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

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.

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

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 implied and point to other verses such as the statement "I am the Lord your God..." which despite not containing a command, has been understood as the source for the obligation to believe in Hashem.

What type of behavior sanctifies Hashem's name?

Context – As the immediate context of the verse relates to priestly laws, there would seem to be no reason to suggest that this verse suddenly speaks of commandments relating to the nation's behavior.  This position might suggest that 22:31-33 actually closes a much larger unit of laws relating to holiness, stretching from Chapter 19-22.

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.

⁴ See Ibn Ezra and Abarbanel.

⁵ See Seforno.