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Apr 21, 2010
Parshas Kedoshim
To Be Kadosh -- A National Mission
Adapted from the Words of Rabbi Shlomo Freifeld ZT’L
Hashem spoke to Moshe, saying: Speak to the entire assembly of the children of Israel and say to them: You will be “kadosh” -- holy -- for holy am I, Hashem, your G-d (Vayikra 19:1).
The parsha begins with a discussion of being kadosh - “holy.” It pains me to the English word. “Holy” has so many connotations which obfuscate the true essence of the word - monks on mountain tops contemplating their navels, aloof ascetics more interested in figuring a way to fly to heaven than to live here on earth.
Clearly this cannot be the Torah definition. When giving this command, Moshe specifically gathered everyone together, a great public assembly. This is not at all in line with the visions of aloneness and solitude that the term “holy” conjures.
So what does the term mean? What are we supposed to do to fulfill this mandate to be Kadosh?
In Tehillim (Psalms) it states, As for the heavens-- the heavens are Hashem’s, but the earth He has given to mankind (115:16). And to what end has Hashem given the earth to mankind? One great sage answered-- For us to make it as the heaven! In other words, the purpose of mankind is to imbue this world with the matters of the soul -- with justice, peace, kindness and morality; to create a heaven on earth.
A daunting task! Spirituality is difficult to discern in the world. The Hebrew word for “world” is Olam. The root word means “hidden.” Hashem set this world with its true essence -- its Kedusha -- hidden from view. To separate the refined from the coarse, to find the spiritual within the physical, to distinguish the kadosh from the mundane, is a process of groping. Yet, this is our reason for living. And this, in essence, is the meaning of the directive to be Kadosh. We are to live our lives so the Honor of Hashem shines brightly in this dark world.
To be holy is less raising ourselves to the heavens as is it coaxing the heavens down to earth.
When the men of the Great Assembly fashioned the language of the blessings, they instituted the well-known phrase: asheir kidishanu b’mitzvosav – He made us kadosh through His mitzvos. Their choice of language reflects this point. The essence of the performance of mitzvos is to bring kedusha into our own lives and to spread kedusha throughout the world.
We all say the blessings. We are all commanded to be part of this awesome project of making heaven on earth. The Kohain, Leivi and Yisroel have their areas into which they must bring illumination. Men and women have their respective places. The scholar and the shoemaker have their assigned tasks. Moshe was instructed to bring the whole nation together to hear the commandment to be Kadosh because everyone was included -- each with his own distinct talents, each in his respective surroundings.
We are called the Chosen People. Hashem chose us to lead the world in fulfilling this lofty mission. Our uniqueness as a nation lies solely in that we were given the Torah and Mitzvos. They are the tools to accomplish our task to bring G-dliness into the world. As it says in Mishle (Proverbs): A mitzvah is a candle and the Torah is light (6:13). They are sources of illumination.
Each of us was given a unique place in the creation. We were all given specific attributes and talents to imbue the world around us with a light that will foster an expansion of the dimensions of the human soul. We cannot complete our respective jobs on our own. We must combine our efforts with the rest of Klal Yisroel. And, in turn, Klal Yisroel must bind itself to the Torah -- the source of this light. Through this collective and focused effort kedusha can emanate from our actions. And then, G-d willing, we can fulfill the directive: You will be kadosh, for holy am I, Hashem, your G-d.
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