The second Parsha of this week's double header, Parshat Kedoshim, starts off with a shocking statement and is backed up with a puzzling comment. "Speak to the entire congregation of Israel and you shall say to them that they shall remain holy, because I am holy, Hashem your G-d" (Leviticus 19:2).
The Ramban (Nachmanides) explains, the directive for us to embody holiness is not just by observing the letter of the law, but also the spirit of the law. He refers to the Jew who observes the Torah while engaging in excessive behavior that clearly is violating the spirit of the Torah, as a naval bireshut hatorah (a degenerate working within the parameters of the Torah). To be holy is to be able to relate to the teaching of the Torah and understand the spirit of the law and not to abuse it's definitions by "working the system" to circumvent the unique character of the Torah.
I would like to offer a slightly different approach to understanding the mitzvah to be holy. It is the fulfillment of the mitzvot that makes us holy. As we say in so many berachot (blessings) "Blessed are you Hashem our G-d, King of the universe, who makes us holy through his mitzvot ...." We become holy through the performance of G-d's commandments.
Alas, not all commandments are created equal. Only when the integrity of the mitzvah is kept, will the mitzvah retain its ability to infuse us with holiness. If we alter the command from its original form it no longer is a mitzvah from G-d. In fact, we aren't carrying out G-d's will rather our own will when performing the action. It is for this reason the verse links G-d's holiness to our being holy. When we are performing "G-d's" mitzvot they will make us holy since they act as the vehicle to imbue us with holiness. If we are performing "our " version of mitzvot, we have removed the conduit to receiving holiness.
G-d gave us a written Torah with the mitzvot and an oral Torah to define the mitzvot with limitations and parameters. We must observe G-d’s Torah, not our own, in order to merit this holiness. The verses mentioned above spell out this need.
Immediately following the mitzvah to be holy, G-d commands us to revere our parents. Revering our parents includes acquiescing to their demands even if they are illogical or incorrect. It is forbidden to bluntly correct them or contradict them. All of this considered, the Torah attaches an addendum to revering ones parents, a command reinforcing the absolute necessity to observe the Shabbat. The Babylonian Talmud explains this strange insertion of Shabbat observance in the middle of the command to revere parents. Despite the need to submit to the decisions of ones parents, if those demands are contradictory to Shabbat or any mitzvah for that matter, one need only fear G-d and must not obey their parents. The Torah limits our command to revere our parents by proscribing obeying them in instances where it would involve transgression. If we were to alter the mitzvah of revering our parents and obey them to violate the Shabbat, our actions would no longer be a fulfillment of G-d’s will rather the fulfillment of our own will.
The Torah doesn’t stop there.
After a command to be holy followed by a command of parental reverence the Torah follows through with a verse forbidding idol worship. This is to teach us that the alteration of a mitzvah is tantamount to the creation of a new religion. Even if those beliefs and actions are built upon the foundation of the Torah and mitzvot. Fulfilling ones parents demands when they contradict G-d’s will, is denying G-d’s mitzvot and creating new ones.
Revering parents is a model lesson on how to revere G-d. If this mitzvah is extended beyond the parameters that define it, it turns into a breeding ground for pagan beliefs that deny G-d, for only the persons will is being fulfilled not the will of G-d.
We are all commanded to be holy. This is to identify with the spirit of the law as explained by the Ramban, and to adhere to the letter of the law. When we fulfill His will we are imbued with “His” holiness. “… because I am holy, Hashem your G-d”
