Shemoneh Esrei 18: Who is Kadosh?

אתה קדוש ושמך קדוש, וקדושים בכל יום יהללוך סלה

You are holy and Your Name is holy, and holy ones praise you every day, forever

The following concise summary of the basic understanding of this brachah is taken from “Hakhel”:

“The brachah of אתה קדוש  teaches us that not only is Hashem Himself inherently holy, separate, and distinct from all other holiness that we can fathom (אתה קדוש), but also that שמך קדוש (Your Name is holy) – in the way that Hashem conducts the affairs of the world, we can discern His Holiness as well.  It is for this reason that וקדושים בכל יום יהללוך סלה – the מלאכים (mal’achim) and the B’nei Yisrael – both of whom are קדושים – will forever praise Him.  It is with these awesome thoughts that we conclude the third brachah of Shemoneh Esrei, now mentally aware and prepared to make our requests of Hashem!”

We would like to offer another thought as to why this brachah leads directly into the middle section of the Shemoneh Esrei, where we make our requests.  What follows is primarily based on a shiur heard from Rabbi Moshe Don Kestenbaum (a rebbe in the Mesivta of Waterbury and a prolific author) and the introduction to sefer Shaarei Yosher, written by HaRav Shimon Shkop, which Rabbi Kestenbaum quoted (although HaRav Shkop and Rabbi Kestenbaum did not connect their thoughts to this brachah).

The Ramban explains that “קדושים תהיו–K’doshim tihyu” means “Kadeish atzmecha b’mutar lach” – Sanctify yourself [even] in that which is permitted to you.  Hashem created a beautiful world for us to enjoy, but we must utilize and enjoy everything as part of our service to Him and not simply for pure physical pleasure.  Although there is no technical איסור (prohibition) to overeat, eat grossly unhealthful foods, or seek out pleasure foods for the sake of pleasure, the Ramban teaches us from this pasuk that we should separate ourselves (kadosh means separate and apart) and refrain from doing so.  Through our refraining from self-indulgence, we will at the same time draw closer to Hashem and attach ourselves to Him.  This is in fact what a chasan does when he recites the words “Harei at m’kudeshes li” under the chupah.  He is restricting his kalah from others while at the same time drawing her close to him.

The Midrash states: “Yachol kamoni; talmud lomar: ‘ki kadosh Ani’ – Kedushasi l’maalah mi’kedushaschem” (“You may think that you are on My level; but know: ‘for I am holy’ – My kedushah is above yours”).  HaRav Shkop asks how we can understand this midrash according to the Ramban.  The Ramban speaks about p’rishus (separation).  After all, Hashem does not indulge at all, so He cannot over-indulge!  Hashem does not need p’rishus.

HaRav Shkop answers that just as Hashem created everything and continues to recreate everything and constantly gives to His creations purely for their benefit and not for Himself, so too we must attempt to live our lives in this manner.  This is in fact an application of the mitzvah of “והלכת בדרכיו–V’halachta bi’drachav” – emulating Hashem’s ways.  However, Hashem tells us that we can never be exactly like Him in this respect (or any other) by taking it to the pure 100% extent of living our lives purely for the sake of others, because in fact we are obligated to take care of ourselves, even to the extent that we pasken that “חייך קודמים–Chayecha kodmim” (If there is a conflict between my life and someone else’s, my life comes first).  HaRav Shkop therefore explains that the way to fulfill “קדושים תהיו,” which he labels the root of our purpose in this world, is to expand our concept of self.  The basic understanding of self is just “myself.”  However, we should expand our definition of self to include our families, our friends, and all of klal Yisrael.  All that we do should be for this expanded definition of self and for the sake of serving Hashem.  If we can internalize this, then whenever we eat, sleep, etc., we are doing so for the klal, to keep ourselves fueled and healthy to serve Hashem and others.

Perhaps we can suggest that this idea is a natural introduction to the “request section” of Shemoneh Esrei.  After inculcating this expanded sense of self, we ask Hashem for all of our requests – not for our narrow definition of self, but rather for our expanded definition – for us.  We ask for personal wisdom, health, parnasah, etc., so that we can serve Hashem and others.

Additionally, note that all of the “request” brachos are in the plural.  Why?  Because we are asking for all of klal Yisrael – because we are all one – and all of klal Yisrael is a part of us.