Rabbi Hiyya, who lived in Israel during the third century, stresses that Moses was told to present the commandment, "You shall be holy, for I, the Eternal your God, am holy," to "the whole Israelite community." The commandment was given not to a few pious priests or individuals but rather to the entire community. Achieving the state of holiness, therefore, is not something done by one person or a small group of persons but rather by the whole people.
(א) דבר אל כל עדת. קדושים תהיו אחר שהשרה שכינתו בישראל לקדשם לחיי עולם כמו שהיתה הכונה באמרו ואתם תהיו לי ממלכת כהנים וגוי קדוש ובאמרו כי אני ה' המעלה אתכם מארץ מצרים להיות לכם לאלהים והייתם קדושים והבדילם מטומאת המאכלות והזרע בטומאת הנדה והנגעים הנמשכים ממנה ומטומאת הזבה וטומאת החטאים כאמרו מכל חטאתיכם לפני ה'
(1) דבר אל כל עדת...קדושים תהיו; after the presence of G’d had manifested itself among the Jewish people, sanctifying them for eternal life, as had been the meaning of the verse in Exodus 19,6 “you shall become for Me a nation of priests a holy nation,” and taking into consideration G’d’s statement in Leviticus 11,45 “I have led you out of the land of Egypt in order to be your G’d and your becoming holy,” G’d had in the meantime separated the Jewish people from impurity through legislation.
Israel must, in imitating God by being a holy nation, similarly not withdraw from the world of the nations but rather radiate a positive influence on them through every aspect of Jewish living.
To be holy means not merely in the privacy of your home and ashamed of your faith in public. Be not, as the assimilationists put it, "A Jew at home and a man outside." Be holy "in the community" in public, out in the open, in society. Among your own people or in the midst of strangers, wherever you may find yourself, never be ashamed of your character and sanctity as a Jew.
If a person can protest a wrongdoing of another and does not, or if he can help support students of Torah and does not, such a person is not considered holy. But, if a person does protest the wrongdoing of others and does support students of Torah, that person attains to holiness.
There are two types of students who study Torah. One type studies Torah, generously supports scholars, speaks kindly to others, and is honest and honorable in all business dealings. Of such a person, people say: "Such and such studies Torah. His father and his teacher deserve to be proud of him, for his deeds reflect honor upon his tradition." The other type of person studies Torah but is dishonest, unkind, and selfish. So others say: "He learns Torah, but his deeds are corrupt and objectionable. He brings dishonor to his people, to the Torah, and to God."
For the rabbis of the Talmud, to "be holy" means that every Jew must ask: "What are the consequences of my decisions, choices, words, and promises? Will they improve the world in which I live? Will they reflect credit upon my people, upon the Torah, and upon God?"