By Rabbi Yoshiyahu Yosef Pinto, Shlita
Based on a live Shiur delivered in Ashdod on 23 April, 2026
Yesterday, in our holy Yeshiva in Ashdod, we gathered to delve into the depths of the Torah, specifically focusing on the double portion of Acharei Mot-Kedoshim. We were joined by our beloved students—Joel, Meir Eliyahu, and Menachem—to learn in honor of the yahrzeit of Eliyahu Ben Ruchama (Mikhail Dan). May the words of Torah we shared serve as an elevation for his soul and a blessing for his family.
The Paradox of Holiness
The Torah commands us: “Kedoshim Tihyu” — “You shall be holy.” But the reason given is what truly demands our attention: “Ki Kadosh Ani” — “Because I, Hashem, am holy.”
We often ask, “What does it mean for a human being to be holy?” We understand the commandments to keep Shabbat or wear Tefillin. But holiness? How can a creature of flesh and blood emulate the holiness of the Creator?
The Ramban (Nachmanides) explains that this is a mitzvah for every Jew to go beyond the letter of the law. It is not enough to simply avoid the forbidden; we are called to sanctify ourselves even within the permitted.
Silver and Gold: The Mechanics of Redemption
To understand holiness, we must look at the difference between the Exodus from Egypt and the Parting of the Sea. The Torah describes the “silver” (keseph) taken from Egypt and the “gold” (zahav) taken at the sea.
In the language of the Kabbalists:
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Silver (Keseph) represents Chessed (Kindness). The Exodus was a gift from Hashem. We were slaves with no merits, and Hashem redeemed us out of pure compassion.
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Gold (Zahav) represents Din (Judgment/Strength). At the Parting of the Sea, Hashem demanded our partnership. We had to jump into the water first.
True holiness requires this partnership. While Hashem gives us the soul, it is our job—through effort and “judgment” of our own actions—to refine that soul until it shines like gold.
The Jewish Soul: A Divine Spark
There is a fundamental difference in the Neshamah (soul) of a Jew. We are called “Adam.” The soul of a Jew is a “part of God from above.” Because our soul is so high, the consequences of our actions are more significant.
When a Jew eats non-kosher food, speaks Lashon Hara (evil speech), or looks at forbidden things, it doesn’t just “break a rule”—it blocks the soul. It creates a barrier that prevents us from feeling the sweetness of spirituality. A blocked soul leads to a life of sadness, anger, and a constant search for external excitement that never truly satisfies.
The Direct Connection: Eretz Yisrael
The Rabbi discussed the profound Talmudic statement: “Anyone who lives in Eretz Yisrael has a God; anyone who lives abroad is like one who has no God.”
Does this mean Hashem isn’t everywhere? Of course He is. But the Hashgacha (Providence) is different. In the Diaspora, Hashem governs through intermediaries—angels and ministers. In the Land of Israel, the connection is direct. Hashem’s eyes are on the Land “from the beginning of the year to the end.” Living in Israel is an essential part of the Jewish path to holiness because it removes the “filters” between us and our Father in Heaven.
Separation: Our Uniform of Holiness
A recurring theme in the shiur was the importance of being distinct. The Torah warns us not to follow the customs of the nations—Egypt or Canaan.
Holiness (Kedushah) literally means “separation.” To be holy, we must look different, speak different, and act different.
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Our Clothes: A Jew should be recognizable in the street.
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Our Speech: Our language should be refined, avoiding the coarse talk of the world.
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Our Habits: We don’t follow the “trends” of the nations regarding haircuts or entertainment.
When we try to be like everyone else, we lose our power. But when we embrace our uniqueness, we rise above the “mazal” (destiny) of the world. A Jew who is truly “separated” and holy is not bound by the natural laws of the world—Hashem manages their health, their livelihood, and their success in a supernatural way.
Conclusion: Authentic Torah
Today, the world is full of “superficial” spirituality. People look for shortcuts and “segulot” (charms) on pieces of paper. But true Kedushah only comes through authentic Torah study—the hard work of learning Gemara, Rashi, and Tosafot.
Let us commit to being Kedoshim. Let us sanctify our eyes, our mouths, and our hearts. When we do our part below, Hashem pours down His holiness from above, granting us a life of true joy, clarity, and peace.
May we all merit to see the gathering of the “Nidachim” (the outcasts) and the full redemption of our people, speedily in our days. Amen.
