"Daber el kol adat Benei Yisrael ve-amarta aleihem kedoshim tihiyu ki kadosh ani Hashem Elokeichem". Rashi, citing Torat Kohanim, underscores the unusual requirement that the entirety of the Jewish nation (kol Adat Yisrael) be present for this urgent exhortation and for the diverse, wide-ranging teachings that follow. The fundamental, indispensable character of these laws is invoked to justify this rare demand:"parshah zu be'hak'hel mipnei she-rov gufei Torah teluyin bah". The midrash (see also Ramban ad loc) contends that the apparently eclectic laws developed in Parshat Kedoshim actually parallel the aseret ha-dibrot, reinforcing the need for comprehensive participation. While some mefarshim (cited in Korbon Aharon on Sifrei) emphasize the integrated involvement of both genders, others (Maharal, Gur Aryeh) accentuate the significance of the simultaneous presence of each discrete population (kitot kitot) of Klal Yisrael. While the substantive relevance of "gufei Torah" obviously extends to every Jew, it remains curious that the communication of these core concepts demands a comprehensive, integrative "hak'hel" mode. Notwithstanding the parallel aseret hadibrot content, there was no comparable experiential component that justifies a "hak'hel " framework. What, then, accounts for the insistence that there be a comprehensive presence?
Given the evident consequentiality of these "gufei Torah", a parallel to the aseret ha-dibrot, it behooves us to examine the ambitious, compelling, yet enigmatic phrase that introduces this singular "hak'hel " presentation. "Kedoshim tihyu" evidently demands that we aspire to and that we achieve a lofty spiritual status, albeit without specifying how. While the concept and manifestations of kedushah are ubiquitous in the Torah, they are typically formulated in prescriptive, normative fashion. [I hope to analyze the diverse applications and manifestations of kedushah elsewhere to demonstrate this point.] It is intriguing that the variable, diverse, but also very particular "gufei Torah" in this parshah are introduced with an intentionally broad, general charge of attaining kedushah. The fact that the Torah here emphasizes "kedoshim tihiyu" not as a specific task, goal, or standard, but as personal status, that it is articulated as a very explicit expression of imatatio Dei - "ki kadosh ani Hashem", reinforces the impression that this imperative embodies a perspective that is critical to aspirational avodat Hashem, the prerequisite of successfully assimilating "gufei Torah". [It is enlightening to compare this expression of "lehidamot" with the more action-based application based on "vehalachta be-derachav- mah Hu hanun" etc. ]
Rambam's view of "kedoshim tihiyu" (Sefer ha-Mitzvot, shoresh 4) may help to illuminate its character and its role as the preamble to the "gufei Torah" of our parshah. Rambam articulates the principle that only mitzvot that are focused and specific are enumerated in the count of 613 commandments ("ein raui limnot tzivuim ha-kolelim kol ha-Torah kulah"). In this context, he is critical of those who count "kedoshim tihyu" as an independent mitzvah since, in his view, it is an imperative that transcends any specific obligation or infraction, but that addresses the totality of Torah observance and avodat Hashem ("ein hefresh bein omro kedoshim tihiyu o asu kol ha-mitzvot"). At the same time, it is evident based on both the formulation and context- justifying a "hak'hel " and foreshadowing "gufei Torah" -that this exhortation is hardly just a summary or reminder of our vast obligations. "Kedoshim Thihiyu" addresses the motivation, as well as the impact of commitment to and immersion in kol ha-Torah kulah. Moreover, by accentuating the holistic religious persona (kedoshim tihiyu) and the lofty aspiration of imatatio Dei (ki kadosh ani Hashem Elokeichem), the Torah conveys the urgency of cultivating a holistic, integrated, and comprehensive orientation with respect to avodat Hashem. Precisely as an introduction to diverse, independent "gufei Torah", each of which constitutes an intrinsically significant theme in avodat Hashem ("Torah megillah megillah nitnah "- Gittin 60a), kedoshim tihyu promotes a perspective that coordinates, integrates, elevates and enhances ("Torah hatumah nitnah" - ibid). [It is interesting to note that Rav Avraham ben ha-Rambam (see essay on midrash, printed in introduction to Ein Yaakov) defines a "kadosh" as one who seeks and embraces the truth even when it requires of him that he override personal bias or neutralize ego-centric agendas. The capacity to transcend narrow and self-interested considerations bespeaks of a holistic and comprehensive orientation, possibly aligning his stance with his fathers. Of course, Ramban, Parshat Kedoshim, also presents "kedoshim tihiyu" as a broader orientation regarding the character of mitzvot and obligation. He, however, focuses on the breadth and value dimension of each mitzvah, as opposed to Rambam's notion that "kedoshim tihiyu" relates to the totality of Torah obligation.]
The "kedoshim tihyu" perspective celebrates the wide scope of the vast and extensive halachah by providing a comprehensive lens that showcases its full range, accentuating even subtle and singular nuances. At the same time, the comprehensive purview expands each component by providing broader context, and also provides coordination, integration and a holistic experience and persona that is more than the sum of its parts. In all these ways, "kedoshim tihiyu"'s comprehensiveness and integration immeasurably enhances all facets of avodat Hashem. The fact that the Torah formulates this integrative, comprehensive perspective as "kedushah", the attainment of sanctity, and as an expression of imatatio Dei is surely significant!
If "kedoshi tihiyu" emerges as a highly aspirational but also nuanced approach to the diversity and unity of avodat Hashem, it is unsurprising that it might be misconstrued or cynically misrepresented. When Korach sought to contest the very notion of halachic diversity and specialization, he egregiously invoked "kedoshim tihiyu"- "ki kol ha-edah kulam kedoshim u-betocham Hashem"(Bamidbar 16:3). Instead of showcasing the principle that introduces wide ranging "gufei Torah", he applied the ideal of kedushah to promote the dilution and homogenization of halachic commitment to the lowest common denominator (see Rashi and midrash op cit).
Surely it is no coincidence that the aseret hadibrot, the paradigm for "gufei Torah", were also introduced by accentuating the comprehensive and integrated orientation of halachic commitment. Chazal (also cited by Rashi, Yitro) derive from the phrase (Shemot 20:1) "vayedaber Elokim eit kol ha-devarim ha-eileh leimor" that the dibrot were miraculously presented both simultaneously and discretely - "she-amar Hakadosh Baruch Hu aseret ha-dibrot bedibur echad".
In this light, we may now appreciate why it was so imperative that the discrete "gufei Torah" framed by the integrative perspective of "kedoshim tihiyu" be revealed and internalized in the unified presence of the diverse populations of Klal Yisrael - both genders, and all different groupings- simultaneously. The "hak'hel " experience promoted the values of both discreteness-specialization and integration-unity, as well as their appropriate interaction and coordination, the very themes conveyed by "kedoshim tihiyu" as the tone-setting preamble to the core values and halachot that followed.
The aspiration and holistic, comprehensive perspective of "kedoshim tihiyu" characterizes halachic commitment and Jewish identity. As individuals -"ve-anshei kodesh tihiyun li" (Shemot 22:30), and as a nation -"ve-atem tihiyu li mamlechet kohanim ve-goy kadosh" (Shemot 19:6), we are urged to cultivate, internalize, and disseminate these values. Our dedicated efforts in this endeavor enables us to grow in avodat Hashem, profoundly immerse ourselves in gufei Torah, and even to achieve the seemingly unattainable lofty imitations of "ki kadosh ani Hashem Elokeichem".