We will begin to shed some light on the subject by referring to a teaching in the Mishnah (Avos 6, 11): "כל מה שברא הקב"ה בעולמו לא בראו אלא לכבודו"—everything HKB”H created in His world, He created solely for His glory. This prompts the Yismach Moshe (Bereishis) to ask the following question: In what way do the wicked, the idolaters, and the heretics reveal the glory of Heaven? He answers that the glory of Heaven is sanctified when HKB”H exacts judgment and punishes them. This was evident in Mitzrayim, when the Egyptians were subjected to the ten plagues.
There is, however, a significant difference. The righteous sanctify His name while they are alive, while the wicked do so when they perish. Accordingly, the Yismach Moshe employs this concept to interpret the statement of Shlomo HaMelech (Mishlei 16,4): "כל פעל ה' למענהו וגם רשע ליום רעה"—everything Hashem made, He made for His sake, even the evildoer for the day of retribution. In other words, all of creation sanctifies the name of Heaven. Even the wicked sanctify Hashem "ליום רעה"—when their just punishment is meted out.
This illuminating insight related to the passuk כל« »למענהו ›ה פעל is also found in the Derashos Chasam Sofer. He uses it to explain the formula instituted in tefilas Shacharis (U’va L’tziyon Goel): "ברוך אלקינו שבראנו לכבודו"—may Heaven be sanctified and glorified by our deeds—"והבדילנו מן התועים"—but one might wonder, since Heaven is also sanctified by the wicked, in keeping with the notion of "וגם רשע ליום רעה"—it seems that they, too, were created to glorify Him. Hence, the tefilah continues: "ונתן לנו תורת אמת"—the Holy One gave us the Torah and its commandments to fulfill while we are still alive. Thus: "וחיי עולם נטע בתוכנו"—our very lives give our Creator pleasure—as opposed to the wicked, whose lives serve no purpose; for only their deaths and downfall serve to sanctify Heaven.
Here is a loose translation of his sacred insight: In short, the rasha wastes his life on meaningless pursuits and angers the Creator throughout his life. So, his actions do not contribute to the glory of Heaven. Ultimately, however, Heaven will be sanctified by his downfall; such was the case with Pharaoh, and Sancheriv, and their ilk. A person’s main progeny are his good deeds. Hence, a rasha has no significant progeny, since all his deeds are evil.
The Kedushas Levi (Toldos) employs this amazing concept to explain the blessing Yitzchak bestowed upon Eisav (Bereishis 27, 40): "ועל חרבך תחיה ואת אחיך תעבוד"—by your sword you shall live, and you shall serve your brother. In other words, when Yitzchak finally became aware of Eisav’s wickedness, Yitzchak declared that Eisav would ultimately serve Yaakov and his offspring and sanctify the name of Heaven when he would fall prey to the sword, die, and perish.
