Before giving the Torah to the Jewish people, the Midrash teaches that Hashem first offered it to all the nations of the world.
“Hashem came from Sinai—having shone forth to them from Seir, having appeared from Mount Paran—from His right hand, the fiery Law for them.”
What was Hashem doing in Seir, the land of the wicked Esav?
The Midrash relates that Hashem asked Esav’s descendants, “Will you accept the Torah?”
“What is written in it?” they asked.
He replied, “You shall not murder.”
“Not for us,” they said.
Then He asked the Ammonites and Moabites, “Will you accept the Torah?”
“What is written in it?” they asked.
He replied, “You shall not commit adultery.”
“Not for us,” they said.
He asked the Ishmaelites, “Will you accept the Torah?”
“What is written in it?” they asked.
He replied, “You shall not steal.”
“Not for us,” they said.
And so it went with every nation, until He came to the Jewish people. They did not ask questions. Instead, they answered at once: “Naaseh v’nishma—we will do and we will hear.” Meaning: We agree to do whatever is written in it; now let us hear what that is.
But I have a question. How could the other nations tell Hashem, in effect, “We want to steal and kill”? Even if the Torah did not fit their lifestyle, would anyone speak to God that way? And would Hashem offer anyone something that was not right for him?
The Maharal explains that Hashem did not literally “ask” the nations, for that would be pointless. Anyone could say “yes” without meaning it. Rather, Hashem “asked” by observing their actions—because actions speak louder than words. When He saw them stealing, murdering, and committing adultery, He had His answer.
“From Heaven, Hashem looked down upon mankind to see if there was an insightful person who seeks God.”
Then Hashem observed the Jewish people, and their upright behavior showed that the Torah was right for them.
Hashem’s proposal to the Jewish people went like this:
“Moshe ascended to God, and Hashem called to him from the mountain, saying: ‘So shall you say to the house of Yaakov and tell the Children of Israel:
“You have seen what I did to Egypt, and that I carried you on eagles’ wings and brought you to Me.
“And now, if you will heed My commands and keep My covenant, you shall be a treasure to Me above all peoples, for the whole earth is Mine. You shall be to Me a kingdom of Kohanim and a holy nation.”’”
Let us examine several of these points.
Why does Egypt appear in Hashem’s proposal?
As a precaution. Perhaps some Jews thought then, as some do today, “If we want, we will accept the Torah; and if not, we will still be the Jewish nation.”
So Hashem stated clearly: “You have seen what I did to Egypt”—ten plagues, their land devastated, and their army drowned in the sea. If you do not want a similar fate, accept the Torah and uphold it.
This message continues to ring out clearly to this very moment. The problems of the State of Israel now are the direct result of laxity in studying and keeping the Torah.
On the other hand: “If you will heed My commands and keep My covenant, you shall be a treasure to Me above all peoples.”
As Rabbenu Saadiah Gaon put it: “Our nation is a nation only by virtue of its Torah.”
For what purpose were we taken out of Egypt? To occupy ourselves with nonsense? To be just one more nation that builds a state?
No. It was to become “a kingdom of Kohanim and a holy nation.”
What does it mean, “a kingdom of Kohanim”?
The Seforno explains: a kingdom of High Priests. Every Jewish man and woman is expected to strive for holiness like the Kohen Gadol, who had Divine inspiration through the Urim VeTumim.
Rashi explains: a kingdom of princes.
When we arrive in Heaven, each of us will be asked whether we treated our fellow like a prince: “Did you make your friend king over you with pleasantness?”
Tragically, in practice, we often treat others—especially members of our own family—as though they are our servants. The result is that instead of all of us being princes, we all become slaves.
If a man would treat his wife like a queen, and a woman would treat her husband like a king, what a magnificent marriage it would be. If each of us would treat the next person as a monarch, what a wonderful world we would live in.
We were taken out of Egypt not only to be a kingdom of Kohanim, but also to be a holy nation.
The Kotzker Rebbe said: “Hashem has plenty of angels. What He wants is for us to live with holiness as human beings.”
Hashem does not want us to separate ourselves from the world. He does not ask us not to speak, eat, sleep, and so on. What He does ask is that we speak, eat, sleep, dress, and live with sanctity and purity—with refinement, dignity, and moderation.
The parashah of Kedoshim begins:
“Speak to the entire congregation of the Children of Israel and say to them: Kedoshim tihyu—you shall be holy, for I, Hashem your God, am holy.”
Not only rabbis, scholars, and kabbalists are expected to be holy. This mitzvah is addressed to “the entire congregation of the Children of Israel”—all of us, without exception. Hashem demands holiness from every Jew. The Torah says: “They shall make for Me a Sanctuary, and I will dwell within them”—within every single Jew.
“You shall be holy, for I, Hashem your God, am holy.” We were created to delight in Hashem and to enjoy the radiance of His Shechinah. But His holiness is so intense that we cannot draw near to Him unless we ourselves become holy.
This parashah tells us three times to be holy, and it gives us fifty-one mitzvot—through which we learn the Torah’s view of holiness.
Holiness means refining our character traits and treating other people well. This parashah commands: love your neighbor; do not take revenge or bear a grudge; never hurt anyone, and never speak ill of anyone.
We must sometimes set aside our own wishes for the sake of others. We must be patient, humble, flexible, considerate, and respectful to everyone—including small children, and especially one’s spouse. This is vital if we want our home to be a dwelling place for the Shechinah and a vessel for blessing.
Holiness also means refining our outlook and our thoughts—guarding our eyes and ears from forbidden sights and sounds. It means choosing to recite a chapter of Tehillim or share a thought of Torah, rather than looking out the bus window at the filth that pervades the streets today. It means thinking about what we are doing, taking charge of ourselves, and cleaving to Hashem in every situation and under all circumstances—keeping in mind, at all times:
What does Hashem want of me now?
Holiness means modesty and purity—in dress, behavior, speech, and thought.
“For Hashem your God walks in the midst of your camp… therefore your camp shall be holy, so that He will see no shameful thing in you and turn away from you.”
Literally, kedushah—sanctity—means separation and limitation.
The Gemara says: Sanctify yourself in what is permitted to you.
Halachah permits many things—but not everything permitted needs to be done. For example, we should not overeat even if the food is kosher, and we should not overindulge in kosher wine.
Every single Jew is capable of being holy. Does that sound impossible?
When we do our best, Hashem does the rest. We are granted tremendous Heavenly assistance, as the Gemara derives from another verse in Kedoshim:
“You shall sanctify yourselves, and you will be sanctified, for I am Hashem your God.”
Is this repetitive? Not at all, as the Gemara explains:
If you sanctify yourself a little, Hashem will sanctify you greatly.
If you sanctify yourself on earth, Hashem will sanctify you in Heaven.
If you sanctify yourself in this world, Hashem will sanctify you in the World to Come.
If we sanctify ourselves “on earth”—in earthly matters, and in small things—Hashem will sanctify us “in Heaven.” He will reveal to us the light that has been hidden away for the righteous.
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Sources
Devarim 33:2; Mechilta, Yitro 5; Avodah Zarah 2b; Yalkut Shimoni, Zot HaBrachah 951; Shemot 24:7; Tehillim 14:2; Shemot 19:3–6; Otzar HaMidrashim, Gehinnom, ch. 4; Vayikra 19:2; Shemot 25:8; Vayikra 19:2, 20:7, 26; Sefer HaChinuch; Devarim 23:15; Yevamot 20a; Vayikra 20:7; Yoma 39a.