Biblical Concepts of Holiness
How can we unify the sacred with the profane?
From The JPS Torah Commentary: Leviticus. Reprinted with permission from the Jewish Publication Society.
Holiness is difficult to define or to describe; it is a mysterious quality. Of what does holiness consist? In the simplest terms, the "holy" is different from the profane or the ordinary. It is "other," as the phenomenologists define it. The "holy" is also powerful or numinous. The presence of holiness may inspire awe, or strike fear, evoke amazement. The holy may be perceived as dangerous, yet it is urgently desired because it affords blessing, power, and protection.
Holiness & Otherness
The Sifra, a rabbinic midrash, conveys the concept of "otherness" in its comment to Leviticus 19:2: "‘You shall be holy'--You shall be distinct (perushim tiheyu),"meaningthat the people of Israel, in becoming a holy nation, must preserve its distinctiveness from other peoples. It must pursue a way of life different from that practiced by other peoples. This objective is epitomized in the statement of Exodus 19:6: "you shall be to Me a kingdom of priests and a holy nation (goy kadosh)." (A better rendering might be: "You shall be My Kingdom of priests and My holy nation.") This statement also conveys the idea, basic to biblical religion, that holiness cannot be achieved by individuals alone, no matter how elevated, pure, or righteous. It can be realized only through the life of the community, acting together.
The words of Leviticus 19:2 pose a serious theological problem, especially the second part of the statement: "For I, the LORD your God, am holy." Does this mean that holiness is part of the nature of God? Does it mean that holiness originates from Him? In the Jewish tradition, the predominant view has been that this statement was not intended to describe God's essential nature, but, rather, His manifest, or "active," attributes. To say that God is "holy" is similar to saying that He is great, powerful, merciful, just, wise, and so forth. These attributes are associated with God on the basis of His observable actions: the ways in which He relates to man and to the universe. The statement that God is holy means, in effect, that He acts in holy ways: He is just and righteous. Although this interpretation derives from later Jewish tradition, it seems to approximate both the priestly and the prophetic biblical conceptions of holiness.
Interaction between God & Man
In biblical literature there is a curious interaction between the human and the divine with respect to holiness. Thus, in Exodus 20:8, the Israelites are commanded to sanctify the Sabbath and to make it holy; and yet verse 11 of the same commandment states that it was God who declared the Sabbath day holy. Similarly, God declared that Israel had been selected to become His holy people; but this declaration was hardly sufficient to make Israel holy. In order to achieve a holiness of the kind associated with God and His acts, Israel would have to observe His laws and commandments. The way to holiness, in other words, was for Israelites, individually and collectively, to emulate God's attributes. In theological terms this principle is known as imitatio dei, "the imitation of God." The same interaction is evident, therefore, in the commandment to sanctify the Sabbath, with God and the Israelite people acting in tandem so as to realize the holiness of this occasion. God shows the way and Israel follows.
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