בס”ד
A THOUGHT ABOUT PARSHAT KEDOSHIM 5785
ISRAEL, THE NATIONS, AND THE PAHT OF KEDUSHAH
In Leviticus 19:2, we read:
| 2 Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the L-RD your G-d am holy. | ב דַּבֵּר אֶל-כָּל-עֲדַת בְּנֵי-יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם–קְדֹשִׁים תִּהְיוּ: כִּי קָדוֹשׁ, אֲנִי ד’ אֱלֹקיכֶם. |
The Call to Holiness
The Jewish people are here given the commandment to be holy — because G-d Himself is holy. This verse is explicitly directed to the children of Israel, as it says: “דבר אל כל עדת בני ישראל…” — “Speak to the entire assembly of the children of Israel.” The fact that G-d is holy is self-evident: G-d is exalted, transcendent, full of majesty. But what does it mean when people — ordinary mortals — are called to be holy, to walk in G-d’s footsteps, as it were?
And even further: if this call to holiness is directed to Israel, what does it mean for Noahides — people from the nations who also wish to connect with G-d and live according to His will? For they too are created in the image of G-d (tselem Elokim). Does this call not also apply to them?
What does “holy” mean?
Let’s begin with the meaning of the Hebrew word קָדוֹשׁ (kadosh). According to Jastrow, it means: to be cut off, separated, to be/become pure, sacred, holy. The core of kadosh is separation, distinction — something set apart from the ordinary, the mundane.
As Neil Gilman (Sacred Fragments, p. 229) aptly puts it:
Kadosh begins with ‘apart’ and ends with ‘special,’ ‘holy,’ ‘exalted.’
When we say that G-d is holy, we mean: He is separated from the world — and yet not removed from it. He transcends the worldly, but does not withdraw from it.
In the same way, Israel is called to a special way of life: separate, yet not absent. Indeed, Israel must through its holy way of life have a positive influence on the world.
As Martin Buber says in Bechirat Yisrael:
Israel must be a holy people in imitation of G-d, not by withdrawing from the world, but by giving light and direction in every sphere of life.1
Holiness as Relationship: Time, Place, and People
In Judaism, holiness extends over time, space, and relationships.
- The Sabbath is holy time — set apart from the other days.
- The Temple is a holy place — separated from ordinary locations.
- Human relationships can also be holy, as we see in marriage: kiddushin literally means “sanctification” — the exclusive dedication between husband and wife.
Thus, kedushah means not only spirituality or piety but primarily separation AND dedication. Holiness is an orientation toward something higher, toward G-d.
What do the classical commentators say?
Rashi
Rashi on this verse explains that this call to holiness is primarily about sexual purity — turning away from immoral relationships and thoughts. This is evident from the context in Leviticus: holiness and sexual laws are often mentioned together.
For Rashi, holiness is therefore boundary-awareness. Knowing what is and is not appropriate in a life that reflects G-d’s will.
And notably: this message was given to the whole people at once. Why? Because it is a fundamental core of the entire Torah.
Noahides are also called to sexual purity in their seven commandments. They too are called to behave differently than what is considered “normal” in the world.
Noahides are also called to sexual purity in their seven commandments. Whenever there are immoral sexual relations and a Noahide separates himself from them, this undeniably constitutes an act of holiness (Kedushah).
Ramban
Ramban on this verse goes a step further than Rashi. According to him, it’s not only about prohibitions but also about how one handles what is allowed.
A person can technically observe all the laws and still live recklessly: overeating, coarse language, superficial relationships. Therefore, the Torah calls for inner refinement, conscious moderation, and lifestyle.
For Ramban, holiness is self-control out of love for G-d — even in the everyday.
This principle also applies to Noahides who wish to live in G-d’s image. A holy life is not limited to following rules; it also requires heart and intent.
Holiness Outside Israel – The Path of the Noahide
The seven Noahide commandments are universal laws, originally given to Adam and later reaffirmed to Noah. They form the moral foundation of humanity and serve as guidelines for all non-Jews.
At first glance, these commandments seem to be general ethical principles designed to ensure order and stability in society. But upon closer examination, they reveal a deeper layer: each of these laws is a channel of kedushah — of holiness.
For example:
- The prohibition of idolatry is not merely logically or philosophically defendable; it is an act of spiritual devotion. By recognizing the One True G-d and separating oneself from false ideas, one demonstrates a form of holy separation.
- The prohibition of blasphemy calls for reverence in speech and thought — a direct expression of holiness toward the Most High.
- The prohibition of murder affirms the sanctity of human life, which is created in G-d’s image (betselem Elokim).
- Similarly, the prohibition of sexual immorality, including incest and adultery, reflects the importance of dedication and exclusivity in human relationships. A marriage, when lived purely, is a reflection of relational holiness.
- The prohibition of theft acknowledges that possessions are not by chance, but entrusted by G-d. By adhering to it, one expresses trust in G-d’s providence and justice.
- The commandment to establish righteous courts elevates justice to a divine task. Judges reflect in their judgment something of G-d Himself as the “Judge of the entire earth” (Shofet kol ha’aretz).
- Finally, the prohibition on eating flesh from a living animal underscores respect for life — including that of animals — and reflects compassion and spiritual refinement. Thus, when a Noahide avoids eating a limb from a living animal, it is not just a moral act but also an act of kedushah.2
Together, these commandments form not only an ethical framework but also a spiritual path.
One who observes them with the intention of doing G-d’s will does not merely live “well” — but lives holy.
Can Noahides Be Holy?
Some say that Noahides cannot be “truly holy” because they do not have to keep certain mitzvot, such as Shabbat or Brit Mila.
Yes, it’s true that certain forms of holiness — like those achieved through keeping Shabbat — are specifically for the Jewish people. But that does not mean that there is no form of holiness available to others.
The core of holiness is, as mentioned, dedication to G-d and separation from the worldly.
In that sense, every act performed with the aim of serving G-d — as long as that act aligns with G-d’s will as revealed in the Torah — is an act of kedushah.
The Gemara in Sanhedrin 59b even states that a Noahide who studies the seven laws is likened to the High Priest — the highest level of holiness.
Even Maimonides (the Rambam) states in Hilchot Melachim 8:11 that a non-Jew who observes the seven Noahide laws because they were given by G-d through Moses at Sinai has a share in the World to Come.
This is clear proof that Noahides can live a holy and exalted life.
The Spiritual Value of the Noahide Path
Noahides who consciously choose to direct their lives according to the seven commandments, because they were commanded by G-d in the Torah, separate themselves from the chaos of the world.
In a time of moral confusion and spiritual noise, they live a life of moral clarity and devotion. That is nothing less than holiness.
Moreover, their commitment contributes to the sanctification of the world as a whole.
Imagine a world where people are connected across boundaries — not through globalist economies or digital networks — but through shared divine values: justice, respect for life, reverence for the Creator.
That is the world G-d envisioned.
Conclusion
It is a misconception to say that Noahides cannot achieve holiness. Their path is different from that of the Jewish people, but it is no less valuable.
By observing the seven Noahide commandments in a conscious and G-d-directed manner, Noahides can certainly live a life of kedushah. They become partners in the divine plan for humanity, and through their holy way of life, they help shape the world into a place that reflects the presence of Hashem. As it says in Leviticus 19:2: “Be holy, for I, Hashem, your G-d, am holy.” This call is, in the deepest sense, universal.
By Angelique Sijbolts
With thanks to Rabbi Moshe Bernstein for the feedback
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