Becoming Holy: The Character, Task, and Relationship of a Sacred Life

“the building of character affects how we relate to others”

Parashat Acharei Mot and Parashat Kedoshim, often read together, present a powerful juxtaposition: one portion centers on the sanctity demanded of the Kohen HaGadol ( High Priest) on Yom Kippur and the boundaries of personal behavior (Acharei Mot), while the other boldly calls the entire community to a life of holiness (Kedoshim). Together, they offer a blueprint for a spiritually grounded life, structured around three fundamental pillars: character, task, and relationship. Moreover, they teach us not only what HaShem expects of us, but who we are expected to become–by shaping our character, embracing our sacred tasks, and deepening our relationships–each essential to a meaningful and holy life. These parashiyot provide a framework not just for Jewish ritual practice, but for living with integrity, responsibility, and holiness. 

Character: “You Shall Be Holy”

In Kedoshim, HaShem proclaims: “You shall be holy, for I the Lord your G-d, am holy” (Vayikra/Leviticus 19:2). The command to be holy is not reserved for spiritual elites, it is an aspiration for anyone. It is a call to refine our inner character to reflect divine values. Holiness, in this context, is not separation from the world, but ethical presence within it. From this perspective, holiness is a matter of character, how we treat others, how we speak, how we conduct business, and how we respond to moral challenges. 

The parashah  continues with concrete actions that reflect upright character: honoring the elderly, honesty in business, kindness to the vulnerable, respect for parents, not harboring hatred in the heart, and love for the stranger. These are not lofty abstractions; they are grounded in real-life interactions. The Torah teaches us that to build a holy character is to shape oneself through choices made in the daily grind of life. Holiness is built from daily acts of decency, compassion, and integrity.

The Torah doesn’t separate morality from spirituality. Who we are-our character-is itself a holy vessel. Each decision, each moment of restraint or compassion, chisels away at the rough edges of our nature, refining us into something holy.

This teaches us that character is not fixed. It is formed by what we choose to do, especially when no one is watching. Our moral excellence is the silent echo of the Divine within us.

Task: The Service of the Sanctuary and of Society

In Acharei Mot, we encounter the deeply ritualized service of Yom Kippur, including the Kohen HaGadol’s (High Priest’s) entry into the Holy of Holies. The precision of these rites underscores that sacred tasks require intentionality, preparation, and humility. These rituals are unique, but their underlying message is universal: each person and community has the task of accounting for their actions, taking responsibility, and seeking repair. However, this is not limited to ancient rituals. In Kedoshim, the Torah shifts focus to the everyday tasks of ethical living such as,  leaving the corners of the field for the poor, paying workers on time, pursuing justice.

The Kohen HaGadol’s actions on Yom Kippur symbolize the inner work we are each called to do. Our task is not only to follow laws, but to constantly realign ourselves with our values. Just as the Kohen HaGadol cannot enter the Holy of Holies at any time, we, too, must prepare ourselves to do the deep work of introspection and transformation.

Together, these parashiyot teach us that task is where character is enacted. Sacred service is not limited to the sanctuary, it is alive in our homes, workplaces, and communities. Every task done with care and purpose becomes an offering.

The Torah teaches us that we all have our sacred tasks. For some, it may be leading a community; for others, supporting loved ones, pursuing justice, teaching, healing, or simply showing up with integrity. Holiness is not just who you are, but what you do with who you are.

Relationship: Between Self, Others, and HaShem

Woven through both portions is the idea that holiness is not a solitary pursuit. It thrives in relationships, with others and with HaShem. In Kedoshim, we are taught: “You shall love your neighbor as yourself” (Vayikra 19:18), perhaps the most radical relational command in the Torah. It reminds us that love is not merely an emotion, but a commitment to justice, compassion, and empathy.

The very structure of the Yom Kippur service shows how human action can create proximity to the Divine. Relationship in the Torah is covenantal, it requires trust, responsibility, and care. We are informed that holiness emerges in relationships, with HaShem, with others, and with ourselves. We are not holy alone; we become holy through our interaction with others: by listening, by giving, by seeing the Divine image in each person. 

Conclusion

Character, task, and relationship are interwoven. The task of becoming holy shapes our character. The building of character affects how we relate to others. And relationships give purpose and context to both our tasks and our inner development. 

Parashat Acharei Mot and Parashat Kedoshim are a map of the sacred journey. It begins with refining our character, unfolds through our sacred tasks, and finds fulfillment in our relationships. It calls us to live not only for HaShem, but like HaShem: with justice, compassion, and humility.

This double portion of Acharei Mot and Kedoshim invites us to ask:

• What kind of person am I becoming?

• What tasks has life entrusted me with?

• How do my relationships reflect HaShem’s image in the world?

In a world that often fragments our identity, this double portion re-integrates us, reminding us that who we are, what we do, and how we connect are all part of the same spiritual mission: kedushah-holiness.