Ramban’s comment on the phrase “kedoshim tehiyu” understandably became a beloved text among teachers and students of rabbinic literature. He eloquently points out that halachic obligations do not exhaust the nature of religious life. Ramban coins the term “a scoundrel with Torah permission” to describe a problematic personality who meets all technical religious requirements while failing to lead a truly spiritual life. Such a person might devour kosher meat and imbibe kosher wine all day long, violating no prohibitions but certainly not leading a holy life. “Kedoshim tehiyu” challenges us to lead holy lives above and beyond our halachic observance.

Fulfilling this commandment may prove difficult. Halacha provides concrete rules but what guides our ability to move beyond the law? For example, how does Ramban know that overindulgence of meat and wine contradicts holiness? Some contend that we have no recourse but to rely on our ethical intuitions for these extra duties. Ramban provides three options for extracting extra legal values from internal Jewish resources.

Biblical verses that do not command still teach Jewish values. When Mishlei (23:20) says: “Be not among wine drinkers, among gluttonous eaters of meat,” an attitude to excessive consumption emerges clearly even if the verse does not technically constitute a commandment. Secondly, we can extrapolate values from certain mitzvot. If the Torah calls the Nazir holy for, among other things, abstaining from wine, then such abstention reflects a positive endeavor.

Finally, biblical narratives provide instruction. Noah drinks too much and has an embarrassing episode with his son. Lot becomes inebriated and commits incest. These stories warn of the dangers of alcoholism tough they do not generate specific halachic requirements. In the same way, the story of Yaakov’s children, though not halachic in nature, illustrates the dangers of a parent favoring one of his children.

Narrative proves perfect for this important goal. Ideals not encapsulated in concrete laws often address issues dependent upon the complexity of individual personalities and the varieties of specific situations. Regarding such areas, halacha cannot offer precise criteria for how to function. Narrative, on the other hand, enables the teaching of ideas and values in a fashion that provides leeway for the nuance and complexity of the human condition. It is no accident that The Torah includes both law and narrative just as gemara incorporates but halacha and aggada.

The distinguishing mark of Judaism may be its detailed system of law. At the same time, Torah relates to far more than we find in a code of law; it also calls for holiness achieved both within the law and beyond the law.