A Thought on Parshios Acharei-Kedoshim
A Thought On Parshios Acharei-Kedoshim
"...ki Kadosh Ani HaShem Elokeichem..."
"...because I am your Holy Lord G-d..." (19:2)
There is much emphasis in our Torah readings this week on "holiness." Being holy, doing holy things, acting in a holy manner.... the bottom line, or perhaps I should say the top line, is being and acting with a focus on kedusha because, as our verse proclaims, this is a defining term associated with HaShem.
The Rambam (Perakim B'Hatzlacha 1 and Moreh HaNevuchim 3:47) writes that we find the contrasting terms kedusha and tu'ma throughout our parshios. Not only is there a recurring emphasis on holiness, but there is a focus on not being or acting in a way which the Torah regards as impure or profane.
The Rambam explains that kedusha refers to the sanctifying property of our performing the mitzvos which HaShem has given us. Tu'ma is the impurity of deed which is associated with our forsaking those holy ways. There is no concept of impurity which could possibly be linked to the Divine. It is an impossible idea that the Holy could be profane or impure. Thus, the admonishment that "v'lo titamu ba'hem Ani HaShem Elokeichem" - "and you shall not make yourselves impure for I am HaShem your G-d" (15:30) helps us see that our goals of being "holy" and avoiding "tuma" are two ends of the same ideal. Holiness precludes the profane just as the profane cannot append to the Sacred.
The Rambam points to a familiar song (actually a verse in Tehillim 51:13) which says, "lev tahor b'ra li Elokim" - "make for me, O G-d, a pure heart." The psalm goes on to equate this lev tahor with "ruach kodshecha" - a spirit of holiness. Moreover, the prophet Zecharia refers to the unholy as ruach ha'tu'ma - the spirit of impurity (13:2). The sensitivity within the human mind which can motivate one to seek this kedusha v'tahara is called, according to the Rambam, ruach ha'Kodesh. Our mandate to aim for the holy is, thus, a task of both cognitive and behavioral self-sanctification.
* * * * *
The Rosh cites a Midrash Tanchuma about the scope of holiness.
"The heretics asked Rabbi Simlai why a verse (Yehoshua 24:19) seems to
refer to G-d in the plural. "Ki Elokim kedoshim Hu" - "for Elokim is Holy Ones."
These renegades challenged the rabbi, asking how Jews can claim that HaShem
is unitary and One when the verse terms His holiness in the plural! The rabbi
responded, "You lost souls! Everyone knows what Rabbi Berachia son of Rabbi
Yeshaya says: HaShem is sanctified at all levels and all of His acts are holy. His
words are holy, as it says (Tehillim 60:8) Elokim spoke with His holiness. His ways
are holy, as it says (47:14) Elokim Your ways are holy. His pathways are holy as
it says (68:25) the paths of my G-d my King are holy. His mighty deeds are holy
as it says (Yeshaya 52:10) HaShem sends forth His holy might. Our image of Him
is of holiness as it says (Tehillim 36:3) for I have grasped You with holiness. His
praise is with holiness as it says (Sh'mos 15:11) who is likened unto You, revered
in holiness." So we see that holiness in many forms can be attributed to Him."
Both the Rambam and the Rosh, the former from a conceptual view and the second from an imitatio Dei perspective, illustrate the many tiers in which we must sanctify our lives and our selves. We embrace and display acts and thoughts of sanctity, and impart an element of holiness to our world.
Good and holy Shabbos. D Fox
"...ki Kadosh Ani HaShem Elokeichem..."
"...because I am your Holy Lord G-d..." (19:2)
There is much emphasis in our Torah readings this week on "holiness." Being holy, doing holy things, acting in a holy manner.... the bottom line, or perhaps I should say the top line, is being and acting with a focus on kedusha because, as our verse proclaims, this is a defining term associated with HaShem.
The Rambam (Perakim B'Hatzlacha 1 and Moreh HaNevuchim 3:47) writes that we find the contrasting terms kedusha and tu'ma throughout our parshios. Not only is there a recurring emphasis on holiness, but there is a focus on not being or acting in a way which the Torah regards as impure or profane.
The Rambam explains that kedusha refers to the sanctifying property of our performing the mitzvos which HaShem has given us. Tu'ma is the impurity of deed which is associated with our forsaking those holy ways. There is no concept of impurity which could possibly be linked to the Divine. It is an impossible idea that the Holy could be profane or impure. Thus, the admonishment that "v'lo titamu ba'hem Ani HaShem Elokeichem" - "and you shall not make yourselves impure for I am HaShem your G-d" (15:30) helps us see that our goals of being "holy" and avoiding "tuma" are two ends of the same ideal. Holiness precludes the profane just as the profane cannot append to the Sacred.
The Rambam points to a familiar song (actually a verse in Tehillim 51:13) which says, "lev tahor b'ra li Elokim" - "make for me, O G-d, a pure heart." The psalm goes on to equate this lev tahor with "ruach kodshecha" - a spirit of holiness. Moreover, the prophet Zecharia refers to the unholy as ruach ha'tu'ma - the spirit of impurity (13:2). The sensitivity within the human mind which can motivate one to seek this kedusha v'tahara is called, according to the Rambam, ruach ha'Kodesh. Our mandate to aim for the holy is, thus, a task of both cognitive and behavioral self-sanctification.
* * * * *
The Rosh cites a Midrash Tanchuma about the scope of holiness.
"The heretics asked Rabbi Simlai why a verse (Yehoshua 24:19) seems to
refer to G-d in the plural. "Ki Elokim kedoshim Hu" - "for Elokim is Holy Ones."
These renegades challenged the rabbi, asking how Jews can claim that HaShem
is unitary and One when the verse terms His holiness in the plural! The rabbi
responded, "You lost souls! Everyone knows what Rabbi Berachia son of Rabbi
Yeshaya says: HaShem is sanctified at all levels and all of His acts are holy. His
words are holy, as it says (Tehillim 60:8) Elokim spoke with His holiness. His ways
are holy, as it says (47:14) Elokim Your ways are holy. His pathways are holy as
it says (68:25) the paths of my G-d my King are holy. His mighty deeds are holy
as it says (Yeshaya 52:10) HaShem sends forth His holy might. Our image of Him
is of holiness as it says (Tehillim 36:3) for I have grasped You with holiness. His
praise is with holiness as it says (Sh'mos 15:11) who is likened unto You, revered
in holiness." So we see that holiness in many forms can be attributed to Him."
Both the Rambam and the Rosh, the former from a conceptual view and the second from an imitatio Dei perspective, illustrate the many tiers in which we must sanctify our lives and our selves. We embrace and display acts and thoughts of sanctity, and impart an element of holiness to our world.
Good and holy Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:40 PM
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