Difference between revisions of "Sanctifying Hashem's Name/1/en"
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<h1>Sanctification of Hashem's Name</h1> | <h1>Sanctification of Hashem's Name</h1> | ||
<div><b><center><span class="highlighted-notice">This topic is currently in progress</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic is currently in progress</span></center></b></div> | ||
| − | <h2></h2> | + | <h2>What is the source?</h2> |
| − | The concept of sanctifying Hashem's name, or "קידוש ה'‏", is considered by many to be one of the central precepts of Judaism. Perhaps surprisingly, however, no where in Torah is there an explicit command to do so. | + | The concept of sanctifying Hashem's name, or "קידוש ה'‏", is considered by many to be one of the central precepts of Judaism. Perhaps surprisingly, however, no where in Torah is there an explicit command to do so. Though several verses warn against profaning Hashem's name, sometimes in connection with specific prohibitions,<fn>See <a href="Vayikra19-12" data-aht="source">Vayikra 19:12</a> with regards to swearing falsely, <a href="Vayikra20-3_2" data-aht="source">Vayikra 20:3</a> regarding worship of the Molekh and <a href="Vayikra21-6" data-aht="source">Vayikra 21:6</a> and <a href="Vayikra22-2" data-aht="source">Vayikra 22:2</a> regarding priestly conduct.  In the Prophets and Writings, mention of desecration of Hashem's name is also connected to prostitution (<a href="Amos2-7" data-aht="source">Amos 2:7</a>), idolatry (<a href="Yechezkel20-39" data-aht="source">Yechezkel 20:39</a>), murder (<a href="Yechezkel36-19-24" data-aht="source">Yechezkel 36:19-24</a>) and defiling the Mikdash (<a href="Yechezkel43-7-8" data-aht="source">Yechezkel 43:7-8</a> and <a href="Malakhi1-11-12" data-aht="source">Malakhi 1:11-12</a>).</fn> and sometimes more generally,<fn>See Vayikra 22:32: וְלֹא תְחַלְּלוּ אֶת שֵׁם קׇדְשִׁי.</fn> no parallel exists by sanctification.  Hashem speaks repeatedly about His consecrating the nation,<fn>See, for instance, Vayikra 20:7-8, 21:25, 21:23, and 22:32.</fn> but it is unclear whether it is man, or only God, who can sanctify Hashem Himself.<fn>See <a href="Yechezkel36-19-24" data-aht="source">Yechezkel 36:23</a> where Hashem talks of the need to sanctify His own name, but see also <a href="Yeshayahu29-22-23" data-aht="source">Yeshayahu 29:22-23</a> which has people coming to sanctify His name. In <a href="Bemidbar20-12" data-aht="source">Bemidbar 20:12</a> as well, Moshe and Aharon are chided for not sanctifying Hashem (though there is no mention of Hashem's name.)</fn>  After all, how can a human make Hashem holy?  What would it mean to sanctify His name? |
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| + | <h2>"וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל"</h2> | ||
| + | <p>The most well known source for the obligation is found in Vayikra 22:</p> | ||
| + | <multilang style="overflow: auto"> | ||
| + | <q xml:lang="he" dir="rtl">(לא) וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אֲנִי י"י. (לב) וְלֹא תְחַלְּלוּ אֶת שֵׁם קׇדְשִׁי <b>וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל</b> אֲנִי י"י מְקַדִּשְׁכֶם. (לג) הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי י"י.</q> | ||
| + | <q xml:lang="en">(31) And ye shall keep My commandments, and do them: I am the Lord. <br/>(32) And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the Lord who hallow you, <br/>(33) that brought you out of the land of Egypt, to be your God: I am the Lord.</q> | ||
| + | </multilang> | ||
| + | <p>The choice, however, is difficult.  To begin with, the phrase "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" is not formulated in the imperative, as expected of a command, but rather in the passive.  Moreover, the verse comes at the end of a unit dealing with priestly laws, suggesting that it is aimed at them specifically.  In fact throughout the previous chapters,</p> | ||
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 00:22, 13 May 2016
Sanctification of Hashem's Name
Introduction
What is the source?
The concept of sanctifying Hashem's name, or "קידוש ה'", is considered by many to be one of the central precepts of Judaism. Perhaps surprisingly, however, no where in Torah is there an explicit command to do so. Though several verses warn against profaning Hashem's name, sometimes in connection with specific prohibitions,1 and sometimes more generally,2 no parallel exists by sanctification. Hashem speaks repeatedly about His consecrating the nation,3 but it is unclear whether it is man, or only God, who can sanctify Hashem Himself.4 After all, how can a human make Hashem holy? What would it mean to sanctify His name?
"וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל"
The most well known source for the obligation is found in Vayikra 22:
(לא) וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אֲנִי י"י. (לב) וְלֹא תְחַלְּלוּ אֶת שֵׁם קׇדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי י"י מְקַדִּשְׁכֶם. (לג) הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי י"י.
(31) And ye shall keep My commandments, and do them: I am the Lord.
(32) And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the Lord who hallow you,
(33) that brought you out of the land of Egypt, to be your God: I am the Lord.
The choice, however, is difficult. To begin with, the phrase "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" is not formulated in the imperative, as expected of a command, but rather in the passive. Moreover, the verse comes at the end of a unit dealing with priestly laws, suggesting that it is aimed at them specifically. In fact throughout the previous chapters,
