Sanctifying Hashem's Name/2

Sanctification of Hashem's Name

Exegetical Approaches

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Result of Observance

The words "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" describe a condition in which Hashem's name is sanctified, but do 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 22:27-32Devarim 6:5About 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") throughout the chapter²  which similarly serve to remind 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 conclusion.
• End of unit beginning 22:17 – Seforno might take a middle position, suggesting that verses 22:31-33 conclude the unit beginning 22:17.  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

Relationship to "וְלֹא תְחַלְּלוּ אֶת שֵׁם קׇדְשִׁי"

• According to Ibn Ezra, Abarbanel and Seforno this is an active command (aimed at either the priests⁴ or the nation⁵) the observance of which will lead to Hashem's sanctification.
• According to Netziv, in contrast, there is no connection between the two phrases except that they are both connected to the festivals.  "וְלֹא תְחַלְּלוּ" represents a warning not to behave inappropriately when celebrating as often happened in other religions.

Sources for martyrdom – Netziv learns the obligation to forfeit one's life rather than transgress the three cardinal sins of idolatry, illicit relations, and murder from a separate command: "וְאָהַבְתָּ אֵת י"י... בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ".

Positive Behavior

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

Sources:R. Saadia GaonR. Saadia GaonAbout R. Saadia Gaon, RambamIggeret HaShemadHilchot Yesodai Torah 5:11About R. Moshe b. Maimon,⁶ R. D"Z Hoffmann⁷

Passive form of "וְנִקְדַּשְׁתִּי" – The passive form is difficult for this approach.  If the verse is meant to be a command, it should be written in the imperative. These sources might suggest that the command is simply implied⁸ and in support could point to the statement "I am the Lord your God..." which despite not containing a directive, has nonetheless been understood as the source for the obligation to believe in Hashem.⁹

What type of behavior sanctifies Hashem's name?

• Performing commandments purely out of love – Rambam asserts that a person sanctifies Hashem's name when he observes His commandments with no ulterior motive, but rather out of love.
• Actions that cause others to praise – Rambam also claims that if a person behaves in a way that leads others to praise him, such as having a pleasant demeanor, good manners and speech,¹⁰ he will sanctify Hashem's name. 
• General upright behavior – R. Saadia Gaon and R. D"Z Hoffmann speak more generally about being upright in every action, observing Hashem's commandments, and being subservient to Him.¹¹ 

Context – As the immediate context of the verse relates specifically to priestly laws, it is difficult t understand why it suddenly speaks of commandments relating to the behavior of the nation at large.

• This position might respond that the fact that the directive is preceded by the general warning, "וּשְׁמַרְתֶּם מִצְוֺתַי", severs the direct connection to cultic law and  supports the possibility that verse 32, as well, speaks of general behavior.

• R. D"Z Hoffmann goes further to suggest that 22:31-33 serve as a summation¹² to the much larger unit of laws relating to holiness which stretches from Chapter 19 through 22.¹³  After many specific commands warning against profaning Hashem, at the conclusion of the unit Hashem elaborates and gives a general command to sanctify Him.

Relationship to "וְלֹא תְחַלְּלוּ אֶת שֵׁם קׇדְשִׁי" – Rambam and R. Hoffmann view the two commandments as flip sides of a coin, the only difference being the positive or negative formulation.  As such, desecration of Hashem's name would include sinning only to spite or anger Hashem, acting rudely or out of anger, and general disrespect or negligence in observance.

Biblical parallels – In Bemidbar 20:12 Hashem speaks of Moshe's sin with the rock as being a failure to sanctify Him. This position might suggest that his sin

Sources for martyrdom

Martyrdom

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

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, Sefer Yereim403, RambamSefer HaMitzvot Positive Commandment 9Sefer HaMitzvot Negative Commandment 63Hilchot Yesodai Torah 5:1-10About R. Moshe b. Maimon, Sefer Mitzvot GadolPositive Commandment 5, Sefer Mitzvot Katan44, RambanMilchamot Hashem Sanhedrin 18aShemot 20:5Vayikra 22:31About R. Moshe b. Nachman, RalbagVayikra 22:31-32Vayikra 22 Toelet 16About R. Levi b. Gershom,

Passive form of "וְנִקְדַּשְׁתִּי" – This position must explain why the word "וְנִקְדַּשְׁתִּי" is not in the imperative if it constitutes an active commandment.

Context – As there is nothing in the surrounding verses which speak of martyrdom, these sources struggle to explain why the commandment is placed here. R. David HaKochavi suggests that the context of sacrifices teaches that though in general animal sacrifices serve to replace a person, there are certain circumstances in which Hashem demands that a human sacrifice his soul for Hashem.

What is included? These sources disagree under which circumstances and for which commandments the command "וְנִקְדַּשְׁתִּי" obligates one to forfeit a life:

• All commandments in public and the three cardinal sins, even in private – Rambam in his Iggeret HaShemad and Mishna Torah suggests the broadest range, includin
• All commandments, but only in public – Most of these sources maintain that the command only speaks of the need to forfeit one's life when asked to transgress a mitzvah in public. This is logical if the purpose is to bring about a sanctification of Hashem; only if there are witnesses is Hashem's name glorified. Ramban maintains that the
• Only the sin of idolatry in public

Relationship to "וְלֹא תְחַלְּלוּ אֶת שֵׁם קׇדְשִׁי"

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, and 22:15. Almost all of these also serve as either introductory or closing statements.

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.

⁴ See Ibn Ezra and Abarbanel.

⁵ See Seforno.

⁶ See below that Rambam also learns the obligation of martyrdom from the phrase.

⁷ He also brings the opinion of Bavli Berakhot that the verse teaches that a quorum of ten is needed for words of holiness in prayer and Bavli Sanhedrin which learns from it the obligation of martyrdom.

⁸ They might further suggest that since the prohibition against profaning Hashem is written in the imperative, and sanctification is simply the flip side of this prohibition, it was self evident that it too is a command.

⁹ See, for example, Rambam Sefer Mitzvot  Positive Commandment 1, and Ramban and Ralbag on Shemot 20:2.  In this case, too, however, not all agree that the verse constitutes a commandment.

¹⁰ See also Bavli SotahSotah 10bAbout the Bavli which points to Yehudah as sanctifying Hashem's name when admitting his guilt before Tamar,  and to the behavior of the sages in Bavli Yoma.

¹¹ R. Hoffmann claims that it is through such servitude that Hashem is proclaimed as holy.

¹² He points out that the warning to consecrate Hashem in the closing verses is prefaced by a general warning to heed Hashem's commandments, which parallels other similar warnings in Vayikra 19:37, 20:8 and 20:22. It ends with mention of Hashem "הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם", since the purpose of the Exodus was to make the Children of Israel into a "מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ". Thus, the three verses together form an appropriate conclusion for the entire Holiness unit.

¹³ These open with the directive "קְדֹשִׁים תִּהְיוּ", and contain many warnings directed at the entire nation regarding both desecration of Hashem and sanctification of the people. See Vayikra 19:1-2, 19:12,20:3, and 20:7-8 which are aimed at the nation at large, and 21:6, 21:15, 21:23, 20:22, and 22:15 which are directed at the priests.