“Be holy!” So begins Parshat Kedoshim (of this week’s double parsha): “Because I, God, am holy.” What does it mean to cultivate holiness—in our lives and in the world?

Rashi understands “Be holy” as a call to separate from forbidden sexual relationships, linking it to the previous parsha, Acharei Mot, which details these prohibitions. For Rashi, holiness means setting boundaries in relationships and abstaining from what is forbidden. The Ramban, however, offers a different interpretation. After listing specific prohibitions, the Torah calls on us to elevate even permissible behavior. One can technically keep the law and still act in a base or gluttonous way—a naval b’reshut haTorah. According to the Ramban, holiness requires moderation, intentionality, and moral refinement—not just avoiding sin, but rising above it.

While both commentators read “Be holy” in relation to what comes before, we can also understand it in light of what follows: a list of interpersonal mitzvot. The Midrash Sifra teaches that this section was read aloud to the entire nation during hakhel, because it contains the core values of the Torah. After laws centered on the Mishkan and the kohanim, the Torah introduces a transformative idea: kedusha is not limited to sacred spaces or select individuals—it is accessible to everyone. Rabbi Jonathan Sacks zt”l called this “the radical democratisation of holiness.” By showing compassion for the vulnerable, and by infusing our daily interactions with care and justice, we bring holiness into the world. How are we to be holy? “Because I, God, am holy.” We are called to reflect the divine image within us.

One final idea comes from Rav Aharon Lichtenstein zt”l, whose 10th yahrzeit was recently marked. He taught that “a Jew is also commanded to aspire.” In this light, “Be holy” becomes a call to transcend the letter of the law—to keep striving upward in moral and spiritual growth. Shabbat Shalom -Karen Miller Jackson