Difference between revisions of "Sanctifying Hashem's Name/1/he"
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| − | <h1></h1> | + | <h1>חובת קידוש השם</h1> |
<h2>Must Man Sanctify Hashem?</h2> | <h2>Must Man Sanctify Hashem?</h2> | ||
| − | The concept of sanctifying Hashem's name ("קידוש השם‏") is considered by many to be one of the central precepts of Judaism.  Perhaps surprisingly, however, nowhere in Torah is there an explicit command to do so. Though several verses admonish against profaning Hashem's name, both in connection with specific prohibitions<fn>See <a href="Vayikra19-12" data-aht="source"> | + | The concept of sanctifying Hashem's name ("קידוש השם‏") is considered by many to be one of the central precepts of Judaism.  Perhaps surprisingly, however, nowhere in Torah is there an explicit command to do so. Though several verses admonish against profaning Hashem's name, both in connection with specific prohibitions<fn>See <a href="Vayikra19-12" data-aht="source">ויקרא י"ט:י"ב</a> with regards to swearing falsely, <a href="Vayikra20-3_2" data-aht="source">ויקרא כ':ג'</a> regarding worship of the Molekh, and <a href="Vayikra21-6" data-aht="source">ויקרא כ"א:ו'</a> and <a href="Vayikra22-2" data-aht="source">ויקרא כ"ב:ב'</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">עמוס ב':ז'</a>), idolatry (<a href="Yechezkel20-39" data-aht="source">יחזקאל כ':ל"ט</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">יחזקאל מ"ג:ז'-ח'</a>, <a href="Malakhi1-11-12" data-aht="source">מלאכי א':י"א-י"ב</a>).</fn> as well as more generally,<fn>See <a href="Vayikra22-26-33" data-aht="source">Vayikra 22:32</a>: "וְלֹא תְחַלְּלוּ אֶת שֵׁם קׇדְשִׁי".</fn> no parallel directive exists for sanctification.  Hashem speaks repeatedly about His sanctifying of the nation,<fn>See, for instance, <a href="Vayikra20-7-8" data-aht="source">ויקרא כ':ז'-ח'</a>, <a href="Vayikra21-23" data-aht="source">כ"א:כ"ג</a>, and <a href="Vayikra22-26-33" data-aht="source">22:32</a>.</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 speaks of the need to sanctify His own name, but see also <a href="Yeshayahu29-22-23" data-aht="source">ישעיהו כ"ט:כ"ב-כ"ג</a> which describes children sanctifying His name (<multilink><a href="RambamSeferHaMitzvotPositiveCommandment9" data-aht="source">רמב"ם</a><a href="RambamSeferHaMitzvotPositiveCommandment9" data-aht="source">ספר המצוות עשה ט'</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">אודות ר' משה בן מיימון</a></multilink>, following Shir HaShirim Rabbah, interprets this verse to refer to the stories of martyrdom in the Book of Daniel).  In <a href="Bemidbar20-12" data-aht="source">במדבר כ':י"ב</a>, as well, Moshe and Aharon are chided for not sanctifying Hashem.</fn>  After all, how can a human make Hashem holy?  What would it mean to sanctify His name? |
<h2>"וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל"</h2> | <h2>"וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל"</h2> | ||
| − | <p>The often cited source for the obligation to sanctify Hashem's name is found in <a href="Vayikra22-26-33" data-aht="source"> | + | <p>The often cited source for the obligation to sanctify Hashem's name is found in <a href="Vayikra22-26-33" data-aht="source">ויקרא כ"ב</a>:</p> |
<multilang style="overflow: auto;"> | <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="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 <b>I will be hallowed among the children of Israel</b>: 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> | <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 <b>I will be hallowed among the children of Israel</b>: 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> | </multilang> | ||
| − | <p>This source, however, is far from a simple one.  First, the phrase "וְנִקְדַּשְׁתִּי" is not formulated in the imperative, as expected of a command, but is rather a passive form, as if it is merely the consequence of a previous action.  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, there are numerous parallel verses,<fn>Variations of "וְלֹא יְחַלֵּל.. כִּי אֲנִי י"י מְקַדְּשָׁם" appear in <a href="Vayikra21-6" data-aht="source"> | + | <p>This source, however, is far from a simple one.  First, the phrase "וְנִקְדַּשְׁתִּי" is not formulated in the imperative, as expected of a command, but is rather a passive form, as if it is merely the consequence of a previous action.  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, there are numerous parallel verses,<fn>Variations of "וְלֹא יְחַלֵּל.. כִּי אֲנִי י"י מְקַדְּשָׁם" appear in <a href="Vayikra21-6" data-aht="source">ויקרא כ"א:ו'</a>, <a href="Vayikra21-15" data-aht="source">כ"א:ט"ו</a>, <a href="Vayikra21-23" data-aht="source">כ"א:כ"ג</a>, <a href="Vayikra22-2" data-aht="source">כ"ב:ב'</a>, and <a href="Vayikra22-15" data-aht="source">כ"ב:ט"ו</a>.</fn> all of which target specific priestly rituals and have little to do with the rest of the nation's actions.  On the other hand, this verse does differ from the parallel verses in that it is preceded by the general instruction of "וּשְׁמַרְתֶּם מִצְוֺתַי" and closes with the additional "הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם", perhaps allowing for a connection to both a broader audience ("בְּתוֹךְ בְּנֵי יִשְׂרָאֵל") and a wider range of actions.</p> |
<h2>Martyrdom and Sanctification?</h2> | <h2>Martyrdom and Sanctification?</h2> | ||
| − | <p>The sanctification of Hashem's name is commonly associated with the concept of sacrificing one's life for Hashem.  Yet, it is difficult to find an explicit discussion of the obligation of martyrdom in the Torah.<fn>As noted above, the context of the verse "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל", understood by many to be the source for "קידוש השם", is not overly connected to forfeiting one's life.  The verse of "וְאָהַבְתָּ אֵת י"י אֱלֹהֶיךָ בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ" in <a href="Devarim6-4-9" data-aht="source">Devarim 6:5</a> is another potential source for the obligation of martyrdom (see <a href="2" data-aht="subpage"> | + | <p>The sanctification of Hashem's name is commonly associated with the concept of sacrificing one's life for Hashem.  Yet, it is difficult to find an explicit discussion of the obligation of martyrdom in the Torah.<fn>As noted above, the context of the verse "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל", understood by many to be the source for "קידוש השם", is not overly connected to forfeiting one's life.  The verse of "וְאָהַבְתָּ אֵת י"י אֱלֹהֶיךָ בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ" in <a href="Devarim6-4-9" data-aht="source">Devarim 6:5</a> is another potential source for the obligation of martyrdom (see <a href="2" data-aht="subpage">גישות פרשניות</a> and <a href="Ahavat Hashem" data-aht="page">אהבת ה'</a>); however, it too can sustain multiple other interpretations.</fn>  It is only in the much later book of Daniel,<fn>See <a href="Daniel1-5-16" data-aht="source">דניאל א'</a>, <a href="Daniel3_2" data-aht="source">דניאל ג'</a>, and <a href="Daniel6" data-aht="source">דניאל ו'</a>.</fn> that we read of how Daniel and his friends were willing to be killed rather than transgress various commandments.<fn>While Chananyah, Mishael and Azaryah risk their lives in <a href="Daniel3_2" data-aht="source">דניאל ג'</a> over idolatry, Daniel acts similarly in <a href="Daniel6" data-aht="source">דניאל ו'</a> for prayer, and they all appear to place themselves in jeopardy in <a href="Daniel1-5-16" data-aht="source">דניאל א'</a> over the dietary laws.<br/><br/></fn>  Does the Torah mandate forfeiting one's life?  If so, under what circumstances and for which commandments?  Finally, is martyrdom related to the sanctification of Hashem's name and the aforementioned verses of Vayikra 22?</p> |
</page> | </page> | ||
</aht-xml> | </aht-xml> | ||
Version as of 04:43, 7 August 2019
חובת קידוש השם
הקדמה
Must Man Sanctify Hashem?
The concept of sanctifying Hashem's name ("קידוש השם") is considered by many to be one of the central precepts of Judaism. Perhaps surprisingly, however, nowhere in Torah is there an explicit command to do so. Though several verses admonish against profaning Hashem's name, both in connection with specific prohibitions1 as well as more generally,2 no parallel directive exists for sanctification. Hashem speaks repeatedly about His sanctifying of 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 often cited source for the obligation to sanctify Hashem's name is found in ויקרא כ"ב:
EN/HEע/E
(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.
This source, however, is far from a simple one. First, the phrase "וְנִקְדַּשְׁתִּי" is not formulated in the imperative, as expected of a command, but is rather a passive form, as if it is merely the consequence of a previous action. 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, there are numerous parallel verses,5 all of which target specific priestly rituals and have little to do with the rest of the nation's actions. On the other hand, this verse does differ from the parallel verses in that it is preceded by the general instruction of "וּשְׁמַרְתֶּם מִצְוֺתַי" and closes with the additional "הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם", perhaps allowing for a connection to both a broader audience ("בְּתוֹךְ בְּנֵי יִשְׂרָאֵל") and a wider range of actions.
Martyrdom and Sanctification?
The sanctification of Hashem's name is commonly associated with the concept of sacrificing one's life for Hashem. Yet, it is difficult to find an explicit discussion of the obligation of martyrdom in the Torah.6 It is only in the much later book of Daniel,7 that we read of how Daniel and his friends were willing to be killed rather than transgress various commandments.8 Does the Torah mandate forfeiting one's life? If so, under what circumstances and for which commandments? Finally, is martyrdom related to the sanctification of Hashem's name and the aforementioned verses of Vayikra 22?
