Shabbos Parashas Emor - 5774

Shabbos Parashas Emor - 5774

Rabbi Hal Miller

You shall not desecrate My holy name, and I shall be sanctified amidst the

children of Israel. I am Hashem who sanctifies you. [Vayikra 22:32]

From this verse we learn to act 'al kiddush Hashem' and not 'al chillul

Hashem'. What does it mean to desecrate or defile G-d's Name? What does it

mean to sanctify Him in Israel, or for Him to sanctify us? Are these equal

and opposite actions, or points on a continuous spectrum?

Rashi begins by asking why we would need "I shall be sanctified" to be written.

If the commandment "you shall not defile" is observed, would that not sanctify

G-d's Name? He concludes that they are separate commandments. But rather than

define them, he gives examples of how they are to be implemented. In Rashi's

words, "You shall not defile by violating My words intentionally. Why does

the verse say 'and I shall be sanctified'? To tell us to surrender ourselves."

He gives as an example Chananiah, Mishael and Azariah surrendering themselves

to G-d's mercy, not in exchange for a demanded miracle, but just to surrender

to His will. This, according to Rashi, is the definition of sanctification.

Rambam has difficulty with this Rashi. He describes the mitzvah of kiddush

Hashem as applying only when someone is forcing the Jew to violate another

mitzvah. Since we must 'choose life' over choosing to perform most of the

mitzvos, the only time this would apply is for the three prohibitions of

idolatry, sexual immorality, and murder.

Ramban agrees with Rambam regarding the sanctification point, but explains

differently "you shall not desecrate" as "by having among you a charlatan

who sacrifices a blemished animal to G-d", quoting Malachi 1:14.

Rav Moshe Feinstein asks on Rashi's explanation whether this means that

Rashi sees things as either desecration or sanctification. If so, how would

he classify those things which are neither? The Talmud discusses, as do

various mussar commentators, the Jew who follows each law to the letter,

while missing the point and purpose. One can be completely 'observant'

and at the same time not be 'Toradic', stomping on other people while

accomplishing his own 'mitzvah' with pride. An example is the case of the

Kohen rushing up the ramp to the Altar to be first to do a mitzvah, pushing

a fellow Kohen off and breaking his leg.

Sforno defines the desecration in terms of the surrounding environment. Since

the Jewish people are the 'priests to the nations', anything Jews do is noted

by the whole world. He says, "if you do not take care not to deviate from My

commandments, this would be the greatest desecration of My holy name."

The Gemora [Yoma 86a] lists stories about holy people who felt that for them,

many things that might be allowable (or excusable) in others would be a

desecration were these individuals to do the same things. Rav Moshe says, that

for them, "doing (these things) would be a profanation of Hashem's name,

although for others, who are not expected to behave in their elevated fashion,

these things would not be profanations." Rav Moshe goes on, "We can apply this

lesson learned here to the average man: if he is capable of learning at a

higher level, but is too lazy to do so, or if he is wealthy and capable of

giving a large sum but doesn't, this is a profanation of Hashem's name. Thus,

whoever does not sanctify, profanes." Thus Rav Moshe has come full circle, and

agrees with Rashi, with the caveat that what may be good when done by some

people is bad when done by others.

It is not for each of us to decide what is right or wrong for us individually,

but for us to learn what we are capable of doing individually, then doing it.

The whole world watches us. If we fail to live up to the high standards set

for us by Hashem, we are desecrating His name. If we succeed, we are doing

kiddush Hashem. Keep trying!