The idea of kedusha is highlighted in 19:2 “you shall be kadosh for I, the Lord your G-d am kadosh." Kedusha means separation not holiness, but what is 19:2 referring to? What is a person supposed to separate from?
Rashi explains that the kedusha is to separate from illicit sexual relations, and this idea connects 19:2 with the previous chapter.
Ramban notes that from the Sifra we see that kedusha is more general than just separating from sexual relations. He argues that one must limit some actions that are permitted, such as permitted sexual relations and drinking wine. Ramban argues that if we act in this way we will become attached to G-d, and this is what is meant by the phrase that G-d is kadosh.
Rambam (Moreh, 3:47) quotes a different explanation, (two Sifras- on 11:44 and 19:2) that kedusha develops by doing the commandments, and if one transgresses the law he is tamei. (Again we see the connection between tumah and sin.) I do not know how the Rambam interprets the phrase because “G-d is kadosh.” Maybe it means that just as the Jewish people are separate from the nations of the world due to the commandments, so too G-d is separate from the world.
Possibly the difference between the Ramban and the Rambam is how to understand the relationship between 19:2 and the rest of the chapter. While the verse is an introductory general statement, does it add to the specific laws that follow (Ramban) or does it express the idea of the laws (Rambam, also Rashbam) that by fulfilling the laws of the chapter, a person becomes kadosh?
A second way of understanding the argument is how does one acquire knowledge- objectively or subjectively, with knowledge being the commandments? Ramban follows the subjective approach since subjectively one knows that even some things which are permitted are really forbidden, but each person would have a different notion what is forbidden. Rambam follows the objective approach, as one only knows the commandment from what was commanded, but one does not add to these commandments.
A third approach to understanding the argument is how does one worship G-d, by doing what is commanded (Rambam) or by trying to do more (Ramban)? This argument between the Ramban and the Rambam is identical to their argument by the nazir. Ramban (on Bemidbar 6:11) claims that the nazir brings a hatta’t when he finishes being a nazir since it is a sin to stop being a nazir. Rambam (Shemonah Perakim and Laws of Opinions 3:1) writes that the act of becoming a nazir is a sin. Ramban is claiming that it is meritorious to add restriction and the Rambam thinks it is wrong.
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