The final verses of Chapter 22 of Vayikra, at the heart of this week’s parashas Emor, seem, in some ways, to fold in upon themselves. “You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people—I am the Lord who sanctifies you, Who brought you out of the land of Egypt to be your God, I the Lord” (Vayikra 22:32-33). It would seem obvious that in a place where God’s name was being profaned the ability to truly sanctify God’s name would be greatly hampered.
Vayikra 22:32, the commandment not to create a chillul Hashem, is one that is frequently discussed within the Jewish community. We try to be pointedly aware of when our behavior reflects badly on our people, and thus on God, and we teach our children to strive to be a Kiddush Hashem always. One might think that the latter should come first, that we would be instructed to strive to sanctify God’s name and, in this way, we will avoid profaning it. But Hashem knows human nature and that it is easier to prohibit bad behavior than to specifically encourage good behaviors. Think how many times parenting experts say that you should try to praise good behavior – like praising your children for not fighting – except that is actually a much harder task.
Indeed, God adds an extra incentive for this behavior, reminding the people that it is He who brought us out of slavery and, more importantly, that He sanctifies us. We must avoid chillul Hashem because we are sanctified constantly by our very existence outside of slavery, and our state of being constantly sanctified by Hashem and recognizing it is how Hashem is sanctified in the midst of the people. Our behavior must be a constant reflection of the fact that we are sanctified.
It is, however, also interesting to note that these verses are the conclusion of a perek of sacrificial dos and don’ts that are specifically directed to the kohanim: “The Lord spoke to Moses, saying: Speak to Aaron and to his sons, that they shall separate themselves from the holy [sacrifices] of the children of Israel, which they sanctify to Me, so as not to desecrate My Holy Name” (22:1-2). And yet, it still has incredible implication for all of our people.
This chapter is followed by chapter 23, which is a complete listing of the festivals, of the ability of the Jewish people to sanctify time in honor of Hashem. Chapter 24, the final chapter of the parsha, begins with a discussion of the menorah and the showbreads, but then switches to the seemingly out of place story of the son of an Israelite woman (named Shulamit) and an Egyptian man. This son of an Israelite woman quarreled with an Israelite man, and the son of the Israelite woman ended up cursing God’s name. He was arrested and eventually stoned.
The Midrash and the commentaries provide the background to this story. The mother was a woman who was considered flirtatious and provocative. She was from the tribe of Dan, and, therefore, this man believed that he had a right to a place in that camp, but the Danites disagreed. They brought the argument to Moshe. When the court did not side in his favor, the son of the Israelite woman was so angry he cursed in God’s name.
Although certainly the man’s actions were his own, one cannot help but speculate what might have happened if he had been treated with more kindness by the Tribe of Dan (not to say that they were wrong, specifically). He should have been treated in a way that would have recognized his innate B’tzelem Elokim and connection to the Jewish people through his mother* – after all, along with all the Jews, he was protected from the plagues, traveled safely through the Sea of Reeds, received the Torah at Sinai, and survived by eating the miraculous manna in the Wilderness. All of these were Divine acts that kept him safe and sound – he could have come to be one who was able to sanctify Hashem’s name.
This is, of course, speculation. However, it brings us back to our more global understanding of avoiding chillul Hashem in order to allow kiddush Hashem (desecration/sanctification of God’s name). If we do not adhere to measures of kindness and moral behavior, we risk creating situations where God’s name is the opposite of sanctified. Everyday, within our homes and when in public, we have the opportunity, and sometimes the challenge, of these hand-in-hand mitzvot.
*As he was born prior to Mount Sinai and the giving of the Torah, he was subject to patrilineal descent rather than matralineal, which then became halacha.
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