How We Become Holy

Parashat Kedoshim commands us to sanctify ourselves. “Kedoshim tihiyu—become holy.” How do we accomplish this? How do we become holy?

The answer is twofold: through mitzvot, and through additional actions and behaviors.

The third parashah of Kriat Shema describes the first path of achieving holiness by stating that: “Va’asitem et kol mitzvotai, v’heyitem kedoshim l’Elokeichem—You will perform all my mitzvot and you will be holy to your G-d” (Bam. 15:40). The pasuk’s sequence teaches us that we achieve holiness through mitzvahobservance. The Sifra (Kedoshim 1) appropriately describes this pasuk as referring to “kedushat kol hamitzvot—the holiness of all the mitzvot” because it describes reaching kedushah by fulfilling mitzvot.

The Rambam (SH”L, Shoresh 4) uses this Sifra to explain why kedoshim tihiyu is not an independent mitzvah. The directive does not mandate anything beyond fulfilling the other mitzvot. Though it sets a new goal, kedoshim tihiyu does not require any additional actions. It is not an additional mitzvah because it adds nothing beyond the mitzvot already listed by the Torah.

Most Meforshim, though, believe that kedoshim tihiyu also mandates additional actions not included in other mitzvot. Vayikra Rabbah understands the pasuk as teaching the need to separate ourselves from arayot(prohibited relationships) and aveirah.

Why does this separation generate kedushah?

Rashi sees kedushah as rooted in the distance from sin itself. Those who sincerely want to avoid sin distance themselves from it by avoiding actions that, though technically permissible, might bring them to sin. This distancing protects our innocence and also expresses our intolerance for sin. Both of these make us holy.

The Ramban explains the Midrash differently. Kedushah lies not only in how we approach sin, but also in how we relate to permissible actions themselves. Though the Torah permits proper relations and most foods, we should be focused on other things. Within the confines of halachah, one can marry and have relations with many women and eat in a gluttonous way. People can overindulge in physicality to the point of becoming a “naval bershut HaTorah—a degenerate within the bounds of the Torah.”

A person can comply with the letter of the law but miss the spirit of the law, which aims to guide us toward a more virtuous lifestyle. He can overindulge in sexuality and food consumption, not for the noble survival purpose they are intended, but for pure pleasure, and conduct himself in an unbecoming way, including profanity and intoxication. This is not the lifestyle intended by the Torah. Kedoshim tihiyu makes this point by mandating actions and lifestyles that are not technically prohibited.

The areas kedoshim tihiyu directs us to avoid are very specific. They are the goals and emotions we share with animals. Like animals, we are designed to survive. Our DNA drives us to ensure our personal survival by eating and the survival of our species through relations.

Animals have survival as their sole life goal. Man, though, is ennobled by a spiritual, G-dly soul. This soul is meant to inspire us to seek higher goals and live holier, more meaningful lives. The only way we can realize these goals is by controlling and channeling our animalistic instincts.

Though eating and reproducing are essential, and in fact, amongst Hashem’s commandments, they should not become the focus of our lives. This is why kedoshim tihiyu addresses our view of food and sexuality. We ought to be holy people who emphasize the spiritual, rather than the physical, aspects of life.

Judaism does not reject physicality; it just directs us to focus on spirituality. This focus should inspire us to minimize our involvement in animalistic pursuits, in the food and relationships necessary for survival, and to invest our time, thoughts, energy, and resources in spiritual and personal development.

This is how the Sforno (Vay. 19:2) explains why Hashem links the commandment to be holy to His own holiness (Vay. 11:44–45). At first glance, the linkage seems strange. How should G-d’s holiness be a model for us? We are human beings.

The Sforno explains that, though we are mammals, Hashem created us in His image and imbued us with a G-dly soul. This gives us the ability and responsibility to emulate His holiness. In effect, Hashem tells us that “Just as I am holy, so should you be” (Sifra, Shemini 12). We accomplish this by focusing on the spiritual instead of the physical.

{Separating from the Masses

Our focus on the spiritual distinguishes us from most of humanity. The Ramban and the Rambam (T”O 16:12) both mention this as part of the goal of kedushah. In addition to the intrinsic importance and value of living a holy life, kedushah also reinforces our national distinctiveness.

In our previous piece, we saw that our distinction as a holy nation was a fundamental component of the Sinaitic covenant. When we realize this distinction, we embrace our covenantal destiny.

The Ramban and Rambam add that living a holy life also strengthens our relationship with Hashem, the source and ultimate form of kedushah. Kedushah is not just how we emulate Hashem; it is also how we become closer to Him. This is why Hashem describes those who sanctify themselves as “li—to me” (Sh. 22:30). When we sanctify ourselves, we direct ourselves toward Hashem and draw closer to Him.

Though kedushah entails separation from sin, physicality, and the masses, it has a higher purpose: to enable us to develop a closer relationship with Hashem. Rashi (Vay. 20:26) and the Rambam (M”A 17:32) both emphasize that we achieve this goal only when we sanctify ourselves with this intention.

The ultimate goal of kedushah, of the Torah, and of our lives is to draw closer to Hashem. Let’s work to separate ourselves from overindulgence in the physical and the mundane, and from those who are focused on it, with the goal of achieving our ultimate goal of closeness to Hashem. n

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi and the RZA. His new book, Essentials of Judaism, is available at rabbireuventaragin.com.