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What does kedoshim tihyu (you shall be holy) add beyond existing prohibitions? Kedusha means voluntarily limiting ourselves within permitted activities, mirroring God's own restraint in allowing human freedom. This creates the relational 'space' that enables authentic divine-human connection rather than mere compliance.
This shiur presents a revolutionary understanding of kedusha (holiness) through an analysis of Parshas Kedoshim and the laws of Orlah. Rabbi Zweig begins by examining the dispute between the Ramban (רמב"ן) and Rambam (רמב"ם) regarding Orlah - why we cannot eat from fruit trees for the first three years. The Ramban explains it as a form of bikurim (first fruits), ensuring we give the first worthy produce to God before partaking ourselves. The Rambam attributes it to preventing idolatrous practices where priests would use incantations to make trees grow faster. Rabbi Zweig questions why, according to the Rambam, a separate prohibition is needed when idolatry is already forbidden. The core discussion centers on the fundamental disagreement between Rashi (רש"י) and Ramban regarding kedoshim tihyu (you shall be holy). Rashi interprets this as creating fences around already forbidden things like arayos (forbidden relationships) and non-kosher foods. The Ramban understands it as restraining from excessive indulgence in permitted activities - kadesh atzmacha b'mutar lach (sanctify yourself in that which is permitted to you).
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Parshas Kedoshim, Vayikra 19:2, Laws of Orlah
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Why does the Torah give a detailed accounting of silver and copper but not gold in Parshas Pekudei? The three metals represent three types of givers: those who give selflessly (gold), those seeking a two-way benefit (silver), and those buying honor (copper). The Midrash's three groups suspecting or praising Moshe reveal more about themselves than about Moshe—we judge others by our own standards.
