Originally published before Purim, 20 years ago, but the lessons are important all the time.
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 prepared?
We tend to think of an act of kiddush Hashem as something supremely heroic, involving personal risk and sacrifice, as 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 argument 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.
