Kedoshim: Choice

 

דַּבֵּ֞ר אֶל־כׇּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י יְ

Speak to the whole Israelite community and say to them: You shall be holy, for I your God  am holy.

What could this mean? Can a person be like Gd?  To what extent is kedusha (holiness, sanctity) an optional Divine quality? Can Gd decide to abdicate from this quality, or is it part of the definition of GD? 

What is kedusha -holiness? I would like to  revert to a mathematical  understanding of definition. A definition includes the entity in a set (the necessary condition, the "if") and distinguishes it from all other elements of that set ( the sufficient condition, the "only if"). This level of definition is  rarely attained in "real life." We generally use a much looser criterion: "you know it when you see it."  In medicine, we assume an intermediate stance - the word "sometimes" finds its way into diagnostic criteria. The kedusha ( sanctity) of a person's actions may depend , in part, upon the stringency of the definition.

The parsha either assumes a prior understanding of kodesh ( holy) or attempts to convey it by examples. The next verse, the first instruction is: 

אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ

You shall each revere your mother and your father, and keep My sabbaths:

Two of the Ten commandments  are juxtaposed.  A modification of the fifth commandment, 

כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ  Honor your father and your mother,  

 is conjoined with "and" to the fourth Sinai declaration

: זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת לְקַדְּשֽׁ֗וֹ 

 Remember the sabbath day and keep it holy. 

The first use of the קַדְּשֽׁ֗, kodesh is in reference to Shabbath (Gen2;3)

וַיְבָ֤רֶךְ אֱ    אֶת־י֣וֹם הַשְּׁבִיעִ֔י וַיְקַדֵּ֖שׁ אֹת֑וֹ כִּ֣י ב֤וֹ שָׁבַת֙ מִכָּל־מְלַאכְתּ֔וֹ אֲשֶׁר־בָּרָ֥א אֱ    לַעֲשֽׂוֹת׃

And God blessed the seventh day and declared it holy—having ceased on it from all the work Gd had  created to be done.

The Sabbath is an exemplar of kodesh. These verses imply that kodesh, sanctity, involves a decision to refrain. The Sabbath is sanctified by abstaining from certain activities that are called melacha  ( translated "work").  Rashi writes that kodesh implies abstinence from forbidden liaisons and sins of passion: 

קדשים תהיו. הֱווּ פְרוּשִׁים מִן הָעֲרָיוֹת וּמִן הָעֲבֵרָה. 

 Kedusha is in the set of a self-restraints. Self control is a necessary condition for kedusha. 

Pinchas ben Yair prescribed a series of steps toward salvation. Moshe Chaim Luzzato codified the first ten, which lead to kedusha in his renowned work: Messilath Yesharim, The Path of the Upright. Kedusha is achieved through a formula. Perishuth, abstinence, is the fifth, the central, of the ten steps. 

The juxtaposition of two commandments signals that they may be in conflict.  Rashi tells us that keeping the Sabbath  should prevail. Kedusha, holiness is the prescribed choice, even if it is difficult and counterintuitive. Holiness demands adherence to the law, regardless and in spite of feelings. Holiness is achieved by the correct resolution of the conflict. 

Kedusha implies a world with unseen networks. The values of freedom assume that every individual lives along an independent path; their actions are no one else's business. Kedusha is opposed to the idea of the victimless crime. Cursing the deaf (19;14)  causes damaging vibrations, even if they are not heard by their target. These connections are perceived only by those willing to undertake the practices necessary to obtain such a sensitivity; and willing to suffer the censure of the self-righteous.    

Is kodesh attainable? There are two kinds of aspirations. Following the  yellow brick road leads to Oz. If you get off and settle anywhere along the way, you are in Munchkinland. The road to kedusha is filled with self denial and conflict. Wherever you get off, that's your legacy. You can find everything in the struggle.

 It's a choice.