The mitzvos in general were meant to elevate a person’s spiritual being by guiding his actions in accordance with G-d’s will. However, no code of specific obligations is capable of covering every detail of the human condition. There will always be “cracks” where a person’s base instinct can slip through. Ramban (Nachmanides) says that a person could technically follow all the Torah’s laws, and still remain a degenerate person, a “naval B’rshus haTorah.”
The Torah therefore commands the Jew to sanctify his life. “Holiness” means that one must exercise control over his physical and material desires. This does not mean that a person must practice an ascetic lifestyle, but rather that the physical and material desires must be elevated. It’s not enough that a person’s food fits the dietary kashrus specifications. How it is eaten must also conform to a higher standard. One must eat and drink with dignity and in moderation. (According to some authorities, this mitzvah precludes intoxication and gluttony.) Likewise, a person’s speech must not merely be devoid of slander and other prohibited words. Even that which is permissible, should be spoken sparingly and in a dignified manner. Every action in life should be done in a manner befitting a “priestly people and a holy nation.”
Many of the business-related and interpersonal laws are also discussed in this portion. Their juxtaposition to the commandment of being holy suggests another important insight into holiness. One might think that the concept of holiness is more directly related to the relationship between man and G-d. The Torah teaches that this is not so. One’s social activities also affect his level of spirituality. One who is dishonest in business cannot achieve holiness either. Treating one’s employees fairly and not spreading gossip are also a part of being holy, because they remind a person that his needs and desires do not precede those of another person.
“Do not take revenge nor bear a grudge...” (Lev. 19:18)
The Sefer Hachinuch explains that one should not bear a grudge against others, since any suffering one has received was destined from Heaven. Rav Elchanan Wasserman was raising funds in Belgium for his yeshiva in Poland. He asked one of the community leaders to accompany him on his meetings.
The man, who had never asked others for favors, was embarrassed to approach others for money. Rav Elchanan reassured the man, “Listen, if in Heaven it has been decreed for you to suffer disgrace, you will receive it in any event. It may come from your neighbor, it might come from your wife or children, but there’s no way to escape it. If so, you are better off suffering disgrace while accomplishing for the honor of G-d and His Torah.”
Did You Know...
The Torah prohibits placing a stumbling block before a blind man. The Rabbis derive several laws from this passage:- One must not intentionally mislead others with bad advice.
- One may not lead another person to sin. Some examples of this include selling non-kosher food to a non-observant Jew, since he is being enabled to sin. Even feeding a person, when one is sure he will not recite a blessing before or after eating, may be prohibited in certain circumstances.
- One must not damage another person, either physically or financially.
