Sanctifying Hashem's Name/2
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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,
