Restraint and boundaries reveal holiness

במדרש כשושנה בה"ח משל למלך שהיה לו פרדס ועשו חוחים ומצא בה אשכול א' אמר בשבילו ינצל הפרדס כו'.

In the Midrash: "Like a rose among the thorns" (Shir HaShirim 2:2) — a parable of a king who had an orchard, and it grew thorns, and he found in it a single cluster [of grapes]; he said, "For its sake let the orchard be saved," etc.

The Midrash compares the world to an orchard overrun with thorns; the single good cluster — Bnei Yisrael — is reason enough to spare the whole.

כי הנה בנ"י נשלחו בעוה"ז להמשיך הקדושה גם בכל אלה המקומות.

For behold, Bnei Yisrael were sent into this world to draw down holiness even into all these places.

Bnei Yisrael's shlichus (mission) is to bring kedushah into even the lowest and most thorn-filled corners of the world.

ולכן במרום שישבו בנ"י היה מקולקל ביותר כמ"ש ז"ל.

Therefore, the place where Bnei Yisrael dwelt was the most corrupt, as Chazal said.

Precisely because their task is to redeem the lowest places, Bnei Yisrael were placed in especially degraded surroundings, such as Egypt.

ובאמת בנ"י בעוה"ז זוכין אל הקדושה בכח שגוברין על הקליפות וגשמיות הטבע וז"ש בפרשת קדושים בכ"מ שאתה מוצא גדר ערוה א"מ קדושה.

And in truth, Bnei Yisrael in this world merit holiness through the power of overcoming the kelipos (husks) and the materiality of nature; and this is what is said in Parshas Kedoshim: wherever you find a "fence against immorality (geder ervah)," there you find kedushah.

It is by conquering the "husks" and physical pull of nature that Bnei Yisrael attain holiness — which is why building a "fence" against immorality is the very place holiness is found.

פי' ע"י גדר הערוה עצמו זוכין למצוא הקדושה וכל המצות הכתובין בפ' קדושים תהיו הם עצות למצוא הקדושה.

The explanation is that through the "fence against immorality" itself one merits to find the kedushah, and all the mitzvos written in Parshas "Kedoshim Tihyu" are counsels for finding holiness.

The restraint of guarding boundaries is itself the gateway to holiness, and the mitzvos of Kedoshim are all practical advice for uncovering that holiness.

וכתיב וכי תזבחו כו'.

And it is written, "And when you slaughter [a peace-offering]..." (Vayikra 19:5).

The parsha turns to the laws of korbanos, which the Sefas Emes will tie to the theme of holiness in time, place, and soul.

דכבר כתבנו בכמה מקומות דיש קדושה בעולם שנה נפש.

For we have already written in several places that there is holiness in [the dimensions of] olam (space), shanah (time), and nefesh (soul).

Drawing on Sefer Yetzirah's three dimensions, holiness manifests in space, in time, and in the soul.

ויש מקום בהמ"ק שמאיר לכל המקומות.

And there is a place — the Bais Hamikdash — that illuminates all places.

In the dimension of space, the Bais Hamikdash is the central point of holiness from which light radiates to everywhere.

ויש כמו כן שבתות ויו"ט בזמן.

And likewise there are Shabbosos and Yamim Tovim in [the dimension of] time.

In the dimension of time, Shabbos and the festivals are the focal points of holiness.

וכמו כן בנפשות.

And likewise in [the dimension of] souls.

And in the dimension of soul there are likewise special holy souls, such as the Kohanim.

וכל הג' צריכין ג"כ גדר ערוה.

And all three also require a "fence against immorality."

Each of these three dimensions of holiness needs protective boundaries to preserve its kedushah.

ולכן כל קרבן היה לו זמן ומקום ונפשות מיוחדים.

Therefore every korban had its designated time, place, and persons.

The detailed laws of each offering — when, where, and by whom it is eaten — are exactly these protective "fences" across the three dimensions.

זה נאכל ליום ולילה ולזכרי כהונה ולפנים מן הקלעים.

This one is eaten for a day and a night, and by the males of the kehunah, and within the curtains.

The most stringent offerings are limited in time (one day and night), in persons (male Kohanim), and in place (within the Temple courtyard) — tight fences guarding intense holiness.

ויש נאכל לב' ימים ולכל אדם ובכל מקום כו'.

And there is one eaten for two days, by any person, and in any place, etc.

Lesser-sanctity offerings have wider boundaries — two days, any person, anywhere in the city — looser fences for a more diffuse holiness.

ומה"ט קי"ל דאין מביאין קדשים לבית הפסול.

And for this reason it is established as halacha that one may not bring sanctified items into a state of disqualification (bais ha-pesul).

One must not cause a korban to lose part of its permitted "window," for that would diminish the reach of its holiness.

ומוכח בגמ' דאפי' יודע שיאכלנו מיד ולא יבא לידי נותר מ"מ אסור למעט מזמן אכילתן.

And it is proven in the Gemara that even if one knows he will eat it immediately and it will not come to [the state of] nosar (leftover), it is nevertheless forbidden to diminish from the time of their eating.

Even when there is no practical risk of the meat becoming forbidden "leftover," one still may not curtail the time-span the Torah allotted for eating it.

והטעם הוא כיון שכח הקדושה יוכל להתפשט בשלמים לב' ימים אסור למעט הזמן שלא לעכב התפשטות הקדושה.

And the reason is that since the power of the holiness can spread out in peace-offerings (shelamim) over two days, it is forbidden to diminish the time, so as not to obstruct the spreading of the holiness.

The holiness of a korban actively "spreads" through its full allotted time; cutting that time short would block the holiness from fully extending itself.

וכמו כן אסר להותיר יותר מזמן שנתנה לו תורה לשמור הקדושה בזמנו ומקומו.

And likewise it is forbidden to leave it over beyond the time the Torah gave it, in order to guard the holiness in its [proper] time and place.

The opposite extreme is also forbidden: keeping the meat past its allotted time. The fence works both ways — holiness must be kept within its exact time and place.

וכמו כן כתיב באהרן ואל יבא בכ"ע אל הקודש כו' בזאת יבא כו'.

And likewise it is written regarding Aharon, "and let him not come at all times (b'chol eis) into the holy place... with this (b'zos) he shall come..." (Vayikra 16:2-3).

The same principle governs the Kohen Gadol: he may not enter the Holy of Holies whenever he wishes, but only "with this," under strictly defined conditions.

ויתכן לרמוז כי בזאת הפי' בזה עצמו שאל יבא בכל עת. בזה הכח יבא אל הקודש.

And it is plausible to hint that "with this (b'zos)" means: through this very [restraint] that he does not come at all times — through this power he comes into the holy place.

The "this" through which he may enter is the very restraint of not entering at will; the discipline of holding back is itself what empowers his approach.

כי הנה יש לפעמים התגלות הקדושה בבחי' קירוב ויש לפעמים ע"י בחי' ריחוק.

For behold, sometimes the revelation of holiness comes through the aspect of nearness (kiruv), and sometimes through the aspect of distance (richuk).

Holiness can be revealed in two ways: through drawing close, and, paradoxically, through holding back at a distance.

כי הנה העבודה ביוה"כ היה הכנה על כל השנה כדכתיב אחת בשנה.

For behold, the avodah on Yom Kippur was a preparation for the entire year, as it is written, "once a year" (Vayikra 16:34).

The Kohen Gadol entering the Holy of Holies once a year sets the spiritual tone and channel for the whole year.

וביוה"כ היה בהתגלות וכל ימות השנה נמשך הארה מעבודה זו ע"י השמירה אל יבא בכל עת.

And on Yom Kippur it was in [open] revelation, and all the days of the year a radiance is drawn from this avodah through the safeguarding of "let him not come at all times."

The intense, revealed holiness of that single Yom Kippur entry continues to illuminate the entire year — and it is the very restraint of not entering at other times that preserves and channels that light.

וז"ש במדרש שאמר הקב"ה למשה כי לא נדחה ח"ו אהרן רק שיכנס כסדר הזה.

And this is what the Midrash says, that the Holy One, Blessed is He, said to Moshe that, Heaven forbid, Aharon was not being pushed away [from entering], but only that he should enter according to this order.

The restriction on entering "at all times" is not a rejection of Aharon; it is the prescribed manner that actually makes his entry effective and holy.

פי' שכך צריך להיות בכל עת כפי סדר המיוחד לו.

The explanation is that this is how it must be at all times — according to the order designated for it.

Every revelation of holiness has its own proper "order" and conditions that must be observed.

[וזה עצמו פי' אחד המרבה וא' הממעיט כמ"ש הט"ז להיות המיעוט לש"ש ע"ש] וכתיב ושמרתם את כו' אשר יעשה אותם האדם וחי בהם.

[And this itself is the explanation of "whether one does much or one does little," as the Taz wrote, that the "little" should be for the sake of Heaven — see there.] And it is written, "and you shall safeguard... which a person shall do and live by them" (Vayikra 18:5).

Even "doing little" — restraint — is praiseworthy when done for Heaven's sake. The Torah promises that one who safeguards and performs the mitzvos will "live by them."

ולא כתיב ויחי' בהם.

And it does not write "and he will live (vi-yichyeh) by them."

The Torah uses "v'chai" rather than a clearly future form, which the Sefas Emes reads as significant.

לרמוז כי המצות נותנין חיות גם לפניהם.

To hint that the mitzvos give vitality even before them [i.e., even before their actual performance].

The mitzvos bestow life-force even in advance of being carried out — from the moment one yearns and prepares for them.

כי יעשה הוא לשון עתיד ע"ש המחשבה.

For "yaaseh (shall do)" is in the future tense, referring to the thought [or intention].

The future-tense "shall do" points to the realm of intention and anticipation that precedes the deed.

שע"י התשוקה וההכנה אל המצוה זוכין מיד להמשיך חיות.

For through the longing and the preparation for the mitzvah, one merits immediately to draw down vitality.

The yearning and readiness to do a mitzvah already draws down life-giving holiness, even before the act itself.

ושמרתם זו משנה מה שלומדין ע"מ לעשות כי יש עתים שא"י לקיים המצות בפועל ממש ורק על ידי הרצון והמחשבה כנ"ל:

"And you shall safeguard" — this refers to Mishnah, that which one learns in order to do; for there are times when one cannot fulfill the mitzvos in actual deed, but only through the will and the thought, as above.

Studying the laws in order to perform them ("safeguarding") itself counts; when circumstances prevent the actual deed, the sincere will and intention still draw down the mitzvah's vitality.

Summary: Bnei Yisrael are sent into this thorn-filled world to draw holiness even into the lowest places, attaining kedushah by overcoming the kelipos — which is why the "fence against immorality" is precisely where holiness is found. Holiness manifests in space (the Bais Hamikdash), time (Shabbos and Yom Tov), and soul, and each requires protective "fences": the exact times, places, and persons of every korban guard the spreading of its holiness. So too, the Kohen Gadol's restriction not to enter "at all times" is itself the power ("b'zos") by which he enters — holiness is sometimes revealed davka through distance and restraint. Finally, since "shall do" is future tense, the mitzvos grant vitality even in advance, through one's longing, intention, and Torah study, even when the deed itself cannot yet be performed.