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What does 'Kedoshim Tiyu' mean - mere separation from sin or something more? The shiur contrasts Rashi (רש"י)'s approach (holiness through avoiding forbidden acts) with the Ramban (רמב"ן)'s vision of sanctifying even permitted activities to avoid being a 'naval b'reshus haTorah.' This reflects deeper disagreement about whether the body obstructs divine service or can itself become a vehicle for spiritual elevation.
This shiur provides an in-depth exploration of Parshas Kedoshim, focusing on the fundamental machloket between Rashi (רש"י) and the Ramban (רמב"ן) regarding the meaning of 'Kedoshim Tiyu' (You shall be holy). The analysis begins with Rashi's commentary explaining that this parsha was given to the entire congregation because it contains many fundamental principles of Torah (תורה). The speaker examines why this particular section required universal assembly when all mitzvos are eventually transmitted to everyone. The core disagreement centers on the interpretation of kedusha (holiness). Rashi explains that 'Kedoshim Tiyu' means separating from arayos (forbidden relationships) and other aveiros, with the principle that wherever you find boundaries regarding ervah, you find kedusha. However, this raises the question of why an additional commandment of kedusha is needed when these acts are already prohibited.
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What does it mean to be kadosh? The shiur develops a fundamental yesod that kedusha means being a giver rather than a taker - one may take from this world, but only 'in order to give.' This principle explains why Parshas Kedoshim was taught b'hakhel and resolves the apparent contradiction between God being kadosh yet filling the entire world.
Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Kedoshim 19:2
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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.
