וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל אֲנִי ה' מְקַדִּשְׁכֶם. (כב כג)
You shall not desecrate My Holy Name, I shall be sanctified amidst the children of Israel, I am the Lord Who sanctifies you.
In this week's parsha we are commanded with the prohibition against causing a חִלּוּל ה' - desecration of Hashem's Name, as well as the great mitzvah of קִדּוּשׁ ה' - sanctifying the name of Hashem. These two mitzvos have the same purpose of guarding and glorifying the Name of Hakadosh Baruch Hu.
The mitzvah of kiddush Hashem pertains to several instances where one is obligated to give up his life for the sake of his Master. The Torah states: וּשְׁמַרְתֶּם אֶת חֻקֹּתַי... וָחַי בָּהֶם (ויקרא יח ה) You shall observe My statutes and live by them. Chazal derive from here that one is required to perform the mitzvos of the Torah only where there is no danger to life, but there are exceptions to this rule.
These include the ג' חֲמוּרוֹת, three cardinal sins, which are עֲבוֹדָה זָרָה, גִלּוּי עֲרָיוֹת, שְׁפִיכַת דָּמִים - idol worshiping, adultery, and murder. In an occasion where one is forced to perform any of these acts, he must let himself be killed rather than transgress these aveiros. Another time when one must sacrifice his life rather than transgressing a mitzvah is at a שְׁעַת הַשְׁמָד - a time when gentile authorities wish to force Yidden to abandon their faith.
The Gemara (יומא פו.) tells us that Chillul Hashem is such a tremendous sin that even sincere teshuvah, the cleansing day of Yom Kippur, and suffering cannot atone for it. This also enlightens us regarding the great reward for Kiddush Hashem, since the Gemara tells us that the general rule is מִדָּה טוֹבָה מְרֻבָּה - מִמִּדַּת פֻּרְעָנוּת (יומא עו.) the reward for a mitzvah is far greater than the punishment for trasgressing it, the positive facet of every mitzvah has much a greater effect than its opposite. This means that the corresponding mitzvah of Kiddush Hashem is from the holiest mitzvos, whose effects are long-lasting and far-reaching, and for which we are greatly rewarded.
(עי' עוד רמב"ם פ"ה מה' יסודי התורה וסה"מ עשין ט ול"ת סג, ספר החינוך מצוות רצה-רצו)
Making a Kiddush Hashem
Even though the above mentioned events may be extremely rare, there is another aspect to this mitzvah which is applicable to us in our everyday life.
The Gemara tells us how one can be a vehicle for Kiddush Hashem quoting the possuk we say in kriyas shema; וְאָהַבְתָּ אֵת ה' אֱלֹקֶיךָ, You shall love Hashem your G-d. Chazal explain that this possuk indicates that one should behave in a manner in which שֵׁם שָׁמַיִם מִתְאַהֵב עַל יָדְךָ, Hashem's Name shall become beloved through your actions. This means that people will witness one who learns Torah and conducts himself in an ethical, honest and holy fashion, and they will exclaim אַשְׁרֵי אָבִיו שֶׁלִּמְּדוֹ תוֹרָה! אַשְׁרֵי רַבּוֹ שֶׁלִּמְּדוֹ תוֹרָה! - Fortunate is the father who taught him Torah! Fortunate is the Rebbe who taught him Torah! רְאוּ כַּמָּה נָאִים דְּרָכָיו כַּמָּה מְתֻקָּנִים מַעֲשָׂיו - see how nice are his ways, how perfect are his actions, for him the possuk says, וַיֹּאמֶר לִי (ישעיהו מט, ג) עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר - And He (Hashem) said to me, "You are My servant, Yisrael, about whom I will pride Myself."
When a person meticulously conducts himself in an honorable, honest manner and constantly fulfills the will of Hashem, others are inspired by his deeds, thus it creates a Kiddush Hashem.
The Gemara presents us with a few examples of how the Tanna'im and Amora'im were extremely careful to create a Kiddush Hashem by acting in a way that was entirely unquestionable and clearly virtuous.
Rav said that if he would buy meat, and not pay for it immediately, it would perhaps create a Chillul Hashem. Therefore, he always paid immediately upon purchase, and never allowed the shopkeeper to write it down instead in his ledger. When אביי would buy meat from two partners, he would separately pay both the full value of the meat. Lest one partner does not witness the payment, and erroneously believes that he has not paid. Only after both partners had received payment, would he show them together that he has only taken the value of one payment, and he would then add some more meat to reach the value of his double payment.
Furthermore, Rabbi Yochanan said that even though he was already sick, he would still not walk ד' אַמּוֹת, even four steps, without Torah and Tefillin. For it might lead to a chillul Hashem if someone unaware of his medical frailty saw him not immersed in Torah or Tefillin.
Tzadikim are Vigilant with Kiddush Hashem
Throughout the generations, our Tzadikim would go to great lengths to ensure that they do not inadvertently cause a chillul Hashem, and conversely, that a Kiddush Hashem comes about through their deeds. In fact, this was a life's mission.
Rabbi Pinchas Epstein zt"l, who served as the Ravad of the Eida Charidis in Yerushalayim, once went to a candy factory to inspect if it is eligible for kashrus certification, accompanied by his gabbai R' Avrohom Aharon Sheinberger.
The owner, a simple unlearned Yid, together with his daughter and son-in-law, were waiting for them outside the factory. When the owner saw Rav Pinchas, he immediately got the impression that he is a holy Jew, and he therefore asked him to bless his daughter and her husband who have been married for many years without meriting to have any children. R' Pinchas asked the son-in-law whether he was a Shomer Torah and mitzvos, and he replied in the affirmative. Rav Pinchas then asked him if, upon being blessed with a son, he would grant him the zechus of being Sandek by his child's bris, to which he readily agreed. A year later, he was informed of the joyous news that the young couple had given birth to a boy, and were inviting him to the bris.
R' Avrohom Aharon Sheinberger, who had witnessed this miraculous salvation brought about through Rav Pinchas' bracha, commented, "I knew that you can rule on all halachic matters, but I was not aware that you can bring about מוֹפְתִים, unnatural wonders."
Rav Pinchas responded that there was nothing unnatural about this couple's salvation. He explained that this simple factory owner was sure that the Ravad of Yerushalayim has an ability to give blessings that will bear fruit. I did not want to create a chillul Hashem by refraining from giving a brocha, or by giving a blessing that would not be fulfilled. I therefore blessed him wholeheartedly, and then came home and recited Tehillim for hours, so that no chillul Hashem should result from an unfulfilled blessing. Indeed, it was likely the power of my heartfelt tefillah for the purpose of generating a Kiddush Hashem that resulted in this young couple's salvation.
The holy Chofetz Chaim's extreme caution in this area was legendary. Many stories are told of the efforts he would extend in order to sanctify Hashem's name, always being very meticulous not to inadvertently cause a chillul Hashem.
He would sometimes arrive late to davening, as an אוֹנֶס, due to circumstances beyond his control. The halacha is that if one joins a minyan late, there are certain parts of davening that he should skip, in order to be able to join along with the tzibbur in the sections that are important to be said with the minyan. The Chofetz Chaim, however, did not skip any part of the davening lest someone observes a tzaddik omitting parts of davening and wrongfully concludes that it is not crucial to recite the entire tefillah b'kavonah.
Once, when coming late to shul, he went over to every member of the minyan after davening, explaining the reason for his delay that morning. When his grandchild, R' Hershel Zaks, questioned this action the Chofetz Chaim explained that he did this to ensure there was no chillul Hashem.
The Purpose of Our Lives
It is said that Rabbi Eliezer Gordon would whisper into the ear of every one of his newborn grandchildren 'holy neshama, you have come a long way from under the כִּסֵּא הַכָּבוֹד, if you create a kiddush Hashem, then your sojourn will have been worthwhile, if chas vesholom not, your birth was in vain'. Indeed, his descendants lived according to this mandate, growing up to be Talmidei Chachomim and Roshei Yeshiva who lived their lives dedicated to כְּבוֹד שָׁמַיִם.
Rabbi Eliyahu Meir Bloch was the son of R' Avrohom Yitzchok Bloch who was a son-in-law of R' Eliezer Gordon. He would share the financial burden of his father's yeshiva in Telz, joining his fundraising efforts.
Once, when the yeshiva was in extremely difficult financial straits, and the bochurim were literally starving, he traveled to America to seek the support of affluent yidden who lived there. He met there a wealthy philanthropist who offered to fully support the yeshiva, yet he attached a condition to his support.
At that time, R' Avrohom Yitzchok had publicized a scathing letter criticizing the fledgling Zionist movement. The potential benefactor requested that, in order for the yeshiva to receive his financial aid, the Rosh Yeshiva must tone down his rhetoric against the Zionists. R' Eliyahu Meir sent a telegram to his father, explaining the situation.
In his reply, R' Avrohom Yitzchok wrote: "The obligation to have a yeshiva is not engraved in stone like the עֲשֶׂרֶת הַדִּבְּרוֹת. If it is Hashem's will that the yeshiva survives, then He will ensure its continuity. However, the mitzvah of kiddush Hashem is stated explicitly in the Torah- וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל. If I will not come out vociferously against the Zionists, it will result in a terrible chillul Hashem. Maintaining the yeshiva is entirely not worthwhile if a chillul Hashem will come about as a result".
Higher the Status, Greater the Responsibility
The Rambam (הל' דיעות פ"ה ה"ו) derives an important lesson from the above mentioned Gemara, which the Mesillas Yesharim (פרק יא) expounds on. The Gemara states that a Talmud Chochem must be particularly careful to conduct himself in an honest and honorable manner. The Gemara brings examples of Rav and R' Yochanan who acted in a way that was לִפְנִים מִשּׁוּרַת הַדִּין, beyond what the halacha dictates, in order to avoid even a minor chance of chillul Hashem. They did not want anyone to have even a small suspicion that they had been unscrupulous.
The Rambam and Mesillas Yesharim stress that this teaches us that one must always approach his interpersonal relationships and business dealings in a way that will bring honor to the Torah. If a person is considered a Talmud Chochem in his community, then he must be extra careful to conduct himself virtuously.
If one is a frum Yid in a secular environment, then he too must be supremely cautious regarding his interactions. His business dealings as well as general communications and behaviors must befit his status of a frum Yid, so that a kiddush Hashem will come about. If a person is considered a chosuv and respected member of his community, it is incumbent upon him to behave in an honorable manner, always, so as to be מַרְבֶּה כְּבוֹד שָׁמַיִם בָּרַבִּים.
An Antidote to חִלּוּל ה'
As mentioned earlier, neither Yom Kippur nor affliction can atone for the grave sin of Chillul Hashem, only death. As it says אִם יְכֻפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמוּתוּן אָמַר ה' (ישעיה כב יד) this sin will not be atoned for until you have died, said Hashem. Chazal tell us that the descendants of עֵלִי הַכֹּהֵן all died at the young age of eighteen, as a result of the chillul Hashem that came about through the actions of his children, חָפְנִי and פִּינְחָס.
Chafni and Pinchas served in the Beis Hamikdash, and when a woman would bring a bird to sacrifice they would leave her waiting, first sacrificing all the larger, seemingly more important korbonos that had enough meat which could be consumed by the kohanim. This caused a chillul Hashem, and therefore their offspring were punished with early demise. This went on until they came to R' Yochanan ben Zakai, expressing their anguish over their terrible fate, to which R' Yochanan advised that they learn Torah as a merit for the decree to be nullified.
Indeed, the Gemara (ראש השנה יח.) tells us that אַבַּיֵי and רָבָא were both descendants of בֵּית עֵלִי. However, Rava lived until the age of forty because he immersed himself in Torah learning, and Abaya lived until the age of sixty, for he immersed himself in learning and also performed acts of chessed. The possuk tells us that Hashem promised that בֵּית עֵלִי would not merit forgiveness, וְלָכֶן נִשְׁבַּעְתִּי לְבֵית עֵלִי אִם יִתְכַּפֵּר עֲוֹן בֵּית עֵלִי בְּזֶבַח וּבְמִנְחָה עַד עוֹלָם (שמואל-א' ג יד), therefore I promised that the sin of Eli's children will never be forgiven through a sacrifice. Abaya and Rava explained this possuk by stating that though a sacrifice will never be able to bring atonement for Eli's children, Torah learning and גְּמִילוּת חֲסָדִים will generate their atonement. Since the sin of Chillul Hashem is so great, even sacrifices, Yom Kippur and yissurim cannot atone for it. However, what can rectify this terrible sin is Torah learning and acts of loving-kindness.
This is because Torah learning sanctifies Hashem's name in this world. It is therefore the antidote for the sin of desecrating Hashem's name, since it undoes the damage the chillul Hashem created. בְּחֶסֶד וֶאֱמֶת יְכֻפַּר עָוֹן - with chessed and emes, which is a reference to Torah, can a person rectify his sins. (משלי טז)
A chillul Hashem comes about when a person does not comport himself in an honest manner, being deceitful and unkind. Thus, Torah-which is the epitome of emes-and chessed-which rectifies the indecency of earlier acts-are the only way to reverse the effects of chillul Hashem.
Rectifying the Damage
Just like a sick person can only achieve healing through stopping any behaviors that were damaging to his body, and by performing acts that will restore that which he has damaged. So too, when a person has committed a sin he must first rectify the damage that his sin caused.
Rabbeinu Bachye quotes from Chazal that rectification for every aveirah can be attained by engaging in actions which are the opposite of that aveirah.
For example, if one has spoken loshon hara then he must thereafter immerse himself in the elevating words of Torah, as the possuk tell us יֵשׁ בּוֹטֶה כְּמִדְקְרוֹת חָרֶב, וּלְשׁוֹן חֲכָמִים מַרְפֵּא (משלי יב יח) There are those that wound like the teeth of a sword, and the language of chachomim, which refers to Torah learning, can heal them.
Additionally, if one has allowed his eyes to see unholy scenes, then he should cry cleansing tears, for his eyes to achieve healing, as it says, פַּלְגֵי מַיִם יָרְדוּ עֵינָי עַל לֹא שָׁמְרוּ תוֹרָתֶךָ (תהלים קיט קלו) - Rivulets of water ran down from my eyes because they did not keep Your Torah. Chazal explain this to mean that your eyes should cry, for they, the eyes, have not kept the dictates of the Torah.
Furthermore, one who has run towards aveiros, must now act with alacrity to perform mitzvos. If a person has shed innocent blood with his hands, then he should tie tefillin on his hands and his hands should provide tzedakah to the poor. So too, if one has desecrated Hashem's name in this world, he should learn Torah and do acts of chessed, which sanctify Hashem's name.
(רבינו בחיי ויקרא כג לב)
A Baal teshuvah once approach Rabbi Yisroel Yaakov Fisher zt"l in deep anguish. He cried that he found in Zohar Hakodosh that there are sins for which one can never atone. Because he was brought up irreligious, he actively did teshuvah and attempted to achieve atonement for his earlier sins. However, he was extremely pained to learn that he cannot achieve complete atonement due to certain transgressions.
R' Yisroel Yaakov comforted him with the Gemara that Abaya and Rava achieved atonement through limmud Torah and chessed. Even though the possuk says that there will be no atonement for them, aside for death, they managed to nullify the decree through these two mitzvos. This is because learning Torah and envolving oneself with chessed, will reverse the results of chillul Hashem, sanctifying Hashem's name in this world.
Glorifying Hashem's Name
The Ari Hakodosh says that the tefillah of יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵיהּ רַבָּא is a tefillah for kiddush Hashem. When one answers אָמֵן יְהֵא שְׁמֵיהּ רַבָּא מְבָרַךְ he sanctifies and glorifies Hashem's name. Perhaps that is the reason why the Gemara says (שבת קיט.) כָּל הָעוֹנֶה אָמֵן יְהֵא שְׁמֵיהּ רַבָּא בְּכָל כֹּחוֹ, whoever answers אָמֵן יְהֵא שְׁמֵיהּ רַבָּא with all his strength, his difficult decrees of seventy years, will be nullified. For the sin of Chillul Hashem can only be atoned for through death. However, when one answers Amen, he creates a Kiddush Hashem, which atones for the desecration of Hashem's name, and thus his earlier decree may be nullified.
One Mission Only
R' Yankov Bakst told a fascinating story which happened to his father R' Leib Bakst, a talmid of the Mir Yeshiva during WW2, which highlights the overriding importance of Kiddush Hashem.
When he was a bochur, he escaped together with the talmidim and staff of the yeshiva to Shanghai. It was there that he suffered a ruptured appendix, and was deathly ill. In this state, lying unconscious, he dreamt that he was in shamayim, appearing before בֵּית דִּין שֶׁל מַעְלָה. He recognized his Rebbi the Mashgiach, R' Yeruchem, amongst the assambeled rabbanim, and saw the Beis Din address him. They told R' Yeruchem that as his Rebbe he can present him with a שְׁאֵלָה, a Torah query. If he answers correctly, he will merit life, and if not, his time will be over.
R' Yeruchem presented his dear talmid with a fascinating query. He asked him, why does every angel only have one mission, whereas each Yid has multiple missions on this world? R' Leib saw himself replying, that indeed a Yid too has only one mission. His only mission on this world is to be מְקַדֵּשׁ שֵׁם שָׁמַיִם. Kiddush Hashem is the overriding mission, and all the Torah learning and mitzvos are part of this mission. His answer must have been found to be satisfactory, for he was granted continued life!
Let us remember that everything we do must have one ultimate goal, dedicated only to sanctifying Hashem's name. May we all merit to constantly fulfill this singular and holy mission of being מַרְבֶּה כְּבוֹד שָׁמַיִם בָּרַבִּים, thereby meriting that the possuk אֲשֶׁר בְּךָ אֶתְפָּאָר should be an appropriate description of us all! May we be zoche to see the day where Hashem's name will ultimately be glorified throughout the whole world with the arrival of Moshiach, speedily in our days! Amen.
גוט שבת