Kedoshim Tiyu: Two Approaches to Holiness - Selflessness vs Spiritual Elevation

Full Summary

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. The Ramban offers a fundamentally different approach, arguing that 'Kedoshim Tiyu' addresses the possibility of being a 'naval b'reshus haTorah' - acting disgracefully within the letter of the law. According to the Ramban, one could theoretically indulge in physical pleasures constantly while technically observing all prohibitions. Therefore, the Torah commands 'kadesh atzmo b'mutar lo' - to sanctify oneself even in permitted matters. The speaker connects this disagreement to broader philosophical questions about the relationship between body and soul. The Rambam (רמב"ם)/Rashi approach suggests that divine service occurs despite the body, viewing physical existence as an obstacle to overcome. The body serves as a vehicle for bechira but is not an end in itself. The Ramban, however, views the body as having inherent spiritual value and the potential for hisgalus Elokus (divine revelation) when used properly. This fundamental disagreement extends to their understanding of lashon hakodesh (Hebrew) and the nature of the afterlife. The analysis includes practical applications through the example of Rebbe's table, which had fine foods yet he derived no personal pleasure from this world, illustrating how physical enjoyment can serve spiritual purposes according to different approaches. The shiur demonstrates how this parsha contains a repetition of the Aseres HaDibros in a different context - not as prohibitions but as expressions of involvement and kedusha. The speaker explains that the same actions take on different meanings when performed from the perspective of selflessness versus mere compliance. The practical ramifications extend to Shabbos (שבת) observance, where kedusha zman (sanctity of time) provides weekly opportunities for spiritual elevation. However, this requires proper preparation, emphasizing that Thursday night learning should enhance rather than detract from Erev Shabbos preparation. The shiur concludes with practical guidance about maintaining the proper balance between intensive learning and Shabbos preparation to achieve genuine kedusha.