פרשת אמור תשכ"ט - קידוש וחילול ה'

And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you,

ולא תחללו YE SHALL NOT PROFANE [MY HOLY NAME], by transgressing My commands willfully. Having regard to what is implied in the statement: You shall not profane [My holy name] (viz., that it must be hallowed), what is the meaning of ונקדשתי? But, this implies a positive act of sanctification: Abandon yourself to martyrdom and hallow My name! I might think that this command applies even to the Israelite when he is alone (i. e., when no other Israelites are present when the heathen bids him transgress a Divine command)! Scripture, however, states: בתוך בני ישראל [AND I SHALL BE SANCTIFIED] AMIDST THE CHILDREN OF ISRAEL. — And when offering oneself to martyrdom, one should offer himself with the firm determination (lit., under the condition) to die if necessary, for he who abandons himself on condition (i. e. cherishing the hope) that God will not exact the sacrifice and that a miracle will happen to save him will have no miracle wrought for him; for thus we find in the case of Chananyah, Mishael and Azariah that they did not offer themselves for martyrdom expecting a miracle, as it is said (Daniel 3:17, 18) “[And God whom we serve is able to deliver us from the burning fiery furnace and He will deliver us out of thy hand, O king]. But if not, be it known unto thee that we will not serve thy gods etc. — Whether He saves us or whether he does not save, “be it known unto thee etc.” (Sifra, Emor, Chapter 9 5)