Leviticus 11:44 - Divine holiness demands human sanctity.

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Hebrew Text

כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃

English Translation

For I am the Lord your God: you shall therefore sanctify yourselves, and you shall be holy; for I am holy: neither shall you defile yourselves with any manner of creeping thing that creeps on the earth.

Transliteration

Ki ani Adonai Eloheikhem vehitkadishtem vihyitem kedoshim ki kadosh ani velo tetame'u et-nafshoteikhem bechol-hasheretz haromes al-ha'aretz.

Hebrew Leining Text

כִּ֣י אֲנִ֣י יְהֹוָה֮ אֱלֹֽהֵיכֶם֒ וְהִתְקַדִּשְׁתֶּם֙ וִהְיִיתֶ֣ם קְדֹשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָ֑נִי וְלֹ֤א תְטַמְּאוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכׇל־הַשֶּׁ֖רֶץ הָרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃

Parasha Commentary

The Command to Sanctify Ourselves

The verse (Vayikra 11:44) begins with "כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם" ("For I am the Lord your God"), establishing the foundation for the mitzvot that follow. Rashi explains that this phrase emphasizes that Hashem, who redeemed us from Egypt, has the authority to command us in matters of kedushah (holiness). The Rambam (Hilchot De'ot 1:6) teaches that this verse underscores the principle of imitatio Dei—emulating Hashem's attributes, particularly His holiness.

The Dual Aspect of Kedushah

The verse contains two related commands: "וְהִתְקַדִּשְׁתֶּם" ("you shall sanctify yourselves") and "וִהְיִיתֶם קְדֹשִׁים" ("you shall be holy"). The Sforno explains that "וְהִתְקַדִּשְׁתֶּם" refers to actively separating from physical indulgence, while "וִהְיִיתֶם קְדֹשִׁים" refers to attaining a state of inherent holiness through mitzvah observance. The Kli Yakar adds that the first is a prerequisite for the second—only by actively sanctifying ourselves can we merit becoming truly holy.

The Divine Standard of Holiness

The phrase "כִּי קָדוֹשׁ אָנִי" ("for I am holy") serves as both a motivation and a standard. The Midrash (Vayikra Rabbah 24:4) teaches that just as Hashem is separate from impurity, so too must we separate ourselves from tumah (impurity). The Ramban elaborates that this holiness is not limited to avoiding forbidden foods (as in the immediate context) but extends to all areas of life, including speech, thought, and action.

Prohibition Against Defilement

The concluding phrase "וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם" ("neither shall you defile yourselves") warns against contamination through "כָּל־הַשֶּׁרֶץ הָרֹמֵשׂ" ("any manner of creeping thing"). The Talmud (Chullin 42a) derives from here that one must not only avoid consuming forbidden creatures but also guard against any contact that could lead to spiritual defilement. The Sefer HaChinuch (Mitzvah 163) connects this to the broader idea that physical actions impact the neshama (soul), requiring vigilance in all matters of purity.

Practical Applications from Commentators

Rashi: The command to be holy applies even to matters permitted by Torah but indulged in excessively (e.g., permissible foods consumed gluttonously).
Ramban: Holiness requires going beyond technical compliance with mitzvot—one must cultivate moral and spiritual refinement in all areas.
Or HaChaim: The repetition of "קדוש" (holy) teaches that our holiness must mirror Hashem's in both action and essence.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yevamot 20a

The verse is cited in a discussion about the sanctity of the Jewish people and the prohibition against defiling oneself, particularly in the context of forbidden relationships.

📖 Niddah 52b

The verse is referenced in a discussion about the laws of ritual purity and impurity, emphasizing the importance of maintaining holiness.

📖 Avodah Zarah 20b

The verse is mentioned in a discussion about the prohibition of idolatry and the importance of sanctifying oneself to avoid spiritual defilement.

Frequently Asked Questions

Q: What does it mean to 'sanctify yourselves' in Leviticus 11:44?
A: To 'sanctify yourselves' means to separate ourselves from impurity and elevate our actions to align with Hashem's holiness. Rashi explains that this refers to avoiding forbidden foods (like creeping creatures mentioned in the verse) and other behaviors that distance us from kedushah (holiness). The Rambam (Hilchot De'ot 1:1) teaches that sanctification involves refining our character traits to emulate Hashem's ways.

Q: Why does the Torah connect holiness to not eating creeping creatures?
A: The Torah links holiness to dietary laws because what we consume affects our spiritual state. The Sforno teaches that forbidden animals (like creeping creatures) have negative spiritual influences. By avoiding them, we maintain purity and draw closer to Hashem's holiness. The Talmud (Chullin 42a) also discusses how kosher laws train us in self-discipline, a key aspect of kedushah.

Q: How can we apply 'you shall be holy' in daily life today?
A: The Midrash (Vayikra Rabbah 24:4) teaches that holiness is achieved through mitzvot—both between us and Hashem (like prayer and kosher eating) and between people (like honesty and kindness). The Rambam (Hilchot Shemita 13:13) adds that even mundane acts (like eating or business) can become holy when done with proper intention and within Torah guidelines.

Q: What does 'for I am holy' teach us about Hashem?
A: When Hashem says 'for I am holy,' He reveals that His essence is absolute purity and separateness from all imperfection (Rambam, Yesodei HaTorah 1:1-3). The Midrash (Sifra Kedoshim) explains that just as Hashem is merciful and compassionate, we too must emulate these traits to reflect His holiness in our lives.

Q: Why does the Torah mention 'creeping things' specifically?
A: Creeping things (sheratzim) symbolize lowly, instinct-driven behaviors (Rashi on Leviticus 11:43). The Kli Yakar explains that avoiding them reminds us to elevate ourselves above base desires. The Talmud (Yoma 39a) also notes that many sheratzim are scavengers, teaching us to distance ourselves from spiritually 'impure' influences in our environment.