one should not overdo things. Although one could marry many women, this is not appropriate. One may drink wine and eat meat to excess, but this would not be holy. Both Rishonim understand that to “be holy” is to refrain from behaviors that would somehow negate that accomplishment.

Generally, the idea to do something, would entail a positive action. How can we understand the concept of being holy as simply requiring the negating of certain negative behaviors?  

Furthermore, why is it important to be holy? What does this accomplish?

Finally, the verse states that we should be holy, because Hashem is Holy. What is the connection between the need for ourselves to be holy, and Hashem’s Holiness? How can we explain Hashem being Holy altogether?

To be holy means to be selfless. When one is involved excessively in their own personal pleasures and gratifications, it is impossible to be outwardly focused. Being enveloped in personal pleasures, whether illicit or permitted, is antithetical to being good to, and caring for, others. The Torah teaches that through one’s performance of Torah and mitzvos, one will naturally become holier, and more selfless. The issue is that if one is simultaneously enveloped in his own gratification, this transformation is totally stunted. In order for this growth to be successful, one must refrain from his own excessive self-gratification. Only then can the positive actions that he performs promote this maturation.

A person is sitting at a restaurant, and the waiter brings his meal. He tastes the food and he is unsatisfied. He gets upset, and start yelling at the unfortunate waiter. Perhaps this is a person who learns Torah, keeps mitzvos, and observes the appropriate behaviors. The problem is that is he a completely self-absorbed individual. He forgets quickly the number of issurim he is transgressing in abusing others, when his own pleasures are negated. His inability to be outwardly focused is directly due to his self-absorption. This is a person who is certainly not “kadosh.”

Hashem is the ultimate “Meitiv.” He is the epitome of Selflessness and Goodness to others. The entire creation of mankind and the world, was for this intended purpose. Hashem wanted there to be beings that He could be Good towards. Prior to creation, G-d filled everything and everywhere. In creating man, He “limited” himself to Give Goodness to mankind and the world. This is the idea of Hashem being considered Holy. The commentaries (Ramban, Seforno) explain that Hashem created man in His image. Similar things attract and become connected. The purpose was so that man could have a relationship with Hashem through this connection. It is therefore integral for man to be selfless, in order to connect properly with Hashem, the Holy One. This is accomplished through refraining from the constant pursuit of personal-pleasures, thereby enabling one to become outwardly focused.

Despite placing such a strong emphasis on the constant, unending need for self-gratification, the world still recognizes the importance of being good to others. Often, one will find that after years of being completely self-absorbed, people will contemplate starting a family, donate to a charitable cause, or volunteer to help in the community. This comes from a deep-seated understanding that there is little difference between human and animal, if one is simply living a selfish lifestyle. In being a beneficiary to others, one can experience what is means to be genuinely human. Unfortunately, this may lead people without the guidance of the holy Torah to draw incorrect, and therefore unfulfilling, conclusions. However, the motivation to do so is essentially the same. B’ezras Hashem, we should merit to live selfless, holy, and therefore G-dly lives!

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