~ What is the general context of verses 31 to 33?
~ Why do you think these rules receive these lines at the end?
(א) כָּל בֵּית יִשְׂרָאֵל מְצֻוִּין עַל קִדּוּשׁ הַשֵּׁם הַגָּדוֹל הַזֶּה שֶׁנֶּאֱמַר (ויקרא כב לב) "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל". וּמֻזְהָרִין שֶׁלֹּא לְחַלְּלוֹ שֶׁנֶּאֱמַר (ויקרא כב לב) "וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי". כֵּיצַד. כְּשֶׁיַּעֲמֹד עוֹבֵד כּוֹכָבִים וְיֶאֱנֹס אֶת יִשְׂרָאֵל לַעֲבֹר עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה אוֹ יַהַרְגֶּנּוּ יַעֲבֹר וְאַל יֵהָרֵג שֶׁנֶּאֱמַר בַּמִּצְוֹת (ויקרא יח ה) "אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם". וָחַי בָּהֶם וְלֹא שֶׁיָּמוּת בָּהֶם. וְאִם מֵת וְלֹא עָבַר הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ:
(ב) בַּמֶּה דְּבָרִים אֲמוּרִים בִּשְׁאָר מִצְוֹת חוּץ מֵעֲבוֹדַת כּוֹכָבִים וְגִלּוּי עֲרָיוֹת וּשְׁפִיכַת דָּמִים. אֲבָל שָׁלֹשׁ עֲבֵרוֹת אֵלּוּ אִם יֹאמַר לוֹ עֲבֹר עַל אַחַת מֵהֶן אוֹ תֵּהָרֵג. יֵהָרֵג וְאַל יַעֲבֹר. בַּמֶּה דְּבָרִים אֲמוּרִים בִּזְמַן שֶׁהָעוֹבֵד כּוֹכָבִים מִתְכַּוֵּן לַהֲנָאַת עַצְמוֹ. כְּגוֹן שֶׁאֲנָסוֹ לִבְנוֹת לוֹ בֵּיתוֹ בְּשַׁבָּת אוֹ לְבַשֵּׁל לוֹ תַּבְשִׁילוֹ. אוֹ אָנַס אִשָּׁה לְבָעֳלָהּ וְכַיּוֹצֵא בָּזֶה. אֲבָל אִם נִתְכַּוֵּן לְהַעֲבִירוֹ עַל הַמִּצְוֹת בִּלְבַד. אִם הָיָה בֵּינוֹ לְבֵין עַצְמוֹ וְאֵין שָׁם עֲשָׂרָה מִיִּשְׂרָאֵל יַעֲבֹר וְאַל יֵהָרֵג. וְאִם אֲנָסוֹ לְהַעֲבִירוֹ בַּעֲשָׂרָה מִיִּשְׂרָאֵל יֵהָרֵג וְאַל יַעֲבֹר. וַאֲפִלּוּ לֹא נִתְכַּוֵּן לְהַעֲבִירוֹ אֶלָּא עַל מִצְוָה מִשְּׁאָר מִצְוֹת בִּלְבַד:
(1) It is mandatory upon the whole house of Israel to sanctify this Great Name, for it is said: "And I shall be sanctified among the children of Israel" (Lev. 22:32). They are also charged not to commit Hilul Hashem, for it is said: "And y'all shall not profane My holy Name" (Ibid.). How are these commandments to be observed? If an idolater will force an Israelite to transgress one of the commandments of the Torah and threaten [the Israelite] with death for disobedience, it is mandatory that the Israelite transgress the commandment and be not put to death, for it is said concerning the commandments: "That which a person may do and live by it" (Lev. 18:5)—"live by it, but not die for it". Thus, if one chose death and did not transgress, their blood is upon their own head.
(2) What is the case in which those words apply? In all commandments, save idolatry, adultery and blood-shed. For these three commandments, if one will say to to an Israelite: "Transgress one of the three, or die," they should die and not transgress. What is the case in which those words apply? When the idolater intends to have a personal enjoyment, as when the idolater forces an Israelite to build his house, or cook his meals on Shabbat, or when he rapes a woman, and in like matters; but if the idolater merely intended to make the Israelite violate commandments, then, if it happen between themselves, and there aren't ten Israelites present, it is mandatory to transgress and not die; but if he forces the Israelite to go astray from one of the commandments in the presence of ten Israelites, the Israelite must suffer death and not transgress, even if the idolater's intention is to make the Israelite transgress one of the simple commandments.
~ How does Maimonides understand the three final verses of the portion in question? Are they connected to sacrifices?
~ What are the first limits of Kidush Hashem and Hilul Hashem?
Whosoever, of whom it is said "transgress and not die", if the person dies and did not transgress, the guilt is upon that soul; and whosoever, of whom it is said "die and not transgress", if the person died and did not transgress, that person sanctified the Name of God. If this happened in the presence of ten Israelites, the person sanctified the Name of God among many, like Daniel, Hananiah, Mishael and Azariah, and Rabbi Akiba and his friends, who have been slain by decree of a tyrannical government to which degree of martyrdom there is no parallel, concerning whom it is said: "But for Your sake we are killed all the day; we are accounted as sheep for the slaughter" (Ps. 44.23); and concerning whom it is moreover said: "Gather my saints together to Me, those that have made a covenant with Me by sacrifice" (Ibid. 50.5). And whosoever of whom it is said that "die and not transgress", but who transgressed and did not die, that person committed Hilul Hashem, and if the person did this in the presence of ten Israelites, they committed Hilul Hashem in the presence of many. They violated the positive commandment of sanctifying God's name, and transgressed the prohibitive commandment of Hilul Hashem. Nevertheless, because the person committed the transgression under duress, there are no lashes, and needless to say no punishment of death, even in the case of murder in duress; for no punishment of either lashes or death is inflicted unless one commits the crime willfully in the presence of witnesses, and received a warning not to do it, even as it is said of one who sacrifices one's children to Mollech: "And I will set my face against that man" (Lev. 20:3), which is traditionally understood to mean that that man was not under duress, nor in error, nor in ignorance. Now, if idolatry, which is the capital offense of them all, yet whosoever worships it in duress, is not guilty to be cut off from the people, needless to say being put to death by a tribunal: this is a "from light to heavy" inference, that an offense against the other commandments enumerated in the Torah should remain as the major premise. Furthermore, concerning adultery it is said: "But unto the damsel thou shalt do nothing" (Deut. 22. 26). But if one can save one's life and flee from the jurisdiction of such a wicked king, and one does not, that person is similar to a dog that returns to its vomit, and is called a willful worshipper of idolatry, and is deprived of the world to come, for they will descend to the nethermost level of the Gehenna.
Whosoever willfully, without duress, transgresses one of the commandments of the Torah, because that person despises it and does so spitefully, behold, that person commits Hilul Hashem. Therefore, it is said of false swearing: "You have defiled the name of your God; I am the Lord" (Lev. 19:12). And if one commits the offense in the presence of ten Israelites, that person is guilty of public Hilul Hashem. Conversely, if one abstains from sin, or fulfills a commandment without ulterior motive, not because of terror or fear, nor in pursuit of honor, but merely for the sake of the Creator, the blessed One! Even as the righteous Yosef resisted the temptation of his master's wife, behold, this one did sanctify the Name of God.
וְיֵשׁ דְּבָרִים אֲחֵרִים שֶׁהֵן בִּכְלַל חִלּוּל הַשֵּׁם. וְהוּא שֶׁיַּעֲשֶׂה אוֹתָם אָדָם גָּדוֹל בַּתּוֹרָה וּמְפֻרְסָם בַּחֲסִידוּת דְּבָרִים שֶׁהַבְּרִיּוֹת מְרַנְּנִים אַחֲרָיו בִּשְׁבִילָם. וְאַף עַל פִּי שֶׁאֵינָן עֲבֵרוֹת הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם כְּגוֹן שֶׁלָּקַח וְאֵינוֹ נוֹתֵן דְּמֵי הַמִּקָּח לְאַלְתַּר. וְהוּא שֶׁיֵּשׁ לוֹ וְנִמְצְאוּ הַמּוֹכְרִים תּוֹבְעִין וְהוּא מַקִּיפָן. אוֹ שֶׁיַּרְבֶּה בִּשְׂחוֹק אוֹ בַּאֲכִילָה וּשְׁתִיָּה אֵצֶל עַמֵּי הָאָרֶץ וּבֵינֵיהֶן. אוֹ שֶׁדִּבּוּרוֹ עִם הַבְּרִיּוֹת אֵינוֹ בְּנַחַת וְאֵינוֹ מְקַבְּלָן בְּסֵבֶר פָּנִים יָפוֹת אֶלָּא בַּעַל קְטָטָה וְכַעַס. וְכַיּוֹצֵא בַּדְּבָרִים הָאֵלּוּ הַכּל לְפִי גָּדְלוֹ שֶׁל חָכָם צָרִיךְ שֶׁיְּדַקְדֵּק עַל עַצְמוֹ וְיַעֲשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין. וְכֵן אִם דִּקְדֵּק הֶחָכָם עַל עַצְמוֹ וְהָיָה דִּבּוּרוֹ בְּנַחַת עִם הַבְּרִיּוֹת וְדַעְתּוֹ מְעֹרֶבֶת עִמָּהֶם וּמְקַבְּלָם בְּסֵבֶר פָּנִים יָפוֹת וְנֶעֱלָב מֵהֶם וְאֵינוֹ עוֹלְבָם. מְכַבֵּד לָהֶן וַאֲפִלּוּ לַמְקִלִּין לוֹ. וְנוֹשֵׂא וְנוֹתֵן בֶּאֱמוּנָה. וְלֹא יַרְבֶּה בַּאֲרִיחוּת עַמֵּי הָאָרֶץ וִישִׁיבָתָן. וְלֹא יֵרָאֶה תָּמִיד אֶלָּא עוֹסֵק בַּתּוֹרָה עָטוּף בְּצִיצִית מֻכְתָּר בִּתְפִלִּין וְעוֹשֶׂה בְּכָל מַעֲשָׂיו לִפְנִים מִשּׁוּרַת הַדִּין. וְהוּא שֶׁלֹּא יִתְרַחֵק הַרְבֵּה וְלֹא יִשְׁתּוֹמֵם. עַד שֶׁיִּמָּצְאוּ הַכּל מְקַלְּסִין אוֹתוֹ וְאוֹהֲבִים אוֹתוֹ וּמִתְאַוִּים לְמַעֲשָׂיו. הֲרֵי זֶה קִדֵּשׁ אֶת ה' וְעָלָיו הַכָּתוּב אוֹמֵר (ישעיה מט ג) "וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר":
There are other things included in Hilul Hashem. For example, when a great person, famed for their learning and piety, does something about which the public will gossip, even though such deeds be not transgressions, that person has committed Hilul Hashem as for example, if one makes a purchase and does not pay for it at once, although one has the money and the vendors are claiming it and one delays them; or if one indulges in frivolity, or eats and drinks with and among the ignorant,or if one's speech with other people isn't polite, or if one does not receive them pleasantly, but acts as one looking for strife and shows anger... In such and like matters, all measured by the standard of the greatness of such scholar, one must take particular care, and act exceedingly better than the law requires. Conversely, if the scholar is exacting with themselves, speaks politely other people, and when among them acts like one of them, and receives them pleasantly, takes abuse from them but never gives abuse to them in return, respects them, even those who do not respect him, acts in business honestly, does not remain in company with the unlearned, nor visits their assemblies, and is rarely seen otherwise than to be engaged in the study of the Torah, wrapt in the prayer-garment and adorned with phylacteries, and performs one's duties exceedingly more than the law requires, provided one does not go to extremes and does not act so ridiculously, so that all praise and love the scholar and crave to imitate the scholar's actions, behold the scholar sanctified Hashem, and concerning that person, the verse speaks, saying: "And He said to me, you are my servant, Israel, in whom I am glorified." (Is. 49.3).
~ What is the essence of sanctifying God's name, in this source? What is Maimonides main worry?
~ Does finishing with the example of the scholar make Maimonides an elitist? Is Kidush Hashem and Hilul Hashem apply more to scholars than to other Jews?
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https://www.earhustlesq.com/episodes/2021/4/14/lifer-bakery
Get people to listen from 1:50 to 18:29
https://www.daveskillerbread.com/secondchances
You don't need to go to San Francisco!
~ The dispute is whether the verse means "to pay less" or "to pay late". The Gemarah ends up saying "both".
~ How is this verse seen as "taking someone's life"? Why is delaying payment, or paying less than expected, taking someone's life?
“God demands justice and compassion of us. He condemns murder and killing of innocent people above all. How can I pray when I have on my conscience the awareness that I am co-responsible for the death of innocent people. In a free society, some are guilty, but all are responsible if they do not speak up and act out against inaction.”
-Rabbi Abraham Joshua Heschel
Martin Buber: From I-It to I-Thou (You)
When I confront a human being as my You and speak the basic word I-You to him, then he is no thing among things nor does he consist of things. He is no longer He or She, limited by other He's and She's, a dot in the world grid of space and time, nor a condition that can be experienced and described, a loose bundle of named qualities. Neighborless and seamless, he is You and fills the firmament. Not as if there were nothing but he; but everything else lives in his light. Even as a melody is not composed of tones, nor a verse of words, nor a statue of lines - one must pull and tear to turn a unity into a multiplicity - so it is with the human being to whom I say You. I can abstract from him the color of his hair or the color of his speech or the color of his graciousness; I have to do this again and again; but immediately he is no longer You. [Walter Kaufmann translation]