S.A.L.T. - Motzaei Shabbat

Parashat Kedoshim opens with the famous, ambiguous imperative for which this parasha is named: "Kedoshim tihyu" - "You shall be holy."  Scholars throughout the generations have raised possible different meanings of this commandment. What does "being holy" entail? Rashi and others understand the term here as a reference to the strict laws governing sexual conduct, halakhot that, perhaps more than all others, reflect the level of sanctity towards which we must strive. The Ramban develops a famous theory known as "kadesh et atzmekha be-mutar lekha."  The Torah here seeks to prevent one from living a spiritually empty life within the framework of Jewish law. This commandment requires us to refrain from, or moderate our involvement in, certain activities permitted by the strict letter of the law to thereby afford a general, sacred quality to our lives.

A less known but equally as powerful explanation is cited by the Chida (Rav Chayim Yosef David Azulai) in the name of Rabbeinu Efrayim. In several places in Chumash, the Torah uses the term "kedusha" to mean "preparation" - see Shemot 19:10, 14; Bemidbar11:18). "Kedoshim tihyu" thus means, "Be prepared."  Meaning, we must maintain a constant state of readiness and preparedness to do God's will. At any moment, some obligation may take effect or an opportunity for a mitzva may arise. We must be "on our toes," ready at any moment, like a servant who rushes to his master immediately upon hearing the bell.

The verse continues, "For I, Hashem your God, am 'kadosh.'"  Here, too, suggests Rabbeinu Chayim, "kadosh" denotes preparedness. The Almighty here reminds us of His constant readiness to come to our aid: "God is close to all those who call for Him… "  We summon His compassion during times of need and desire His comfort during times of tragedy. If we expect Him to always be ready for us, then He naturally demands the same, as it were. We must prepare ourselves at all times to follow God's word, so that He will answer us whenever we call.

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