Every Jew Must Adorn Himself with an Internal and External Light
Let us begin by examining the first of these mitzvos: "קדושים תהיו כי קדוש אני ה' אלקיכם". The Ramban explains: In the previous parsha, HKB”H admonished us to avoid illicit relationships and immorality. So, now, HKB”H instructs us to also sanctify ourselves in matters that are optional and permissible: "קדושים תהיו". In the words of the Gemara (Yevamos 20a): "קדש עצמך במותר לך"—in other words, do not be a glutton pursuing anything allowed by the Torah to one’s heart’s content. The Ramban defines such a person as "נבל ברשות התורה"—a sordid (morally reprehensible) person within the permissible realm of the Torah.
With great pleasure, we will expand on the practical implications of sanctifying oneself even in matters that are optional and permitted by the Torah. The Bnei Yissaschar (Tishrei 10, 7) writes that it behooves us to consider the benefit and merit of performing mitzvos to a degree above and beyond the basic command. He refers to a fundamental principle taught in the writings of the Arizal (Eitz Chaim 2, 3) that every person must strive to adorn himself with an illumination from Hashem to purify his corporeal body. Now, there are two forms of this divine illumination. The first is referred to as "אור פנימי"—an internal illumination from Hashem inside a person’s body; the second is referred to as "אור מקיף"—an external illumination from Hashem that surrounds the human body from outside. Together, these two divine forms of illumination purify the physical, material human body—from the inside and the outside. Thus, the entire human body, the vessel housing the neshamah, is purified.
In the Merit of Performing Mitzvos Properly We Are Endowed with an Ohr Penimi in the Merit of Adding Stringencies We Are Endowed with an Ohr Meikif
In his own sacred, inimitable way, the Bnei Yissaschar teaches us what acquiring these two divine lights entails. By performing mitzvos punctiliously—as prescribed by HKB”H in Torah she’b’chsav and explained in Torah she’b’al peh—we merit being endowed with the “ohr penimi”—the internal light. It is limited to the space available within the human body. Then, by performing mitzvos with stringencies and details beyond the basic requirements, we merit the external adornment of the “ohr meikif,” which illuminates us externally and is limitless, since it exists outside the physical limitations of the body.
We find corroboration for this fascinating chiddush of the Bnei Yissaschar in the writings of the divine kabbalist Rabbi Menachem Azaryah of Pano, zy”a, in Kanfei Yonah (Part 1, Chapter 1). Here is a loose translation: The same applies to a person’s neshamah; it possesses internal and surrounding (illumination) . . . The internal is limited to the observance of the Torah and its mitzvos; the external is for the purpose of a person voluntarily accepting stringencies upon himself for enhanced kedushah . . . Thus, the “ohr meikif ” is above all else and is unrestricted. Therefore, it is far greater than the “ohr penimi.”
We will now return to the illuminating remarks of the Bnei Yissaschar. He goes on to explain the tremendous benefit that accrues to us from the “ohr meikif” that is earned by embellishing and performing mitzvos more stringently: The illumination of the “ohr meikif ” causes the “chitzonim” (the external, evil forces) to flee. His source is the teachings of the Arizal (Sha’ar HaKavanos, Birchot HaShachar): Nothing is more effective at warding off the klipos than the “ohr meikif,” since the klipos are incapable of drawing nourishment or latching onto the “ohr meikif.” Therefore, it stands outside and has no fear of the klipos.
From the words of the Arizal, we can appreciate the difference between the “ohr penimi” within the body and the “ohr meikif ” that surrounds the body externally. Due to its limited size, there is concern that the “chitzonim” will receive nourishment from the former. Hence, by being concealed within its bodily vessel, its light is concealed from the external forces of evil; thus, they cannot derive nourishment from it. In contrast, the latter—the “ohr meikif”—is so enormous and extensive that the body cannot contain it. As such, it illuminates and surrounds the human body externally. There is no fear that the “chitzonim” will derive nourishment from it; on the contrary, they flee from it as they would from fire, since it blinds them.
We can now comprehend why the parsha opens with the directive to be holy— "קדושים תהיו" – by doing even things that are permissible and optional with greater stringency and enhancement. By initially performing the mitzvos according to the strict letter of the law, we merit being endowed with an “ohr penimi” that illuminates and purifies the internal body. Then, by going a step further and sanctifying ourselves by accepting stringencies and embellishing the mitzvos, we earn the protection of an “ohr meikif ” that wards off the “chitzonim,” the first and foremost of which is the yetzer hara. Once it cannot affect us, we can sanctify ourselves to an even greater degree.
