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.

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.
• 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

• Chapters 21-22 focus on laws relating to the priests and Mikdash, and 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 set of laws,¹ suggesting that the similar phrase in 22:32 might serve to close the entire unit.  This would support Ibn Ezra and Abrabnel's reading that the pharse relates specifically to priests.
• Seforno, could instead suggest that the

Positive Behavior

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

Sources:Bavli YomaYoma 86aAbout the Bavli, Bavli SotahSotah 10bAbout the Bavli, R. Saadia GaonR. Saadia GaonAbout R. Saadia Gaon, RambamIggeret HaShemadHilchot Yesodai Torah 5:11About R. Moshe b. Maimon,

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 See 21:6, 21:12, 21:15, 21:23, 22:2, 22:15 and 22:31.  Most of these verses are either at the beginning or end of a sub-unit.