“Speak to the entire
congregation of Bnai Yisrael and say to them, “You shall be holy, for I Hashem
you G-d is holy”.
(VaYikra 19:2)
Hashem commands Moshe to address Bnai Yisrael. Moshe is to command the people to conduct their affairs in holiness. He is to relate this responsibility to the holiness of the Almighty.
The exact meaning of the message that Moshe was to
deliver is not clear. What is Moshe
requiring of the people? They are
already commanded to observe the mitzvot. Certainly holiness emerges from obedience to
the commandments! What additional
requirement is Moshe establishing?
There is a second difficulty in understanding this pasuk.
Hashem is holy. But what is the
meaning of this assertion? It would
seem that the term holiness, used in reference to the Almighty, is related to
His unfathomable essence. We do not
share the Creator’s unique nature. It
would seem that the holiness of a human must be different from His
holiness. Yet, somehow the pasuk relates human holiness to the
sanctity of Hashem. What is the
connection?
Sforno explains that the pasuk does not create a new command. Instead, the pasuk is
providing a reason for the mitzvot. Observance of the Torah endows a person with
sanctity. Sforno further explains that
through achieving personal sanctity we imitate the Almighty. This is expressed in the pasuk.
We are to be holy because Hashem is holy. Through observance of the Torah, we imitate the holiness of
Hashem.[1]
These comments answer one of our questions. Moshe is not establishing a new
requirement. He is explaining one of
the purposes of Torah observance.
Observance endows us with sanctity.
However, the second problem remains.
How is human holiness compared to the sanctity of the Almighty?
In order to fully understand Sforno’s comments, we
must analyze the meaning of imitating the Almighty. Maimonides discusses this issue in his Mishne Torah, Hilchot
Deyot. He explains that a person should
conduct oneself with moderation. A
person should not anger easily. Neither
should we be insensitive to personal abuse.
A person should not be a glutton.
It is also inappropriate to deprive ourselves of needed food and
nutrition. One should choose the path
of moderation, between the extremes.
Maimonides explains that the moderate life-style is the most healthy.[2]
Maimonides then explains that in following the path
of moderation a person imitates the Almighty.
Hashem is kind. We too must be
kind. Hashem is merciful. We must be merciful. The moderate individual possesses these
behaviors and attitudes. This person
imitates Hashem.[3]
Maimonides is providing two reasons for pursuing the
path of moderation. First, he explains
that this is the healthiest life-style.
Second, he explains that through moderation we imitate the behavior of
Hashem.
There is a profound message in Maimonides’
analysis. How can we measure the degree
of a person’s spiritual perfection?
This is not a simple question to answer. When dealing with material objects, it is far easier to measure
perfection. Consider the example of a
pen. In order to measure the degree of
perfection of a specific pen, we merely need to compare it to the ideal. A pen is a writing instrument. The ideal pen will be one which best
accomplishes this objective. The
specific pen can be evaluated relative to this ideal. The same analysis can be applied to all material objects.
However, in evaluating spiritual perfection this
analysis fails. We must define the
spiritual ideal. This step is essential
if we are to evaluate the specific person.
What is the spiritual ideal?
Maimonides provides a method for defining the spiritual ideal. The ideal is defined by the behavior of the
Almighty. He is the ultimate model of
spiritual perfection. We can now
measure the degree of our own perfection.
We approach spiritual perfection to the extent that we imitate Hashem.
Now the message of Sforno can be fully
understood. The term holiness is used
to describe spiritual excellence. This
excellence is defined by the behaviors of the Almighty. Through following the laws of the Torah, we
imitate Hashem. In this manner we
achieve holiness. We approach the
spiritual ideal defined by the Almighty’s behavior.
“Every person should fear
his mother and father and keep my Shabbat.
I am Hashem your G-d.” (VaYikra 19:3)
The Torah commands us to treat our parents with
respect and awe. Parents especially
appreciate this commandment. It creates
a family structure and fosters a social order.
Our sages observed that these
mitzvot also promote other less obvious values. One of these values is appreciation of the Almighty. We honor and fear our parents because we
appreciate the benefits that they bestow upon us. Our very life is made possible through our parents. However, we owe an even greater debt of
appreciation to Hashem. Through our
behaviors and attitudes towards our parents, we train ourselves to appreciate
others and not take their benevolence for granted. Hopefully, this attitude will be applied to our relationship with
the Almighty.[4]
Gershonides notes another important outcome of these
commandments. In order to understand
his observation, an introduction is required.
In Perkei Avot, our Sages exhort us to make for
ourselves a Rav or teacher.[5] On the simplest level, the Sages are
cautioning the student against attempting to master the Torah without the
assistance of a teacher. The teacher
provides the student with essential guidance.[6] Why is this guidance so important? The answer requires that we understand the
basic nature of Torah scholarship. Our
Sages explain that Torah scholarship is not achieved through merely memorizing
facts and developing a fluency and mastery with these facts. Instead, the Torah scholar must understand
the underlying conceptual basis for the facts.[7] Such an understanding cannot be acquired
through reading a list of texts. Even
if a person commits the entire Talmud to memory, this person cannot be regarded
as a scholar. Torah scholarship
requires understanding, synthesis, and insight – not mere memorization.
Understanding is difficult to achieve. It must be developed slowly and
sequentially. The student builds new
concepts upon prior conclusions. As the
student’s understanding develops and expands, additional areas of the Torah
become comprehensible. Furthermore,
with intense study the student's mind and modes of thinking expand and are
refined. The student slowly develops
into a novice scholar. Eventually, the
patient novice can achieve erudition.
However, this development requires guidance. Without the invaluable guidance of the teacher, the student does
not know where to begin. The student
may settle for superficiality. Even
worse, the student may delve into issues beyond one’s grasp. The result is that a faulty foundation is
created. Any structure is limited by
the integrity of its foundation. If the
student lacks a sound foundation, all further attempts to understand the Torah
will be undermined.
The guidance of the Rav allows the student to
develop systematically. The teacher
understands the Torah. The Rav guides
the student in a systematic program and progression. The teacher can tell the student where to begin one’s
studies. The Rav can evaluate the progress
of the student and determine when the student is ready to develop to the next
stage. With this guidance, the student
can become a true scholar.
However, there is another message in this lesson
from Perkei Avot. The commentaries note
that the Sages did not say that the student should acquire or secure the
assistance of a Rav. They said that a
person should make for oneself a Rav.
This is an odd expression. What
is meant by the phrase “make a Rav”?
Maimonides and others comment that the Sages are
alluding to specific issue. It is not
always possible to find a Rav. The
inexperienced student and even the novice scholar can expect to find a more
advanced scholar to serve as a guide.
However, what is the recourse available to the more advanced
student? This more advanced student may
not find a suitable teacher to provide guidance and direction. What course should this person choose?
Maimonides explains that the phrase “make a Rav”
refers to this situation. Sometimes a
more advanced student may not be able to secure a guide. There is no existing suitable Rav for this
person to pursue. This student must
“make a Rav”. The Rav will not be the
ideal guide. Nonetheless, this novice
scholar must appoint someone as Rav.
Why is this necessary?
Maimonides explains that knowledge and understanding
are developed through the exchange of ideas.
The student must expose his or her conclusions to critical analysis and
review. This free exchange of ideas is
crucial to achieving an objective and refined understanding of the Torah.[8]
Gershonides extends the insight of Perkei Avot to
the commandments regarding our parents.
Gershonides explains that just as the Torah scholar requires a guide, so
does the child. Every young person
faces innumerable challenges and obstacles in the process of personal
development. The parent shields the
child from the challenges that are beyond the capacity of the youngster. The parent exposes the child to appropriate
challenges and responsibilities. The
parent provides guidance and counsel.
At the very least, the parent provides an invaluable review of the
child’s conclusions and decisions. The
parent, in the personal development of the child, performs all of the tasks
that the Rav performs in facilitating the intellectual development of the
scholar.
These commandments are designed to foster and
encourage this mentor relationship. A
child who respects his or her parents and holds them in awe is more likely to
accept these parents as guides.
Some children will challenge this analysis. Children sometimes question the
qualifications of their parents to provide guidance. After all, the student chooses a mentor based on the teacher’s
qualifications. We do not choose our
parents. It is easy to become a
parent. It is far more difficult to
provide effective guidance.
Gershonides acknowledges this issue. However, he points out that parents
generally have a unique and important qualification to serve as mentors for
their children. Parents are
instinctively bound to their children.
They feel a selfless love for their offspring. A parent will often even place the welfare of the child before
his or her personal interests. The
child cannot find any other mentor that has as deep a commitment and interest
in the child’s interests. So, although
parents – like everyone – make mistakes, they tend to be very dedicated and
selfless guides. This is a
qualification that certainly recommends the parent for the position of
mentor. It should also be noted that
there is a benefit in “making a teacher."
As we have explained, every person gains from exposing conclusions and
perceptions to a second opinion. This
is true even if an equal provides the second opinion. Some children surpass the accomplishments of their parents. They achieve greater wealth and
success. They are more educated than
their parents are and even worldlier.
However, their parents are an invaluable asset. They can provide honest feedback and review.[9]
[1] Rabbaynu Ovadia Sforno, Commentary on Sefer VaYikra, 19:2.
[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Deyot 1:1-4.
[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Deyot 1:5-6.
[4] Rav Ahron HaLeyve, Sefer HaChinuch, Mitzvah 33.
[5] Mesechet Avot 1:6.
[6] Rabbaynu Menachem Me’eri, Bait HaBechirah, Mesechet Avot 1:6.
[7] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Shemot 21:1.
[8] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Commentary on the Mishne, Mesechet Avot 1:6.
[9] Rabbaynu Levi ben Gershon (Ralbag / Gershonides), Commentary on Sefer VaYikra, (Mosad HaRav Kook, 1997), p 292.