Life in a Fishbowl
A thought on Parashas Emor
I have come to the conclusion that I suffer from ‘fishbowl syndrome’. As any public figure or people associated with them can attest, life often feels that people are viewing them as if they are in a fishbowl. People watch from the outside, make assumptions and enjoy seeing one-side of the activity. However, I feel that I am not in a unique position. In truth, all Jews should feel that they are living in a fishbowl.1
With the conclusion of the mitzvos pertaining to the Kohanim in Parashas Emor, the Torah says:
וּשְׁמַרְתֶּם֙ מִצְוֺתַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י ה’׃ וְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קׇדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י ה’ מְקַדִּשְׁכֶֽם׃
"You shall faithfully observe my commandments and perform them: I am the Lord. And you shall not profane my Holy name; that I may be sanctified in the midst of the Children of Israel - I am the Lord who sanctifies you, I who brought you out of the land of Egypt to be your God: I am the Lord."2
The idea of kiddush Hashem and its opposite, chillul Hashem, serve as the foundation for the Jewish concept of martyrdom, as well as for the tefillos of Kaddish and Kedusha. Additionally, there is a mitzvah that requires individuals, who are seen as representatives of Hashem, to demonstrate outstanding behavior in all aspects of life.
According to Ibn Ezra3, this mitzvah specifically applies to Kohanim, as the context in which it is mentioned is in regard to the halachos that pertain to Kohanim. However, it is worth noting that bnei yisrael are often referred to as a nation of Priests.4 In light of this, the Rambam5 emphasizes that “the mitzvah of kiddush Hashem applies to the entire house of Israel, without exception. This is expressed in our parashah, which states, "And I shall be sanctified amidst the Children of Israel." Furthermore, they are warned not to profane His holy name, as the same passuk declares, "And they shall not desecrate My holy name.""
Rav Yaakov Kamenetzky6 taught that the phrase "the entire house of Israel" includes even children. He asked how could we possibly require children to sacrifice their lives al kiddush Hashem when they have not yet reached the age of obligation for mitzvos? Rav Yaakov explains that the mitzvah of kiddush Hashem is unique among the 613 mitzvot, in that it is passive in nature. We are not explicitly instructed to actively be mekadesh shem shamayim; rather, it is something that transpires as a result of our actions.
Therefore, this mitzvah applies to the ‘entire house of Israel’, every single one of us, from the moment we are born. It is not necessary to be a 'bar chiyuva,' as being mekadesh shem shamayim emerges naturally from our deeds. People will witness and internalize our actions, and through them, God's name will be more respected.
When an individual is identified with God, they essentially serve as a representation of God Himself. Every action, no matter how ordinary, dull, or routine it may be, reflects on God - because they are perceived as being connected.
My father often quotes the powerful words of his Rebbe, Rav Chaim Pinchas Scheinberg, that every decision and action in life is either a kiddush Hashem or a chillul Hashem.
The Tiferes Shlomo of Radomsk explains that chillul Hashem occurs when the absence of kiddush Hashem leaves a void unfulfilled. This manifests in exile, persecution, and other tribulations we experience collectively as a people.
As a people, we are continually observed by the world from our youth to our final moments. Living in this global fishbowl, it is essential that we strive to create a Kiddush Hashem through our actions.
Rabbi Sacks writes “When people associate religiosity with integrity, decency, humility, and compassion, God’s Name is sanctified. When they come to associate it with contempt for others and for the law, the result is a desecration of God’s Name.”
The aim of this mitzvah is not necessarily to be an Ohr L’amim and teach the world morality, but rather to enhance the world's respect for the moral principles of Judaism. There is more potential to enhance one’s appreciation for moral standards when they are attuned to it, thus the ability to make a kiddush Hashem in a religious environment is sensitive and powerful. In this area, it is our modest actions which achieve more by personal example, in our thoughts, words, and actions.
May our collective efforts inspire those around us and be mekadesh shem shamayim in the eyes of the world. In doing so, may we usher in an era of unity, peace, and hashra’as ha’Shechinah and experiencing the ultimate fulfillment of our purpose as the Bnei Yisrael.
Thank you Chief Rabbi Mirvis for the inspiration on this concept https://chiefrabbi.org/all-media/coron/
Vayikra 22:31-32
ibid.
Shemos 20:6
Yesodei HaTorah 5;1
Emes L’Yaakov - Emor