לא תקם ולא תטר את בני עמך ואהבת לרעך כמוך (יט־יח)
Throughout Jewish history, we find tales of great tzaddikim who placed exceedingly rigid demands upon themselves, to the point that they underwent a self-imposed penance of exile for what they felt were their spiritual shortcomings. R' Aryeh Leib Ginsburg ZT"L, better known as the Sha'agas Aryeh from the title of his monumental halachic work, undertook such a voluntary exile as part of compensation for his sins.
In one community, while not recognized as the great man that he was, R' Aryeh Leib was invited as a Shabbos guest by the local rabbi, who himself was an accomplished Torah scholar. The two entered into a discussion on a variety of topics – Talmudic law and halachic issues found in the gemarah – and, as tends to happen, this eventually escalated from a lively dialogue to a heated exchange, with the two talmidei chachomim defending opposite sides of the issues. Each tried to bolster his line of reasoning by recourse to opinions of accepted halachic authorities. Sefer after sefer was brought out and quoted in the hope of proving the point at hand, until a large pile had accumulated on the table.
As may happen in an argument where one feels his position is challenged by the other side, one may take things personally and verbally lash out against his opponent. The local rabbi was carried away by the fervor of his argument and directed some insulting remarks at R' Aryeh Leib, calling him among other things, a boor and an ignoramus. R' Aryeh Leib, however, stood his ground and was not swayed in his arguments, nor shaken at the assault on his character.
The local rabbi was exasperated. "I'll prove to you that I am right," he exclaimed with an air of finality. He then ran to the bookcase and withdrew a sefer. Hurriedly turning pages, he waved it emphatically, "Here, come see for yourself! Even the great Sha'agas Aryeh supports my position!"
The author of the Sha'agas Aryeh smiled wearily. "Isn't that strange?" quipped R' Aryeh Leib to a person sitting nearby, "when the Sha'agas Aryeh stands in the bookcase among the other seforim, he is respected; however, when he stands on his own two feet, he is insulted!"
"Kedoshim tihiyu" (Vayikra 19:2) is rendered, "you shall be holy." The Medrash Tanchuma (9), as understood by the Yefe To'ar, notes that the phrase is inverted - it should have read, as in the translation, "Heyu Kedoshim - be holy" (see Shemos 19:15). The Tanchuma links this phrase to a pasuk recited daily: "May He send your help from Kodesh, and support you from Tzion" (Tehillim 20:3). Kodesh is not interpreted as geographical, referring to the Mikdash in Tziyon-Yerushalayim. Rather, it means "from the holiness of your actions - mek'dushas ma'asim shebach."
The Medrash continues that people need help and support, as David said in the verse cited above. The Yefe To'ar explains in light of the previous pasuk: "May Hashem answer you on a day of crisis, may the Name of Yaakov's G-d save you" (ibid 20:2). Once Hashem saves us, why is the help of others needed? The Medrash concludes that even though Hashem helps us, we need the additional help of others to strengthen us over our enemies. This help can be logistical and military, but can also refer to the holy actions mentioned earlier in the Medrash. Kedoshim tihiyu thus means that through the holiness of your deeds you will exist in this world, despite your enemies' attempts to destroy you.
"In each and every generation they attempt to destroy us, but Hashem saves us from their hands' ' (Hagada shel Pesach). From a lone gunman in Poway to hundreds of murderous rockets fired in Eretz Yisrael, Jewish blood has been spilled since we recited those words. How should we respond?
We must intensify our prayers to Hashem for peace and security for Jews everywhere in this time of crisis (Tehillim 20:2). But we must also help (Tehilim 20:3) in other ways: logistically, by heightened security awareness and appropriate precautions; financially, by contributing to increased security when necessary and by tzedaka, - charity, which saves from death (Mishlei 10:2); spiritually, by holy actions which, as the Medrash teaches, ensure our existence; and by the study of Torah, especially in shuls and batei medrash, for when the voice of Yaakov is heard there, the hands of Eisav are neutralized (Bereishis Raba 65:20).
The Rambam (Hilchos Ta'aniyos 1:2,3) rules that when a communal crisis occurs, we must do teshuva, realizing that punishment results from sinful deeds, and, as a result, praying and repenting will remove the crisis. Attributing the crisis to chance, and failing to pray and repent, is cruel since it causes continued sins and worse crises. "If you attribute your crisis to chance (see Rashi Vayikra 26:21), I will respond with fury (ibid 26:27,28)."
As we read Parshas Kedoshim, Jews worldwide mark the horrific holocaust and the miraculous medina. Since these seminal events, of biblical proportions and foreseen in the Bible and its commentators, the Jewish people have changed in ways unimaginable seven decades ago.
The positive change is that the kol Yaakov in shuls and yeshivos has grown exponentially, in both Eretz Yisrael and in America. This affords a measure of protection against constant attacks by Eisav (which includes Yishmael, see Malbim to Daniel 7:8) in the Holy Land. This unprecedented growth should be assisted by our participation and support.
The negative changes, however, are that intermarriage in America is staggeringly rampant, the degenerate practices of Egypt and Canaan (Vayikra 18:3, see Ramban) have gained acceptance in American society, including among liberal Jews. In stark contrast to "Kedoshim Tihiyu" (see Rashi 19:2), the parsha closes by warning us to avoid immorality which causes expulsion from the Holy Land (Vayikra 20:22). These problems exist today, unfortunately, in Eretz Yisrael as well. The penultimate passuk of Parshas Kedoshim reads, "You shall be holy for Me...I have separated you from the nations to be Mine." We must reaffirm the immutability and morality of Hashem's Torah, and remain separate and not assimilate the postmodern values which are antithetical to Torah.
Only Hashem knows the reasons for the recent attacks on Jews here and in Eretz Yisrael and only He can save us. "If Hashem will not guard the city the watchman guards in vain" (Tehillim 127:1). Yet, even as we pray to Hashem to save us we must do our share to help, both logistically and spiritually, as the Medrash teaches. May our teshuva, tefillah, tzedaka, and talmud Torah protect Jews from harm, as our holy deeds ensure our continued existence.
Rabbi Mordechai Willig
