Adapted by Channie Koplowitz Stein
While all of Bnei Yisroel is commanded to be holy, the kohanim/priests are given additional prohibitions beyond those of the rest of Bnei Yisroel. In fact, Rashi points out that the true definition of kadosh is separation or abstinence. Further, besides having these additional restrictions, the kohain is prohibited from resigning or waiving his status. The verse in the Torah states this once, and then seemingly repeats it in the inverse in the second half of the same verse: "They shall be holy to their God and they shall not desecrate the Name of their God." What is Hashem trying to tell us by this dual emphasis?
While Rabbi Druck begins by pointing out what seems obvious, that if you are indeed holy, you will not desecrate Hashem's Name, he continues that by juxtaposing the two clauses, Hashem is adding that holiness and desecration are individualized, that standards expected of a scholar may indeed be higher than those for the average Jew. Nevertheless, there are basic standards for everyone for which there is no middle path. Either you maintain those standards and keep yourself holy, or you will begin the slide into chillul Hashem, desecration of God's holy Name. When there are two distinct choices, adds Rabbi Rabinowitz, choose the one that promotes sanctity.
This is not a one time command only when the choice is life or death, writes Rabbi Zecharyahu in Omek Haparshah, but a choice we make throughout our lives, a choice to live a life according to God's will, a choice that sanctifies His Name in everything we do, a choice that makes the Torah beloved to those who observe the behavior of a Torah true Jew.
Sanctifying God's Name is a constant mitzvah, writes the Slonimer Rebbe zt”l in Netivot Shalom. We are in a constant battle with our yetzer horo to act in a way that sanctifies His Name. Every time we overcome societal pressures, internal desires, refrain from speaking loshon horo, we have created sanctity, for "the imagery of man's heart is evil from his youth."(Bereishit 8:21) We must exert the opposite force so that Hashem should be sanctified among Bnei Yisroel.
Citing the Choze of Dublin, the Netivot Shalom introduces a novel interpretation to the narrative of validate Yitzchak, the binding of Yitzchak. As we know, Avraham Avinu was willing to sacrifice his beloved son, and Yitzchak Avinu was willing to die on the altar to sanctify Hashem's Name. But Hashem changes the decree, and Avraham sees another ram entangled in the thicket, a ram he sacrifices in place of Yitzchak. The terminology here is strange; what "other" ram? The Netivot Shalom explains that the thicket represent the other challenges in our lives where we may be called upon to sacrifice something of ourselves and our desires. Every time we overcome a challenge in our relationship to others, every time we choose spiritual or religious obligation when we are not so inclined, we are sanctifying God's Name. That is why the Rambam zt”l includes the mitzvah of sanctifying God's Name in the section Yesodei HaTorah which includes Believing in Hashem, Loving Him and Fearing Him. We more easily observe mitzvoth that require some action, but we tend to give less attention to mitzvoth that deal with emotions like love and fear.
As we have noted, what constitutes desecration varies among individuals. However, expectations for anyone who looks Jewish, by wearing a kippah or skirts of a certain length, for example, who are obviously Jewish, must be careful to represent Jewish values in all we do. We do not live in a vacuum, and we are always being observed. That being said, privacy does not protect us from causing a chillul Hashem. Any sin is a chillul Hashem; being observed in public magnifies the transgression.
It is for this reason, writes Rabbi Zecharyahu, that immediately after accepting the yoke of Heaven by reciting Shema and Baruch Shem... that we continuing with Ve'ahavta..., loving Hashem and serving Him with all our heart, soul and resources. When we enter this mindset, we will remain more aware and strive to create sanctity and avoid desecration of His Name.
Kedushah is what Hashem wants even when it is difficult. We think that chillul Hashem happens only through actual sin or causing others to sin. Actually, the technical definitions of chillul is vacuum, empty space. Since Hashem's presence fills the entire world, anything that diminishes sanctity creates a void in the world, creates a chillul Hashem. When a person sins or acts inappropriately, he is implying that Hashem does not exist in this place. He has removed Hashem from his space and left an opening for the negative forces. The two exist side by side. When a vacuum is created by one, the other enters and occupies the space. There is no middle ground. There is either sanctification or desecration, explains Rabbi Nieman.
Whenever you are not growing spiritually, when you are not creating sanctity, you are creating chillul, void, desecration. Standing still without striving to move upward is in effect moving downward. Rav Biederman quotes a verse from Zecharyah that emphasizes this idea: "... I will grant you walking strides among these [angels] who stand here." While angels standing and swaying in one place, always remaining on the same spiritual level, human beings are walkers. Mankind has the ability and the mission to keep striving to ascend. Whenever there is no desire to grow spiritually, which is the whole purpose of our life, to strive to more closely resemble Hashem in Whose image we were created, we are as if dead [the other definition of challal].
Rabbi Mansour adds another layer of meaning to the verse we quoted. Man who is content where he is at and doesn't strive to move forward and grow is like chametz, content to sit on the counter and wait. Matzoh, on the other hand. needs to be constantly worked or it will lose its significance and its purpose. Each of us has the potential for greatness, for achieving our purpose, or for sliding back into a meaningless existence.
Let us contrast Moshe Rabbenu with Noach. At the beginning of his adulthood, Moshe is called an ish mitzri, an Egyptian man. By the end of his life, he is called an ish Elokhim, a man of God. Our introduction to Noach, on he other hand, is as an ish tzadik, a righteous man full of integrity. After surviving the flood, he is called an ish adamah, a man of the earth. Moshe kept growing throughout his life, even as he was approaching his last days; Noach busied himself completely in mundane tasks, in planting a vineyard, making wine, and, unfortunately becoming drunk. Don't sell yourself short; you too have unlimited potential. Keep striving.
The ladder of Yaakov's dream continues Rabbi Monsour, is the ladder of spirituality. Like the angels, some people are going up and some are going down. There is no staying in the middle without movement. You are going in one of the two directions. Think of an airplane with engines. When the engines are functioning, the plane stays in the air. But when the engines shut down, the plane does not continue coasting; it falls to the ground.
The world God created is all round notes Rav Tzadok HaCohen zt”l, from the earth itself to the formations in nature. Man creates much with straight lines and angles. If you put something round on a surface, like a ball, it will keep moving and rolling; if you put a square or a rectangle down, it will stay in place. You have to be like the ball, always moving, going to another shiur, looking for another opportunity for chesed or another mitzvah. Be like matzah, not like chametz. Like a human computer, we need constant updates. As Rabbi Hillel says, spiritual growth is not optional. It is mandatory. You are obligated to keep moving, even if it is slowly. There is no neutral.
We are responsible for using everything Hashem gave us in ways that put Hashem at the center of our lives, when we sit, walk around the marketplace, or work for a living. How would Hashem want us to behave in each situation? With Hashem as our mindset, we create a kiddush Hashem; with ourselves at the center, we create a chillul Hashem, explains Rabbi Biederman.
The kohanim are commanded to retain a separate kedushah. Will they keep that for God, or to stoke their egos? Every mitzvah and any positive act must be done for the purpose of kiddush Hashem.
This recommendation applies to all of us and to all observances, not just to kohanim, writes Mizkainim Esbonan citing the Netziv zt”l. We celebrate Shabbat and Yom Tov, but is our focus only on satiating our physical desires by gorging on the special foods and drinking, or do we acknowledge the special foods as symbolic of the sanctity of the day? If we do not focus on kiddush Hashem, we fall into chillul Hashem. Purim and Simchat Torah could chas veshalom become drunken orgies, even publicly. Then how could we say we had been "sanctifying the day" and sanctifying Hashem? [Will Tashlich at the water become mainly socialization with loshon horo and almost immoral behavior, instead of a concentration on casting our sins to the bottom of the sea? CKS]
In Arise: Aspire, Rebbetzin Smiles challenges us to be honest with ourselves. Are we honestly living a life that strives for clarity and spiritual authenticity, or are we deluding ourselves with the illusion of sanctity? Hashem commands that His Name be sanctified through us, His chosen nation. Let us yearn for His help so that we may live our lives with the desire to sanctify His Name throughout each day in everything we do.