Page 82 - Tzurba M'Rabanan Volume1

80 · Hilchot Avoda Zara Ii Tzurba M’Rabanan

their deeds. But when they came to those na- Rather, there is a chillul Hashem when the nations
tions they caused my Holy Name to be pro- of the world see Am Yisrael being expelled from
faned in that it was said of them “These are their land, and G-d is seemingly unable to help
the people of the Lord yet they had to leave them. That is why Am Yisrael being dispersed
His land.” Therefore I am concerned for My among the nations is a de facto chillul Hashem. As
holy name, which the house of Israel have long as the exile continues, there is a continuous
caused to be profaned among the nations to desecration of G-d’s name.
which they have come.” Based on this, we can now explain Rashi’s
opinion as follows: Both Gemarot are dealing
בכ-טי:ול לאקזחי with the same prohibition of chillul Hashem. The
Gemara in Bava Batra quotes the verse about pro-
־ עכו םכרדכ תוצראב ורזיו םיוגב םתא ץיפאו )טי(
:םיתטפש םתוליל longing the exile. This verse in essence highlights
םש תא וללחיו םש ואב רשא םיוגה לא אוביו )כ( the great chillul Hashem inherent in it, since by
prolonging the exile, the notion that G-d cannot
:ואצי וצראמו הלא הוהי םע םהל רמאב ישדק save His nation is reinforced. Rashi didn’t men-
תיב והוללח רשא ישדק םש לע למחאו )אכ( tion chillul Hashem in Bava Batra because the
:המש ואב רשא םיוגב לארשי verse itself highlights the chillul Hashem. In San-
אל הוהי ינדא רמא הכ לארשי תיבל רמא ןכל )בכ( hedrin, Rashi did mention chillul Hashem since
ישדק םשל םא יכ לארשי תיב השע ינא םכנעמל the Gemara didn’t bring a verse to highlight it.
:םש םתאב רשא םיוגב םתללח רשא But in Sanhedrin the nature of the chillul
Rashi ibid. Hashem is also different; namely that Am Yisra-
el don’t treat each other as they should. The first
They caused my Holy Name to be profaned chillul Hashem focuses on the de facto result of
– They degraded My honor. And how was the charity i.e., the prolonging of the exile (there-
My name profaned? When their enemies said fore how it was given, in private or public, has no
about them, “These are G-d’s people, yet they bearing on the result). The second chillul Hashem
were expelled from their land and He had no focuses on the action that will bring it about, i.e.,
ability save His people and His land.” the public receiving of charity.
Not for your sake am I doing it – Referring to If our explanation is correct, this could also ex-
the salvation that I shall bring upon you. plain the opinion of the Kovetz Shiurim. He stat-
And I will sanctify My Name – What is the ed that the notion of “beyvosh ketzira” might be
sanctification? I will take you from the nations. rooted in a Torah violation, but didn’t conclude
categorically what the issur was. According to
םש י"שר what we have explained, this is rooted in the pro-
hibition not to profane G-d’s name.
והמו ידובכ תא וליפשה – ישדק םש תא וללחיו )כ( Accordingly, the Gemara in Sanhedrin that re-
וצראמו הלא 'ה םע םהילע םהיביוא רומאב לוליחה ferred to the type of chillul Hashem of Am Yisrael
:וצרא תאו ומע תא ליצהל ודיב תלוכי היה אלו ואצי not treating each other properly – only applies in
:םכעישואש העושתה – השוע ינא םכנעמל אל )בכ( public. Hence, the prohibition is limited. Howev-
יתחקלו שודיקה אוה המו – ימש תא יתשדקו )גכ( er, the Gemara in Bava Batra that focused on the
:םיוגה ןמ םכתא chillul Hashem of prolonging the exile is all en-
The prophet Yechezkel refers to a chillul Hashem compassing and there is no room for distinction
not related to how Am Yisrael treat one another. whether the money was given in private or public.

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