Kedoshim
Rabbi Jablinowitz
We read in the first pasuk in this week’s parsha the mitzvah of Kedoshim Tihyu, You shall be holy. There is a disagreement between Rashi and the Ramban how to interpret this pasuk. Rashi explains that one achieves Kedushah by separating from the sin of “Arayos”, immorality, and from other aveiros in general as well. The Ramban disagrees and teaches that Kedushah results specifically as a result of refraining from that which is permitted. One can technically keep the strict letter of the law and yet still be a disgusting person. One can eat very kosher meat and drink strictly kosher wine but overindulge ad nauseam. The way to achieve real Kedushah is by moving beyond the basic law and placing limitations on one’s self within areas that are permitted. This is the essence of Kedushah, as the Ramban states, Kadesh Atzmecha B’Mutar Lach. Sanctify yourself through that which is permitted.
The p’shat of the Ramban seems to be quite logical. Kedushah would seem to be something achieved by going beyond the regular observance of mitzvoth. According to Rashi, there seems to be a difficulty. We are already commanded to keep the mitzvoth, including refraining from the serious transgression of the arayos. What is the Torah adding that was unknown previously in commanding us Kedoshim Tihyu?
The Sfas Emes teaches that Rashi’s understanding is the preferred one. Rashi does teach that refraining from the regular aveiros in general and from arayos in particular is the method to reach Kedushah. But this is because Kedushah is a process. As the pasuk in parshat Yisro by Matan Torah states (Chapter 19, Pasuk 10), V’Kidashtam Hayom U’Machar, and you shall sanctify them today and tomorrow. If he sanctified them today, then why is there a need to repeat the process tomorrow? Rather this expresses the notion that when receiving the Torah, Bnei Yisrael were taught that Kedushah is ongoing.
The pasuk in parshat Korach teaches (Chapter 16, Pasuk 3), Ki Kol Ha’Eidah Kulam Kedoshim. Korach states that the whole nation is holy and has reached a level of Kedushah. As Rashi explains, this was a result of having stood at Har Sinai. And yet, the Torah teaches that very same generation, Kedoshim Tihyu. This is because there is no particular “shi’ur” to Kedushah. It’s something which is an ongoing, continuous process. And this is what Rashi is teaching. By continually being careful about arayos and other aveiros, one grows and moves upward in levels of Kedushah.
Rav Tzadok explains this idea in the following manner. There are the well-known Mishnayot in the first perek of Keilim which delineate the ten levels of Kedushah, ranging from Eretz Yisrael to the Kodesh HaKadashim in the Beis Hamikdash. Rav Tzadok adds that just as there are ten levels of Kedushah in “place” or as the Sefarim refer to it as Olam, similarly there are ten levels of Kedushah in Shanah, or in time. There is Shabbos, Pesach, Shavuos, Succos, Shmini Atzeres (regel bifnei atzmo), Rosh Hashanah, Yom Kippur, Chol Hamoed Pesach, Chol Hamoed Succos, and Rosh Chodesh. And there are also ten levels of Kedushah in Nefesh, the individual. He counts the following ten: Melech, Navi, Kohen Gadol, Kohen Mashu’ach Milchamah, Kohen Hedyot, Nasi, Av Beis Din, Chacham, Levi, and Yisrael.
All this indicates the same point as the Sfas Emes. As the levels of Kedushah in all essential areas indicate, there is a continuous growth process of Kedushah which is accomplished by refraining from aveiros, and arayos in particular. And this can be included in the list of the Mishnah in Pe’ah, Eilu Devarim She’Eiyn Lahem Shi’ur. Just as there is no limit to how much time one should spend learning Torah, there are no limits or boundaries for the potential growth attainable in Kedushah.
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