Honoring Hashem

Emor

Lev. 21:1 - 24:23

Précis: This parasha is divided into four sections. First, it reviews procedures for the Priests to use to remain ritually pure. Second, it outlines the festival and holiday calendar. Third, it explains the use of the oil, and the bread on display on the altar. Finally, there is a brief narrative about a blasphemer who is condemned to death.

Leviticus 22:32 “You shall not profane My holy name, that I may be made holy in the midst of the Israelite people, I Adonai who sanctify you.” 

The entire Book of Leviticus is about “holiness.” While the Hebrew root for the word (kidusha) has an implication of separation or setting apart, most of the commentary over the ages has focused on the idea of separating or setting apart for very specific reasons.

            In the verse we read above, we read the important commandment not to profane God’s name (in the Hebrew “Chilul HaShem”). Not specified but clearly implied is a second commandment: that we are to engage in acts which sanctify God’s name (Kiddush HaShem). Profaning God’s name (“Chilul HaShem”) is explained by Rabbi Plaut as “any act that brings public disgrace on Jews and Judaism, [because it] diminishes God’s stature, tarnishes God’s reputation, and shames God's people in the eyes of the world.” As a result, a Jew who profanes God’s name in public ways (lying, cheating, etc.) violates the Covenant and reduces the ability of the Jewish People to succeed in its mission of being a “light to the nations.” We have seen all too frequently situations of “Jews acting badly” and the blame which comes to be associated with all Jews by the acts of a few.
            If profaning God’s name includes actions which reduce God’s light in the world, then acts to sanctify God’s name (“Kiddush HaShem”) enhance God’s light in the world.  Both concepts suggest that there is a dynamic relationship between Man and God, and that it is our responsibility not only to avoid improper acts which reflect badly on  Jews (and thereby on God); it is also our task to take affirmative steps to take affirmative actions which reflect well on ourselves and our fellow Jews, thereby enhancing God’s light in the world. The recent story of Israeli aid to the victims of the Nepal earthquake is an immediate and notable example of bringing honor to God thorough acts of chesed.

            The tragedies of Jewish history, especially the tales of martyrs who died to sanctify God’s name, have unfortunately left us with a slanted view of Kiddush HaShem. The main mitzvah as Rambam codifies it, is not to die for the sake of God, but to live for the sake of God, to sanctify His Name through our actions. Kiddush HaShem involves doing heroic and wonderful things as individual Jews and collectively as a people bringing honor to God.