Parshas Kedoshim: Above and Below

As we learn Parshas Kedoshim, there are a few aspects to this Sedra that are immediately clear. First, there is an inordinate amount of Mitzvos given in this Parsha—fifty-one to be exact—in a relatively small amount of Pessukim—only sixty-four. Indeed only four other Parshios contain more Mitzvos, but they are all longer in Pessukim. In addition, these Pessukim are seemingly unrelated to one another: the Torah speaks about Avodah Zarah in one Passuk and Matnas Aniyim in the next—there is no clear connection between the Mitzvos taught in these Pessukim.

The assemblage of Mitzvos in this Parsha becomes even more interesting, or perhaps mystifying, if we look at the words of Rashi at the very beginning of the Sedra. The Passuk says that Hashem told Moshe “Daber El Kol Adas Bnei Yisroel” and Rashi, quoting the Sifra, tells us that this indicates that these Mitzvos, this Parsha, was told by Moshe Rabbeinu to Klal Yisroel all at once, B’Hakel. Whereas other Mitzvos were given from Moshe to Aron or Yehousha and passed down through the ranks to all members of Klal Yisroel, these Mitzvos we given at once to the whole Tzibbur. Chazal tell us that this is because ‘Rov Gufei Torah Tellluyin Bah,” which seems to indicate that this set of Mitzvos is central to Kol HaTorah Kulah and therefore had to be told to all of Klal Yisroel at once.

Why is this the case? Why do these Mitzvos represent “Rov Gufei Torah”? And even if we understand why they are in that category, or why this mix of Mitzvos qualifies as so integral to the Torah, we must still understand why this required Hakel. It could be that this gathering was for the purposes of efficiency—to educate the most people in the shortest amount of time—or to lend Chashivus to these important Mitzvos B’Rov Am. But perhaps there is an even deeper message in the requirement of Hakel.

And even as we learn these Pessukim, the Parsha of Rov Gufei Torah, we notice something else that seems out of the ordinary: out of the sixty-four Pessukim, no less than sixteen of them contain the words “Ani Hashem” or “Ani Hashem Elokechem.” Here too there is no discernable pattern—some of the Mitzvos that include the words “Ani Hashem” are Bein Adam LaMokom and some are Bein Adam L’Chaveiro, some are Mitzvos Asei and some are Mitzvos Lo Sasei—there really is no clear indication as to why one Passuk will include this phrase and not a another. Certainly it is not coincidence that in this Parsha, that was so central to Kol Hatorah Kula that it had to be given over B’Hakel, is there such a preponderance of the phrase “Ani Hashem”. It is almost as if these words are the theme of the Parsha—why is this the case? What can we learn from the repetition of the words Ani Hashem throughout the Parsha?

In order to understand the message of our Parsha, let us begin with a comment of the Ohr HaChaim HaKadosh.

At the beginning of the Parsha the Torah tells us “Kedoshim Tihiyu Ki Kadosh Ani Hashem Elokechem?” Taken literally this means, “You should be Kadosh, for I am Kadosh.” The Ohr HaChaim asks: How could it be that we, mere humans, are held to a standard of Kedusha just because Hashem is Kadosh? Why would we, the creations, be comparable to the creator Himself?

He explains that this question is anticipated by Chazal and answered in Toras Kohanim which says: “Im Mikadshim Atem Atzmechem, Ma’aleh Ani Alechem K’Ilu Kidashtem Osi.” Hashem tells us that we should be Mekadesh ourselves and in that way he will be Mekudash as well. According to this understanding, the Torah tells us: “Kedoshim Tihiyu” so that “Kadosh Ani”.

While it may be difficult for us to understand exactly how or why this works, it would seem from the words of the Ohr HaChaim Hakadosh that in this Parsha, the Torah is teaching us a vital message: when we do Mitzvos, it not only affects us and our lives, but affects the Kedusha of Hakadosh Baruch Hu as well. When we act in a way that increases our Kedusha, it increases the Keduasha of the Kaviyachol. While this is certainly an empowering idea on its own, perhaps it can help us better understand the Parsha as a whole.

There is another Medrash on the words “Kedoshim Tehiyu” which offers a little bit of a different explanation, that may at first glance seem opposed to that of the Toras Kohanim brought by the Ohr HaChaim.

When the Torah says “Kedoshim Tehiyu” says the Medrash Rabbah: “Yachol Kamoni,” we may think we have to be as Kadosh as Hashem himself, but when the Passuk continues “Ki Kadosh Ani Hahsem Elokeychem” we learn that we cannot in fact attain the same level of Kedusha as Hahsem.

It would seem that this Medrash limits our capabilities, and rightfully so, to a level lower than Hakadosh Baruch Hu. The Medrash actually concludes: “Kedushasi L’Maleh M’Kidushosechem: My Kedusha is higher than your Kedusha.” This is certainly understandable, but at the same time a bit difficult to resolve with the words of the Toras Kohanim: if our Kedusha is lower, how can we understand that in being Mekadesh ourselves we are Mekadesh the Borei Olam? In our limited ability to understand matters of Kedusha, this is a little counterintuitive.

The Sfas Emes, however, offers a wonderful insight into this Medrash that may allow us to resolve the two Ma’amrei Chazel. He explains that when the Medrash says “Yachol Kamoni” it refers not to the relative level of Kedusha, but to the way that Kedusha is expressed: Hakadosh Baruch Hu dwells in the Olamos HaElyonim, he is completely removed from Olam HaZeh and material matters. One may think that when the Torah tells us “Kedoshim Tihiyu” we are required to attain Kedusha in the same manner, by removing ourselves from mundane matters, and limiting ourselves to the pursuit of Ruchnias.

The Torah therefore tells us: “Ki Kadosh Ani Hahsem Elokeychem, Kedushasi L’Maleh M’Kidushosechem,” the Kedusha of Hashem exists on a different plane—we are not to completely remove ourselves from Olam HaZeh, but rather we are supposed to be Mekadesh ourselves within our surroundings.

Taken with the words of the Toras Kohanim, we can see that when we attain this ideal, when we are Mekadesh ourselves, not only within our surroundings but despite them, we have the ability to be Mekadesh our creator as well.

Based on this, perhaps we can understand the repetition of the phrase “Ani Hashem” throughout our Parsha.

As we mentioned, the Mitzvos mentioned in this Parsha run the gamut: there are Mitzvos that govern our Tzedaka, as well as those that teach us how to conduct business; there are Dinim that relate to how we tend to our crops and orchards, and those that speak about our interpersonal relationships. In learning this Parsha we truly get the sense that the Torah is present in all that we do—that our every decision and action can be made into a Mitzvah, an opportunity for Kedusha. Thus, the message of the Sfas Emes—that our task is to be Mekadesh ourselves in whatever situation we may find ourselves—is well suited to these Mitzvos.

Each time the Torah says the words “Ani Hashem” we are reminded that while the Kedusha of Hahsem is related to the Olamos Elyonim, our Kedusha is tied to how we lead our lives on this world. A Parsha that is so packed with various Mitzvos that relate to every Chelek of Shulchan Aruch and every Seder of Shas, reinforces this lesson to a great degree.

Perhaps this is also why this Parsha had to be said B’Hakel, with all members of Klal Yisroel present: for its underlying message relates to us all. Lest any one member of the Am Hanivchar think that he is not capable of this Kedusha—that he has not, or perhaps cannot, reach the level of Kedoshim Tehiyu—the Torah demands that these Mitzvos, with their infusion of the “Ani Hashem” message, be taught to one and all at the very same time. We must all be cognizant of our task: to be Mekadesh ourselves via our Shemiras HaMitzvos in whatever circumstances we find ourselves. If we do so, we are not only Mekadesh ourselves on this world, but we are Zoche to the words of the Medrash: “Ma’aleh Ani Alechem K’Ilu Kidashtem Osi”