The Meaning of Holiness - Parashat Kedoshim

Parashat Kedoshim, read this week in synagogue on Shabbat morning as part of the annual Torah reading cycle consists of chapters 19 and 20 of the Book of Leviticus. Generally, Parashat Kedoshim is read in conjunction with the parsha before it, Parashat Acharei Mot, which includes the ritual that Aaron, as Kohen Gadol or High Priest was to go through on Yom Kippur, the holiest day of the Jewish year as well as a list of forbidden relationships. We read Kedoshim by itself this year because it is a leap year, in which a second month of Adar is added.

Parashat Kedoshim contains a whole host of mitzvot or commandments, most of which can be classified as mitzvot ben adam l’chavero, best translated as mitzvot between man and his fellow or interpersonal mitzvot. Parashat Kedoshim is the beginning of what many scholars call the Holiness Code. The Parsha opens with G-d’s injunction to Moses, “tell the People of Israel that they should be holy, for I, G-d, am holy.” (Leviticus 19:2). The mitzvot which follow this commandment are means by which we can fulfill G-d’s injunction to be holy. Holiness is not achieved merely through proper practice of ritual mitzvot, also called mitzvot ben adam l’makom or mitzvot between man and G-d. Rather, one must be as scrupulous in the fulfillment of interpersonal mitzvot as one is in ritual matters. A teaching I find particularly beautiful related to this verse is the notion that through our actions, we are to make this world a dwelling place for G-d.

Amongst Kedoshim’s many interpersonal mitzvot are prohibitions against theft, deceit, fair treatment of workers and judging all people fairly, regardless of wealth or status. We are also told in this parsha not to gossip about others or to stand idly by while another’s blood is shed (Leviticus 19:16). In the Talmud, we learn that the embarrassment of someone in public is akin to murder, as it causes their face to turn red and the humiliation that ensues from such an action is like the shedding of their blood. The prohibition against gossiping about others is of immense importance as well. The Chofetz Chaim, a 20th century sage was and is best known for his writings on the halakhot or laws surrounding lashon hara—evil speech.

We are also forbidden from holding grudges and, when rebuking others, must do so with sensitivity and compassion. Perhaps the most famous verse in this parsha is the injunction to love your neighbor as yourself (Leviticus 19:18).

Another theme which runs through Kedoshim is the imperative to include those who are marginalized. We are commanded to leave the corners of our fields for the stranger and to refrain from gleaning our vineyards, allowing the stranger to have access to what remains. In Leviticus 19:14, we learn that it is forbidden to curse the deaf or to place a stumbling block before the blind. The laws that have come about stemming from this verse are often referred to as lifnei evir—literally, before the blind. Our sages most often interpreted the injunction against placing a stumbling block before the blind metaphorically as well as literally. Therefore, we are to understand from this verse that it is forbidden to deceive someone who may be morally blind, or blind to a given circumstance or issue. Rashi, the 11th century CE Biblical commentator notes that it is forbidden to give somebody bad advice or to lead them astray in any manner.

In addition to the metaphorical interpretation of this verse by our sages, the Torah is most certainly instructing us in this verse not to place literal stumbling blocks before individuals as well. Stumbling blocks can come in all forms. People in their daily lives encounter barriers—social, attitudinal, structural—which preclude them from pursuing their dreams and life desires. If we approach this verse from a very literal perspective, many people in our communities face stumbling blocks in their path to full participation. For those who have disabilities, these obstacles may be physical as well as attitudinal. Buildings may not be accessible, prayer books may not be available in large print, audio or Braille formats, and our communities may lack sign language interpretation, making it near impossible for complete participation by those who are deaf or hard of hearing.

For those exploring Judaism or coming to Judaism later in life, perhaps not having had the benefit of a Jewish education, the obstacles might be psychological—feeling that perhaps it is too late to attain this when it is never too late to do so--as well as attitudinal. I understand from this verse that just as it is forbidden to intentionally deceive someone, lead them astray or knowingly give them advice that is not in their best interest, it is also incumbent upon each and every one of us to work to remove those stumbling blocks placed before all of us that serve as impediments so that we might all find our rightful place.