Musar su Levitico 11:44

And know that there are sublime virtues given over in the positive commandments such as: The virtues of free choice, as it is stated (Deuteronomy 30:19), “and choose life”; and the virtues of Torah study, as it is stated (Deuteronomy 6:7), “and you shall speak about them;” and the virtues of walking in the ways of the Lord, as it is stated (Deuteronomy 28:9), “and you shall walk in His ways;” and the virtues of contemplation of the greatness of the Lord, as it is stated (Deuteronomy 4:39), “Know therefore this day and keep in mind that the Lord alone is God in heaven above and on earth below; there is no other,” and David said (Psalms 14:2), “The Lord looks down from heaven on mankind to find a man of understanding, a man who seeks God”; and the virtues of remembrance of His kindnesses,” as it is stated (Deuteronomy 8:2), “Remember the whole way,” and it is [also] stated (Deuteronomy 8:6), “And you shall know that the Lord your God disciplines you just as a man disciplines his son,” and David said (Psalms 107:43), “he will contemplate the kindnesses of the Lord,” and said (Psalms 26:3), “For Your kindness is across from my eyes”; and the virtues of holiness, as it is stated (Leviticus 11:44), “and you shall sanctify yourselves and you shall be holy”; and the virtues of worship, as it is stated (Deuteronomy 10:20), “and He shall you worship;” and the virtues of fear, as it is stated (Deuteronomy 10:20), “And you shall fear the Lord”; and the virtues of love, as it is stated (Deuteronomy 6:5), “And you shall love the Lord, your God;” and the virtues of clinging, as it is stated (Deuteronomy 10:20), ”to Him shall you cling.” There are several levels to each of these, as will be explained, with God’s help. And man was created for the sake of these virtues, as it is stated (Isaiah 43:7), “All who are linked to My name, whom I have created for My glory.” And what is the hope of a creation if it does not make the things for which it was created, the toil of his soul and his main occupation?

The words קדושים תהיו are a reference to these "fences" which the Rabbis have erected in order to achieve our maximum separation from spiritually injurious materials, thus enabling us to achieve two levels of sanctity. If we practice והתקדשתם, we will achieve והייתם קדושים. The author of the parable in the Midrash speaks about a double amount of remuneration received by the guards who were used to drink alcoholic beverages. Rabbi Avin explains in the second parable that the challenge to the Jewish people [or mankind in general who are all subject to the evil urge Ed.] is so great that even with the help of the two "crowns" i.e. משמרת למשמרת, with which G–d adorned the Jewish people, He can only hope that Israel will achieve sanctity. If we only had the first parable of Rabbi Avin we would immediately question the premise that the teetotalers should receive a reward at all. Why should creatures who have no free will such as angels be paid for their services? Since the Torah links the demand for us to achieve sanctity to the statement כי אני ה', what does all this have to do with reward for performance of Torah commandments?

In other words, the foods consumed by Jews are almost on the same spiritual level as the sacrifices offered on the altar in the Tabernacle. When the Torah urges us in 11,44: והתקדשתם והייתם קדושים, "If you strive to sanctify yourselves you will become holy," the first expression is addressed to our souls, the hidden aspect of our personalities, whereas the last expression addresses our bodies, the visible part of our personalities. This is parallel to the מקדש-משכן relationship. The consecration of the Tabernacle embraced both these aspects at the same time. Concerning consecration of the hidden part, נפש, the Torah (9,4) said: כי היום ה' נראה אליכם, "For on this day the Lord appears to you," whereas concerning the visible part, גוף, the Torah (10,3) said: ועל פני כל העם אכבד, "I shall be honored in the presence of the whole nation." This revelation would take place by means of the Heavenly fire which consumed the sacrifices on the altar.