MEVASER TOV

Essays on the weekly parsha by the Biala Rebbe shlita

Rav and Av Beis Din of Lugano, Switzerland

Available at: mevasertovweekly@gmail.com

Acharei Mos-Kedoshim, Year 1 (5770) Issue # 26

- PARSHAS KEDOSHIM -

 THE PURSUIT OF HOLINESS 

“Hashem spoke to Moshe saying: Speak to the entire congregation of Israel and tell them,
‘You shall be holy, for I, Hashem Your G-d, am holy.’”1 Rashi comments that this parsha
was taught to the entire assembly of Bnei Yisrael, when they were all gathered
together.
The Gemara describes the usual process by which Bnei Yisrael were informed of
each new mitzva as it was given:

In what manner was the Torah conveyed? Moshe would learn

from the lips of the Mighty One. Aharon would then enter and Moshe
would teach him his lesson. Aharon would take his seat on Moshe’s
left side, and his sons would enter. Moshe would teach them the same
lesson, and they would then take their seats: Elazar on Moshe’s right,
and Isamar on Aharon’s left … The Elders would then enter. Moshe
would teach them the same lesson, and they would sit on the side.
Then the rest of the nation would enter and Moshe would teach them
the lesson … 2

Why does Rashi comment that this particular parsha was conveyed before the
entire assembly of Bnei Yisrael, when in fact Moshe taught all the parshiyos of the
Torah to the entire congregation, as the Gemara describes?
The Sifsei Chachomim, in his supra-commentary on Rashi, suggests that whereas
the rest of the Torah was conveyed in small groups, Parshas Kedoshim was given to
all of Bnei Yisrael in one large assembly. However, the question still remains: What

1
Vayikra 19:1,2
2
Eiruvin 54b
  Mevaser Tov – Kedoshim 

was special about Parshas Kedoshim that it was given to all of Bnei Yisrael at once,
rather than in the usual method of teaching first to the leaders, then to those beneath
them, and finally to the entire populace in small groups?

1
Boundaries around Har Sinai

Before the Torah was given, Hashem commanded Bnei Yisrael to distance
themselves from Har Sinai, setting a series of borders beyond which they could not
pass. Moshe alone was allowed to ascend the mountain, Aharon was allowed to
approach until the final border, the other Kohanim had their own border somewhat
farther away, while the rest of the nation was forbidden to approach at all.3
This set a precedent by which each person was granted a connection to the Torah
appropriate to his spiritual level. Although we all received the Torah together as
one united nation, each person has his own unique portion in the Torah. What is
expected of one person is not expected of another, since each person has his own
talents, his own potential, and his own goals to achieve in the pursuit of Torah
study.
The greatest achievement of all time was made by Moshe Rabbeinu himself, of
whom the Torah says, “There shall never again be among Bnei Yisrael a prophet like
Moshe, whom Hashem knew face to face, and who orchestrated all the signs and wonders that
Hashem sent him to perform in the Land of Egypt … and all the great deeds and awesome
power that Moshe performed before the eyes of all of Israel.”4 The Rambam describes
Moshe as “The Master of All Prophets,” explaining that whereas all other prophets
received their prophecy through a vision or angelic messenger, Moshe
communicated directly with Hashem, “as a man would converse with his friend.”5
Not everyone has the sharpness of intellect or focus of concentration to become a
prominent Torah scholar, as the Gemara itself warns, “A Torah student who sees no
sign of success in his first five years of study, will never see success.”6 Furthermore,
a certain degree of mazal is necessary in Torah study, as with everything else in life.
The Zohar states that even a Sefer Torah in the Aron Kodesh needs mazal to be
chosen for the Torah reading.7
In some instances, it can even be dangerous for a person to aspire to heights of
Torah wisdom that are beyond his ken. The Gemara tells the story of four Talmudic
Sages who entered the Orchard of Heavenly Wisdom, one of whom died as a result,

3
Rashi, Shemos 19:11
4
Devarim 34:10
5
Rambam, Hilchos Yesodei HaTorah 7:6
6
Chullin 24a
7
Zohar, Parshas Nasso 134a

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one went mad, one abandoned Torah observance, and only Rebbe Akiva emerged
unscathed.8
This incident serves as a warning for future generations not to ascend the
mountain of Torah wisdom to heights that are not meant for us, particularly in the
area of Kabbalah. In recent generations, some have ignored this warning and
attempted to scale the heights of Kabbalistic wisdom, with disastrous results.9
Moshe taught the Torah to Bnei Yisrael in separate groups, just as Hashem
posted separate boundaries around Har Sinai, since not everyone has an equal
portion in Torah. Each person has his own boundary of what he should expect of
himself, and his own goal to achieve in Torah learning.

2
The Holiness of Israel

The one parsha that was taught to the entire Jewish nation together, signifying
that in this matter we are all equal, is the parsha of Kedoshim: “You shall be holy, for I,
Hashem your G-d, am holy.” We all have the exact same potential for infinite holiness,
by merit of the spark of G-dly fire that burns within each Jew’s breast.
The Midrash states:

In the future, all will be amazed to see the great reward that awaits
those who simply obeyed Hashem’s commands. “How could this
be?” they will ask. “This person never studied Torah, yet he sits
among our Forefathers and converses with them!”
“Why are you surprised?” Hashem will reply. “He has merited all
this reward for heeding My commands while he was alive, as it is
written: ‘The ear that listens to life-giving counsel shall rest among the
wise.’10”11

It is interesting that the Midrash assures the devout but unlearned Jew of a
distinguished place beside the Forefathers, but not beside Moshe Rabbeinu. Perhaps
this comes to teach us that such a person is sanctified with the hereditary holiness of
our nation, of which the verse states, “This is my G-d and I shall glorify Him; the G-d of
my Forefathers and I shall exalt Him.”12 Rashi comments on this verse, “The G-d of my
Forefathers: I did not originate the holiness. Holiness and G-dliness have been
established and have stood by me since the days of my Forefathers.”

8
Chagigah 14b
9
See Mevaser Tov: Light of the Arizal, English publication pending
10
Mishlei 15:31
11
Midrash Aggadas Bereishis 84:1
12
Shemos 15:2

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The Forefathers imbued our nation with transcendent holiness, creating an

eternal inheritance available to every Jew. The sacrifices that a Jew makes to remain
loyal to Hashem’s commandments, and the bitter trials that he must sometimes
endure, fan the flames of holiness within him, elevating him to the level of our
Forefathers to some extent, enabling him to converse with them in the ultimate
future. Regardless of his level of Torah knowledge, every Jew has this potential, for
which reason it is written, “Every single Jew must ask himself, ‘When will my deeds
reach the deeds of my Forefathers, Avraham, Yitzchak and Yaakov.”13
On the other hand, however holy the unlearned Jew may be, he will not be able
to converse with Moshe, whose chief role was to serve as the intermediary through
which Hashem delivered the Torah to Bnei Yisrael. A Jew who does not study
Torah has no connection to Moshe Rabbeinu, and therefore will be unable to
approach him in the World to Come.

3
The Gift of Holiness

To some extent, a person’s holiness depends on the sacrifices he makes in the

service of Hashem. However, to another extent, mortal man cannot claim holiness
as the fruits of his own labor, but must receive it as a gift from Hashem, as the
Toldos Adam writes:

Man cannot achieve holiness on his own. However, if he walks on

the path of Torah he will discover holiness as one might discover a
lost object, which comes across him totally unexpected…
For this reason, the verse, “You shall be holy,” is not to be
interpreted as a commandment. It is impossible for a person to decide
to be holy. Rather, it is an assurance. If he guards himself from sin,
Hashem will make him holy, as the verse concludes, “for I, Hashem,
your G-d, am holy.”14

The Mesillas Yesharim15 writes similarly:

There are two kinds of holiness. The first is a labor, while the
second is a reward… This is as our Sages teach: “If man sanctifies

13
Tanna D’Vei Eliyahu Rabbah, ch. 25
14
Toldos Adam, Kedoshim
15
Chapter 26

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  Mevaser Tov – Kedoshim 

himself slightly, he is sanctified greatly. If he sanctifies himself from

below, he receives sanctity from above.”16
Man’s labor in achieving sanctity depends on his totally distancing
himself from coarse physicality, and always striving to draw close to
Hashem. However, man is only a mortal of flesh and blood. He
cannot distance himself from physicality entirely. Therefore, holiness
must ultimately be a gift.
All man can do is try to pursue true wisdom and contemplate
holiness to the best of his ability, and ultimately Hashem will guide
him on the path he desires, which leads straight towards holiness.
Then he will succeed in always cleaving to Hashem.
That which man’s physical nature prevents him from achieving on
his own is granted to him as a gift from Hashem, as it is written, “No
good will be withheld from those who walk sincerely.17”

All we can do in our pursuit of holiness is to refrain from sin and set our hopes
and goals in drawing close to Hashem. According to a person’s efforts towards this
end, he is granted holiness as a gift from Above.

4
The Holiness of the United Community

Those who pursue a life of holiness must often distance themselves from the
masses, whose aspirations lie in other directions. However, a careful balance must
be maintained, in which the true servant of Hashem guards himself from harmful
influences on the one hand, yet still remains united with the community of Israel.
When Shlomo HaMelech instituted the laws of eiruvin (in which a courtyard
occupied by several neighbors is united as one, allowing them to carry on Shabbos)
and netilas yadayim (washing hands for ritual purity), a Heavenly voice went forth,
saying: “Be wise, my son, and my heart will rejoice.18”19
Rebbe Menachem Mendel of Vorke zt”l explains that eiruvin represents the
mingling of Jews for the sake of communal unity, while netilas yadayim represents
the need for those who pursue purity to distance themselves from anything that
might sully their souls. Shlomo HaMelech’s legendary wisdom allowed him to
strike the proper balance between the two.

16
Yoma 39a
17
Tehillim 84:12
18
Mishlei 27:11
19
Eiruvin 21b

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  Mevaser Tov – Kedoshim 

In this week’s parsha, the entire Jewish nation was gathered together to receive
Hashem’s assurance: “You shall be holy, for I, Hashem your G-d, am holy.” Only by
means of their unity would they be able to attain the loftiest heights of holiness. The
Tanya20 states:

I received a tradition from my teachers, that if an angel were to

stand among a gathering of ten Jews, even if they were not to discuss
words of Torah among themselves, the angel would be struck with
such boundless awe of the Shechinah that rests upon them, that it
would be nullified from existence as a result.

Holiness can rest upon us only in the merit of the united community, and not in
the merit of any one individual, regardless of how pious he may be. For this reason,
the Gemara states:

The Sages once gathered in the loft of Beis Guriyah in Yericho

when a Heavenly Voice proclaimed, “There is one among you upon
whom the Shechinah would rest as it rested upon Moshe Rabbeinu,
but the generation is not worthy.” The Sages then turned their eyes to
Hillel the Elder.21

From here we see that the Presence of the Shechinah, and the unparalleled
holiness this entails, can only be achieved if the entire generation is deemed worthy.
In contrast, heights of Torah wisdom can be achieved by a single individual, even if
his generation is unworthy. For this reason, new revelations of Torah are conveyed
to Torah scholars throughout the generations, by merit of their own wisdom and
dedication to Torah study.
Regarding certain teachings that were revealed in the time of the Gemara, our
Sages said, “Young scholars have come today to the study hall with teachings that
were unknown even in the time of Yehoshua ben Nun.”22
May Hashem let us be worthy that the Shechinah may rest among us and spread
its holiness to each and every Jew until the coming of the Righteous Redeemer soon
and in our days, Amen.

20
Igros HaKodesh, chapter 23
21
Sanhedrin 11a
22
Shabbos 104a