Defining Holiness,Elki Rosenfeld

How does one define "holy?" According to Dictionary.com, some synonyms are: "devoted to religion," "devout," and "awe-filled," among others. Those are the immediate answers that come to mind. However, despite the official definitions, I never understood what holy meant.

This week's parshah (one of two) is Kedoshim - Holy. It begins with Hashem telling Moshe to command the Jewish nation: "Kedoshim Tihiyu - You shall be holy," the standard translation for kadosh (singular) and kedoshim (plural).

Now we're back where we began. What does holy mean? No action is delineated in "Kedoshim Tihiyu." So, how, in what way, can we, Bnei Yisrael be holy if we don't know what we're supposed to do to achieve that goal?

Additionally, though I didn't research the entire Torah, so I may be mistaken, I do not recall the word kadosh/kedoshim ascribed to people. Thousands of years later, both the Shelah (Shnei Luchos HaBrit) (1565-1630) and the Arizal (1534-1572) had the title HaKadosh attached to their names. However, the Jews of the time added that epithet, out of reverence and awe of their brilliant writings and devout living. But Hashem Himself, Divine Author of the Torah, never added that appellation to any human being.

In tefillah (prayer) as well, the word kadosh is exclusively ascribed to Hashem, such as, in Shemoneh Esrei, "Atah [Hashem] Kadosh, and in the Kedushah prayer, "Kadosh, Kadosh, Kadosh Hashem " sung by the malachim (angels).

Interestingly, the word is also attached to days or time periods, such as Shabbat Kodesh, and the most stirring prayer in the liturgy of the Yamim Nora'im, "U'Netaneh Tokef Kedushat HaYom - We shall ascribe holiness to this day."

Perhaps even more unusual, the word kadosh is even used in Torah to describe inanimate objects, such as meat from a korban, from which the Kohen was forbidden to eat and, of course, Eretz Yisrael is Eretz HaKodesh (land of holiness).

I also find it somewhat of a dichotomy that the word kadosh is used asymmetrically. Shabbat is kodesh, a joyous day, but so are Rosh Hashanah and Yom Kippur called kodesh, the most solemn days on the Jewish calendar.

I will always fondly remember every Friday night in Camp Bnos, when the entire camp made a tremendous circle and "danced" into the dining room for the Shabbat meal. The simple song that accompanied the "hakafot," around the grounds was a lovely Yiddish melody: "Gut Shabbos heilige Shabbos, tei'ereh Shabbos - Holy Shabbat, Beloved Shabbat " Here, kadosh is used joyfully, while on the Yamim Nora'im is means awesome, inspiring fear. HaYitachen, how is this possible to use the same word for very different religious moods?

Clearly, kedoshim, holy, is not that simple to pin down and it raises many questions.

Back to our original question, what does holy mean and how do we attain that state? Rashi, classic commentator on Chumash, always zooms in on the question the passuk (verse) raises. His question is silent but lies within the answer. Rashi comments on the words "Kedoshim Tihiyu," that you [Bnei Yisrael] should separate from immorality and other aveirot. Clearly, Rashi finds the words problematic. How can Hashem command us to do or be anything, without explaining what we are to do? Even before we explore what exactly separate means, the fog begins to lift, as Rashi attaches an action to the adjective, "Kedoshim." We are commanded to separate ourselves from the profane, deeds that are sinful or polluted.

Now we understand why the word kadosh is in conjunction with Hashem, who is separate from all other beings, unique in His Oneness.

Shabbat is consecrated as one special day in the week devoted to Torah, Hashem and Oneg Shabbat (pleasure). Therein lies its "tei'erkeit," the day beloved to us in its separateness from the other six days of the week, while Rosh Hashanah and Yom Kippur are sanctified as days of awe. Kodesh always means separate, thus set aside, which makes it holy.

All these examples show how Hashem Himself, days and inanimate objects become kadosh. But, a big but, what exactly should we do to be separate and from what?

Hashem calls Bnei Yisrael, a "Goy Kadosh," separate (thus holy) nation. It is our being separate which grants us the state of holiness.

Here comes an age-old debate. Does separate mean that we are to live totally insular lives, ignorant of all secular books and thoughts? But are we not commanded to be part of the world not in a sealed room (or neighborhood).

The most difficult task for every human is to look inward and be honest with him or herself. It's illuminating, but discovering the frailties in our characters is scary. It forces us to acknowledge that not every part of us is spiritually or ethically beautiful. But if we want to know how to reconcile the ancient debate presented above, we have the ability to do so.

I don't think that we are meant to stay away from every aspect of the world. Technology, literature, writing, and more, are permissible and probably recommended. We have role models throughout history who prove that to be true.

However, at the same time we must never forget, not for a moment, that we are a "holy" people, by remaining separate in our steadfast devotion to Torah and mitzvot, for they are our anchors, our homes.

We cannot allow the enjoyments of the secular world to seduce us and engender the possibility that we can fall into a dangerous pit, often very difficult to come out from. Foul language, inappropriate behavior, devious living should be out of our realm. By enjoying the permissible in the secular world, yet remaining separate as a "Goy Kadosh," is the highest madreigah (level) of all - to elevate the mundane to the spiritual.

Wishing you Shabbat Shalom and a tei'ereh one, as well.

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