Parashat Kedoshim declares: “You shall be holy”. How do we become “holy”?

This question assumes that holiness refers to a spiritual or mystical state, distinct from the practical and mundane. However, an examination of the classical Jewish commentaries shows that while the rabbis describe holiness in terms of “separation”, they do not refer to a departure from the physical world that leads to a transcendent spiritual state. The parasha that commands us to “be holy” does not describe a path to holiness through sanctuaries, prayer and ritual. Indeed, a person reading the parasha might well describe the path to holiness as “secular” – as one based upon ordinary behavior. The conduct required of us is neither exclusively sacred nor primarily religious. We are equally commanded to love, honour and respect our God, our parents and our neighbours. We must obey God’s law, and protect the rights and property of other human beings. We are commanded to dedicate part of our labors as sacred to God, just as we must devote part of our wealth to the poor. In light of this, R. Max Kadushin (United States, 1895 – 1980) wrote:

Some have declared it [holiness] to be an experience entirely separate from any other and something that has no relation whatever to normal experience…Our study disproves this contention, so far as rabbinic experience is concerned. The concept of Kedushah has connotations which project it into the sphere of the normal and the practical. It connotes the idea of imitating God in being merciful and gracious; it demands the withdrawal from what is impure and defiling – from idolatry, adultery, and the shedding of blood (The Rabbinic Mind, 176).

And Dr. Pnina Galpaz-Feller writes:

Holiness is not magical holiness. It does not descend upon us from on high. It is a holiness that is achieved through effort, a difficult mission that they must realize…according to the Priestly Code [Torat Kohanim=Leviticus], the command ‘you shall be holy’ is a realistic command that a person can be ordered to perform. This command requires that a person aspire to human holiness that is achieved by means of observing the mitzvoth…God’s primary demands are in the social and ethical sphere, in the sphere of interpersonal conduct…the demand “you shall be holy” is, therefore, primarily concerned with perfecting mankind and society, with ethical and moral perfection (“What is Holiness,” A Drasha for Every Portion, (The TALI Educational Fund, 2007), 132).

It would appear that holiness is not in heaven. Holiness is not achieved through asceticism or by separation from society intended to bring us closer to a distant God. Rather, it would appear that holiness is related to our daily lives. It is to be found in our daily activities and conduct.

1. What does it mean to be “holy”? Does the command “be holy” point to an objective to which we must aspire, to a state in which we are supposed to exist, or a way that we are meant to live?

2. Is holiness meant to bring us closer to God, or is it meant to bring God into the world in which we live?

3. From what are we meant to “separate” ourselves in order to be holy?

4. Are there different types of holiness? Is human holiness different from Divine holiness? Is an approach that ties holiness to our daily lives and our actions in this world consistent with our understanding of the concept of “holiness” as it relates to God? If human holiness differs from Divine holiness, how are we supposed to understand the statement: “You shall be holy, for I, the Lord your God, am holy”?