"You shall be holy, for I, the Lord your God, am holy." [Vayikrah 19.2]
The concept of holiness would seem to be an abstract one. Holiness can not be detected by way of our five senses. Holiness is not a visual experience, nor can it be heard, smelled, felt or tasted. Still, the Torah commands us, "You shall be holy."
Our very being must exude holiness. The Torah does not view holiness as an abstract, remote quality, but rather one that is real and can be acquired.
How can holiness be experienced in such a way so as to make it part of our daily existence? The Midrash tells us: "Rabbi Pinchas, the Kohanim, son of Hammah said, Rabbi Reuven said: "That which is written (Yechezkel 3.12): "And I heard after me the voice of a great sound."
What is the meaning of "after me?" After I and my neighbors praised Him, I heard the angels praise Him, saying, "Blessed be the honor of the Almighty from His place."
Holiness is not, in fact, abstract or remote, but rather something that can be expressed in man's every deed. If man's deeds speak God's praise, then his actions are holy. And if through his deeds man can cause even the angels to break out in praise of God, how much more so a testimony to the holiness of those actions.
The Torah's approach to the concept of holiness stands diametrically opposed to that of the gentile religions and philosophers who posit holiness to be some esoteric quality. The Torah view is that holiness is something real, concrete and attainable through man's dedicated belief and behavior consistent with mitzvah observance. And such belief and behavior take on a quality of holiness that reaches the angels in heaven and causes them to join us in singing God's praise.
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