The question is asked why Charvona only deserves an honorable
mention, rather than a full blessing. And why, altogether,
does he get that much? Are we not told in Pirkei deR'
Eliezer that it was Eliyohu Hanovi disguised as Charvona
who gave the timely suggestion to King Achashverosh that
Haman's gallows was all prepared?
We tend to think of an act of kiddush Hashem as
something supremely heroic, involving personal risk and
sacrifice, of one being prepared to die for Hashem. Jewish
history is replete with people who did, in fact, lay down
their lives for their Jewish principles, thus publicly
sanctifying Hashem's name. We also think of an act of
kiddush Hashem as something very noble, altruistic,
that arouses our admiration, an outstanding act of
chessed, perhaps with the dead, or an act that when
performed by a religious Jew which receives publicity, brings
credit to his ideals.
For some credible reason, a life of normal routine lived by a
shomer Torah umitzvos, one who prays with devotion,
interacts with others in an upright manner as the Torah
dictates, does not always arouse within us the proper esteem
and admiration.
The gemora in Yoma describes a fine but
commonplace person: he studies and reviews, attends
talmidei chachomim, deals honestly in business, speaks
mildly and pleasantly to his fellow man. He is a man whom
people look at and say, "Blessed is the father who taught him
Torah. Blessed is the teacher who taught him Torah. See how
pleasant his ways are, how proper his conduct." To such a
person, says the gemora, does the verse refer: "And He
said to me: You are My servant Yisroel, in whom I will be
glorified" (Yeshaya 49:3). The Rambam describes this
person who evokes everyone's admiration, love and
recognition, and says, "Such a person has sanctified the name
of Hashem." Or, as the prophet says, he does Hashem proud.
R' Simcha Zissel Ziv, the Alter of Kelm, wrote a letter in
which he waxes poetic on the virtues of such a person, who
sanctifies Hashem's name in this world: He quotes the
posuk which explains the reason for pidyon
haben and pidyon petter chamor. "And it was when
Pharaoh hardened his heart not to send us off that Hashem
slay all the firstborn in the land of Egypt, from the human
firstborn to the firstborn animal. Therefore do I sacrifice
unto Hashem every first male [of livestock] and redeem every
firstborn male child." The Torah teaches us that because
Hashem skipped over the houses of the Israelites when He
smote the Egyptian houses and did not kill them, this caused
His name to be sanctified. And those firstborn Israelites
became consecrated as priests/kohanim unto Hashem.
This is without any act, intention or any effort on their
part. Because of the kiddush Hashem that came about
through them, they were rewarded so greatly -- to be holy
unto Hashem forever more. And not only they, but even each
firstborn animal. How much greater is it if a person focuses
his purpose and consciously intends to sanctify Hashem's name
through his actions!
The Alter's letter adds: We learn that the descendants of
Sisra studied Torah in Jerusalem and the descendants of
Sancheriv taught Torah in public. Who were these? Shmaya and
Avtalyon. Haman's descendants taught Torah in Bnei Brak.
Hashem sought to bring the descendants of Nevuchadnezzar into
the fold of Judaism, but the angels remonstrated and said:
Shall You include the one who destroyed Your House and burned
Your palace in the fold of Your wings?
This needs explanation. How and why did these enemies of
Judaism deserve to have their offspring study Torah? We know
how wicked they were! We learn from here, first of all, the
immeasurable vastness of Hashem's benevolence: despite the
fact that these people intended to harm Israel, they ended up
bringing about a tremendous kiddush Hashem, and so,
Hashem rewarded them. We also learn the huge reward of
kiddush Hashem.
This we also see by Eglon king of Moav, who rose from his
throne when Ehud said, "I bring Hashem's word to you." His
reward was that Ruth, the mother of the Davidic royal
dynasty, descended from him. Eglon was no saint; he oppressed
the Jews. Nevertheless, he did sanctify Hashem's name and
was, therefore, richly rewarded.
We can now begin to understand the matter of Charvona's being
given an honorable mention. It makes no difference that it
was really Eliyohu in disguise. The upshot was that
Charvona's image brought about a tremendous kiddush
Hashem, albeit indirectly. So he deserves a gesture of
thanks; an honorable mention.
The Nesivos explains that we say "Cursed is Haman" in
order to nullify all the merits that should have been Haman's
for having indirectly caused the Jews to repent.
It works both ways. One who prevents the glorification of
Hashem's name or causes outright desecration of it, is
punished beyond measure; there is no hope or remedy for him.
This was the argument of the angels when Hashem sought to
bring the descendants of Nevuchadnezzar into the Jewish fold.
They said: Shall You include those who destroyed Your House
and burned Your Palace among Your Chosen People?
Their claim was accepted. The Alter explains that it is not
as if they made Hashem change His mind, since in Malachi,
it is stated, "I, Hashem, have not changed." There is no
such thing as regret or second-thoughts by Hashem. Rather, we
are taught the greatness of kiddush Hashem here, for
even Nevuchadnezzar the wicked, who sinned in such a terrible
manner and did such disgusting things [such as eating flesh
from a live animal], might have had a chance of entering the
fold of the Jewish people had he not touched the Sanctuary of
Hashem. Hashem would have rewarded him for having taken four
steps in His honor, as is related in Sanhedrin. But he
was permitted to go no further; Hashem sent Gavriel to stop
him, lest his deed stand in the way of all Jewish sinners
from repenting and being forgiven. The merit would have been
too great an obstacle.
On the other hand, the chillul Hashem he caused by
burning the Beis Hamikdash overcame the kiddush Hashem
of rushing forward four steps in Hashem's honor. Chazal hold
these two polar acts up for us to see and gauge their
significance. Four steps on the one hand were almost enough
to outweigh the very destruction of Hashem's Abode!
A regular ben Torah, one of the ranks of those fine
men devoting their lives to Torah and self perfection, is a
source of tremendous kiddush Hashem in this world. His
reward is beyond belief. His very existence and conduct is a
source of boundless merit. If he truly conducts himself as
the gemora in Yoma describes, he will surely
evoke the remark from people who see him: "Fortunate is his
father who taught him Torah; fortunate is the master who
taught him Torah."
A person like this, says the Rambam, draws the admiration of
everyone, and people wish to emulate his deeds. The personal
example that such a person presents arouses the healthy and
constructive envy of others who wish they could be like him,
the kinas sofrim which increases wisdom in this world.
This is a wonderful thing.
"See, I have called upon Betzalel ben Uri ben Chur . . . "
The Midrash states: Chur sacrificed his life for
Hashem. Hashem said: Upon your life, I swear that all of your
descendants will enjoy an excellent reputation in the world.
We see that Betzalel consecrated his entire being to the
building of the Mishkan, and his reward was not lacking. The
Torah publicizes every step of the process.
The question arises: Of what value is all this publicity? We
must say that when everyone saw the handiwork of Betzalel,
grandson of Chur, and saw his limitless devotion, they were
envious and sought to emulate him. As a result of all this
positive envy and actual striving, Betzalel's credit
increased, since he promoted all that dedication and activity
in others.
Let us heighten our awareness of what constitutes kiddush
Hashem and what is the reward of one who practices it.
Thus, may we all, always merit to be Hashem's good
ambassadors on this world and to enhance His glory on
earth.
