Parshat Kedoshim
May 6, 2000
Rabbi Michael Rosensweig

Parshat Kedoshim begins with an unusual charge to assemble all of Klal Yisrael. One would anticipate the imparting of some novel and profound insight to justify this need for a special convocation of all Israel. Indeed, the Midrash tells us, “This parshah was addressed to the full assembly [of Israel] because most of the fundamental principles of the Torah are dependent on it.”

But the immediate charge that follows is, at least on the surface, neither novel nor profound: “Kedoshim tihiyu—You shall be holy.” Why should so broad and basic an obligation set the tone for what follows?

Moreover, the Midrash points out, the mitzvot described in this parshah mirror the Ten Commandments—to believe in one G-d, observe the Sabbath, not to kill or steal. Why do these commands need to be introduced with the directive, “You shall be holy”?

The concept of kedoshim tihiyu pervades our consciousness as Jews on national and individual levels. The command, “And you shall be for Me a kingdom of priests and a holy nation,” represents our national aspiration, the unique mission of Klal Yisrael.

But there is more to it. On an individual level, striving for kedushah represents a personal mission driven by the most fundamental theme of imatatio dei—“For I, Hashem your G-d, am holy.”

Ramban defines this mitzvah as the obligation to transcend the basic role of a Jew—fulfilling mitzvot and avoiding aveirot—and to pursue the role of "perushim,” literally, "those who separate" themselves from self-indulgence.

Ramban further explains that the precept to be holy addresses those who exploit the halachic system by observing the letter of the law, while trampling on its fundamental values. The Torah forbids illicit sexual relations, yet permits relations between man and wife. The Torah lists foods that are forbidden, while many foods remain permissible.

But even the permissible has bounds. Therefore, after listing the activities that are prohibited altogether, the Torah follows with a general command to practice moderation even in matters that are permitted. In addition to observing the specifics of Halachah, one is obligated to act in a manner that is consistent with its values and goals. And this obligation is not merely an added stringency beyond the Torah’s specific obligations and prohibitions; it is mandatory. As the Ramban writes, “Such is the way of the Torah—to first state the particulars and then the generalizations.”

Ramban’s commentary in Devarim on the verse, “And you shall do what is straight and good,” amplifies his view that the Torah addresses man on two levels—specific obligations, and broad themes that flow from those details. Both dimensions contribute to our overall religious obligation and development.

In light of Ramban’s insight, we can now more fully appreciate the unusual beginning of our parshah. The Torah intentionally evokes the Ten Commandments within the framework of a new and equally demanding motif, kedoshim tihiyu, projecting the Torah as a system of binding values reflected in the details previously accepted. As such, this new dimension requires the assembly of all Israel.

The challenge is clear. We, too, must rededicate ourselves not only to scrupulous observance of Halachah, which represents the minimum obligation of every Jew, but to the even more ambitious ideal of kedoshim tihiyu, as the fundamentals of Torah and yahadut depend upon it. Surely, this will allow us to attain that lofty goal of imatatio dei, “ki kadosh Ani Hashem Elokeichem.”

Rabbi Michael Rosensweig

Rabbi Rosensweig is a Rosh Yeshiva at Yeshivas Rabbeinu Yitzchok Elchanan-Yeshiva University.