Sanctifying Hashem's Name/2

Sanctification of Hashem's Name

Exegetical Approaches

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Result of Observance

Vayikra 22:31 describes a condition in which Hashem's name is sanctified, but does not constitute an obligation to perform a specific action.

Sources:R. Yochanan in Bavli BerakhotBerakhot 21bAbout the Bavli and  Bavli MegillahMegillah 23bAbout the Bavli, Ibn EzraVayikra 22:31-33About R. Avraham ibn Ezra, AbarbanelVayikra 22About R. Yitzchak Abarbanel, SefornoVayikra 22:32About R. Ovadyah Seforno, NetzivVayikra 22:27-32About R. Naftali Tzvi Yehuda Berlin

Passive form of "וְנִקְדַּשְׁתִּי" – The passive form of the word "וְנִקְדַּשְׁתִּי" supports this position, suggesting that the sanctification is a consequence rather than a command.

When will Hashem's name be sanctified?

• Result of priestly action – According to Ibn Ezra and Abarbanel the verse is directed at the priests.  Ibn Ezra asserts that if they do not profane Hashem by keeping the laws immediately preceding this passage (not slaughtering a mother and son together and properly offering thanksgiving sacrifices), then Hashem's name will be sanctified.  Abarbanel relates the sanctification more broadly to general observance by the priests.
• Result of national actions – R. Yochanan, Seforno and Netziv, in contrast, assert that the verse is aimed at the Children of Israel as a whole.
• According to R. Yochanan and Netziv, the verse teaches that only within a group of ten (בְּתוֹךְ בְּנֵי יִשְׂרָאֵל) can Hashem's name be sanctified in prayer ("דברים שבקדושה" require a quorum of ten).
• According to Seforno, if the people do not profane Hashem's name through improper or debased conduct, then Hashem will perform miracles for them and sanctify Himself in their midst.

Context – These sources differ in how they connect the verse to its surroundings:

• End of unit beginning 22:26 – Ibn Ezra views the verse as closing the immediately preceding unit (Vayikra 22:26-30), which he believes is directed at the priests.¹  It is thus parallel to many verses (variations of "וְלֹא יְחַלֵּל.. כִּי אֲנִי י"י מְקַדְּשָׁם")² throughout the chapter which similalrly serve to close the preceding sections. repeatedly reminding the priests to be careful not to profane Hashem so that he can be sanctified.
• Closing to Chapters 21-22 – Abarbanel might instead view the verses as the summation of the larger unit of Chapters 21-22 which speak of priestly laws and the Mikdash.  As mentioned, these chapters contain the recurring motif "וְלֹא יְחַלֵּל.. כִּי אֲנִי י"י מְקַדְּשָׁם".  Vayikra 22:31-33 with its addition of "וּשְׁמַרְתֶּם מִצְוֺתַי" and "הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם" would be seen as an expanded version of the refrain, as befitting a closing unit.
• End of unit beginning 22:17 – Seforno might take a middle position, suggesting that verses 22:31-33 provide closure to the unit beginning 22:17ff.  This unit is addressed to both the priest and the nation ("דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו וְאֶל כׇּל בְּנֵי יִשְׂרָאֵל"), allowing for the possibility that 22:32, too, is directed at everyone.
• Introduction to Chapter 23 –The Netziv uniquely suggests that the verses of Vayikra 22:26-33 are connected not to what precede them, but rather to what follow: the laws of holy days. He can thus suggest that 22:31 speaks of sanctification of Hashem during public prayers, such as those said during the pilgrimage festivals.³

Positive Behavior

The phrase "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" obligates people to behave in a manner which will sanctify God's name.

Sources:Bavli YomaYoma 86aAbout the Bavli, Bavli SotahSotah 10bAbout the Bavli, R. Saadia GaonR. Saadia GaonAbout R. Saadia Gaon, RambamIggeret HaShemadHilchot Yesodai Torah 5:11About R. Moshe b. Maimon,

Martyrdom

"וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" is the positive commandment to forfeit one's life rather than transgress commandments in public.

Sources:Sifra Vayikra22:32-33About the Sifra Vayikra, Yerushalmi SanhedrinSanhedrin 3:5About the Yerushalmi, Bavli SanhedrinSanhedrin 74a-bAbout the Bavli, Bavli Avodah ZarahAvodah Zarah 27bAvodah Zarah 54aAbout the Bavli, RashiVayikra 22:32About R. Shelomo Yitzchaki, RambamSefer HaMitzvot Positive Commandment 9Sefer HaMitzvot Negative Commandment 63Hilchot Yesodai Torah 5:1-10About R. Moshe b. Maimon, RambanMilchamot Hashem Sanhedrin 18aShemot 20:5Vayikra 22:31About R. Moshe b. Nachman, RalbagVayikra 22:31-32Vayikra 22 Toelet 16About R. Levi b. Gershom,

¹ The verses open only with "וַיְדַבֵּר י"י אֶל מֹשֶׁה" making the intended audience ambiguous, but since the next chapter has a new opening which specifies "דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל", Ibn Ezra claims that the original unit must not have been addressed to all, but rather to the priests alone.

² See 21:6, 21:12, 21:15, 21:23, 22:2, 22:15

³ Netziv suggests that although the people in Israel prayed every day, due to their being spread apart in their agricultural pursuits people were not able to pray together in a group except when they went to Jerusalem during the festivals.  As such, the concept that a quorum is needed for holy prayers is only mentioned in this context.