“Speak to the entire nation of Bnei Yisrael and tell them: You shall be holy, for holy am I, Hashem, your G-d” (Vayikra 19:2)
Rashi expounds: This teaches us that this portion of the Torah was said at a gathering of the entire assembly of Israel, because the majority of the essential principles of the Torah depend upon it.
The Ramban comments: In my opinion, sanctity is the abstention which is mentioned throughout the Talmud. Those who practice this are called Perushim (“Those who abstain”).
The Torah warns against immorality and eating forbidden foods, yet permits marital relations and the consumption of meat and wine. That being the case, a glutton can find excuses for being over-indulgent in marital relations or in food and drink. He may take liberties regarding his speech. These areas are not spelled out clearly in the Torah. But one who crosses these red lines is considered a “degenerate within the bounds of the Torah.”
Therefore, after the Torah specified the completely forbidden things, it commanded us to practice general abstention. One should curtail his marital relations and reduce his alcoholic intake. He should remember the sad lot of Noach and Lot who imbibed more than they should have.
Although it is not a distinct command, one should distance himself from impurity, similar to the nazir, who was called holy since he kept away from the dead. One should also guard his mouth from making himself disgusting by overeating or speaking despicably. He should sanctify himself until he reaches the level of abstention. Rabbi Chiya is such an example, for he is known to never have spoken idle words.
After detailing the completely forbidden sins, the Torah discusses the obligation to keep one’s body pure. We are adjured to be elevated and pure and separate ourselves from the masses of people who dirty themselves with luxuries and unsightliness.
The reason we are told For holy am I, Hashem, your G-d is to teach us that we will merit cleaving to Him when we become holy.
Rabbeinu Bachya (Vayikra 19:2) explains that sanctity means separateness and distinction… It is possible to define the mitzvah of You shall be holy as a command to sanctify one’s thoughts. After mentioning the subject of immorality in the preceding section, the Torah now adjures one to be holy. A person should cleave to the one who is permissible to him. For one who cleaves to his own, in a state of sanctity, is considered holy, just like one who desists from improper associations. The entire nation of Bnei Yisrael is included in this command, for both men and women are equally required to adhere to it.
Rava said, “Sanctify yourself through that which is permitted to you” (Yevamot 20a).
A person sanctifies himself a little, and he is sanctified further. He sanctifies himself below, and he is sanctified from Above. He sanctifies himself in this world, and he is sanctified in the World to Come (Yoma 39a).
After the sin of Adam Harishon, and then later, after the sin of the Golden Calf, the Torah was relegated to the physical realm. When a person does mitzvot physically, they may seem inconsequential. But in Hashem’s eyes they are very significant. For when a mitzvah is done on a physical level, its spiritual roots are aroused Above. There is no limit to its spiritual aspect on High. Therefore, we are taught, “One who sanctifies himself a little bit below is sanctified without limit from Above” (Reishit Chochmah, Sha’ar Hayirah 4, 35-37).
