"Holiness" does not equal "Spirituality"

Parshat Kedoshim 

by Rabbi Avi Billet 

 The parsha begins with the charge to the children of Israel to be “Kedoshim” – for I, God explains about Himself, am “Kadosh.”

 The words “Kedoshim” and “Kadosh” have several possible meanings. The Midrash focuses on the concept of separation (Rashi jumps on these coattails) – from immorality, from idolatry. Ramban focuses on the concept of separation, leading us to understand that the word “Kodesh” is meant to be demanding a higher ethic of the children of Israel.

 Many will look at the words and associate the concepts of sanctification and holiness with “Kedusha.” No matter what the words mean,
perhaps what follows the opening instruction is most informative in our understanding of what it means to achieve Kedusha – separation, holiness, sanctification, etc.

 What may come as a surprise to some of our Jewish brethren is that the concept of holiness (if indeed this is an accurate translation) has nothing to do with “spirituality.” The mitzvot of this parsha are very mundane or matter-of-fact. No tingly feelings. No musical enhancement. Only good ole-fashioned observance of the law.

 Chapter 19: Revere parents, observe the Shabbos (Shabbos is mentioned twice in this chapter!). Don’t worship idols or create graven images. A sacrificial offering is to be eaten within a limited amount of time. Leave behind portions of your field for the poor and indigent. Don’t steal, deny claims or lie. Don’t swear falsely using God’s name. Pay your workers on time. Don’t curse the deaf or lead the blind to stumble. Be just in courts – no preferences for the poor or the rich. Don’t gossip or stand idly by when your neighbor is in peril. Don’t bear hatred in your heart – admonish a neighbor (who will listen). Don’t take revenge, nor bear a grudge. Love your neighbor as you love yourself. No crossbreeding of livestock, species of seeds, or of wool and linen.

 The list goes on and includes reminders about how to cut facial hair, not to make gashes and tattoos in the skin, and to avoid seeking advice from oracles or mediums. Respect those who are older as well as the strangers among you (such as converts or those of the nations who have decided to live under your laws). Do not cheat in business with inaccurate weights and measures.

 This is hardly a list of spiritual acts.

 In Eichah Raba (Pesichta #17), Rabbi Abahu learns from Tehillim 69:13 that the nations of the world (certainly in times of destruction of Israel) mock the Jewish people for, among other things, observing the Shabbos, and thinking that the purchases they make during the week should be saved for and enjoyed on Shabbos – when they don’t have wood with which to cook, they break their beds and cook with that fuel, and thus sleep on the earth rolling in dirt. All because of how deeply they care about Shabbos. Ha!

 Rav Tzadok of Lublin quoted this midrash (Pri Tzadik – B’haaloskha) (which shows the dedication the Jews had to Shabbos), comparing the efforts of the Jewish people to rise in their “Ruchnius” (spirituality) – suggesting that per the rate of a person’s “kedusha” preparations during the week a person feels that much more kedusha on Shabbos.

 Quoting the Pri Etz Chaim, Rav Tzadok says Kedusha is achieved through one’s thoughts, speech, and actions. And it is enjoyed on Shabbos through embracing the “neshama yeseirah” (additional soul) and through following the laws of Shabbos to the T.

 In a sermon on Parshat Shemini, Rabbi Yechezkel Panet defined spirituality as the main source for life, and that spirituality is to be nourished by, and can only be achieved through consumption of Tahor food (what we would call “kosher”).

 Reb Levi Yitzchak of Berditchev (Kedushas Levi on our parsha) discusses how kedusha is achieved – through Tefillah (prayer) on the one hand (Based on Taanit 2a), and through the character trait of humility (based on Mishlei 22:4).

 There is certainly room for an element of “Ruchnius” in an observant Jewish life. And perhaps the act that leads to it, which would seem most “spiritual,” is prayer. But everything else that points to the goal of being “Kadosh” in imitation of God includes only actions that are fulfillments of mitzvot, keeping the Shabbos properly, and being humble.

 What contemporary Jews refer to as “spirituality” and “meditating” and “bringing God into our lives” through a process that does not include observing the laws of kosher, observing the Shabbos according to all of its laws, and living by the higher ethic as imposed by this parsha, stems from an image of Judaism that does not have a true foundation in the Torah. Certainly not in the parsha that instructs how to become Kadosh, just as God is Kadosh.

 Holiness and spirituality are attained through action. Through looking out for others and enhancing their lives through the positive things we do, or the negative things we avoid doing that would make their lives worse. And through humility.

 Emotions are a wonderful thing. But they are mostly personal. It is how we focus our lives on Shabbos, and how we relate to others that creates the real kedusha, the real spiritual high that brings us closer to the Divine.