The term “Kedusha” normally translated as “sanctity” or “holiness” at first glance seems to be an equivocal term. In our tradition, the term is applied to God, to the community of Israel, to specific categories within the community (for example the Kohanim or priesthood and the Nazarite) and it is also applied to each individual within the community of Israel. Is the term understood in the same way in all of the above stated categories, or is it inherently different for each category? It will be demonstrated that in specific details the term is understood differently, however, the underlying premise of the term can only be rooted in one source, i.e. God.
The ultimate understanding of Kedusha is rooted in the definition of God. God tells the people of Israel, “you should be holy because I the Lord your God am holy.” Leviticus 19:2. What does it mean when God says that He is holy? The clearest interpretation of this concept is found in the writings of the Rambam.
"It is therefore certain, that there must be a being which has absolute independent existence and is the source of the existence of all things, whether transient or permanent. . . We therefore say, that the existence of anything that has independent existence is not due to any cause and that such a being does not include any plurality whatever. . . It cannot therefore be corporeal or a force residing in a corporeal object. This being is God.. . . The reason for all this is to be sought in the absolute simplicity and the utmost perfection of the essence of this being which is the only member of its species and does not depend on any cause whatever; this being has therefore nothing in common with other beings." (Guide of the Perplexed, Part 2, Chapt. 1, Freidlander edition).
It is God’s uniqueness or absolute unity which does not allow any comparison to any other form of existence. In a sense, God is absolutely separate from all manner of beings which exist in either a corporeal or non-corporeal manner. It is this absolute separation which is the underlying principle of the concept of Kedusha. All other beings possess a relative form of Kedusha which is dependent upon their participation in and their degree of participation in the principle of separation. Thus, the greater the separation, the more Kedusha an entity possesses. The Torah is the blueprint or template which enables us to understand how separation is to be undertaken.
The Torah reveals to us that the people of Israel, both as a community and as individuals, possess a special Kedusha. They are the only people in the world to which Kedusha is applicable. This concept (that only Israel can have Kedusha) is most cogently and most surprisingly expressed by Korach who started a rebellion against Moshe. He and his followers gathered before Moshe and Aaron, and said to them, “it is enough for you, for the entire community is holy and God is in their midst.” (Bamidbar 16:3). Rashi quotes the Medrash Tanchuma and states, “all of them heard the commandments at Sinai directly from God.” Ad Locum. Thus, it is clear that it is God’s direct revelation to the entire people of Israel that established their sanctity, or Kedusha. It is because they heard God’s revelation directly which established the foundation for their sanctity. This did not occur to any other people. Perhaps it was the power of this argument and logical expression which enabled the Jewish community at that time to accept the argument of Korach.
God clearly states, “and you will be unto me a kingdom of priests and a holy nation” (Sh’mot 19:6), and “do not desecrate My holy name, and I will be sanctified in the midst of the people of Israel, I am the Lord that sanctifies you.” (Vayikra, 22:32).
There are two aspects to Kedusha: one static and one dynamic. The static aspect of Kedusha is expressed in a series of baselines which the Torah establishes. Those baselines cannot be enhanced or revoked. They could, however, be violated or desecrated. Those baselines apply to specific categories of Jews within the Jewish community.
The dynamic aspect of Kedusha resides within every Jew, man or woman, regardless of the category to which he belongs. As an individual, the Jew is directed by the Torah to elevate his Kedusha to a level which most closely emulates God.
STATIC SANCTITY:
The Kedusha of the Community:
Although, each individual has an aspect of Kedusha, the Kedusha of the community as a whole exists in a special category of its own. The uniqueness of the community or Tzibur is expressed in various ways and in different venues. Impurity due to contact with the dead is the highest form of impurity. That is either nullified or over-ridden in a communal setting due to the nature of the community’s sanctity. “Many who were impure because of contact with the dead during the first Passover, if they were a minority of the community, then they are pushed off to the second Passover. . . However, if the majority of the community were impure . . .they are not pushed over, but they must sacrifice all together the paschal sacrifice both the impure with the pure. (Mishneh Torah, Korbanot, Laws of Korban Pesach 7:1; see also Laws of Biat Hamikdash 4:16.)
In a different venue, the Talmud specifies that the concept of community both in matters of consecration or desecration of God, requires a minimum of ten Jews. With regard to consecration, we see this in prayer, where the Kedusha or the Kaddish, requires a minimum of ten Jews. (See Brachot 21b and Megillah 23b.) We see this also in circumstances which may involve desecration of God’s name. The community in these senses is called an Eida. An Eida is a static form of Kedusha because once you reach the number ten, having more than ten does not enhance the Kedusha. (The number ten is derived from the ten evil spies which remained after excluding Joshua and Caleb. God calls them a community by using the term “Eida.” (Bamidbar 14:27, Sanhedren 74b.)
When it comes to the responsibility of the individual, only in the case of three cardinal prohibitions, idolatry, sexual transgression, or murder, is he required to sanctify or prohibited from desecrating God’s name by forfeiting his life. In the presence of an Eidah, however, one is required to forfeit his life for all transgressions of the Torah if it is evident that the non-Jew primarily requires the Jew to violate the Torah for the sake violation, rather than the non-Jew’s own needs. (Sanhedrin 74b and Rambam ibid 5:2.)
The Rambam states:
"The whole house of Israel is commanded in the mitzvah of sanctifying this Great Name (God) for it says, 'and I will be sanctified in the midst of the children of Israel.”' And they are warned not to desecrate God’s name because it says, 'do not desecrate My holy name.'” (Mishneh Torah, Yesodei HaTorah, 5:1)
It is significant that the Rambam uses the phrase, “the whole house of Israel” rather than stating “every one of Israel.” We thus see that the ultimate act either of consecration or desecration occurs within the setting of the community.
The Priesthood:
The concept of a special static sanctity can also apply to certain subcategories of individuals within the Jewish community. A major subcategory within the general community with regard to Kedusha is the priesthood. There are several divisions within this subcategory. The most prominent example is the Kohain Gadol or High Priest. His sanctity is defined in that unlike regular Kohanim, he is only permitted to marry a virgin and he may not defile himself to the dead even for members of his own family. He must always maintain his purity, for he must always be ready to serve in the Temple. The only exception to this requirement is if he encounters one who died that has no one to bury him (Meit Mitzvah). (This is because man is created in God’s image and not giving a person a proper burial would be an offense to God.) What is notable in this description is that each one of these descriptions is an act of separation. (See Sanhedrin 18a; Mishneh Torah, Klei Hamikdash 5:5.)
The priest anointed to be a chaplain in battle (Mashuach Milchama) also has a degree of sanctity above regular priests in that he is also commanded to only marry a virgin. (See Horayot 12b.)
Regular priests are also called holy or sacred by the Torah. “They should be sacred “Kedoshim” to their God and not desecrate the name of their God for they sacrifice the sacrifices of God the bread of their God and they should be sacred.” (Vayikra, 21:6). The nature of their sanctity is again the process of separation from the rest of the Jewish community. That consists of specific limitations of whom they can marry and for whom they may (or should) defile themselves. Unlike the high priest, they are permitted to marry widows for the widow is not included in the verse which lists their marital restrictions. (Vayikra 21:7). Unlike the high priest, they are able (or required) to defile themselves to close relatives who have died.
At one time, first born males also had an individual degree of sanctity, for they were entrusted with performing priestly functions. (Bamidbar 3:13). This was because God had spared them and sanctified them when the first born of Egypt were killed. They, however, forfeited that sanctity when they sinned in the incident of the Golden Calf. (See Bamidbar 3:14 and Rashi Ad Locum).
The Nazir:
There is also a category of one who can impose Kedusha upon himself and is not sanctified due to birth. This is the Nazir, i.e. one who takes a vow to become a Nazir. The Torah clearly states, “all the days of his status as a Nazir he is sacred to God.” (Bamidbar 6:8). His sanctity consists primarily of the process of separation. Rashi clearly states, “Ein Nizira bechol makom elah prisha.” The concept of Nezirut everywhere consists of separation.” (Rashi on Ibid 6:2). Here, the Nazirite separates himself from wine and other aspects of grape, he is not permitted to cut his hair, and that hair itself becomes sacred (Sifri on Ibid 6:5), and like the High Priest, he may not defile himself to any dead except for the Meit Mitzvah.
DYNAMIC SANCTITY
Individual Jews:
We have already seen that the nation of Israel is called sacred, (Sh’mos 19:6 and Vayikra 22:32). It would seem obvious that in order to maintain the principle of a holy nation, each individual of that nation would have to be holy as well. When it comes to individual Jews, however, the Torah seems to modify this process. Sanctity comes not only from the status of being, but also from required actions or activities which bring it about.
This is best expressed in the following text, “God spoke to Moses saying, speak to the whole community and say to them become holy for I the Lord your God am holy.” (Vayikra 19:1 and 2). What does it mean for an individual to become holy in verse 19:2? Rashi says, “separate yourselves from adultery and from sin for wherever you find a boundary from adultery, there you will find sanctity.” (Rashi, Vayikra 19:2). The Ramban goes further and requires not only separation from specific prohibitions of adultery listed in the Torah, but requires a degree of moderation in the behaviors which the Torah permits. “One should not be a degenerate (Naval) within the boundaries of the Torah (i.e. that which the Torah permits)” (Ramban Vayikra 19:1 and 2).
Later on, God states for the second time, “become sanctified and be holy for I am the Lord your God.” (Vayikra 20:7). Rashi comments that this refers to the commandment that Israel should separate from idolatry. (Ad. Locum). Finally, for the third time God states, “become holy unto me for I God am holy.” (Vayikra 20:26). This is stated in the context of separating from prohibited foods. Rashi comments, “if you are separated from them (prohibited foods) then you become Mine.” (Ad Locum)
In all of these circumstances, sanctity involves some act of separation, however it is the separation which is the process which leads to higher sanctity, it is not a prohibition which is derived from sanctity. The ultimate goal is to aspire to be as close as possible to the ultimate sanctity which is God. That, however, must be achieved through personal effort and obedience to the Torah.
Nevertheless, we must recognize that every category of Jewish sanctity that we have discussed is based on the premise that a Jew, by being a member of the Jewish people, always begins with a level of Kedusha which is not available to a non-Jew. As a Jew, he can always attain a greater level of Kedusha as a result of his behavior and actions. He cannot, however, in any way increase the level of Kedusha of the special categories that we have discussed. A Kohain Gadol qua Kohain Gadol, a Kohain qua Kohain, or a Nazir qua Nazir, no matter what he does cannot be a more sanctified Kohain Gadol, Kohain, or Nazir. These are Kedushot given to him by God and are absolute. They could be degraded, but not enhanced. These are Kedushot of a state of being and not a process of becoming.
Thus, there is no statement in the Torah which commands the community, the priesthood, or the Nazir, to be holy or to remain holy. In those aspects, they are already fully holy. The Torah only discusses the specific activities which would violate their special status. When it comes to individuals, however, they are encouraged to become holy i.e. to magnify or enhance their holiness as we saw in the interpretation of Rashi and the Ramban (through various acts of increasing separation from immorality and impurity). Thus, the holiness of individuals is not yet fully complete. It is not theirs as merely a state of being, but is still a process of ever greater becoming.
In conclusion, despite God’s absolute uniqueness and sanctity, He was willing to impart that sanctity or Kedusha to the people of Israel. They were to separate from all other people and manifest their Kedusha in various ways. Kedusha would be the link which established the connection between God and Israel. This is the basis which allows Israel to emulate God. It is a gift in which no other people can participate.