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Vol 27.23 - Emor 2                         Spanish French Audio  Video

Hebrew Text:

Page167  

http://www.chabad.org/library/bible_cdo/aid/9923/showrashi/true

 

Summary:
(5746) Explanation of the wording of Torat Kohanim on the verse (Lev. 22,32): "I shall be sanctified amidst the children of Israel" concerning one who surrenders his life for the sanctification of G-d's Name (Kiddush HaShem), assuming that G-d will surely perform a miracle for him and save his life" and the differences in Rashi(ibid). Three viewpoints (manners) in the boundary of Kiddush HaShem: Torat Kohanim, Rashi and Rambam (Sefer HaMitzvot pos 9 and Hil. Yesodey haTorah 5:4)
 

Synopsis:

This week's Torah portion, Emor, contains the mitzva (commandment) of kiddush Hash-m - the sanctification of G-d's name: "You shall not profane My holy name, so that I may be sanctified among the children of Israel."

A Jew must give up his life rather than deny G-d. Sacrificing one's life for the sake of G-d causes His name to be sanctified throughout the world.

There are actually two types of kiddush Hash-m.

The first is when a Jew is willing to give up his life but a miracle occurs and he does not die, and the second is when he is actually put to death.

Our Sages disagree as to which level constitutes a greater sanctification of G-d's name.

The great scholar and codifier, Moses Maimonides maintains that the main part of the mitzva is actually giving up one's life, thereby publicly demonstrating the extent of the Jew's unshakable faith in G-d.

However, the Midrash (Torat Kohanim) maintains that when a Jew is willing to sacrifice his life and he is saved by a Divine miracle, G-d's name is sanctified even more. In such a case, not only does everyone recognize the Jew's absolute devotion, but G-d's Hand is openly revealed.

Moreover, according to the Midrash, the person whose life has been saved has an additional merit.

To illustrate, the Midrash cites two examples of kiddush Hash-m, that of Chanania, Mishael and Azaria, who agreed to be thrown into the fiery furnace but were saved by a miracle, and that of two Jews by the names of Papus and Lulyanus.

"You are from the same nation as Chanania, Mishael and Azaria!" Maryanus told Papus and Lulyanus. "Let your G-d come and save you just as He did them!"

Papus and Lulyanus replied, "But they were righteous Jews and Nebuchadnezzar was worthy of witnessing a miracle. You, however, are an evil man, and we ourselves are worthy of death in any event because of our sins."

From this it seems that when G-d performs a miracle and a Jew's life is saved, that person possesses a great merit. The sanctification of G-d's name is therefore also commensurately greater.

However, both Maimonides and the Midrash agree that a Jew must never seek to sacrifice his life thinking that he will be miraculously rescued.

For Maimonides, this is because being saved at the last second detracts from the sanctification of G-d's name; for the Midrash, this is because "He who gives up his life with the intent of being saved by a miracle does not merit one." Relying on a miracle to occur actually prevents it from happening.

In the merit of learning these laws may we see the fulfillment of the verse, "My Great Name will be sanctified...and all nations will know that I am G-d" with the final Redemption.  (http://www.weeklylchaim.com/lchaim/5769/1069.htm)


Translation:

1. On the verse in our Parsha (Lev. 22:32) it states:

“You shall not desecrate My Holy Name. I shall be sanctified amidst the children of Israel. I am the L-rd Who sanctifies you”

(וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי יְהֹוָה מְקַדִּשְׁכֶם)

It states in Torat Kohanim – after it states that the explanation of “I shall be sanctified” is:

Surrender your life (and do not transgress G-d’s commandments), and sanctify My Name. (Now, one might think that this commandment applies even in private i.e., if he is not in the presence of ten or more Jews. Scripture, therefore, says here ) -

That:

“From here they said (אמרו) that anyone who surrenders himself while assuming (that G-d will surely perform) a miracle (for him and save his life) - for this person, G-d does not perform a miracle, However, if one surrenders himself, not assuming (that G-d will surely perform) a miracle (for him and save his life), for this person, G-d does perform a miracle”.

And he cites two proofs:

·         “For so we find in (the case of) Chananiah, Mishael and Azariah, who said to Nebuchadnezzar etc.

·         And when Marinus (Note: Marcius Turbo – Trajan’s prefect) captured Pappus and Julianus his brother, of Laodicea (Lydia) he said to them etc. (as in Par. 3)

Rashi in his commentary on Torah, cites the gist of the topic of Torat Kohanim (with differences, as will be explained, in par 6) and states in the heading:

“You shall not desecrate (My Holy Name):

(After his explanation of “You shall not desecrate” and after stating that “I shall be sanctified” means “Surrender your life and sanctify My Name . . amidst the children of Israel”.

That:

“When one surrenders oneself, he shall surrender himself with the willingness to die, for anyone who surrenders himself assuming that a miracle will be performed for him - G-d does not perform a miracle for him, for so we find in (the case of) Chananiah, Mishael and Azariah, who did not surrender themselves on the condition (that G-d would perform) a miracle etc.”

However Rambam in Sefer HaYad, in Hilchot Yesodei HaTorah, where he discusses the laws of Kiddush Hashem (the sanctification of G-d’s Name), does not cite that when surrendering oneself for the sanctification of G-d’s Name, must have the intent “to die” (למות ע״מ) (according to the aforementioned words of the Torat Kohanim).

Plainly, one could say that Rambam holds that the aspect that is stated in Torat Kohanim, is not meant as an obligatory condition of Halacha, to the Mitzvah of Kiddush Hashem, but rather as an the addition of a new aspect, and story etc.

This is emphasized in the words of the Torat Kohanim, as it states:

 “They said that anyone who surrenders himself while assuming (that G-d will surely perform) a miracle for him - for this person, G-d does not . . if one surrenders himself, not assuming (that G-d will surely perform) a miracle for him, for this person etc.” -

which is in the style of an independent statement and one of a story.

However since Rashi changes the wording and states it in a language of condition and directive - how to fulfill the Mitzvah, as he states:

and when one surrenders oneself, he shall surrender himself with the willingness to die” -

it is understood that Rashi accepts the aforementioned aspect in Torat Kohanim as a Din/Law in the Mitzvah of Kiddush Hashem

(and more so: since Rashi cites this in his commentary on Torah - on which he states “I have come only to explain the literal meaning of Scripture” (אני לא באתי אלא לפשוטו של מקרא) – it is a proof that this is a Din which is related to the understanding of the simple meaning of the verse).

One could say that this dispute between Rashi and Rambam in the explanation of the words of Torat Kohanim is a general argument (פלוגתא כללית) is the nature of the Mitzvah of Kiddush Hashem.

2.  One could say that the explanation in this is:

The Mitzvah of Kiddush Hashem is – in the words of Torat Kohanim – “Surrender yourself and sanctify My Name”, namely that a Yid should sacrifice his life without any qualms – he is prepared to die (אומקומען), G-d forbid, just (אבי) in order not to transgress a (severe) sin, and with this he sanctifies G-d’s Name.

When a Yid is sacrifices his life on Kiddush Hashem, and G-d creates a situation that the Yid is saved - and even more so if the salvation comes through a miracle – G-d’s Name is sanctified even more. However the question arises whether this manner of Kiddush Hashem (that comes through a miracle and deliverance) is a part of the Mitzvah of Kiddush Hashem

(As it states: “Surrender yourself and sanctify My Name”)

that the person fulfills, or whether this is an independent aspect - the miracle is a thing which G-d does, in order to sanctify  His Name in the world.

And this is the difference between Rashi and Rambam:

Rashi learns that the reason Torat Kohanim states “From here they said” is because it is a continuation in the explanation of the manner of fulfilling the Mitzvah of Kiddush Hashem – and when a Yid is saved through a miracle, the one who fulfills the Mitzvah has a relation (to the miracle, and therefore) to the addition in the sanctification of G-d’s Name and is also obligated in this.

And this is learned from that which the verse state “I shall be sanctified” in the passive voice (לשון נפעל) and in the language of a command (ציווי) – namely that the entire the sanctification of G-d’s Name comes in the “passive” manner of G-d. Thus, even the miracle of the salvation of the Yidden which is performed by G-d – the sanctification of G-d’s Name through this is – a part of the Mitzvah of Kiddush Hashem that the person fulfills.

And this satisfies the reason that Torat Kohanim states:

“From here they said (אמרו) that anyone who surrenders himself while assuming (that G-d will surely perform) a miracle (for him and save his life) - for this person, G-d does not perform a miracle, However, if one surrenders himself, not assuming (that G-d will surely perform) a miracle (for him and save his life), for this person, G-d does perform a miracle”.

For seemingly (there is a question):

When a Yid fulfills “Surrender yourself and sanctify My Name”, it is not the intent (אויסן) to do this with a condition, that G-d should save him through a miracle. For then this is not an aspect of “Surrender yourself”. On the contrary he makes a condition, “Al Menas” (על מנת - in Heb.) for his life! (קיום עצמו)

However the explanation is:

Torat Kohanim adds here, as aforementioned – that in this manner, he accomplishes the completeness of the “I shall be sanctified”:

When a Yid sacrifices himself – without “assuming that G-d will perform a miracle for him” then “a miracle is performed for him” – and it accomplishes the completeness of “I shall be sanctified” – that G-d made a miracle and saved the person who sacrificed himself.

3. According to his one can also understood why Torat Kohanim elaborates in the two proofs

(of Chananiah, Mishael and Azariah and when Marinus captured Pappus and Julianus etc.)

This is the wording in the first proof:

“For so we find in (the case of) Chananiah, Mishael and Azariah, for they said to Nebuchadnezzar ‘we do not care to answer you about this matter (We do not care to take counsel on what to answer you, for the answer is ready and fluent in our mouths – Rashi on the verse). ‘Behold there is our G-d whom we worship; He can save us. From the burning, fiery furnace and from your hands, O king, He will save (us). And if not, let it be known to you, O king, that we will not worship your god, neither will we prostrate ourselves to the golden image that you have set up’.”

Torat Kohanim cites the entire exchange that Chananiah, Mishael and Azariah said to Nebuchadnezzar - not just the conclusion of their words:

“And if not (i.e., if He does not save us), let it be known to you, O king etc.

(That in any event, we will not bow to your “image” (צלם), without concern whether they will be saved or not -)

But he also cites that which they said, that G-d can save them from the fiery furnace – for this concerns the Mitzvah of Kiddush Hashem:

When a Yid is sacrifices himself for the sanctification of G-d’s Name (to sanctify His Name, blessed be He), one must know that G-d can save him – and the salvation is (another) an aspect of sanctification of Shaim Shemayim (the Name of Heaven i.e. G-d).

And this is what Chananiah, Mishael and Azariah answered Nebuchadnezzar:

They knew that G-d “is able to save us”. However even “if not”, they will not, under any circumstance, bow to the “image” and they were prepared to sacrifices himself for the sanctification of G-d’s Name.

4. After this Torat Kohanim cites a second proof:

“When Marinus captured Pappus, and Julianus his brother, in Laodicea he said to them ‘If you are of the people of Chananiah, Mishael and Azariah, let your G-d come and save you from my hands’ They replied, ‘Chananiah, Mishael and Azariah were righteous men and Nebuchadnezzar also was worthy that a miracle would be performed through him. However you are an evil king, and you are not worthy that a miracle be performed through you. We deserve death from Heaven and if you will not kill us, G-d has many other agents of death, many bears etc. However in the future G-d will exact punishment of you for our blood’. (Despite this he killed them immediately). It was reported that they had not moved from there when officials from Rome arrived and split his skull with clubs. (c.f. Tal. Berachot 18a).

In other words:

It is a continuation and addition to the first proof - namely:

·         That the completeness of “I shall be sanctified” is when G-d performs a miracle and saves one who sacrifices himself – and Torat Kohanim emphasizes this aspect.

·         However, on the other hand, when G-d does not save the person who is sacrifices himself, it is because the person was not worthy, so much, that G-d’s Name should be sanctified through him.

According to this it fits (יומתק, or moreover, it proves) that even the continuation in Torat Kohanim, that, in actuality, they - Pappus and Julianus – did merit that “I shall be sanctified” should be accomplished with completeness. For there was a miracle – “they had not moved from there when . . split his skull with clubs.

5. Rambam however, holds that this manner of Kiddush Hashem which is explained in Torat Kohanim (that G-d’s Name is sanctified through a miracle) is not a Halacha, but rather an additional part of the Midrashei (homilies of the) Torah regarding the virtue of the Mitzvah and its reward.

The nature of a Mitzvah according to Halacha concerns the deed of the person and not something that G-d does (even when the cause for this is the deed of the person). And it is simple that it is not a thing which is accomplished through a miracle. For Torah and its Mitzvot were not established so that that one should fulfill them through a miracle.

It is similar in our case:

The Mitzvah of Kiddush Hashem in Halacha is – the act and deed of the person, in which the Yid surrenders himself to be killed for the sanctification of G-d’s Name.

And Rambam cites this is sefer HaMitzvot:

“This Mitzvah requires us to publicize the true religion to the masses. This must be done without fear of retribution, to the extent that even if a powerful tyrant tries to force us to deny G‑d (exalted be He), we may not obey him. We must rather unquestioningly submit to death, not even allowing him to think that we have denied G‑d (exalted be He) (by outwardly denying Him), even if we still maintain belief in Him in our hearts. This is the Mitzvah of Kiddush Hashem, in which all Jews are obligated. This means that allow ourselves to be killed by a tyrant for love of G‑d (exalted be He) and belief in His Oneness. (This is) similar to the actions of Chananiah, Mishael, and Azariah etc.” (As he elaborates there).

From this it is understood that this part and portion of Kiddush Hashem, which comes as a result of G-d’s saving the understood through a miracle, is a separate aspect and not a part of the fulfillment of the Mitzvah of “I shall be sanctified” that is incumbent on the person.

And perhaps one could say that the completeness of the fulfillment of the Mitzvah of Kiddush Hashem, manifests itself specifically, when the person, who sacrifices himself, is destroyed (אומגעבראכט) for the sanctification G-d’s Name.

(For when he is saved though a miracle, the fulfillment of the Mitzvah of Kiddush Hashem is not, so much, (tangible, and therefore -) complete).

This corresponds to the precise wording of Rambam that:

“If anyone about whom it is said: ‘Sacrifice your life and do not transgress’" and is killed (ונהרג) and does not transgress, he sanctifies (G-d's) Name.”

Rambam first states: "is killed” (and afterwards states) “and does not transgress”

(and not “and does not transgress and is killed”)

for the main completeness of Kiddush Hashem is not, (so much) in that which “he does not transgress” (and is saved through a miracle) but in that which he is killed for the sanctification of G-d’s Name. Since then, the power of the faith and the love for G-d, of the one sanctifying (his life), is physically and tangibly manifested.

And with this it is fits nicely that which Ramban states further, that:

“These are those slain by (the wicked) kingdom, above whom there is no higher level. Concerning them, states: "For Your sake, we have been slain all day, we are viewed as sheep for the slaughter," and states: "Gather unto Me, My pious ones, those who have made a covenant with Me by slaughter."

For seemingly, Rambam’s Sefer HaYad ls a sefer of Halachot and not (so much) that of homilies that write of the reward for fulfilling Mitzvot –

Therefore, what concern in Halacha (to state) the virtue of “those slain by the kingdom, above whom there is no higher level, and regarding whom it states”?

However Rambam cites this because this is a portion of the boundary of the Mitzvah of Kiddush Hashem:

This is not an aspect of “virtue” (alone), but this is a higher level (מעלה) in the fulfillment of the Mitzvah of Kiddush Hashem itself. They have fulfilled the Mitzvah with the epitome of completeness.

It comes out that according to the view of Rambam, the completeness of the intent of “I shall be sanctified” in the Mitzvah of Kiddush Hashem is – the sanctification of G-d’s Name which comes through “permitting ourselves to be killed” (which depicts in the essence (בתוך) of Bnei Yisroel the strength of faith of the Yidden) - therefore there is no room to say that the “performing a miracle for him” is a part of the Mitzvah of “I shall be sanctified”.

6. According to all the aforementioned, one can explain many of the differences in Rashi versus the explanation of Torat Kohanim (as will be explained) – for according to Rashi‘s commentary in the simple understanding of the verse, it comes out, that there is a third manner

(An manner that is an intermediary between Torat Kohanim and Rambam)

in the boundary of the Mitzvah of Kiddush Hashem.

Of the differences in Rashi‘s commentary:

1. Rashi cites only the first case of Torat Kohanim:

(“Anyone who surrenders himself assuming that a miracle will be performed for him - G-d does not perform a miracle for him”)

and omits the case of

“Anyone who surrenders himself assuming that a miracle will not be performed for him - G-d does perform a miracle for him”.

(And in conjunction with this, Rashi also differs in citing the proof:

1.       He just cites the proof of Chananiah, Mishael and Azariah – not the second proof of “when Marinus captured etc.” (As it is in Torat Kohanim)

2.       In the proof of Chananiah, Mishael and Azariah itself, Rashi does not cite the elaborate wording (as it is in Torat Kohanim), but just the part, whose subject is: “They did not surrender themselves on the condition that G-d would perform a miracle“.  (As it states: “we do not care to answer . .He can save us. . . And if not, let it be known to you”)

This is because the second proof and the first part of the speech of Chananiah, Mishael and Azariah – concern the aspect of “Anyone who surrenders himself assuming that a miracle will be performed for him - G-d does not perform a miracle for him (as aforementioned in par 3,4) which Rashi does not cite)

2. Even in the clause that Rashi cites:

“Anyone who surrenders himself assuming that a miracle will not be performed for him - G-d does perform a miracle for him”,

he does not state it as an independent statement (as it is in Torat Kohanim) but as a reason for that which he states previously that: “When one surrenders oneself, he shall surrender himself with the willingness to die – (and then he writes, as a reason):  For anyone (שכל)  (not “and anyone” (וכל)) who surrenders himself etc.”

For, in addition to the change from that of Torat Kohanim – even in the actual aspect it is not understood:

How is it possible to say (ווי שיקט זיך צו זאגן) that the reason for “he shall surrender himself with the willingness to die” is (the negative side) - that “Anyone who surrenders himself assuming that a miracle will be performed for him - G-d does not perform a miracle for him” (אין עושין לו נס).  Not only does this aspect (namely that “G-d does not perform a miracle for him”) not give a reason why he should sacrifice himself “to die” - but on the contrary, this brings out the opposite – that secretly, there is a thought that “G-d will perform a miracle for him”!

7. One could say that the explanation in this is:

It was mentioned previously that according to Torat Kohanim, the passive voice (“I shall be sanctified”) is a part of the body of the Mitzvah of Kiddush Hashem.

In other words, that the

(“one surrenders himself, not assuming (that G-d will surely perform) a miracle (for him and save his life), for this person), G-d does perform a miracle”,

also concerns the knowledge and intent of the person at the time of the fulfilling of the Mitzvah –

This means that he must know that G-d is able to save him and therefore he accomplishes the completeness of Kiddush Hashem (as is emphasized in the proofs of Torat Kohanim, as aforementioned)

However, in the simple understanding of the verse, one cannot say that the sanctification of G-d’s Name that comes as a result of the miracle of salvation through G-d - should be a part of the Mitzvah of the Kiddush Hashem of the person.

But rather - the Mitzvah is  

(like the aforementioned – par 5- in the view of Rambam) -

the deed of the person. “Surrender your life and sanctify My Name”.

The Mitzvah of Kiddush Hashem is “sanctify My Name” which is accomplished through the “surrendering” of the person.

(That when one sees how a Yid is ready to have Mesirat Nefesh, G-d’s Name is sanctified in the world)

(And because of this reason Rashi does not cite the aspect of

“when one surrenders himself, not assuming (that G-d will surely perform) a miracle (for him and save his life), for this person), G-d does perform a miracle”,

(With the proofs etc., as it is in Torat Kohanim) -

because according to Rashi, a person’s fulfillment of the Mitzvah, is not expressed in that which G-d should sanctify His Name more through performing a miracle).

Indeed, although the Torah states “I shall be sanctified”, a passive voice –which implies that the sanctification of the Name of Heaven which G-d makes (through perfuming a miracle) is indeed related to the Mitzvah of Kiddush Hashem. Nevertheless Rashi therefore explains that this comes to teach another addition in the “surrender yourself” of the person, namely that it must be in a manner of “surrendering himself with the willingness to die”.

Without this innovation, one could mean that when one sacrifices himself “for a miracle” (he hopes and relies that G-d will perform a miracle and save him) - it does not detract at all, in the sanctification of the Name of Heaven (“sanctify My Name”) since outwardly, his intent is not recognizable. Those that are near, see only his deed - that he is subjecting himself to be killed – the lack thereof is just that he performs the Mitzvah, not for the sake of Heaven and with purity.

That is why the verse states: “I shall be sanctified” – meaning that even the sanctification of the Name of Heaven through G-d’s actions, is related to the Mitzvah of Kiddush Hashem. Therefore it states:

“When one surrenders oneself, he shall surrender himself with the willingness to die”

 (For if not, he disrupts (שטערט), as it were, that which G-d should sanctify His Name through a miracle, since)

for “anyone who surrenders himself assuming that a miracle will be performed for him - G-d does not perform a miracle for him”.

It therefore comes out that the emphasis in Rashi is the opposite of the emphasis of Torat Kohanim:

According to Torat Kohanim, one learns from “I shall be sanctified” that the Mitzvah of Kiddush Hashem includes the knowledge that “a miracle will be performed for him” – that G-d can save him and through it, there will be a complete “I shall be sanctified”.

However according to Rashi, one learns from “I shall be sanctified” the opposite – that the intent of the person must be “in order to die” (in order that he not disrupt, as it were, the possibility of “I shall be sanctified”, in a revealed and tangible manner).

8. According to the aforementioned, another difference is nicely explained between Torat Kohanim and Rashi:

In Torat Kohanim the words are:

“(anyone who surrenders himself etc.) However, if one surrenders himself, not assuming that a miracle will be performed for him” (ושלא לעשות לו נסי).

Whereas in Rashi it states:

“(he shall surrender himself) with the willingness to die” (ע״מ למות)

According to the view of Torat Kohanim, that a person must (also) have the knowledge that G-d is able to perform a miracle and save him ( in order that a complete the sanctification of G-d’s Name is manifested) it comes out that, his surrender is not with a full (פולשטענדיקער) purpose and intent “in order to die” – it is only that, from his perspective, he is ready and surrenders himself, even when G-d will not perform any miracle ( to bring out the completeness of the sanctification of G-d’s Name) – “not assuming that a miracle will be performed for him”.

However according to Rashi, one learns from “I shall be sanctified” that “When one surrenders oneself, he shall surrender himself with the willingness to die” – he does not think at all about the salvation that G-d can do.

9. May it be G-d’s Will that through dealing with the laws of Kiddush Hashem, that one merits, speedily, the nullification of Galut – for the entire aspect of Galut is like the verse fully states that “My Name which was profaned among the nations” – the opposite of the sanctification of G-d’s Name

And there will be the complete “And I shall be sanctified” in the eyes of all the peoples. “I will sanctify My great Name . . and the nations shall know that I am the L-rd”.

With the true and complete Geulah through our righteous Moshiach, speedily and in our days, mamosh.

mSichas Shabbat Parshat Emor, 5742

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