Difference between revisions of "Sanctifying Hashem's Name/2"
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<category>Result of Observance | <category>Result of Observance | ||
| − | <p>Vayikra 22:31 | + | <p>Vayikra 22:31 describes a condition in which Hashem's name is sanctified, but does not constitute an obligation perform a specific action.</p> |
| − | <mekorot>R. Yochanan in  <multilink><a href="BavliMegillah23b" data-aht="source">Bavli Megillah</a><a href="BavliMegillah23b" data-aht="source">Megillah 23b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="IbnEzraVayikra22-31-33" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra22-31-33" data-aht="source">Vayikra 22:31-33</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="AbarbanelVayikra22" data-aht="source">Abarbanel</a><a href="AbarbanelVayikra22" data-aht="source">Vayikra 22</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoVayikra22-32" data-aht="source">Seforno</a><a href="SefornoVayikra22-32" data-aht="source">Vayikra 22:32</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="NetzivVayikra22-27-32" data-aht="source">Netziv</a><a href="NetzivVayikra22-27-32" data-aht="source">Vayikra 22:27-32</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink></mekorot> | + | <mekorot>R. Yochanan in <multilink><a href="BavliBerakhot21b" data-aht="source">Bavli Berakhot</a><a href="BavliBerakhot21b" data-aht="source">Berakhot 21b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink> and  <multilink><a href="BavliMegillah23b" data-aht="source">Bavli Megillah</a><a href="BavliMegillah23b" data-aht="source">Megillah 23b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="IbnEzraVayikra22-31-33" data-aht="source">Ibn Ezra</a><a href="IbnEzraVayikra22-31-33" data-aht="source">Vayikra 22:31-33</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="AbarbanelVayikra22" data-aht="source">Abarbanel</a><a href="AbarbanelVayikra22" data-aht="source">Vayikra 22</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoVayikra22-32" data-aht="source">Seforno</a><a href="SefornoVayikra22-32" data-aht="source">Vayikra 22:32</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="NetzivVayikra22-27-32" data-aht="source">Netziv</a><a href="NetzivVayikra22-27-32" data-aht="source">Vayikra 22:27-32</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink></mekorot> |
<point><b>Passive form of "וְנִקְדַּשְׁתִּי"</b> – The passive form of the word "וְנִקְדַּשְׁתִּי" supports this position, suggesting that the sanctification is a consequence rather than a command.</point> | <point><b>Passive form of "וְנִקְדַּשְׁתִּי"</b> – The passive form of the word "וְנִקְדַּשְׁתִּי" supports this position, suggesting that the sanctification is a consequence rather than a command.</point> | ||
<point><b>Context</b></point> | <point><b>Context</b></point> | ||
<point><b>To whom are these words directed?</b><ul> | <point><b>To whom are these words directed?</b><ul> | ||
| − | <li><b>Priests</b> – Ibn Ezra and Abarbanel claim that the words are aimed at the priests. If they | + | <li><b>Priests</b> – Ibn Ezra and Abarbanel claim that the words are aimed at the priests. 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.</li> |
| − | <li><b>Nation </b> | + | <li><b>Nation </b>– R. Yochanan, Seforno and the Netziv, in contrast, asserts that the verse is directed at the Children of Israel as a whole. </li> |
| + | <ul> | ||
| + | <li>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.</li> | ||
| + | <li>According to R. Yochanan teh verse teaches that only within a group of ten ().</li> | ||
| + | </ul> | ||
</ul></point> | </ul></point> | ||
</category> | </category> | ||
Version as of 05:44, 11 May 2016
Sanctification of Hashem's Name
Exegetical Approaches
Result of Observance
Vayikra 22:31 describes a condition in which Hashem's name is sanctified, but does not constitute an obligation perform a specific action.
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.
Context
To whom are these words directed?
- Priests – Ibn Ezra and Abarbanel claim that the words are aimed at the priests. 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.
- Nation – R. Yochanan, Seforno and the Netziv, in contrast, asserts that the verse is directed at the Children of Israel as a whole.
- 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.
- According to R. Yochanan teh verse teaches that only within a group of ten ().
Positive Behavior
The phrase "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" obligates people to behave in a manner which will sanctify God's name.
Martyrdom
"וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" is the positive commandment to forfeit one's life rather than transgress commandments in public.
Sources:Sifra Vayikra, Yerushalmi Sanhedrin, Bavli Sanhedrin, Bavli Avodah Zarah, Rashi, Rambam, Ramban, Ralbag,
