Summary

"You shall be holy for I G'd am holy." When the Torah obligates us to be holy, it means that we have to elevate our lifestyle and separate ourselves from the rest of the world, as we dedicate our lives to follow G'd's commandments. The Torah expects us to exhibit moderation in every aspect of our life and not to over-indulge even in what is permitted. It is not sufficient to act in accordance with the Torah's commandments; it is important to follow the spirit of the Torah. The Torah instructs us to dedicate our lives to the benefit of others and expects us to have the benefit of others in mind in every act that we do. G'd expects of us to have our own benefit in mind as well and not to forget ourselves and our families. In one verse the Torah teaches us how to be holy with three lessons(1) Refrain from any wrongdoing and keep away from sin; (2) Restrain ourselves and be moderate in our conduct; and (3) Be dedicated to care for each other.

Be holy

In the beginning of the second parasha of this week's two parshios it says, (Vayikra 19:2): "Kedoshim teeheyu kee Kodesh, ani HASHEM". In general, this is translated as "You shall be holy for I G'd am holy." However, the Hebrew word "kadosh" also means to be separate and dedicated to a specific purpose or person, both holy and unholy. For example, under the chuppah, when the groom puts the ring on the finger of his bride, he says "You are mekudeshes to me with this ring." Tosafos, in their commentary on Kiddushin (2b), explains that when the bride accepts the ring from her groom, she dedicates herself to be his wife and to separate herself form every other man. On the other hand, the Torah refers to a man and a woman who separate themselves from acceptable conduct and dedicate their lives to promiscuity as a kadeish (promiscuous male) and a kedeishah (promiscuous female) (see Bereishis 38:21 and Devarim 23:18).

Elevate and separate

When the Torah obligates us to be holy, it means that we have to elevate our lifestyle and separate ourselves form the rest of the world, as we dedicate our lives to follow G'd's commandments.

Exhibit moderation

Rashi explains that this verse specifically obligates us to refrain from illicit relationships and other forms of immorality. The Ramban takes it a step further and says that this verse refers to a broader general approach to Torah observance. When the Torah instructs us to be holy, it does not exhort us just to keep away from what is prohibited, such as illicit relationships and non-kosher foods. The Torah expects us to exhibit moderation in every aspect of our life and not to over-indulge even in what is permitted. He explains that a person can be vile without transgressing any of the Torah commandments. If a person gives in to his base cravings and lusts, and expects his wife to be available whenever she is permitted, such a person has technically not transgressed any Torah law but he clearly does not live up to the spirit of the Torah and is far from holy. In the same way, if a person is gluttonous and indulges in his food, provided that the food is kosher, he has not transgressed any letter of the Torah but he does not follow the Torah's expectations and does not deserve to be described as a member of a holy nation. The Ramban further discusses the mode of speech of a person. It is possible to use coarse language and talk about inappropriate subjects without transgressing any specific commandment, but a person who does so is most unholy. The Torah, says the Ramban, obligates us in this verse to elevate and refine ourselves in every aspect of our conduct so that we deserve to be described as holy individuals.

Follow the spirit of Torah

From before Pesach and throughout the summer, advertisements in Jewish papers and magazines offer a host of vacations in hotels with kosher meals under reliable supervision. It often includes five meals a day and twenty four hours open tea room with many delicacies. While it is beautiful that the Jewish public has the ability to vacation in a place that provides kosher food and other necessities suited to our needs, we must remember that it is not sufficient that the actual food is in accordance with the Torah's commandments. It is important that the spirit and atmosphere at these places also follow the spirit of the Torah and are suited for a holy nation with all that this entails.

Dedicate our lives to benefit others

Every word in the Torah is like a diamond with many facets, and as such one commandment may include various instructions without one contradicting the other. Rabbi Shimon Shkop, the Rosh Yeshiva of pre-war Shaar HaTorah Yeshiva in Grodno, writes a novel explanation on this verse in his introduction to his famous work, Shaarei Yoshor. He quotes the Midrash Rabbah (Vayikra 24:9) on this verse: "You shall be Kedoshim for I G'd am Kadosh." Says the Midrash, "You may think that you shall be Kadosh like me, says the Torah, 'For I am kadosh, My Kedushah is above yours.'" Says Rabbi Shkop, if this verse is only referring to holiness how is it possible that anyone would think that we can be as holy as G'd Himself? And how can we refer to G'd as One Who keeps away from sinful acts, or Who is moderate in His lifestyle? All this obviously does not apply to G'd in any way. Rabbi Shkop therefore suggests that the Midrash explains Kedushah as dedication. The Torah here instructs us to dedicate our lives to the benefit of others and expects us to have the benefit of others in mind in every act that we do. In this way, we will also be moderate in our lifestyles. We will take care of our personal needs only in the measure that it is needed without over-indulging in any way. With this insight, says Rabbi Shkop, we can understand how the Midrash can compare us to G'd, for G'd is totally dedicated to the needs of man and has absolutely no personal need or agenda. When the Midrash says "You may think that you shall be kadosh like Me [G'd]" it refers to a person who tries to be totally self-neglecting. He wants only to be there for others and totally emulate G'd Who created the world only for the benefit of man.

Love your fellow as yourself

To this the Midrash concludes: "My [G'd's] Kedushah is above yours." G'd expects of us to have our own benefit in mind as well and not to forget ourselves and our families. As it says later in the parasha (Vayikra 19:18): "And you shall love your fellow as yourself." First you love yourself and then you strive to love your fellow beings like yourself. Such a person will be able to care for others and help them to have what they need just like he should do for himself. But if a person suffers from self-hatred, he will neither know how to take care of himself, nor will he be in a position to help others. The Talmud (Bava Metzia 62a) teaches that a person is obligated to look after his own basic needs before he takes care of others. This, says Rabbi Shkop, is the message that the Midrash shares with us. We must dedicate our lives to be there for others, but only G'd can be totally self-neglecting, for only He has no needs whatsoever. It is our obligation to take care of ourselves and at the same time care for our fellow beings.

Three lessons

In one verse the Torah teaches us how to be holy with three lessons: (1) Refrain from any wrongdoing and keep away from sin; (2) Restrain ourselves and be moderate in our conduct; and (3) Be dedicated to care for each other. When we strive to live up to the Torah's expectations we will clearly be able to experience what it says (Mishlei 3:17): "Its [the Torah's] ways are ways of pleasantness and all its paths are peace."

These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto.

These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto.

Shalom. Michael Deverett