(ב) דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י ה׳ אֱלֹקֵיכֶֽם׃
(2) Speak to the whole Israelite community and say to them: You shall be holy, for I, the LORD your God, am holy.
(לב) .... וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י ה׳ מְקַדִּשְׁכֶֽם׃
(32) ...that I may be sanctified in the midst of the Israelite people—I the LORD who sanctify you,
(ב) נַעֲרִיצְךָ וְנַקְדִישְׁךָ כְּסוד שיחַ שרְפֵי קדֶשׁ הַמַּקְדִּישִׁים שִׁמְךָ בַּקּדֶשׁ כַּכָּתוּב עַל יַד נְבִיאֶךָ. וְקָרָא זֶה אֶל זֶה וְאָמַר:
(ג) קו"ח - קָדושׁ קָדושׁ קָדושׁ ה׳ צְבָאות מְלא כָל הָאָרֶץ כְּבודו:
(ד) חזן - כְּבודו מָלֵא עולָם. מְשָׁרְתָיו שׁואֲלִים זֶה לָזֶה אַיֵּה מְקום כְּבודו. לְעֻמָּתָם בָּרוּךְ יאמֵרוּ:
(ה) קו"ח - בָּרוּךְ כְּבוד ה׳ מִמְּקומו:
(ו) חזן - מִמְּקומו הוּא יִפֶן בְּרַחֲמִים וְיָחן עַם הַמְיַחֲדִים שְׁמו עֶרֶב וָבקֶר בְּכָל יום תָּמִיד. פַּעֲמַיִם בְּאַהֲבָה שְׁמַע אומְרִים:
(ז) קו"ח שְׁמַע יִשרָאֵל ה׳ אֱלקֵינוּ ה׳ אֶחָד:
(ח) חזן - הוּא אֱלקֵינוּ הוּא אָבִינוּ. הוּא מַלְכֵּנוּ הוּא מושִׁיעֵנוּ. וְהוּא יַשְׁמִיעֵנוּ בְּרַחֲמָיו שֵׁנִית לְעֵינֵי כָּל חָי. לִהְיות לָכֶם לֵאלקִים:
(ט) קו"ח - אֲנִי ה׳ אֱלקֵיכֶם:
(י) חזן - וּבְדִבְרֵי קָדְשְׁךָ כָּתוּב לֵאמר:
(יא) קו"ח - יִמְלךְ ה׳ לְעולָם. אֱלקַיִךְ צִיּון לְדר וָדר. הַלְלוּיָהּ:
(א) בִּשְׁנַת־מוֹת֙ הַמֶּ֣לֶךְ עֻזִּיָּ֔הוּ וָאֶרְאֶ֧ה אֶת־אדושם יֹשֵׁ֥ב עַל־כִּסֵּ֖א רָ֣ם וְנִשָּׂ֑א וְשׁוּלָ֖יו מְלֵאִ֥ים אֶת־הַהֵיכָֽל׃ (ב) שְׂרָפִ֨ים עֹמְדִ֤ים ׀ מִמַּ֙עַל֙ ל֔וֹ שֵׁ֧שׁ כְּנָפַ֛יִם שֵׁ֥שׁ כְּנָפַ֖יִם לְאֶחָ֑ד בִּשְׁתַּ֣יִם ׀ יְכַסֶּ֣ה פָנָ֗יו וּבִשְׁתַּ֛יִם יְכַסֶּ֥ה רַגְלָ֖יו וּבִשְׁתַּ֥יִם יְעוֹפֵֽף׃ (ג) וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ ה׳ צְבָא֑וֹת מְלֹ֥א כָל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃(ד) וַיָּנֻ֙עוּ֙ אַמּ֣וֹת הַסִּפִּ֔ים מִקּ֖וֹל הַקּוֹרֵ֑א וְהַבַּ֖יִת יִמָּלֵ֥א עָשָֽׁן׃ (ה) וָאֹמַ֞ר אֽוֹי־לִ֣י כִֽי־נִדְמֵ֗יתִי כִּ֣י אִ֤ישׁ טְמֵֽא־שְׂפָתַ֙יִם֙ אָנֹ֔כִי וּבְתוֹךְ֙ עַם־טְמֵ֣א שְׂפָתַ֔יִם אָנֹכִ֖י יוֹשֵׁ֑ב כִּ֗י אֶת־הַמֶּ֛לֶךְ ה׳ צְבָא֖וֹת רָא֥וּ עֵינָֽי׃ (ו) וַיָּ֣עָף אֵלַ֗י אֶחָד֙ מִן־הַשְּׂרָפִ֔ים וּבְיָד֖וֹ רִצְפָּ֑ה בְּמֶ֨לְקַחַ֔יִם לָקַ֖ח מֵעַ֥ל הַמִּזְבֵּֽחַ׃ (ז) וַיַּגַּ֣ע עַל־פִּ֔י וַיֹּ֕אמֶר הִנֵּ֛ה נָגַ֥ע זֶ֖ה עַל־שְׂפָתֶ֑יךָ וְסָ֣ר עֲוֺנֶ֔ךָ וְחַטָּאתְךָ֖ תְּכֻפָּֽר׃ (ח) וָאֶשְׁמַ֞ע אֶת־ק֤וֹל אדושם אֹמֵ֔ר אֶת־מִ֥י אֶשְׁלַ֖ח וּמִ֣י יֵֽלֶךְ־לָ֑נוּ וָאֹמַ֖ר הִנְנִ֥י שְׁלָחֵֽנִי׃ (פ)
(1) In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and God's train filled the temple. (2) Above God stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly. (3)And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full God's glory.(4) And the posts of the door were moved by the calling voice and the house was filled with smoke. (5) Then I said: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For my eyes have seen the King, The LORD of hosts. (6) Then one of the seraphim flew to me with a glowing stone in his hand, which he had taken off the altar with tongs; (7) and he touched my mouth with it, and said: Now that this has touched your lips your iniquity is taken away and your sin expiated. (8) And I heard the voice of the Lord, saying: Whom shall I send, And who will go for us? Then I said: ‘Here am I; send me.’
(יב) וַתִּשָּׂאֵ֣נִי ר֔וּחַ וָאֶשְׁמַ֣ע אַחֲרַ֔י ק֖וֹל רַ֣עַשׁ גָּד֑וֹל בָּר֥וּךְ כְּבוֹד־ה׳ מִמְּקוֹמֽוֹ׃
(12) Then a spirit carried me away, and behind me I heard a great roaring sound: “Blessed is the Presence of the LORD, in His place,”
(לח) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹרֹתָ֑ם וְנָ֥תְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת׃ (לט) וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כׇּל־מִצְוֺ֣ת ה׳ וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃ (מ) לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם אֶת־כׇּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖ים לֵאלֹֽקֵיכֶֽם׃ (מא) אֲנִ֞י ה׳ אֱלֹֽקֵיכֶ֗ם ...{פ}
(38) Speak to the Israelite peopleand instruct them to make for themselves fringes on the corners of their garments throughout the ages; let them attach a cord of blue to the fringe at each corner. (39) That shall be your fringe; look at it and recall all the commandments of ה׳ and observe them, so that you do not follow your heart and eyes in your lustful urge. (40) Thus you shall be reminded to observe all My commandments and to be holy to your God. (41)I ה׳ am your God, ...
(יח) ה׳ ׀ יִמְלֹ֖ךְ לְעֹלָ֥ם וָעֶֽד׃
(18) The LORD will reign for ever and ever!
(י) יִמְלֹ֤ךְ ה׳ ׀ לְעוֹלָ֗ם אֱלֹקַ֣יִךְ צִ֭יּוֹן לְדֹ֥ר וָדֹ֗ר הַֽלְלוּ־יָֽהּ׃
(10) The LORD shall reign forever, your God, O Zion, for all generations. Hallelujah.
From Rabbi Lord Jonathan Sachs' introduction to the Koren Siddur:
"...many of the early post-biblical prayers were deeply influenced by Hekhalot (“Palace”) and Merkava (“Chariot”) mysticism, two esoteric systems that charted the mysteries of creation, the angelic orders, and the innermost chambers of the divine glory.
" Undoubtedly, though, the most significant mystical contribution to the prayers is the Kedusha, said in three different forms, most notably during the Leader’s Repetition of the Amida. We have noted the two major tributaries of prayer: the spontaneous prayers said by figures in the Hebrew Bible, and the sacrificial service in the Temple. Mysticism is the third, and its most sublime expression is the Kedusha, based on the mystical visions of Isaiah (chapter 6) and Ezekiel (chapters 1-3). There are times in the prayers when we are like prophets, others when we are like priests, but there is no more daring leap of faith than during the Kedusha, when we act out the role of angels singing praises to God in His innermost chambers.
" Familiarity breeds inattention, and we can all too easily pass over the Kedusha without noticing its astonishing drama. “The ministering angels do not begin to sing praises in heaven until Israel sings praises down here on earth” (Ĥullin 91b). ... We are God’s angels on earth, His emissaries and ambassadors. The Jewish people, always small and vulnerable, have nonetheless been singled out for the most exalted mission ever entrusted to humankind: to be witnesses, in ourselves, to something beyond ourselves: to be God’s “signal of transcendence” in a world in which His presence is often hidden.
" This is a mystical idea, and like all mysticism it hovers at the edge of intelligibility. Mysticism is the attempt to say the unsayable, know the unknowable, to reach out in language to a reality that lies beyond the scope of language. Often in the course of history, mysticism has tended to devalue the world of the senses in favor of a more exalted realm of disembodied spirituality. Jewish mysticism did not take this course. Instead it chose to bathe our life on earth in the dazzling light of the divine radiance (Zohar, the title of Judaism’s most famous mystical text)."
from Adin Steinsaltz' _The Thirteen Pedaled Rose_ Chapter IV: Holiness:
"The root meaning of [kedusha] is separation... The holy is that which is out of bounds, untouchable and altogether beyond grasp; it cannot be understood or evendefined, being so totally unlike anything else. To be holy is, in essence, to be distinctly other. ... The designation itself is the repudiation of all other names and titles.
Consequently, the only one who can be called holy is God; and the Holy One, Blessed be He... is unlike all else, being immeasurably remote, elevated and transcendent. Nevertheless, we do speak of the dissemination of holiness over the world... And, in fact, we are even able to increase our receptivity to holiness by opening ourselves to its influence."
What does it mean to "be holy?" -
Rashi, in his comments to the above verse, says "to separate from sexual impropriety." Ibn Ezra says "to separate from idolatry" -
Those are requirements, but is that kedusha? in Steinzaltz' sense?
The kabbalists speak of two levels of consciousness:
מוחן דקטנות Constricted Consciousness - This is awareness only of the world of עֲשִׂיָּה - the world described by the mathematical equations of the natural philosophers.
מוחן גדלות Expanded Consciousness - This is awareness of the - so-called - "higher worlds:
יְצִירָה בְּרִיאָהת אֲצִילוּת
From Areh Kaplan _The Infinite Light_:
"From all this, we might begin to think of God as being very remote, beyond the realm of human experience. We might be led to believe that God is far away ...God may transcend the very fabric of space and time. He might be absolutely unimaginable. But still, He is very close."Our understanding of God is twofold. We see Him as both imminent and transcendental. He both encompasses and fills all creation. This is what the Psalmist means when he sings:
(ה) מִ֭י כַּה׳ אֱלֹקֵ֑ינוּ הַֽמַּגְבִּיהִ֥י לָשָֽׁבֶת׃ (ו) הַֽמַּשְׁפִּילִ֥י לִרְא֑וֹת בַּשָּׁמַ֥יִם וּבָאָֽרֶץ׃
(5) Who is like the LORD our God, who, enthroned on high, (6) sees what is below, in heaven and on earth?
"Of course, this apparent duality exists only because of our imperfect understanding of God. He Himself is an absolute unity.
"This concept is expressed most vividly in the Kedushah, the song of the angels. As we have seen, one part of their song is "Blessed is God's glory from His place" (Ezekiel 3:12). The angels are praising a transcendental God, far above the comprehension of even the highest beings. They are chanting of God's glory in a place beyond, far above all creation.But there is another part of their song preceding this. The angels also sing "Holy, holy, holy, is the Lord of Hosts, all the world is filled with His glory" (Isaiah 6:3). Here they are singing to an imminent God, who is near and fills all the world. God may be far above our minds, further than the stars and the infinite places beyond the stars. And yet, He is also very close to us. We therefore say in the Sabbath Kedushah prayer, "His glory fills the world, His servants ask one another, 'Where is the place of His glory?' "Our sages teach us that "just as the soul fills the body, so God fills the world." There is absolutely no place empty of God. God's essence permeates every atom of our being and every spark of our soul. His power extends to the very essence of every element of creation."God's omnipresence is most beautifully expressed by the Psalmist, who sings:..."
(ז) אָ֭נָ֥ה אֵלֵ֣ךְ מֵרוּחֶ֑ךָ וְ֝אָ֗נָה מִפָּנֶ֥יךָ אֶבְרָֽח׃ (ח) אִם־אֶסַּ֣ק שָׁ֭מַיִם שָׁ֣ם אָ֑תָּה וְאַצִּ֖יעָה שְּׁא֣וֹל הִנֶּֽךָּ׃ (ט) אֶשָּׂ֥א כַנְפֵי־שָׁ֑חַר אֶ֝שְׁכְּנָ֗ה בְּאַחֲרִ֥ית יָֽם׃ (י) גַּם־שָׁ֭ם יָדְךָ֣ תַנְחֵ֑נִי וְֽתֹאחֲזֵ֥נִי יְמִינֶֽךָ׃ (יא) וָ֭אֹמַר אַךְ־חֹ֣שֶׁךְ יְשׁוּפֵ֑נִי וְ֝לַ֗יְלָה א֣וֹר בַּעֲדֵֽנִי׃ (יב) גַּם־חֹשֶׁךְ֮ לֹֽא־יַחְשִׁ֪יךְ מִ֫מֶּ֥ךָ וְ֭לַיְלָה כַּיּ֣וֹם יָאִ֑יר כַּ֝חֲשֵׁיכָ֗ה כָּאוֹרָֽה׃
(7) Where can I escape from Your spirit? Where can I flee from Your presence? (8) If I ascend to heaven, You are there; if I descend to Sheol, You are there too. (9) If I take wing with the dawn to come to rest on the western horizon, (10) even there Your hand will be guiding me, Your right hand will be holding me fast. (11) If I say, “Surely darkness will conceal me, night will provide me with cover,” (12) darkness is not dark for You; night is as light as day; darkness and light are the same.
The Baal Shem Tov - teaches:
"Sometimes you can only worship with מוחן דקטנות. Still, you can realize God is close and ' מְלֹ֥א כָל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃...'
"The soul constantly has a burning desire to attach itself to God
"...Even though you are in a state of Constricted Consciousness, if you bind yourself closely to the Divine Presence you can instantly transport your thoughts to a supernal universe. You are then actually in that supernal universe, since a person is where his thoughts are.
...
"The soul constantly has a burning desire to attach itself to God. It is enveloped by a physical [body] however, which acts as a barrier to such attachment. Man's physical self desires such material things as sex and food. These things, however, are also required on high, in order to accomplish such things as the separation [and elevation] of the [holy] Sparks. There are certain times, however, when form can totally overwhelm matter, and attach itself to God. "
Three levels of holiness - kedusha:
The Three Biblical verses represent three levels of holiness. These are introduced by the triple repetition of קָד֧וֹשׁ - which is part of the first of three scriptural verses which make up the Kedusha.
Important to note the recitation of the kedusha formula itself appears three times in the Shacharit service - in the blessings before the Shema, in the repetition of the Shemoneh Esrey and at the end of the service, in what is often called "Uvah L'Zion" but is more correctly referred to as the Kedusha d'Sedrah. In the Kedusah d'Sedrah, the formula appears in both the Lashon HaKodesh and in the language of the day - Aramaic. In the Aramaic translation of the first, there is a direct mapping of each קָד֧וֹשׁ to its deeper meaning (see siddur, Kedusha d'sedrah/Uvah L'Zion).
(ב)וּבָא לְצִיּוֹן גּוֹאֵל...
(ג)וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל: וְקָרָא זֶה אֶל זֶה וְאָמַר: קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת מְלֺא כָל הָאָֽרֶץ כְּבוֹדוֹ:
(ד) וּמְ֒קַבְּ֒לִין דֵּין מִן דֵּין וְאָמְ֒רִין קַדִּישׁ בִּשְׁ֒מֵי מְרוֹמָא עִלָּאָה בֵּית שְׁכִינְתֵּהּ קַדִּישׁ עַל אַרְעָא עוֹבַד גְּבוּרְתֵּהּ קַדִּישׁ לְעָלַם וּלְעָלְ֒מֵי עָלְ֒מַיָּא ה׳ צְבָאוֹת, מַלְיָא כָל אַרְעָא זִיו יְקָרֵהּ:...
(י) בָּרוּךְ הוּא אֱלֺקֵֽינוּ שֶׁבְּ֒רָאָֽנוּ לִכְ֒בוֹדוֹ וְהִבְדִּילָֽנוּ מִן הַתּוֹעִים וְנָֽתַן לָֽנוּ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵֽנוּ הוּא יִפְתַּח לִבֵּֽנוּ בְּתוֹרָתוֹ וְיָשֵׂם בְּלִבֵּֽנוּ אַהֲבָתוֹ וְיִרְאָתוֹ וְלַעֲשׂוֹת רְצוֹנוֹ וּלְעָבְ֒דוֹ בְּלֵבָב שָׁלֵם לְמַֽעַן לֺא נִיגַע לָרִיק וְלֺא נֵלֵד לַבֶּהָלָה:
(1)This portion, known as Kedushas d’Sidra, was introduced at the conclusion of the morning service to accomodate those who came to the synagogue too late to hear the Kedushah in Shemoneh Esrei. The Talmud (Maseches Sotah 49a) declares that the world is preserved solely by virtue of this Kedushah, and by the virtue of our answering, “May His great Name,” which is part of the Kaddish recited following the study of the Aggadah. Because of its importance, a vernacular translation in Aramaic was added, so that even those ignorant of Hebrew would understand the sacred words.
(2) The Redeemer shall come to Zion ...
(3) And You, Holy One, are enthroned upon the praises of Israel.4God waits to hear the praises of Israel before He listens to the praises of the angels.—Etz Yosef God waits until the very last congregation of Jews has completed its prayers and then accepts the prayers of all Israel at one time.—Avudraham And [the angels] call one to another and say: Holy, holy, holy is Adonoy of Hosts:5According to the Targum interpretation, the thrice “holy” in the Kedushah does not indicate three ascending degrees of sanctification. Instead, it implies a declaration that He Who is holy in the loftiest regions of His heavenly abode is holy not only there but also on earth, the creation of His Almighty power; and that He was not only holy in the past, but that He is holy even now and will be holy throughout all the ages.—S.R. Hirsch ...4) And they receive [sanction] one from another, and say, Holy in the highest heights of heaven, the abode of His Divine Presence; holy upon earth, the work of His mighty power; holy forever and to all eternity— is Adonoy of hosts; the whole earth is filled with the radiance of His glory.
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(10) Blessed is He, our God, Who created us for His glory,22This phrase is based on Isaiah 43:7, “Everything that is called by My Name, I have created it for My glory.” and set us apart from those who go astray;23This prayer is based on Joshua 24:2-3, “Your fathers dwelt on the other side of the river—and they served other gods. And I took your father Abraham from the other side of the river.” See Genesis 20:13 as interpreted by Onkelos. and gave us the Torah of truth, and eternal life He implanted within us. May He open our heart to His Torah, and instill in our heart love and awe of Him, to do His will and serve Him mindfully, so that we shall not labor in vain nor give birth to confusion....