IS HOLINESS THE ULTIMATE?

BY Rabbi Zalman Goldberg

Nearly everything in the world can be corrupted and altered from its original and pure context. Even k’dusha-holiness can be viewed in a mistaken manner. How is that possible?

When k’dusha is used as a ‘kosher imprimatur,’ and not demanding spiritual growth and advancement, the outcome will most likely be spiritual descent. In k’dusha things don’t remain stagnant, they move either up or down. This could happen in the context of saying that possessing a neshama makes a person holy, or as a result of acquiring a lot of Torah knowledge a person considers himself holy and worthy (regardless of the impact Torah had on the student of the Torah). In either of these situations, the result may be that not only will the person not grow, for he feels the importance of his spirituality even remaining as he is, it may actually be the cause for descent, if he can convince himself that he is holy even in a low spiritual state.

True holiness only exists where there is recognition of a higher existence to which we nullify ourselves, i.e., Hashem. In chassidus, k’dusha is described as ÷ãåù åîåáãì – something which is separate. The resulting conduct will be one of striving to emulate this holier being. Instead of using the holiness as a status symbol, which always exists (for example the neshama) and can ultimately excuse any behavior, true k’dusha represents an existence beyond the scope of our grasp and through striving to connect to it one’s conduct will become ever more refined and altruistic.

Korach erred precisely in this (לקו”ש ח”ב ע’ 326 ואילך), in the definition and expectations of k’dusha. Korach claimed כי כל העדה כולם קדושים ובתוכם ה’, ומדוע תתנשאו על קהל ה’, the entire congregation is holy, so why are you (Moshe and Aharon) raising yourselves above the rest? All Yidden contain a neshama which is the ultimate in holiness, many Yidden are very learned and contain in their minds the holiness of the Torah, and thus Hashem rests among all of the Yidden. So why is Aharon raised above the rest of the Yidden (in the sense that we must give the Kohanim various gifts)?

Korach’s error was that his concept of holiness didn’t require G-dliness and kabbalas ol to a higher existence. The unfortunate result was the perfidious behavior he displayed.

Korach further claimed that a house full of s’farim and k’dusha needn’t a mezuzah, for what will two additional parshiyos from the Torah in the mezuzah contribute to the homes ambience when the house contains so much Torah already? In truth however, the text in the mezuzah discusses love and fear of Hashem which infuse all of the Torah in the home with a G-dly atmosphere, ensuring that the holiness will maintain its G-dly status.

Likewise, with tzitzis; Korach maintained that a tallis which is colored with the special t’cheiles coloring is sufficient, and tzitzis strings with t’cheiles are unnecessary. The response to Korach’s mistake is that the tzitzis represent fear of heaven, so notwithstanding all of the personal accomplishments that the tallis represents, there must also be an element of bittul to Hashem, expressed through kabbalas ol and fear of heaven.

Hashem’s response to the Korach debacle was to give us the mitzvos of îúðåú ëäåðä – the priestly gifts. The priestly gifts mean giving the first and best to Hashem. By giving truma to the Kohanim we are essentially giving to Hashem and thereby expressing our kabbalas ol to Hashem.

The same is true in our times, whenever we give tz’daka to the poor, whether in the form of food or clothing or employment, we are essentially giving to Hashem, and the manner of our giving should reflect a bittul to Hashem. The first and the best should be given to tz’daka.

Likewise, with our dwellings; to show our bittul to Hashem, our dedication to the places of avodas Hashem should take priority over our own dwelling places, like making sure that the shul should be nicer and better maintained than our own homes.

In our lives as well we should give the best parts of our lives, i.e., our younger years and the first part of every day totally to Hashem. This all begins with a totally devoted Modeh Ani in the morning. The Bitachon message is to be sure to maintain a G-dly and selfless holiness, thus obviating any behavior that is contrary to the Torah.

Rabbi Zalman Goldberg is a well sought after speaker and lecturer on Chassidic thought. His writings and recordings on the topic of Bitachon can be accessed at http://www.gotbitachon.com. You can also receive his one minute daily Bitachon clip by sending a WhatsApp to 347.546.4402 with the word “Bitachon.”