Verse: ולא תחללו את שם קדשי
Command: Do not profane G-d’s Great Name
Vayikra 22:32
SMG
[The negative Mitzva is; do] not to profane the name [of G‑d] [α] as it says[i] ולא תחללו את שם קדשי. And in Gemara[ii]
- one who transgresses a positive Mitzva but does Teshuva; he doesn’t [even get a chance] to leave his place[1] before he is forgiven immediately, as it says[iii] שובו בנים שובבים ארפא משובתיכם. [β]
- one who transgresses a negative Mitzva but does Teshuva; the Teshuva holds [the sin and its punishment] in abeyance, and Yom Kippur atones, as it says[iv] כי ביום הזה יכפר עליכם. [γ]
- one who transgresses [a Mitzva for which the punishment is] כרת and [/ or] death by court; Teshuva and Yom Kippur [hold the punishment] in abeyance, and tribulations cleanse [δ] as it says[v] ופקדתי בשבט פשעם ובנגעים עונם.
- one who has on his hands [the sin of] the desecration of G‑d’s name; Teshuva, and Yom Kippur, and tribulations hold [the sin] in abeyance, and death cleanses [ε]. Concerning this it says[vi] ונגלה באזני וגו’ אם יכופר העון הזה לכם עד תמותון.
There, Rav(a) explains what case would be considered a desecration of G‑d’s name: for example,
- a Talmud Ĉaĉam [like himself] who purchases meat from the butcher but does not pay immediately. And as [Abaya] established in Gemara, that is referring to purchasing from a butcher who does not normally extend credit.
- Rav Naĉman bar Yitzĉok stated: for example [a person [ζ] about whom] people say ‘May G‑d forgive his sins’.
- Ravina bar Avdimi stated: for example, a Talmud Ĉaĉam whose friends are embarrassed about his reputation.
From this [η] Halaĉic [example(s)], one can learn [the general rule] that a desecration of G‑d’s name occurs when a Talmud Ĉaĉam is not meticulous in his actions and causes people to talk negatively about him.
[The SMG continues] ‘And I taught the exiles of Israel that one who lies to gentiles and steals from them are included in those who desecrate G‑d’s name, because they cause the gentiles to state the Jews have no Torah [morality], and as the verse says[vii] שארית ישראל לא יעשו עלוה ולא ידברו כזב ולא ימצא בפיהם לשון תרמית. And as taught in the Mishna[viii] Anyone who desecrates the name of heaven in private [θ], is punished publicly. When it comes to the desecration of G‑d’s name, one who transgresses accidentally or on purpose is [treated] the same[2] [ι].
And[3] as the Gemara says[ix] ‘and as it says in the first chapter of Gemara Kiddushin, G‑d does not provide credit against the desecration of G‑d’s name’ [κ] – meaning, if one had an equal number of merits [λ] and sins, but numbered within the sins was the desecration of G‑d’s name; judgement would be rendered as per the sins.
[1] An unusual turn of phrase. The quote from Yirmiyahu continues by providing detailed listings of various sins which the Jewish people are coming to beg forgiveness for. Out of his love for his people, Yirmiyahu forbears to be explicit and identifies their idol worship as being ‘falsehood from the hills and the many mountains’. Accordingly, once the Jews turn their back on such to leave their place, they are already forgiven. However, the places themselves still need to be cleansed of the remnants of idolatry, which is why G‑d states ארפא משובתיכם – I will heal their places.
[2] This is a direct quote from Rabbi Yoĉanan ben Broka in Pirkay Avos 4:4 – however, in the edition of the SMG available to me, the reference is not provided. I find it difficult to believe that the SMG was unaware of the quote from a Mishnah in Pirkay Avos. I can only assume the lack of sourcing was deliberate. Perhaps because Pirkay Avos is not the letter of the law.
[3] There is a dispute as to whether this was actually included in the SMG. There are many handwritten versions in which this section is omitted. See notes by Maharshal who excludes this.
[i] Vayikra 22:32
[ii] Gem. Yoma 86a
[iii] Yirmiyahu 3:22
[iv] Vayikra 16:30
[v] Tehillim 89:33
[vi] Yeshayahu 22:14
[vii] Tzephanya 3:13
[viii] Pirkay Avos 4:4
[ix] Gem. Kiddushin 40a
Introduction by SMS
[κ] A brief introduction: the Gemara states as follows:
Rabbi Ila’I the Elder stated if a person sees that his evil inclination is overpowering him, he should go to a place where he won’t be recognized, don black clothing and coverings [possibly so he won’t be seen][1] and do what his heart desires rather than desecrate heaven’s name in public.
The Gemara queries; is that true? Didn’t it say in a ברייתא that any who are not careful with the honor of the master [G‑d] don’t deserve to exist. What does it mean to be careless with the master’s honor? Rabba said, that is one who gazes at a rainbow[2]. Rav Yosef said, that is one who transgresses in private. [Rav Yosef’s explanation of the ברייתא seems to indicate that transgressing in private is worse – as the person deserves to be erased from existence – as compared to transgressing publicly for which the punishment is something other than the termination of existence.]
The Gemara answers; there is no contradiction. Rabbi Ila’I the Elder is discussing when the person lacks the power to overcome his evil inclination, and Rav Yosef is talking about a person who has that capacity but refuses to exercise it.
The Gemara continues; אין מקיפין בחילול ה’ regardless of if done inadvertently or on purpose. The Gemara asks; What does אין מקיפין mean? Mar Zutra said, that we don’t treat him like a storekeeper would. Mar bar Ravina said, that if he was balanced, this tips the scale.
Rashi explains; Mar Zutra refers to a storekeeper who extends credit during every transaction and collects the sum total all at once – but heaven doesn’t extend credit and collects on the sin of Ĉillul Hashem immediately. Mar bar Ravina refers to a balanced scale and among the sins was the sin of Ĉillul Hashem [even though the scale would otherwise be balanced, because of the nature of this sin] the sin tilts the scale towards a guilty verdict.
Rashi continues; the term מקיפין is similar to the usage elsewhere in Gemara Ĉulin[i] where Amaymar says אין מקיפין בבועי – we do not compare one lung to another. [which would mean the Gemara here is saying that the sin of Ĉillul Hashem cannot be compared to any other sin].
Tosefos notes in the name of Rabeinu Ĉananel; that since the Mishna states explicitly that the punishment is public, the term מקיפין is problematic. [For Mar bar Ravina that is, because the Mishna implies the punishment for Ĉillul Hashem is applied publicly – with no mention of consideration being given as to the status of the scaled of justice or other actions performed by the perpetrator.] Tosefos concludes that perhaps there is another ברייתא to which the Gemara is referring to.
Mosif Rashi notes there is another Gemara[ii] which is related; the students asked Rabban Shimon bar Yoĉai, why was the generation of Purim subjected to the decree of annihilation? He answered, because they enjoyed the party of Aĉash’vay’rosh.
The students followed up and asked, if so, why was the decree extended even to others who did not live in the capital Shushan [and who therefore presumably did not benefit from the party]? Rather, he answered, they bowed to the statue[3] of Nevuchadnezzar.
They asked, in that case, how were they deserving of the miracle of Purim, was there some type of bribery involved? He answered, they only bowed to the statue out of fear [with no intent of worship], therefore Hashem only punished them with fear [they were afraid for an entire year that they would be annihilated].
This Gemara implies that while the punishment for the Ĉillul Hashem of bowing to the statue of Nevuchadnezzar was public, the punishment was not as severe as a deliberate act of Ĉillul Hashem – which teaches us that the comparison between inadvertent and deliberate Ĉillul Hashem is only with regard to the punishment being public, not with regard to the severity of the punishment.
[1] Like a ninja.
[2] Possibly in reference to the description of G‑d’s glory in the prophecy of Yeĉezkel 1:28 as being compared to a rainbow. I should note that I have been guilty of this often, may G‑d forgive me.
[3] Presumably the statue had no idolatrous purpose but served simply as a symbol of submission to Babylonian authority. Daniel chapter 3 describes Nevuchadnezzar ordering a golden statue built sixty (60) cubits high and six (6) cubits thick be built on the plain of Dura in Babylon – and whoever would not bow to the stature would be cast into the furnace.
A rough estimate of the volume of the statue results in about 2,000 cubic feet of gold, or approximately 386,000 kilograms or appx 2/10th of a percent of the estimated gold reserves of the entire world. Rashi notes from Rav Bibi that the statue was not made of gold based on those dimensions – presumably related to the softness of the metal which would not be able to support such a weight. Rather, the statue was constructed of whatever material it was made, and all the gold captured from Yerushalayim was poured to fill the pedestal on which it stood.
[i] Gem. Ĉulin 46b
[ii] Gem. Megilla 12a
AMUDAY SHLOMO
[α] Why is the negative Mitzva tied[1] to the ‘name of G‑d’, more so than other transgressions, why didn’t the verse say, ‘don’t profane me’? It appears to me that G‑d was only concerned about the standing of the Jewish people – that they should not have a negative reputation and be reviled, because they are connected with G‑d’s name. Accordingly, the prayer for Rosh Hashana was established [using the phrase] ושמינו קראת בשמך. There is a proof for this from the verse[i] ומה תעשה לשמך הגדול as explained[2] in Yerushalmi[ii]. And especially for the remnants [of our people] whom G‑d has called – when they are not careful in their actions and profane the magnificent splendor [of G‑d], so-to-speak, it is as if we are profaning the holy name for which they are sanctified. And undertake to understand this.
[β] [Based on Rashi’s notes in the Gemara, Maharshal comments as follows] שובו בנים teaches us that there are transgressions that Teshuva alone atones for.
[γ] ביום הזה יכפר teaches us that there are transgressions which require Troubles, and probably lite [Trouble] for lite [transgressions], and harsh [Troubles] for strict [transgressions].
[δ] [For the third category, the SMG] doesn’t use the term ‘atone’ [but rather uses the term ‘Cleanse’, unlike] as he did with regard to [the previous category, where] Yom Kippur [alone provides atonement] because [with Troubles,] the strength of the body is softened like putty from the strength of the punishments.
[ε] ונגלה באזני – Hashem said in my ears that [he confirms] there are sins which will not be atoned for before death – which teaches us there are transgressions which have no atonement save in death.
[Maharshal having provided the background commentary based on Rashi notes as follows] And I say that the final verse from Yirmiyahu, ונגלה באזני can be assumed logically to relate to the transgression of profaning G‑d’s name, because if it referred to other transgressions, then why would the prophet have to state ונגלה באזני – which is a term similar to ‘whispering in my ears’. What secret is being revealed? This can only refer to the sin of profaning G‑d’s name, on which most of the world stumbles, and they think that since they haven’t done any transgression against the six hundred and thirteen (613) Mitzvos, it must be [that what they are doing] cannot be even interpreted as a sin. Therefore, the prophet says אם יכופר העון – meaning that people do this sin daily and it remains before them until they die.
[People can make this mistake because the negative Mitzva is not tied to a predefined action. It is open ended and subjective – do not do anything that will result in a חילול השם. The sages offer various [extreme] examples as applicable to themselves regarding what would constitute a violation of this Mitzva:]
- Rav[a] – if I were to buy meat on credit [even if the bill is later paid in full].
- Abaye – when he would purchase meat from two partners, he would pay each in full, and later would bring them together to attempt to collect the change from his overpayment to the partnership as a whole.
- Rabbi Yoĉanan – if I were to walk four (4) amos without Torah or Tefillin.
- Rabbi Yanai – if one’s friends are embarrassed because of your reputation.
- Rav Naĉman bar Yitzĉok – if people say, ‘May his Master forgive him’.
[In commenting on the discussion surrounding Rava’s example of a Ĉillul Hashem above, Maharshal quotes] Rashi explains this is an admonition to a buyer to bring money [to pay the tab] because when the buyer delays paying, people will consider him to be a robber and will learn from him not to be careful with theft.
And I say that even if the Talmud Ĉoĉom writes the debt out in his personal books and will therefore not come to steal at all [because he will certainly come back and pay the debt so he can clear his books], nevertheless, people will think that just like others don’t keep track [and pay their bills] neither does he. And the Talmud Ĉoĉom will be busy studying and will forget – this is why people can suspect him, which is a Ĉillul Hashem.
[ζ] [In commenting on Rav Naĉman bar Yitzĉok’s example] Obviously the people are referring to a Talmud Ĉoĉom, because if he was a low-life, people wouldn’t ask that G‑d have mercy on him.
[η] Maharshal notes that the text should be changed from ‘From this Halaĉic example’ to ‘From these Halaĉic examples’ – from all of them.
[θ] Some would question if this refers to each sin, because when one does a sin in hiding, and G‑d punishes him publicly, the world doesn’t know his bad actions – they could think that there is no reciprocation as the punishments [don’t fit the crime], rather [they would think] everything is ordained by luck; and [what occurred to the sinner] is only his bad luck. However, [the writing of the SMG] doesn’t warrant this, because then he should have written ‘One who sins in private’ rather than ‘One who desecrates [the name of heaven in private]’. Because the phrase ‘One who desecrates’ implies that the sin here is the desecration. Therefore, it appears [that the SMG is singling out] the Ĉillul Hashem specifically. This is also implied from Tosefos, and also the Abarbanel who implies that if the punishment is public for one who commits a Ĉillul Hashem privately, then certainly that is the case for a public desecration – in order that G‑d’s name be sanctified publicly.
[ι] Rambam writes that Ĉas v’Sholom we should equate inadvertent transgressions with deliberate – rather the intent here is that the punishment is public, whether the transgression was inadvertent or deliberate. The Abarbanel offers an explanation for this as being similar to the rule that ‘ignorance of the law is no excuse’.
[κ] Maharshal notes this is not part of the text of the SMG.
From the Gemara we can see that the term אין מקיפין is used to mean we do not compare – similar to the Gemara Ĉulin where Amaymar states we do not compare lungs. Here, the meaning would be used that if a person’s scales of justice were balanced, this sin would tilt the scales in favor of guilt, as is actually concluded in the book – [the edition of the SMG which includes this section].
If so, the SMG would not have written the section with אין מקיפין, because if he would have written that and the explanation would have been interpreted like the other opinion in the Gemara, namely that of Mar Zutra – who states that אין מקיפין means punishment is enacted immediately, not like a store keeper – while the SMG notes that his interpretation is like Mar bar Ravina – who states אין מקיפין means that this sin is incomparable – then why would the SMG reintroduce the Gemara as if it were a second quote when he says ‘and as it says in the first chapter of Gemara Kiddushin’? He still hasn’t provided the explanation of Mar Zutra at all.
And if the SMG’s intention was not to provide the explanation of Mar Zutra, it still doesn’t clarify why the SMG states ‘and as it says in the first chapter of Gemara Kiddushin’.
[λ] [Notwithstanding Maharshal previously editing out the final paragraph of the SMG, he proceeds to provide commentary on it anyway.] Equal measure of good deeds and sins; normally the Great Good [G‑d] leans toward kindness, nevertheless, since the sin of Ĉillul Hashem is included, it is weighted [toward guilt].
However, some explain differently – if the sin of Ĉillul Hashem is so severe, then it was never equally weighted. And if it was equally weighted, why would the sin of Ĉillul Hashem be the determining factor? [Maharshal continues] This question is nonsense, since even if the sin might be equal to other sins in terms of punishment, nevertheless it is more hated in the eyes of G‑d, who would otherwise have ruled favorably for the person in balance. We find the same attitude with regard to failure to perform the Mitzva of Tefillin, upon which our sages taught that on the day of judgement, if one was careful with the Mitzva of Tefillin, the side of merit will be determinate, but if he has neglected to be careful with the Mitzva of Tefillin, then the side of guilt will be determinate.
[1] Rashi on Yehoshua notes the Midrash that the Jewish people are tied to Hashem’s name but adds that the simple meaning of the verse is that G‑d’s reputation for strength would be tarnished.
[2] Rabbi Shimon ben Lakish in the name of Rabbi Yanay explained this by means of a parable: there was a king who had a key to his jewelry box. Afraid of losing it, he attached it to a chain [and hung it on his neck] – this way the key would not be lost. So too G‑d attached the Jewish people [the key] to his great name to himself so that they would not be swallowed up by the nations. Immediately after Yehoshua’s statement, G‑d responded by pointing out the sin that had caused Yehoshua’s temporary military setback.
[3] Like a ninja.
[4] Possibly in reference to the description of G‑d’s glory in the prophecy of Yeĉezkel 1:28 as being compared to a rainbow. I should note that I have been guilty of this often, may G‑d forgive me.
[5] Presumably the statue had no idolatrous purpose but served simply as a symbol of submission to Babylonian authority. Daniel chapter 3 describes Nevuchadnezzar ordering a golden statue built sixty (60) cubits high and six (6) cubits thick be built on the plain of Dura in Babylon – and whoever would not bow to the stature would be cast into the furnace.
A rough estimate of the volume of the statue results in about 2,000 cubic feet of gold, or approximately 386,000 kilograms or appx 2/10th of a percent of the estimated gold reserves of the entire world. Rashi notes from Rav Bibi that the statue was not made of gold based on those dimensions – presumably related to the softness of the metal which would not be able to support such a weight. Rather, the statue was constructed of whatever material it was made, and all the gold captured from Yerushalayim was poured to fill the pedestal on which it stood.
[i] Yehoshua 7:9
[ii] Yer. Ta’anis 2:6
[iii] Gem. Ĉulin 46b
[iv] Gem. Megilla 12a
RASHI
Rashi on[i] ולא תחללו states at length that this is a prohibition for those who disobey on purpose. He then continues: Since the verse already stated ולא תחללו what else does [the next word] ונקדשתי teach us? Give yourself and sanctify my name. You might think this applies only to an individual – that is why the verse continues בתוך בני ישראל.
And when one is giving oneself over, he should do so knowing that he could die – because one who sacrifices himself on the expectation of being saved by a miracle, does not have a miracle performed for him. Which is what we found by Ĉananya, Misha’el and Azarya who did not sacrifice themselves expecting a miracle.
[i] Vayikra 22:32
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