In its’ most limited sense, the
mitzvah of Kiddush HaShem – “V’nikdashti btoch
bnai yisroel,” (Vayikra 22:32) – entails sacrificing one’s
life for the sake of Heaven. The Rashba (Teshuvot 1, 55)
broadens the commandment, suggesting that actual martyrdom
is not required in order to fulfill this mitzvah.
Rather, one who recites the daily Shema, and, upon
reaching the verse “V’ahavta et HaShem Eloketcha b’chol
l’vavcha uv’chol nafshecha uv’chol m’odecha,” is willing
to offer his life for the sake of HaShem should such prove
necessary, also fulfills Kiddush HaShem. There is,
however, a completely different way of sanctifying G-d’s
name, and it too is included in the very same verse of the
Shema: “Vahavta et HaShem Elokecha – she’y’hey shem
shamayim mit’ahev al yadecha (Gemarah Yuma 80:6).
According to the Talmud,
“V’ahavta et HaShem Elokecha,” does not merely instruct one
to love HaShem, but also dictates that one behave in a
manner that causes HaShem’s name to become beloved to others
as a result – She’y’hey shem shamayim mit’ahev. More
specifically, the Rabbis continue to explain that the way to
generate this love of HaShem is to pray and study, and then
to proceed to interact honestly, respectfully, and
pleasantly with others in one’s business dealings or
professional endeavors. The resultant Kiddush HaShem
created through a consistently ethical demeanor and
lifestyle may be no less powerful than making the ultimate
sacrifice al Kiddush HaShem.
In describing the final plague,
the Torah (Shemot 12:29) reports that HaShem struck the
first-born Egyptians “B’chatzi haLayla,” at midnight.
Presumably, then, when HaShem previously informed Moshe
Rabbeinu of the impending plague, He stated that it would
commence at midnight. Yet, when Moshe informed Pharoah of
the same, he warns of HaShem striking “K’chatzot halayla,”
(Shem 11: 4) which can be understood to mean
approximately midnight. Why did Moshe not warn of a
plague at precisely midnight, which would seem to
better reflect G-d’s intent? Rashi answers that Moshe was
concerned that the Egyptian astronomers may miscalculate,
and consequently, should the plague not occur at precisely
midnight according to their calculations, “Yomru Moshe b’dai”
– they will claim that he, Moshe, is a charlatan. Moshe
Rabbeinu was not concerned about his reputation for his own
sake; were that to be the case, he would never have deviated
even slightly, from the verbatim instructions of HaShem.
Rather; explains Rabbi Moshe Feinstein zt”l, Moshe
understood that he represented G-d, and therefore, any
aspersion cast upon his character would in fact, as it were,
be cast upon HaShem as well.
One need not be a Moshe Rabbeinu
to be sensitive to what a Jew represents. Two striking
paradigms of a living Kiddush HaShem are offered by
the Talmud Yerushalmi (Bava Metzia 2,5). The first involves
one of the greatest Tana’im, Shimon ben Shetach; the second
an apparently ordinary man named Abba Oshiya of Turia, a
launderer by trade.
The students of Shimon ben
Shetach had graciously purchased a donkey for their master
in order to afford the former a source of rental income,
thereby obviating the need for any additional employment,
and thus allowing for full-time Torah study. Upon receiving
the donkey, the Rabbi noticed a pouch containing a precious
gem tied around the animal’s neck. When it became apparent
that the heathen seller had inadvertently forgotten to
remove his precious pouch, Shimon ben Shetach insisted that
the gem be returned. “But Rebbi,” asked the students,
“doesn’t Halakha allow one to keep items lost by heathens?”
To which the master responded:
“Do you think Shimon ben Shetach is a barbarian? I prefer
hearing (non-Jews proclaim) ‘Blessed is the G-d of the
Jews,’ than any (material) reward.”
Needless to say, the pouch was
quickly returned.
A similar attitude is displayed
by Abba Oshiya. Abba Oshiya had found a piece of jewelry
belonging to a gentile queen, and went to return it to its
owner. The queen was surprised at this apparently unusual
display of honesty, and slightly insulted that one would
assume that a woman of her stature would miss a single piece
of jewelry, as if she had no other. “But I have no choice,”
explained the Jew, “for the Torah commands that lost objects
be returned.” “Blessed be the G-d of the Jews,” responded
the duly impressed royal.
Perhaps the reason the Talmud
finds it necessary to relate two similar episodes is to
teach that while the behavior of Shimon ben Shetach was
praiseworthy, it should not be viewed as overly exceptional,
or as a middat chasidut, sublime conduct reserved for
those of the highest spiritual and moral character. Rather,
even a simple launderer such as Abba Oshiya can be expected
to be desirous of sanctifying shem shamayim. Every
Jew has the ability to make his or her life as a living
Kiddush HaShem.
Birkat Kohanim is
introduced with an unusual blessing: “Baruch Atah HaShem
Elokeinu Melech haOlam Asher Kiddushanu B’mitzvotav
V’tzivanu L’varech Et Amo Yisroel B’ahava.”
The Kohanim praise HaShem
for commanding them to bless the Jewish people with love.
The simple meaning, of course, is that the Kohanim
should bless their brethren in a loving manner. The Chozeh
of Lublin, however, offers an alternate interpretation. “B’ahava,”
with love, is not referring to the manner of blessing, but
instead reflects an additional, all-encompassing beracha.
HaShem commands that in addition to the specific blessings
contained in the text of the actual Birkat Kohanim,
the Kohanim bless the Children of Israel with the
beracha of love – “b’ahava,” namely, that all apply the
specific blessings of Birkat Kohanim – physical
well-being, spiritual accomplishment, and material success –
towards the ultimate goal of proliferating the love of
mankind for its’ Creator – She’y’hey shem shamayim mit’ahev
al yadecha. May we all be so fortunate.
Shabbat Shalom!
