The concept of Kedushah, often translated as holiness or distinctiveness is a recurring theme in the middle section of the Book of Vayikra. It is referenced with regard to forbidden relationships, and with regard to the Temple, including its spaces and the Kohanim that serve there. But a single verse Parshat Emor is the foundation of another fundamental expression.

ויקרא כב (לב) וְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קׇדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם׃

Vayikra 22 (32) You shall not desecrate My Holy Name. I shall be sanctified amidst the children of Israel. I am the Lord Who sanctifies you.

We are warned against the description of God’s name. But beyond the negative, we are instructed to sanctify God’s name. This mitzvah is not limited to Kohanim or individuals with special status, but rather it is directed toward every member of the Jewish people. The Rambam outlines the structure of this mitzvah:

רמב"ם יסודי התורה ה

(א) כל בית ישראל מצווין על קידוש השם הגדול הזה, שנאמר "ונקדשתי בתוך בני ישראל" (ויקרא כ"ב:ל"ב), ומוזהרין שלא לחללו, שנאמר "ולא תחללו את שם קדשי" (ויקרא כ"ב:ל"ב). כיצד, בשעה שיעמוד גוי ויאנוס את ישראל לעבור על אחת מכל מצוות האמורות בתורה או יהרגנו, יעבור ולא ייהרג, שנאמר במצוות "אשר יעשה אותם האדם וחי בהם" (ויקרא י"ח:ה'), ולא שימות בהם. ואם מת ולא עבר, הרי זה מתחייב בנפשו:

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(1) The entire house of Israel are commanded regarding the sanctification of [God's] great name, as [Leviticus 22:32] states: "And I shall be sanctified amidst the children of Israel." Also, they are warned against desecrating [His holy name], as [the above verse] states: "And they shall not desecrate My holy name.” What is implied? Should a gentile arise and force a Jew to violate one of the Torah's commandments at the pain of death, he should violate the commandment rather than be killed, because [Leviticus 18:5] states concerning the mitzvot: "which a man will perform and live by them." [They were given so that] one may live by them and not die because of them. If a person dies rather than transgress, he is held accountable for his life.

When a person is forced by external circumstances to violate a mitzvah in the Torah at risk to his life, he should violate the mitzvah and preserve his life. Mitzvot are designed to be a source of life. Even technically violating a mitzvah can be an expression of the Torah worldview in action. This applies in medical situations as well, with the objective to preserve human life.

There are other situations where a person is required to give up their life, rather than engage in murder, forbidden relationships, or idol worship, or desecrating God’s name in public. The Rambam details a variety of situations and rulings. While much of chapter discusses these extreme circumstances, he returns to more ordinary circumstances toward the chapter’s conclusion.

רמב"ם יסודי התורה ה

(י) כל העובר מדעתו, בלא אונס, על אחת מכל מצוות האמורות בתורה, בשאט בנפש, להכעיס, הרי זה מחלל את השם, ולפיכך נאמר בשבועת שקר "וחללת את שם אלהיך אני י"י" (ויקרא י"ט:י"ב). ואם עבר בעשרה מישראל, הרי זה חילל את השם ברבים. וכן, כל הפורש מעבירה או עשה מצוה לא מפני דבר בעולם, לא פחד ולא יראה ולא לבקש כבוד, אלא מפני הבורא ברוך הוא, כמניעת יוסף הצדיק עצמו מאשת רבו, הרי זה מקדש את השם:

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(10) Whoever consciously transgresses one of the mitzvot related in the Torah, without being forced to, in a spirit of derision, to arouse [Divine] anger, desecrates [God's] name. Therefore, [Leviticus 19:12] states, regarding [taking] an oath in vain: "[for] you are desecrating the name of your Lord; I am God." If he transgresses amidst ten Jews, he desecrates [God's] name in public. Conversely, anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He - as Joseph held himself back from his master's wife - sanctifies God's name.

The simple everyday action of refraining from a prohibition or engaging in a mitzvah is also a sanctification of God’s name. This applies both in private and in public. When human action is reflection of Divine values, an expression of the Divine image, it sanctifies the Divine name.

רמב"ם יסודי התורה ה

(יא) ויש דברים אחרים שהם בכלל חילול השם, והוא שיעשה אדם גדול בתורה ומפורסם בחסידות דברים שהבריות מרננות אחריו בשבילן, ואף על פי שאינם עבירות, הרי זה חילל את השם. כגון שלוקח ואינו נותן דמי הלקח לאלתר, והוא יש לו, ונמצאו המוכרין תובעין והוא מקיפן, או שירבה בשחוק או באכילה ושתייה אצל עמי הארץ וביניהן, או שאין דיבורו בנחת עם הבריות, ואינו מקבילן בסבר פנים יפות, אלא בעל קטטה וכעס, וכיוצא בדברים האלו, הכל לפי גדלו של חכם צריך שידקדק על עצמו ויעשה לפנים משורת הדין:

וכן, אם דקדק החכם על עצמו, והיה דיבורו בנחת עם הבריות ודעתו מעורבת עמהם, ומקבילן בסבר פנים יפות, ונעלב מהן ואינו עולבן, מכבד להם ואפילו למקילין לו, ונושא ונותן באמונה, ולא ירבה באריחות עמי הארץ וישיבתן, ולא ייראה תמיד אלא עוסק בתורה, עטוף בציצית, מוכתר בתפילין, ועושה בכל מעשיו לפנים משורת הדין, והוא שלא יתרחק הרבה ולא ישתומם, עד שיימצאו הכל מקלסין אותו ואוהבין אותו ומתאוין למעשיו, הרי זה קידש את השם, ועליו הכתוב אומר "ויאמר לי עבדי אתה ישראל אשר בך אתפאר" (ישעיהו מ"ט:ג'):

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(11) There are other deeds which are also included in [the category of] the desecration of [God's] name, if performed by a person of great Torah stature who is renowned for his piety - i.e., deeds which, although they are not transgressions, [will cause] people to speak disparagingly of him. This also constitutes the desecration of [God's] name. For example, a person who purchases [merchandise] and does not pay for it immediately, although he possesses the money, and thus, the sellers demand payment and he pushes them off; a person who jests immoderately; or who eats and drinks near or among the common people; or whose conduct with other people is not gentle and he does not receive them with a favorable countenance, but rather contests with them and vents his anger; and the like. Everything depends on the stature of the sage. [The extent to which] he must be careful with himself and go beyond the measure of the law [depends on the level of his Torah stature.]

[The converse is] also [true]. When a sage is stringent with himself, speaks pleasantly with others, his social conduct is [attractive] to others, he receives them pleasantly, he is humbled by them and does not humble them in return, he honors them - even though they disrespect him - he does business faithfully, and does not frequently accept the hospitality of the common people or sit with them, and at all times is seen only studying Torah, wrapped in tzitzit, crowned with tefillin, and carrying out all his deeds beyond the measure of the law - provided he does not separate too far [from normal living] and thus become forlorn – to the extent that all praise him, love him, and find his deeds attractive - such a person sanctifies [God's] name. The verse [Isaiah 49:3]: "And He said to me: `Israel, you are My servant, in whom I will be glorified'" refers to him.

The Rambam notes that the sanctification of God’s name is not only related to the observance of technical commandments, but also includes a person’s general conduct. It is interesting that the standards by which a person is judged is commensurate with their stature and engagement with Torah. We don’t always encounter such variability in expectations. All Jews are expected to pick up a Lulav in the same manner. Perhaps this area is different, because for the average person, one’s attitude toward Torah is heavily influenced by their interactions with people who are associated with Torah. According to the Rambam, this is not a black and white category but a sliding scale. The degree to which a person is engaged with and associated with Torah, the higher expectations for their behavior and interactions with others.

The Torah scholar is not pursuing popularity. He does not need to reflect the fashions of the time. Rather, he must embody the ideals of the Torah, acting not only consistent with the letter of the law but the spirit of the law. It is through this careful attention to one’s conduct and one’s interpersonal interactions that one can play a role in sanctifying God’s name in everyday life.

References

Maimonides, M., Touger, E., Kaplan, B., Abramson, Z., & Silverstein, S. (2007). Mishneh Torah. New York: Moznaim Pub. Retrieved from: https://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

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