Our Gemara on Amud Aleph discusses the stringencies of purity that a Talmid Chacham, particularly one who takes the vows of becoming a chaver (as outlined in Bechoros 30b), must observe. They consider the clothes of an am ha’aretz (non-learned person) to be at the level of impurity of a zav. In fact there were many additional levels, such as those who ate Terumah, those who ate maaser sheini, and those who ate Kodashim, with each level considering the adherent to the lower level as impure relative to them (see Mishna Chaggigah 2:7 and commentaries.) This strict standard must have led to social distancing and separation between these groups.

What is the ethical and spiritual function of this? I believe there are multifaceted processes. The Rambam (Hilchos Mikvaos 11:2) discusses the idea of purity in general and what it means. Clearly it has symbolic value as actual cleanliness can be achieved in other ways.

“…Immersion in a mikveh to ascend from impurity is included in the category of chukim, because impurity is not mud or filth that can be washed away with water. Instead, the immersion is a Scriptural decree and requires the focusing the intent of one’s heart. Therefore our Sages said: ‘When one immersed, but did not intend to purify himself,’ it is as if he did not immerse.”

“Although it is a Scriptural decree, there is an allusion involved: One who focuses his heart on purifying himself becomes purified once he immerses, even though there was no change in his body. Similarly, one who focuses his heart on purifying his soul from the impurities of the soul, which are wicked thoughts and bad character traits, becomes purified when he resolves within his heart to distance himself from such counsel and immerse his soul in the waters of sacred character traits and wisdom.”

However it is not only about symbolic purification. It is also about maintaining a separation from common folk and commonality. These abstentions are not about holier than thou but rather behaviors for those who function ethically, spiritually and morally on a higher plane. Harchev Davar (Bamidbar 8:35) speaks of this as a holy calling for a person who is on a higher level of Torah life, analogous to being a Kohen or Levite. And he warns that none of this should become an enabler for arrogance. The Rambam (Deos 5:1) speaks of the requirement of the sage to conduct himself with dignity and restraint. I believe the function is both to help him maintain purity but also to enhance credibility and authority when they act as Torah leaders. He states:

“Just as the wise man is recognized through his wisdom and his temperaments and in these, he stands apart from the rest of the people, so, too, he should be recognized through his actions — in his eating, drinking, intimate relations, in relieving himself, in his speech, manner of walking and dress, in the management of his finances, and in his business dealings. All of these actions should be exceptionally becoming and befitting.”

The Gemara Sanhedrin (52b) offers the following advice for a sage about maintaining dignity: “To what is a Torah scholar compared when he is standing before an ignoramus? At first, when he does not know him, the ignoramus considers him to be like a goblet [lekiton] of gold. Once he has conversed with him concerning mundane matters, he considers him to be like a goblet of silver, i.e., the stature of the Torah scholar is downgraded in the eyes of the ignoramus. Once the scholar has received benefit from the ignoramus, he considers him to be like an earthenware goblet, which once broken cannot be fixed.”

Likewise Ramban (Vayikra 19:2) sees these social separations as a function of abstention to maintain a spiritual state, and a reduced appetite for materialistic concerns which divert a holy person from spirituality.

We all have met persons in our lives who exude a quiet dignity. It’s not about one thing but a collection of behaviors that make us feel admiration and respect for them, and often is personally gratifying as well. There is a calmness, ability to listen empathically without sudden judgment, patience, warmth and yet honesty and care. In the secular research literature on leadership, this is known as “Referent Power.” It is the power a person or group holds over others based on identification, admiration, and the desire to emulate. People comply with or are influenced by someone with referent power not because of formal authority, rewards, or coercion, but because they want to be like that person or be associated with them. (Source: The Journal of Values-Based Leadership, Volume 13, Issue 2, Summer/Fall 2020, Article 15, July 2020. “Leader Influence: A Research Review of French & Raven’s Power Dynamics.” Mary Kovach.)

When speaking to such persons, even though they may have many burdens and be short on time, you feel they are all there and totally with you in the moment. They seem to have all the time in the world. When a sage embodies such qualities they are a walking Kiddush Hashem, who bring people closer to God and Torah in a unique organic manner. As it states in Devarim (28:10): “And all the peoples of the earth shall see that GOD’s name is proclaimed over you..” It’s a trait that one should aspire toward.