Continuing on this sacred journey, we will now address the relationship between “being kadosh” and “revering one’s mother and father.” We will begin by introducing what our holy Rabbis of Belz, zy”a, used to say in the name of the fiery, angelic Rabbi Uri of Strelisk, zy”a. He interpreted the juxtaposition of these two mitzvos at the beginning of our parsha based on a teaching in the Gemara (Kiddushin 30b): "תנו רבנן, שלשה שותפין הן באדם, הקב"ה אביו ואמו"—the Rabbis taught: There are three partners in the creation of a human being—HKB”H, his father and his mother. Rashi explains that a person’s parents contribute the child’s physical body, and HKB”H breathes the neshamah into it.
Now, the neshamah is surely perfect. Since HKB”H is holy, therefore the neshamah, which is a godly portion from above, is also holy. For this reason, every morning in Birchot HaShachar, we say: "אלקי נשמה שנתת בי טהורה היא, אתה בראתה, אתה יצרתה, אתה נפחתה בי, ואתה משמרה בקרבי"—my G-d, the neshamah You placed within me is pure; You created it; You fashioned it; You breathed it into me; and You safeguard it within me. The same is not true of the physical body, which comes from one’s parents. There is concern that if the parents are lacking or flawed, then the body they produce might also be imperfect. This may cause their progeny to sin, chas v’shalom.
This then is the interpretation of the opening pesukim: "קדושים תהיו"—with respect to the neshamah, which comes from HKB”H, you can rest assured that you will be holy; "כי קדוש אני ה' אלקיכם"—because Hashem, your G-d, is holy. Notwithstanding: "איש אמו ואביו תיראו"—the Torah warns us that we must be concerned with respect to the body produced by our parents, which might be flawed.
The “Ohr Penimi” Comes from the Mother, the “Ohr Meikif” Comes from the Father
As a loyal servant in the presence of his master, I would like to embellish their sacred insight regarding the concern related to the parents’ contribution: "איש אמו ואביו תיראו"—literally, have fear concerning one’s mother and father. We will refer to a precious, edifying teaching from our master, the Arizal, in Sha’ar HaGilgulim (Intro. 10). He asserts that the “ohr meikif ” comes to a child from the father, whereas the “ohr penimi” comes from the mother. If both parents had pure intentions, the child will be a consummate tzaddik with a matching “ohr meikif ” and “ohr penimi.” Conversely, if both parents had impure intentions, the child will be a consummate rasha with a matching “ohr meikif ” and “ohr penimi.” If the intentions of the father were good but the mother’s were bad, the “ohr meikif ” of the child will be pure and righteous, whereas the “ohr penimi” will be evil. As time goes on, the “meikif ” will prevail over the “penimi,” and the child will become a consummate tzaddik, since the “meikif ” contains the ”penimi” within it and transforms it into a positive force.
We can now appreciate the vital connection between "קדושים תהיו" and "איש אמו ואביו תיראו". We are commanded to be holy by accepting upon ourselves added stringencies and preventive measures to abstain from the temptations and cravings of Olam HaZeh, even those that are technically permissible. "כי קדוש אני ה' אלקיכם"—for, just as HKB”H is totally detached from worldly matters, we can emulate Him and also detach ourselves from them. This behavior will endow us with an “ohr meikif” that will ward off the “chitzonim” and negate their control over us. This is especially important, since we have to be wary of the contributions a child inherits from its parents. If the “ohr meikif” and “ohr penimi” it inherits are not positive, constructive forces, the person they have created is liable to be a sinner, chas v’shalom.
Nevertheless, by fulfilling the mitzvah of "קדושים תהיו"—becoming holy by establishing boundaries and preventive measures even regarding things that are permissible—a person will be fortified with a holy “ohr meikif,” as explained by the Bnei Yissaschar. As a result, one can easily overcome and modify any negative influences inherited from one’s parents. For, as we learned from the Arizal, a good “ohr meikif” is able to transform a bad “ohr penimi” into a positive, good force.
