Kiddush Hashem
Found 13 Search results
On Kiddush Hashem and Self-Sacrifice - Part 1
Part 1
Rabbi Yaakov MedanHananya, Misha’el and Azariya’s behavior becomes the model for generations to come, of sacrificing one’s life rather than betraying one’s faith in God. If their action was necessary, why were they the only Jews to do so? If it was unnecessary, why was their action justified? Was the golden idol a form of idol worship or a tribute to the king? Does the obligation to give up one’s life in order to sanctify God’s name include an obligation to be tortured?
On Kiddush Ha-Shem and Self-Sacrifice - Part 2
Rabbi Yaakov MedanPotential solutions for understanding Hananya, Misha’el and Azarya’s actions in contrast with the general behavior of the Jews at their time include: the permissibility as an act of piety to give up one’s life even if no obligation exists; the obligation to give up one’s life if the action is part of a decree to destroy one’s faith even if the action itself is not idol worship; and the obligation of leaders to give up their lives for an action that can be perceived as idol worship. The permissibility to give up one’s life if the idol worship is for the ruler’s honor and not a question of faith as Mordekhai did in the case of Haman is up for debate amongst the Sages both in the book of Daniel, and in the case of Mordekhai.
On Kiddush Hashem and Self-Sacrifice - Part 3
Part 3
Rabbi Yaakov MedanThe question raised by the Midrash ha-Gadol in the name of R. Natan concerning the disagreement between Yehezkel and Hananya, Misha’el, and Azarya is an existential question for all generations. Yehezkel argued that refusing to bow before the idol, Hananya, Misha’el, and Azarya were endangering the existence of Am Yisrael in exile. While it may be permissible for them to endanger themselves and even to give up their lives for Kiddush Hashem, what license did they have to endanger the existence of the entire nation? Is it conceivable that the prohibition of idolatry in the case of three individuals could be more important than the existence of Klal Yisrael?
Daniel's Prayer (continued)
Part 2
Rabbi Yaakov MedanAn assumption is made that Daniel’s prayer in chapter 9, a prayer that was necessary in order to bring redemption, was uttered at the time when prayer was prohibited with punishment of death in chapter 6. In Daniel’s prayer, a confession and acceptance of Divine judgment is followed by his supplication. Gavriel the angel relates to Daniel a time of ‘seventy weeks’. The Sages and commentators interpret this to mean a time period of 490 years between the destruction of the two Batei Mikdash. There are several difficulties with this approach and alternative suggestions are raised, but the ultimate meaning remains a mystery.
The Final Vision (Part 3)
Rabbi Yaakov MedanThe Greek empire - the mixed clay and iron feet in Nevukhadnetzar’s dream and the main focus of Daniel’s visions - was the first empire to wage an all-out war against observance of the Torah and its commandments. There was a need for a detailed, precise vision to last for many generations to provide the spiritual support needed to withstand the Greek decrees. Daniel and his companions were men who preceded their time, establishing the principle of giving up one's life for sanctification of God's Name by observing and upholding the covenant of the Torah and its commandments. Daniel’s vision determines that the struggle for Jewish independence will depend upon the successful struggle for observance of the Torah.
On the Resurrection of the Dead - Part 1
Rabbi Yaakov MedanVague allusions to the resurrection of the dead exist in the Torah. More substantial ones are found in Yeshayahu and Yehezkel. Daniel is the first to mention the resurrection explicitly. The Torah’s war against murder and human sacrifice may be the reason the Torah hid the concept of resurrection in the fear that it might minimize the severity of these sins. However, sacrificing one’s life to sanctify God’s Name that Daniel and his companions introduce in advance of the religious wars waged against the Jews by the Greek empire necessitated the stressing of this concept. The resurrection and other principles of faith that were not existent in an immediate reality needed to be transferred in Oral Law and not in the Torah.
Eliyahu on Mount Carmel (Part 3)
Eliyahu addresses the prophets of Ba'al (Part 3)
Rabbi Elchanan SametThe failure of the prophets of Ba’al is described in two stages: Prayer and action with no response, followed by intensified prayer and action, but still with no response. This allows the nation to reach an unequivocal conclusion regarding Ba’al. A Midrash about the refusal of the ox to go with Ba’al’s prophets teaches that God's Name is sanctified equally through the failure of the false prophets and the success of Eliyahu.
Kiddush Hashem
Rabbi Alex Israel | 36 minutesIn this parasha, which can often come out around the date of Yom Ha-Shoah, there is a source for Kiddush Hashem. This shiur focuses on this mitzvah and looks at some different parshanut approaches to what “Kiddush Ha-Shem” entails.
Curing Na’aman
Rabbi Alex IsraelThe themes of the story of Naaman are: power and subservience, pride and humility, authority and submission. Ironically it is from the character of the lowest rank, the Israelite maid, that Na’aman's salvation shall emerge. At the outset we are struck by the enormous contrast between the "young girl – na’ara ketana" and Na’aman, the "great man – ish gadol"; the simple powerless slave child shall save the powerful general. This inversion of the power structure, whereby the lowest figure provides the key to salvation for her superior, undercuts the aforementioned hierarchy. It is not the grand ceremonies and gestures, but the contrite heart that God sees; not opportunistic manipulation, but pure straightforward honesty and humility that stand before God.
Elisha's Tears
Rabbi Alex IsraelEliyahu's mission to avenge the sinful kingdom of Israel and the House of Ahav by appointing Hazael as King of Aram, Yehu as King of Israel is not preformed by him, but by Elisha who is also part of this mission. Elisha instigates Hazael's reign in this chapter, but his character is a non-vindictive figure. Elisha's role is to mitigate the force of Aram and to ultimately prophesy the reversal of the tables in favor of Israel.
Naaman: Humility and Hubris
A Close Reading of II Kings Chapter 5
Rabbi Alex Israelתאריך פרסום: תשע"ד | |
This shiur focuses on the story of Naaman, the army general of the king of Aram during the days of the prophet Elisha. Our analysis of the long narrative about Naaman brings us to a new understanding of the story. As well as a message about the power of Kiddush HaShem (Sanctifying the name of God) which jumps out after a first glance, we find a study of hierarchy, social ranking, and the layers and levels of authority. How do we negotiate the architecture of society within the limitations of our position within it?
He Who Answered Hananya, Mishael and Azarya - He Who Answered Daniel
HaTanakh.com StaffRamban on Parshat Haazinu - The History of the Jewish People
Rabbi Ezra Bick | 36 minutesRamban’s comments on verse 26 of Chapter 32 have a great deal of meaning in terms of understanding Jewish History. Ramban focuses on the word af’eihem, which, he argues, is a compound word meaning “However, where are they”? The verse comes in the midst of the Song of Haazinu, at a point where Israel has abandoned God. God is angered and the people are to be punished with exile.
God has “initially” proposed that there is to be no remnant or memory amongst the nations. But what does this mean? Ramban posits, 500 years before political nationalism and the Zionist movement, that the meaning of the verse is that the Jews will not have their own national identity while they are dispersed among the nations. According to the attribute of strict judgement, this fate should have been eternal. As it is, the Ramban believes that the “merit of the forefathers” (Zekhut Avot) has been all used up in Exile. But for the sake of God’s Great Name—for the sake of Kiddush HaShem- the lack of Jewish political status and national identity will not last forever, and the song conveys that the Jewish people will be a nation again.
Other biblical and midrashic sources are used to delve further into the ideas about the reasons for creation of humanity and the meaning of Kiddush HaShem.