Shemini: For No One Else But G‑d

At the conclusion of Hilchos Maachalos Assuros – after describing various behaviors8 that the Sages forbade9 within the context of the prohibition,10 “Do not make your souls loathsome” – Rambam writes:11

Whoever scrupulously observes these matters brings an additional measure of holiness and purity to his soul and purges his soul for the sake of the Holy One, blessed be He, as it is written,12 “You shall sanctify yourselves and you will be holy, because I am holy.”

Seemingly, Rambam’s sourceis from the verse he cites,13 “You shall sanctify yourselves and you will be holy,” that appears directly after the prohibition, “Do not make your souls loathsome.” Man’s obligation to sanctify himself serves as the motivating rationale for the prohibition against loathsome conduct. This follows the theme expressed by the beginning of the verse, “because I am G‑d your L‑rd, you shall sanctify yourselves….”

Clarification is necessary: A straightforward reading of Rambam’s words, “whoever scrupulously observes these matters,” seems to imply that he is not referring to all the prohibitions mentioned in Hilchos Maachalos Assuros, but just to those acts mentioned directly beforehand, i.e., vigilance in those matters which the Sages forbade14 as elements of the prohibition, “do not make your souls loathsome.” By observing these restrictions, one “bring[s] an additional measure of holiness and purity to his soul.”

However, that statement is problematic.The prooftext Rambam quotes is mentioned by the Torah specificallyafter the prohibition against eating all swarming animals. Seemingly, the Torah is promising that observing this prohibition will bring a person holiness. It is difficult to understand why, when speaking of the reward for vigilance, Rambam omits mention of the prohibition explicitly stated in the above verse15 and, instead, focuses only on the actions forbidden by our Sages which are (also) included in the prohibition, “Do not make your souls loathsome.”

Also, the order of the virtues that Rambam mentions requires clarification. Rambam states that the careful observance of these prohibitions “brings an additional measure of holiness and purity to [one’s] soul and purges his soul,” i.e., he mentions holiness first, then purity, and only at the end, the purging of the soul. On the surface, he should have listed these virtues in the opposite order, starting from the lowest – purging the soul, which refers to removing filth – and then proceeding to “additional purity,” which implies that not only is one cleansing oneself from impurity, but also reaching a higher level of purity, (like the Kohen Gadol who would immerse five times on Yom Kippur16 to increase his level of purity) and, finally, mentioning holiness, which is an even higher level than purity.17

There is an even more perplexing matter: Rambam also quotes the verse, “You shall sanctify yourselves and you will be holy, because I am holy,” at the conclusion of Hilchos Tumaas Ochalin, regarding eating ordinary food in a state of ritual purity.18 There he states:19

This conduct [i.e., eating ordinary food in a state of ritual purity,] is an extra measure of holiness and a path to piety – that a person should be separate and hold himself apart from people at large…, for setting oneself apart leads to the purification of the body from evil acts. Purifying one’s body also leads to sanctifying one’s soul from evil character traits. And the holiness of the soul causes one to resemble the Divine Presence, as it is written,20 “You shall sanctify yourselves and you will be holy, because I, G‑d, Who sanctifies you, am holy.”

In this source, Rambam lists these three virtues in the following order: setting oneself apart, purity, and then holiness. This follows the order in which these virtues are mentioned in the teaching of Rabbi Pinchas ben Yair21 (following the version stated in Talmud Yerushalmi,22 which Rabbeinu Yitzchak Alfasi maintains is also the correct version in Talmud Bavli),23 “setting oneself apart leads to purity and purity leads to holiness.” Ultimately, Rambam concludes that following this cycle enables one “to resemble the Divine Presence.” Why then did Rambam list these virtues in an opposite order in Hilchos Maachalos Assuros?

It is possible to offer the following explanation: Rambam’s intent is not merely to conclude this set of laws with a homiletic and ethical teaching, but rather – and fundamentally – to teach a law regarding the scrupulous observance of the prohibition, “Do not make yourselves loathsome.”

Those behaviors that our Sages forbade due to this prohibition, “Do not make yourselves loathsome,” are matters “by which the souls of most people are revolted… and suffer anguish.”24 Therefore, it is necessary to understand why the Sages felt the need to specifically warn people not to practice these behaviors when, regardless, most people would naturally avoid them.25

It is difficult to say that these prohibitions were instituted only for the sake of the minority of people who are not concerned with making themselves loathsome, even though this runs contrary to their natural tendency. In particular, such an explanation is untenable, because there is a general principle26 that the Torah speaks about matters concerning the majority.27

However, it is possible to say that with this teaching, Rambam is instructing us that a person’s intent when being careful to avoid those actions and entities that cause disgust should not only be because this is the fitting and natural way he should conduct himself, but rather because “whoever scrupulously observes these matters brings an additional measure of holiness and purity to his soul, purging his soul for the sake of the Holy One, blessed be He” – i.e., he realizes that such actions affect the holiness and purity of his soul.

True, physical cleanliness is seemingly a secondary factor when compared to spiritual cleanliness and purity, as Rambam states in Moreh Nevuchim:28

The cleanliness of one’s clothes, the washing of one’s body, and the removal of dirt are also among the purposes of the Torah. However, [their importance comes] after the purification of one’s deeds and heart from impure attitudes and character traits….

[A person’s] primary purpose should be to minimize his desires. External cleanliness comes [only] after internal cleanliness.

Nevertheless, “external cleanliness” also affects and assists in achieving “internal cleanliness,” because when a person scrupulously observes these matters, he “brings an additional measure of holiness and purity to his soul.” Physical cleanliness makes a person fit and more receptive to the spiritual and refined influence of his soul.29

On this basis, it is possible to explain why Rambam lists the virtues in a reverse order: first holiness, then purity, and only at the end, “purg[ing the] soul.” In this way, Rambam alludes to the fact that not only does “external cleanliness” affect “internal cleanliness,” but also that the higher a person ascends on the ladder of holiness, the greater the degree of cleanliness required of him.

To cite a parallel: Our Sages30 state that a Torah scholar who has a stain on his clothing is deserving of a severe punishment, even though an ordinary person with a similar stain should not be judged as severely. Thus, the Sages condemn a scholar for having a stain on one side of his clothing while applying similar censure to a common person only when the stain is two-sided.31 From this it is understood that when a person reaches a higher level of Torah scholarship (i.e., holiness), an additional degree of cleanliness (purity) is demanded of him, even regarding matters which previously would not have been considered a stain for him.

This is the intent of Rambam’s precise choice of words, “Whoever scrupulously observes these matters brings an additional measure of holiness and purity to his soul and purges his soul.” When a person reaches a loftier state of holiness, he must renew the purity of his soul and, furthermore, “purge his soul” in a more consummate manner than before.

Clarification is still necessary regarding Rambam’s precise choice of words, “Whoever scrupulously observes these matters… purges his soul for the sake of the Holy One, blessed be He.” What was his intent in adding these words?

It is also necessary to clarify several of the differences between the wording Rambam uses at the conclusion of Hilchos Maachalos Assuros and the wording he uses at the conclusion of Hilchos Tumaas Ochalin. Among these differences are:

a) In Hilchos Tumaas Ochalin, Rambam explains what he means by purity and holiness, “the purification of the body from evil actions… [and the] sanctif[ication of] one’s soul from evil character traits.” However, in Hilchos Maachalos Assuros – which precedes Hilchos Tumaas Ochalin in the Mishneh Torah32 – Rambam states merely that distancing oneself from loathsome behavior brings “holiness and purity” without defining what he means by those terms. And, in Hilchos Maachalos Assuros, he also states that such conduct leads to “an additional measure of holiness and purity.”

b) In these sources, Rambam specifies different goals for the person’s Divine service. As mentioned above, in Hilchos Maachalos Assuros, Rambam states that the person “purges his soul for the sake of the Holy One, blessed be He,” while in the conclusion of Hilchos Tumaas Ochalin, he speaks of the person continuously striving to attain higher levels of holiness until he “resembles the Divine Presence.”

c) In both sources, Rambam does not content himself with stating the initial phrase of the verse, “You shall sanctify yourselves and you will be holy,” but also states its conclusion, “because I am holy.”33 However, there is a difference between the manner in which the latter phrase is cited. In Hilchos Maachalos Assuros, Rambam quotes only those words. However, in Hilchos Tumaas Ochalin, he adds a phrase from another verse,34 the words, “because I, G‑d, Who sanctifies you, am holy.”

The need to clarify Rambam’s choice of words becomes especially pressing when considering the nature of the situations involved. In Hilchos Maachalos Assuros, Rambam speaks about “bring[ing] an additional measure of holiness and purity to [the] soul,” while in Hilchos Tumaas Ochalin, he states that “the holiness of the soul causes one to resemble the Divine presence,” and concerning that he concludes, “You shall sanctify yourselves….”

In Hilchos Maachalos Assuros, where the emphasis is on “an additional measure of holiness,” it would appear appropriate to quote, “because I, G‑d, Who sanctifies you…” thereby, highlighting the additional measure of holiness and purity that comes from Above. By contrast, in Hilchos Tumaas Ochalin, which underscores a person reaching a state in which he “resemble[s] the Divine Presence,” it would suffice to say, “because I am holy.” In this instance, the person sanctifies himself so that he will resemble the Divine Presence, the One Who states, “I am holy.” This recalls the interpretation of Toras Kohanim to the verse, “You will be holy, because I am holy” – “just as I am holy, so too, will you be holy.”35

It is possible to offer the following explanation that clarifies all the above: By adding the words, “purges his soul for the sake of the Holy One, blessed be He,” Rambam intends to allude to the unique level in Divine service that a person reaches by “scrupulously observing these matters,” i.e., the restrictions included in the prohibition, “do not make yourself loathsome.” Conducting himself in this manner not because the natural tendencies of his body and soul compel him to do so but because the Sages warned36 against these practices shows that he is carrying out his Divine service in its entirety solely “for the sake of the Holy One, blessed be He,” a consummate level of serving G‑d lishmah, “for His sake.”37

To explain: When a person serves G‑d by carrying out other aspects of the Torah and its mitzvos – be they Scriptural or Rabbinic in origin – performing them because G‑d commanded so, there is no clear-cut proof that he is actually carrying out this service lishmah, i.e., that he is not thinking about himself at all, but is acting only “for the sake of the Holy One, blessed be He.” It is possible that the reason he carries out a particular mitzvah lishmah is only because he does not yet feel the necessity of the benefit the mitzvah brings. Therefore, he fulfills it out of obedience, just because G‑d commanded him to. This applies not only to chukim, mitzvos to be fulfilled solely because G‑d said, “I instituted a statute; I ordained a decree,”38 but even regarding to those mitzvos that have a rationale and a benefit. Since his physical nature does not see these matters as essential, he will not yet feel the necessity and value in performing them, and thus will carry them out only “for the sake of the Holy One, blessed be He.” In this instance, his willingness to carry out G‑d’s will despite his lack of a personal motivation is, of course, positive in nature. However, it involves a shortcoming; he is not transcending his selfhood entirely.

Only when he is dealing with matters that his own physical nature sees as essential to avoid, and yet he scrupulously distances himself from them – not because of his own nature – but because of our Sages’ command, is it evident that he is totally dedicated and committed to G‑d’s will. His entire Divine service in every aspect of his life is solely “for the sake of the Holy One, blessed be He.”

It is possible to suggest that this is Rambam’s inner intent in saying “Whoever scrupulously observes these matters purges his soul for the sake of the Holy One, blessed be He.” Rambam does not refer only to purging oneself from evil matters, but rather purging all feelings of yeshus (self-concern) and personal identity to the extent that all aspects of his Divine service are permeated by the consciousness that he is acting solely for the sake of the Holy One, blessed be He.

On the basis of the above, it is possible to further explain Rambam’s words in Moreh Nevuchim cited above – that “external cleanliness comes [only] after internal cleanliness,” after “the purification of one’s deeds and one’s heart.” It appears that the difference between external cleanliness and internal cleanliness is not only a matter which is of primary or secondary importance but also involves a chronological order. In a consummate sense, “the purpose of the Torah” regarding external cleanliness can be fulfilled onlywhen it comes after internal cleanliness.

This sequence is somewhat problematic. On the surface, external cleanliness makes a person more fit to accept and internalize spiritual truth, as mentioned above, and as stated explicitly in the teaching of Rabbi Pinchas ben Yair, “Cleanliness leads to setting oneself apart.”39

Based on the above explanations, it can be said that Rambam’s focus here is on “the purpose of the Torah” in prohibiting these matters. The ultimate intent is that a person’s careful observance of these prohibitions should not be merely for actual physical cleanliness – for that is mandated even by one’s physical nature – and not even so that the person will be more fit to accept and internalize spiritual perfection (internal cleanliness). Instead, even the external cleanliness should come solely because of G‑d’s command as communicated by the Sages of the Torah.

This heightened sensitivity comes only after – and as a result of – internal cleanliness. When is it possible for a person to feel that he is carrying out his physical and natural activities only because of G‑d’s commandment? Only after he has achieved internal cleanliness, i.e., absolute purity from undesirable character traits and emotions. After attaining such a state, it is possible for him to achieve “the purpose of the Torah” in external cleanliness.

The above also enables one to explain the difference between Rambam’s words at the conclusion of Hilchos Tumaas Ochalin and his words at the conclusion of Hilchos Maachalos Assuros. Eating ordinary food in a state of ritual purity – the subject matter discussed at the conclusion of Hilchos Tumaas Ochalin – refers to the virtue of prishus, “setting oneself apart.” This is the initial step in Divine service. Rambam states that this prishus will enable a person to proceed from level to level on the ladder of spiritual growth. “Prishus leads to the purification of the body from evil actions. Purifying one’s body leads to sanctifying one’s soul from evil character traits. And the holiness of the soul causes one to resemble the Divine Presence.” For this reason, Rambam first outlines the characteristics of the virtues of purity and holiness.

However, in Hilchos Maachalos Assuros, Rambam is speaking about the virtues of external purity that come after internal purity, i.e., after the person has already purified his body from evil actions and sanctified his soul from evil character traits. This is reflected in the precise wording Rambam uses in this source, “[he] brings an additional measure of holiness and purity to his soul.” Moreover, he may even have attained a level “resembl[ing] the Divine Presence.” Nevertheless, despite having achieved all these lofty rungs, it is possible that he is not carrying out his Divine service solely “for the sake of the Holy One, blessed be He,” but rather for his own benefit, because he desires to reach personal perfection and “resemble the Divine Presence.”

Consummate Divine service, however, involves “purging one’s soul [solely] for the sake of the Holy One, blessed be He,” without thinking of one’s own personal perfection at all.40 The conclusive evidence of such an approach is when the person scrupulously observes the restrictions our Sages instituted onlybecause of the prohibition, “Do not make yourselves loathsome,” as explained at length above.

On this basis, we can also understand why Rambam cites the conclusion of the prooftext differently in the above sources. In Hilchos Maachalos Assuros, Rambam’s intent in citing the conclusion of the verse, “because I am holy,” is not to emphasize that the person is sanctifying himself to fulfill his personal desire to “resemble the Divine Presence.” (This point is not mentioned by Rambam there at all.) Instead, his Divine service is permeated entirely by the awareness of G‑d, who said, “I, G‑d … am holy.” He is conducting himself solely “for the sake of the Holy One, blessed be He,” Whose holiness transcends whatever holiness man can achieve, as indicated by the verse, “You shall sanctify yourselves and you will be holy.”

For this reason, in Hilchos Maachalos Assuros, Rambam does not cite the phrase, “because I, G‑d, Who sanctifies you, am holy,” which he cites in Hilchos Tumaas Ochalin. “Who sanctifies you,” implies that G‑d sanctifies the person. By contrast, in Hilchos Maachalos Assuros, by citing the conclusion of the verse, Rambam does not emphasize that an additional dimension of holiness is granted to the person, but rather that he carries out his Divine service in a manner that “purge[s] his soul for the sake of the Holy One, blessed be He,” and not for the sake of his own personal perfection.

By contrast, in Hilchos Tumaas Ochalin, Rambam cites the conclusion of the verse as support for the concept that “the holiness of the soul causes one to resemble the Divine Presence.” Therefore, he cites the conclusion of the verse, “because I, G‑d, Who sanctifies you, am holy.” When G‑d sanctifies a person with His holiness, the person “resembles the Divine Presence.”41

Based on all the above, we can explain in greater depth the reason why Rambam mentions holiness before purity in Hilchos Maachalos Assuros even though, in general, holiness is loftier than purity.

The closer a person draws to G‑d, the more he loses his individual identity. To cite a parallel: When a person is standing in a king’s presence, the very fact that he feels his own identity and therefore has not utterly nullified himself to the king is considered rebellion against the king, as reflected in our Sages’ statement42 that one who makes an inappropriate gesture in the presence of a king deserves the death penalty.

Similar concepts apply in our Divine service. It is specifically when a person ascends to lofty levels in his Divine service, to the extent that he feels himself standing before the King of Kings, the Holy One, blessed be He, that he feels a greater need to purge himself and purify himself from any feelings of selfhood.43

Rambam alludes to this concept by saying, “Whoever scrupulously observes these matters brings an additional measure of holiness and purity to his soul and purges his soul for the sake of the Holy One, blessed be He.” The closer a person draws to G‑d – rising in holiness – the more he realizes the necessity to purify and purge his soul from all feelings of selfhood until he reaches a state in which all his actions are carried out solely “for the sake of the Holy One, blessed be He.”

Likkutei Sichos, Volume 32, p. 66ff.
Adapted from a sichah delivered on Shabbos Parshas Tazria-Metzora, 5748 [1988]