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 to 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.
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.
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 Netziv, in contrast, assert that the verse is directed at the Children of Israel as a whole.
Context – These sources differ in how they connect our verse to its surroundings:
- Ibn Ezra views it as closure to the immediately preceding unit (Vayikra 22:26-30), which he believes is directed to the priests rather than the nation as a whole. 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 only to the priests..
- Abarbanel might instead view the verses as closure to the entire unit of Chapters 21-22 which all focus on laws relating to the priests and Mikdash. These chapters contain the recurring motif of dutifully following these laws so as to refrain from desecrating Hashem, who serves to sanctify. Variations of the phrase "וְלֹא יְחַלֵּל.. כִּי אֲנִי י"י מְקַדְּשָׁם" occur within each subset of laws,1 supporting the idea that 22:31 also relates specifically to priests and their laws.2
- Seforno might instead take a middle position, suggesting that the 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.
- The Netziv, iuniquely 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, thus, is able to connect
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,
