kodesh and kadosh

 A reader asked me to write about the Hebrew words kadosh קדוש and kodesh קודש - generally translated as "holy" and "holiness," respectively. It's taken me a few months to get to the request, because while I agree that the root קדש deserves examination, the word is so loaded with religious meaning and pervasive in Jewish liturgy and culture that I found it somewhat intimidating to tackle. 

For example, here are just a few of the important terms that derive from the root קדש:

• kiddush קידוש - the prayer and blessing over wine inaugurating Shabbat or holidays
• kedusha קדושה - the section of the repeated Amida prayer which emulates the praise angels give to God
• kaddish קדיש - the Aramaic praise of God, which is part of all prayer services, and whose recitation is part of the mourning rituals
• kiddushin קידושין - betrothal - the first step of the marriage process
• hekdesh הקדש - property consecrated to the Temple
• mikdash מקדש - the Holy Temple

And looking in the Bible, there are over 800 words deriving from the root. Daunting, no?

But that doesn't mean I shouldn't try. So I'm acknowledging that I won't touch on every aspect of the words, and perhaps I'll update this post or write another one in the future with additional insights.

Let's start by looking at the forms of the verb.

• קָדַשׁ kadash: The kal form of the verb is not commonly used today, but it does appear a number of times in the Bible. According to Klein it can either mean "was set apart, consecrated" or "was forbidden." It is interesting to note that in the two verses quoted in the Even-Shoshan dictionary for this form (Shemot 29:37 and Devarim 22:9), קדש has a negative connotation, referring to something forbidden.
• נקדש nikdash: The nifal form, the passive of the kal, is more commonly found. Klein offers "was hallowed, was sanctified" and "was consecrated, was dedicated." The former is found in Biblical Hebrew (only used to refer to God), and the latter meaning seems to have begun in the Rabbinic period.
• קִדֵּשׁ kidesh and קֻדַּשׁ kudash: The piel (active) and pual (passive) forms also mean both "to sanctify" (or be sanctified) and "to dedicate" (or was dedicated). Other meanings associated with this root are "to cleanse, purify" (as in Shemot 19:10), and then in Rabbinic Hebrew, to sanctify the Shabbat and holidays (i.e., kiddush) and to betroth (i.e., kiddushin). 
• הקדיש hikdish and הוקדש hukdash: The hifil (active) and hufal (passive) forms in Modern Hebrew mean "to dedicate, allocate, designate, devote" - with either religious or secular connotations. But in earlier periods, it could mean "was set apart as holy, regarded as holy."
• התקדש hitkadesh: In the hitpael (reflexive) form, the root means "to keep (oneself) separated" or "purified (oneself)." It can also mean "to become sanctified," and this is how it used in the Kaddish prayer, when we pray that God's name become sanctified.

We can see from these various definitions, that the root קדש has two primary connotations.

1) "to be holy", in the sense of "lofty, exalted", even "perfect", and perhaps closer to divine. This is captured well by the English word "holy" (and the related "hallow") which derive from an earlier root meaning "whole, uninjured" (and is ultimately cognate with "whole" as well.)

2) "to set apart, separate." Perhaps this meaning could better be expressed with the adjective "sacred," and the verb "sanctify", both of which derive from roots indicating separation or consecration.

There are certainly occasions where that sense overlaps with the "exalted, holy" sense. Something dedicated to God has an exalted status, and anything holy would be separate and distinct from an object without that position. But when there is no such overlap, it allows for the "forbidden" meaning in Biblical Hebrew, and the "designated" meaning in Modern Hebrew.

According to Klein's etymology, the second connotation is the original one:

Related to Ugar. qdsh (= sanctuary), Phoen. קדש (= holy), מקדש (= sanctuary, holy place), Aram.-Syr. קַדֵּשׁ (= he hallowed, sanctified, consecrated), Palm. קדש (= to sanctify, consecrate), Arab. qadusa (= was holy, was pure), quaddasa (= he hallowed, sanctified, consecrated; he went to Jerusalem), quds (= purity, holiness), al-quds (= Jerusalem; lit.: ‘the holy place’), Akka. quddushu (= to cleanse, to hallow, sanctify,), Aram.–Syr. קְדָשָׁא (= ear or nose ring; orig. ‘holy thing’). The orig. meaning of this base prob. was ‘to separate’.

This is also the view of the BDB dictionary, who writes that the original idea behind the root may have been "separation, withdrawal" and translates kodesh as "apartness, sacredness."

However, others, such as Gesenius, claim that the original meaning was connotation 1, noting that the kal form of the verb (presumably the most basic one), meant "to be pure, clean, prop. used of physical purity and cleanliness." This approach does find support in the cognates found in other Semitic languages (as quoted by Klein above.)

I'd like to end with a quote from the philosopher and theologian Rabbi Eliezer Berkovits. He wrote a lengthy essay entitled "The Concept of Holiness" in his book "Man and God: Studies in Biblical Theology." I can't review the entire essay here (I do recommend reading it), but I think the last paragraph is very profound:

In our own analysis, interest was concentrated on the meaning of the term as it is applied to God and man, but we have not lost sight of its purely ritualistic significance either. We have found that the word, holy, does not stand for divine nature in whatever way that nature is understood, it is not a mere “otiose epithet” of God; but it is a specific attribute of the deity and it is consistently used all through the Bible in that specific sense. Rather than indicating transcendence, it seems to be inseparable from the idea of immanence. Far from meaning inaccessibility, it reveals closeness and association. It is not the mysterium tremendum; if anything, it is its very opposite. 

According to Rabbi Berkovits, even if kadosh does refer to separateness, that does not mean that God is distant from us, but rather shows just how closely involved God is with humanity.