Kedoshim – פרק כ׳׳א: Holy in Name

Kapital 21 begins with the words “Lemenatzeach Mizmor L’Dovid Hashem B’Ozcha Yismach Melech,” indicating that this Perek is related to a Melech, but it is not clear to which Melech it refers. In fact, the Meforshei HaPshat offer several approaches to this exact question.

The Medrash Tehillim teaches that the words “B’Ozcha Yismach Melech” refer to the king for whom we all yearn, “Melech HaMoshiach”. Rashi cites this Medrash, but then offers his own approach, which he calls “Nachon”: Dovid Hamelech wrote this Mizmor after the incident with Bas Sheva in response to those who continued to oppose him. Rashi actually refers to these individuals as “Minin”, reflecting the reality that their opposition was unfounded.

Radak and Meiri offer a third possible approach: the Kapital was written by one of the “Meshoririm” on the occasion of Dovid becoming Melech Yisroel. In this approach, the word “Melech” refers to Dovid Hamelech himself, and the remainder of the Perek serves as a Teffilah for his Hatzalcha.

A fourth explanation is brought by the Ry”d: The Mizmor was written by Dovid, B’Ruach HaKodesh about the defeat of Sancherev in the days of Chizkiyahu. In this view, the Melech mentioned in the opening Passuk is not Dovid Hamelech, but his descendant Chizkiyahu.

The initial words of the Mizmor can be understood in line each of these approaches: “Hashem B’Ozcha Yismach Melech U’Biyeshuascha Mah Yagel Me’od.” Whether the Melech refers to Dovid, Chizkeyahu or Melech HaMoshiach, any success they find, and the joy that comes from defeating their enemies, comes only from HKBH.

This idea really sets the tone for the remainder of the Perek, which is focused on the ways that a Melech relies on HKBH. His ascends to power only if HKBH allows it, “Ta’avas Nafsho Nasata Lo”, and his very crown is placed by Hashem, “Tashis L’Rosho Ateres Paz”.

The Pessukim make it clear that the honor and glory enjoyed by the Melech have a definitive source, “Gedol Kevodo B’Yeshuosecha Hod V’Hadar Tishaveh Alav”, and that all that he receives is by way of HKBH, “Ki Tishisehu Brachos L’Ad”. In addition, the Pessukim explain how a Melech might be Zoche to these gifts: “Ki Hamelech Boteach B’Hashem…” Only if he is truly Boteach B’Hashem is the Melech granted this largesse.

The final portion of the Perek is introduced by Sforno with the words “U’Vichen Ani Mispallel”, and the remaining Pessukim comprise a Teffilah offered on behalf of the Melech. We ask that he find victory over his enemies, “Yimincha Timtza Sonecha,” and that HKBH destroy them, “Hashem B’Apo Yivalem.” The Perek ends with a promise: when this happens, and the might of the Melech is made clear, “Ruma Hashem B’Uzcha Nashira U’Nizamra Gevursecha”, we will offer Shevah V’Hoda’ah to HKBH for bringing these Teffilos to reality.

While we have seen that the Pshat in the opening words of the Perek, “Hashem B’Ozcha Yismach Melech” is in question, it is also clear that the remaining Pessukim can follow any of the approaches suggested by the Meforshim. As we know, however, Pshat is but one way to analyze any given Passuk, but there are other Derachim used by Chazal as well. this is the case when it comes to these words, as well.

The Medrash Tehillim, which first defines the word “Melech” as referring to Melech HaMoshiach, then offers another approach Al Derech Drush: “Amar R’ Simmon Mi Hu Zeh Melech HaKavod…Zeh Melech SheChilek M’Kvodo L’Yireav”. The Medrash then compares HKBH, the Melech Malchei HaMelachim, to a Melech Basar V’Dam, using Pessukim to show that while a human Melech maintains a tight grip on the symbols of his reign, HKBH grants these to Bnei Yisroel.

For example, a Melech Basar V’Dam will not allow his subject to ride upon his horse or use his scepter, but Moshe Rabbeinu used the “Matteh Elokim” to bring the Makkos, and Eliyahu rode upon the horse of HKBH, which allowed him to ascend “B’Sa’arah HaShamayim”. Similarly, a human king would never deign to allow another person to sit upon his throne, but Shlomo say “Al Kisei Hashem”.

The Medrash is applying this Drasha, “Zeh Melech SheChilek M’Kvodo L’Yireav”, to the words “Hashem B’Ozcha Yismach Melech”, implying that HKBH uses his Oz to gladden kings, and indeed many of the examples brought in the Medrash apply to leaders of Klal Yisroel who were given access to the implements of Hashem, so to speak. The Medrash brings other examples of this Middah, however, that apply to all members of Klal Yisroel. One such instance relates specifically to this week’s Parsha.

“Melech Basar V’Dam Ain Korin LaSeggan Shelo B’Shmo”, the assistant to a king would never be given the same name as his master, but HKBH allows Bnei Yisroel to be called by his name: HKBH is Kadosh as the Passuk at the beginning of the Parsha says “Kedoshim Tihiyu Ki Kadosh Ani…” and Yisroel is called Kadosh as the Passuk in V’Eschanan says “Ki Am Kadosh Attah”.

On its face, this Medrash is somewhat easy to understand: unlike a human king, Hashem allows Bnei Yisroel to be called Kadosh, a name that applies to Him. We must understand this on a deeper level, however: of all the words used to describe HKBH, why is the name “Kadosh” the one we are allowed to use, so to speak? In addition, if we are to understand that the fact that we are called “Am Kadosh” is a Kiyum of the words “Hashem B’Ozcha Yismach Melech”, there must be a reason that this is important. There was a reason that Moshe Rabbeinu, Eliyahu HaNavi and Shlomo HaMelech were each allowed to use symbols of Malchus Hashem—why, indeed, does HKBH allow us to use the name Kadosh, so to speak? What is the message of this Medrash?

To answer these questions, we must have a better understanding of the concept of “Kedusha” as it applies to HKBH. Why is HKBH called “Kadosh”—which of his Middos does this allow us to appreciate and how does it relate to us?

The concept of Kedusha, as it relates to both HKBH and Klal Yisroel, is discussed in multiple places in the Torah, including a Passuk in last week’s Parsha: “V’Hiskadashtem V’Hiyisem Kedoshim Ki Kadosh Ani Hashem Elokechem…” These words are obviously very similar, though not identical, to the ones at the beginning of Parshas Kedoshim, which appear in the Medrash Tehillim. Perhaps, then, these words can allow us to understand these concepts.

The Sifra, there, explains these words as follows: “K’Shem She’Ani Kadosh Kach Attem Kedoshim…K’shem SheAni Parush Kach Attem Heyu Pirushum.” The Medrash seems to be tying the concept of Kedusha to that of Prishus, which is not novel, but we must understand how this applies to HKBH.

The Meforshim in Parshas Kedoshim speak about the concept of “Kadesh Atzmecha B’Muttar Lach”, of achieving Kedusha by refraining even from that which is allowed—a lofty goal to be sure. That we can become Kadosh by restraining our Taivos is understood, but How does this apply to Hashem, who has no physical representation or interests? In what way is HKBH a Parush, as expressed by the words “K’Shem She’Ani Kadosh Kach Attem Kedoshim…K’shem SheAni Parush Kach Attem Heyu Pirushum”? How can we emulate the Prishus, and therefore Kedusha, of HKBH who is by definition totally Parush from Gashmi in the first place?

The Ksav Sofer, in Parshas Kedoshim, explains this Medrash with a novel insight. If one wishes to be a Parush, he can make himself an ascetic, disassociating himself in any way from all people and in effect becoming a recluse. The approach may allow him to become a Parush, explains the Ksav Sofer, but he will not fulfil the dictum of “K’shem SheAni Parush Kach Attem Heyu Pirushum”.

HKBH, the ultimate Parush, lowers Himself to be involved in the lives of Bnei Adam, to attend to affairs of the earth, so to speak. The Prishus of HBKH extends no farther than Himself, in no way affecting or precluding relationships with Basar V’Dam. This, concludes the Ksav Sofer, is the definition of a true Parush, one who is himself Kadosh but attends the needs of those around him nonetheless. If one achieves this goal—on the one hand, living the life of Prishus while at the same time living amongst others and being conscious of their needs—then he fulfills the words of the Medrash: “K’shem SheAni Parush Kach Attem Heyu Pirushum.”

The words of the Ksav Sofer allow us to understand the Safra, and how we are to emulate the Prishus of HkBH, but they convey a deeper message as well.

The Medrash Tehillim points to a Passuk in V’Eschanan “Ki Am Kadosh Attah” which tells us that Kedusha is not only an ideal—though it is that as well—it is a reality that exists within each of us. HKBH allows us to use the name Kadosh, so that we will understand that we have the capacity to achieve the level “K’shem SheAni Parush Kach Attem Heyu Pirushum.”

Our lives are fraught with challenges, and often we think that we must choose Kedusha at the expense of all else, that in order to lead lives of Kedusha we must totally eschew the physical world. The Medrash comes to tell us that in fact we are already primed for a life of Kedusha, but in the way that HKBH is Kadosh: “K’shem SheAni Parush Kach Attem Heyu Pirushum”. Just as the abject Prishus of Hashem is in no way a contradiction to serving a purpose in the Olam HaGashmi, our pursuit of Kedusha can exist within the realm of our world.

Of course we must heed the dictate of “Kadesh Atzmecha B’Muttar Lach”, but that extends to our Daled Amos, so to speak. even as we do so, and strive for higher levels of Ruchnias and less connection to Gashmi, we must recognize that we have a purpose to serve in this world as well, and that in doing so, we are fulfilling the mandate of “K’shem SheAni Parush Kach Attem Heyu Pirushum”.