Parsha Kedoshim
26 Nissan /April 26
By: David Carasso
How many holy people
are there in the world? How many of them can you specifically identify? How
many do you know personally? How many are your friends? Are you one of them?
And Hashem spoke with
Moshe, saying, “Speak with the entire community of the Children of Israel, and
say to them, ‘You shall be holy, for I -- Hashem, your God -- am holy.” -- Lev
19:1
R. Moshe Alshech
(Tzfat d.1593) said that people view this requirement as almost optional. They
see a life of holiness as belonging to a select few, people with rare spiritual
qualities and the outstanding mental capacity needed to become a great Torah
scholar. Perhaps one or two people in a generation are able to lead a holy
life.
But the Torah says,
No. Every single Jew is obligated to elevate himself, adding dignity, nobility,
and sensitivity to his life. You, me, the people around your table, your
shul, your nation. Every single one of us. I'm looking at you, David Carasso.
So what is this life
of holiness? Does it mean fasting, asceticism, extra prohibitions, and
withdrawing from society? Yes! OK, No, it is the opposite: a life of holiness
is one where we grasp the world Hashem put us in, people and all, and proceed
to live in it, actively and enthusiastically, with wisdom, kindness, and
understand.
In the parsha from
two weeks ago, Aharon’s two sons approached Hashem in the most isolated,
separated, holy location -- the Holy of Holies -- and died. That is not for us.
Yes, we also should connect with God, but not by isolating ourselves from the
people. (Kohen Gadols, please ignore). Connect with God, yes, but not by
isolating people. And don’t die. Good advice.
The Ramban (an
obscure rabbi that I introduced Rabbi Dardik to) views this instruction -- to
be holy -- as providing a ‘beyond the letter of the law’ aspect. You can keep
kosher and still be a pig; you can technically cover up and still be immodest;
you can skirt the laws of lashon hara and still be insensitive. The Torah
cannot provide a complete legal requirement for how you should act. Be holy. Go
beyond. Lack of holiness -- you’ll know it when you see it.
The command “to be
holy” is a mandate to better yourself. But that’s not actually what it says. It
says “you shall/will be holy”. Holiness, spiritual progress, is not
something you achieve. It’s an ongoing future -- a future of self-improvement:
study, self-reflection, and action; rinse, lather, repeat.
The verse also says “Speak
with the entire community”. The Torah was not a gift to a few holy
individuals of outstanding spiritual qualities. The Torah was given to a
nation, not to individuals, so that we would become a holy nation, and
ultimately an example to the world.
Should you think
you’re not up to living a holy life, the verse ends with “for I -- Hashem your
God -- am holy”. God can do it, so why can’t you? OK, that logic doesn’t quite
work, but we have an obligation to emulate God, His known attributes, as best
as possible. Just as he is holy, so should we strive to be.
“Perform random acts
of kindness”? Nonsense. Perform regular, ever better acts of kindness.
And involve others. And tell two friends.
Bonus lesson: I’m not
thrilled with dvarei torah that focus on the beginning of the parsha and ignore
the rest. So here’s the musaf:
“When you enter the
Land and you will plant any food-bearing tree, and you shall seal off that
which is sealed off: its fruit. For three years it shall be -- for you --
sealed off, not to be eaten. And in the fourth year all its fruit shall be
holy, for praises to Hashem.” -- Lev. 19:23
The fruit produced by
trees in the first three years may not be consumed, but in the fourth year the
fruit had to be brought to Jerusalem and enjoyed with the poor, widows,
orphans, and other underprivileged. The purpose? As the verse says, to praise
Hashem. The best way to thank God for the bounty is by sharing your bounty with
others.
No comments:
Post a Comment