Perashat Kedoshim 5776

Perashat Kedoshim 5776

Ever since the dawn of civilization, man has been in search of how to live “the good life.”  Great philosophers have tried to teach us the effective formula for a successful and happy life.  The ancient Greeks maintained that one can attain “the good life” through the use of the human intellect; by examining life through reason, which they say is nature’s (not G-d’s!) greatest gift to humanity.  Reason, they argue, lets human beings participate in life; to think, appraise and explore the world, discovering new sources of material and spiritual pleasure.  The Stoics stressed will power as the chief virtue.  They posited that one should only worry about the things that are under their control; those things that can be influenced by their actions - and not the things that are beyond one’s control to direct or alter.  For example, one who can utilize their will power to control their appetite, is worthy of emulation and praise.  The Epicureans were of the opinion that one should experience true pleasures that contribute to calmness and peace of mind.  One should avoid transient pleasures, while understanding that true pleasure is disciplined and restrained.  They maintained that one should avoid anxiety and pain if one wanted to enjoy the bounties of life.  

What does Judaism have to say about this matter?  How does the Torah instruct us to lead “the good life?”  The Torah’s attitude is suggested in the opening verse of this week’s perasha, Kedoshim:  “You shall be holy, for I the Lord your G-d am holy.”  (Vayikra 19:2)  While recognizing the importance of the wisdom of the ancients, that knowledge, power and contentment are part of “the good life,” the cardinal virtue of Judaism is kedusha – holiness, or the establishment of a close, personal and lasting relationship with G-d, the source of holiness.  If one lives life by walking with G-d and following in His ways, thereby becoming holy himself, he has indeed lived “the good life.”  

Holiness, however, is more than the mere observance of missvot.  It is elevation of one’s character and essence through the good works and purity of thought and action in which they are engaged. It is an all- inclusive virtue, which embraces many of the Divine attributes; love, justice, mercy, fidelity and purity.  Much of this week’s perasha, which is devoted to the concept of holiness, contains missvot which cover the whole gamut of life.  There are imperatives about honoring one’s parents, dealing justly and honestly, giving to the poor, agricultural laws, avoidance of tale-bearing and vengeance, shunning idolatry and sexual promiscuity.  Among these many laws, is the famous passage, “You hall love your neighbor as yourself.”

While it may be true that few, if any of us, are able to attain the lofty ideal of kedusha – holiness, the Torah encourages everyone to strive for that goal, which will lead to a good, useful, fulfilling and happy life.  Unfortunately, too many people measure their happiness by the accumulation of material possessions, the food that they eat, the clothes that they wear, the luxuries they enjoy and the vacation trips that they take.  By this standard, we would imagine that many in Western society would be content in their lives; yet we see a significant amount of people turning to drugs and alcohol and engaging in all sorts of aberrant behavior to mask their misery and unhappiness.  What do these people lack in their lives?  The answer is kedusha – holiness!  Not even all the material possessions in the world can fill this void!  Modern psychology recognizes that contentment is the product of certain intellectual, emotional and spiritual qualities.  It refers to such things as peace of mind, empathy and compatibility.  The Torah teaches us to combine these qualities with love and fear of Heaven, the end result of which is kedusha – holiness.

The Talmud says that, “This world is like a wedding.” [Erubin 54a]   One of the sages made the following observation:  A Jewish wedding takes extensive preparation; the choice of a hall, the clothes, the menu, the wedding, flowers, invitations, etc.  However, when all is said and done, unless the hatan , the groom, declares the traditional formula of Kiddushin:  Harei At Mekudeshet Li – “Behold, you are betrothed to me”, there is no marriage at all.  The affair may be a success, but there is no wedding!  So is it true of life.  One may have everything – wealth, position, intellect, etc. – but if kedusha is lacking, there cannot be a happy and “good life.”  

How do we attain this kedusha?  How do we have “the good life?”  By obeying the missvot of G-d faithfully and without question, we elevate ourselves as close as possible to Hashem and forge a lasting relationship with Him.  This is what we mean when we pray in the Shabbat prayers, קדשנו במצוותיך – elevate us though your missvot.  By carrying out the missvot, we engage with the Divine, with the purpose of coming as close to Him as possible.  This is the meaning of Kedoshim Tihyu – of being holy.   In this world, it is the only way that we can experience for ourselves “the good life.”

Based on a sermon of my grandfather, whose נחלה is this- שבת  לעילוי נשמת הרב דוב אריה בן שיינע שרה