parshat emor answers

Emor 5729

Alef.

1. RaShI understands that the avoidance of Chilul is essentially passive. Consequently, not only must a person avoid Chilul, but he ought to proactively pursue the possibility of sanctifying HaShem as well. “VeLo Techallelu” alone would simply mean not to do anything that would give cause for people to disparage God and Judaism. However, to look for ways whereby onlookers will be impressed positively about God and Judaism is not inherent in the phrase “Velo Techallelu”.

2.  Perhaps RaShI wishes to clarify what is defined as pure Kiddush HaShem devoid of self-interest as opposed to an act of martyrdom that has wound up within it considerations of how the individual will be miraculously saved. Sanctifying not only God’s Name, but God Himself (“VeNikdashti” as opposed to “VeNikadesh Et Shem HaShem” which would parallel what was stated vis-à-vis Chilul) suggests a Mesirat Nefesh LiShmah.

3.  They clearly state that regardless of whether or not they will be miraculously saved, they will continue to believe in the Jewish God and not in any alternative.

דניאל פרק ג

(יז) הן איתי אלקנא די אנחנא פלחין יכל לשיזבותנא מן אתון נורא יקדתא ומן ידך מלכא ישיזב:

(יח) והן לא ידיע להוא לך מלכא די לאלהיך לאלהך לא איתינא איתנא פלחין ולצלם דהבא די הקימת לא נסגד: ס

If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king.  But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.

Beit.

1. The two approaches to Kiddush HaShem reflected in these sources are:

   a. Living a life in such a way that it brings credit to the belief system and religious practice.

   b. Being prepared to give up one’s life rather than violate a religious practice under certain conditions.

2. Summary of RaMBaM’s Mishneh Tora, Hilchot Yesodei HaTora 5:1-4,11:

1. אם עכו"ם מתכוון להנאת עצמו וכופה את היהודי לעבור, עובר חוץ מעל ש"ד, ג"ע, ע"ז.

2.  "     "          "    להעבירו על מצוות וכופה, א) אם בינו לבין עצמו יעבור על שאר המצוות כמו למעלה.

                                  ב) אם בפני י' מישראל, יהרג ואל יעבור.

3. "     "      כופה בשעת השמד, יהרג ואל יעבור בכל מקרה.

4. אם הדין יעבור ואל יהרג, והוא נהרג, מתחייב בנפשו.

    "      "   יהרג ואל יעבור, והוא נהרג, קידש את השם.

    "      "     "      "     "        "     "     בפני עשרה מישראל, קידש את השם ברבים.

    "      "     "      "     "         "  עובר, חילל את השם, אבל אינו מקבל עונש ב"ד של מטה מפני שהי' אנוס.

    "  הי' יכול לברוח מן המצב הרע הזה ולא ברח, דבר זה של גנאי לגביו.

   In the first instance, the coercion stems from a selfishness and self-centeredness of the coercer, and is not necessarily a reflection of his attitude towards Judaism. In the second, the intention is not for personal benefit but rather to aggravate the Jew and at the same time to demonstrate the perpetrator’s disdain for Judaism. Since this is the only way to account for the perpetrator’s actions, God and the religion are under attack, and one is called upon to demonstrate his loyalty to the latter rather than give in to the demands of the former. When Judaism is under attack not only from isolated individuals, but by the society’s leadership, then it is irrelevant what the intent of a particular coercer might be. Since disrespect is being universally shown to the religion, its practitioners are called upon to demonstrate their deep-seated beliefs at all costs, even their lives.

3.  Just as in the case of Pikuach Nefesh, the rationale is that it is better that one Shabbat be violated in order that the potential for the observance of many more Shabbatot in the future be maintained, similarly, if there is a way to allow for future observances of the Commandments, the present violation is trumped and ought to be ignored. Someone who prefers to die at this point is viewed as demonstrating a lack of spirituality in the sense of desiring to fulfill many more Mitzvot in the future.

4.  While one might assume that “VeChai BaHem” is a paradigm and the rule should be that when coerced, one should violate any and all Commandments regardless of the circumstances, the Rabbinic tradition that is manifested in Tora SheBe’Al Peh ultimately defines which Commandments and under which conditions it is acceptable to deliberately transgress.