{"collectionTitle":"Kiddush Hashem","collectionDataHref":"/collections/get/collectionID=$326","collectionShiurim":[{"shiurID":775182,"shiurTitle":"Kiddush Hashem ","shiurDescription":null,"shiurText":null,"shiurDate":"2012-05-04T00:00:00","shiurDateSubmitted":null,"shiurMediaType":"MP3","shiurLectureURL":"https://yutorah.org/lectures/775182/Kiddush-Hashem","shiurURL":"/2012/1120/775182.MP3","shiurLanguage":"EN","shiurFileURL":"https://shiurim.yutorah.net/2012/1120/775182.MP3?redirect=download.yutorah.org","shiurLengthDate":"1900-01-01T00:14:16.583","shiurLength":"00:14:16.5830000","shiurSeries":4118,"shiurSeriesName":null,"shiurVenueName":null,"shiurVenue":508,"shiurPublication":null,"shiurTeachers":[{"shiurID":775182,"teacherID":80776,"teacherName":"Rabbi Yehuda Goldschmidt","teacherPhotoURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/judah_goldschmidt.jpg","teacherAlbumURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/_default.jpg","teacherEmail":"goldschmidt@toratshraga.com","teacherBio":null,"landingPageURL":"https://yutorah.org/teachers/Rabbi-Yehuda-Goldschmidt"}],"shiurSubcategories":[233985],"shiurSubcategoriesObj":null,"shiurGroupedSubcategoriesObj":null,"shiurTags":"Emor","ShiurIsFile":true,"shiurMaterials":[],"shiurLastViewed":null,"shiurIsPlayed":false,"shiurBookmarkTimeStamp":null,"shiurDatePlayed":null,"shiurProgressPercent":null,"shiurDataHref":"https://yutorah.org/sidebar/lecturedata?shiurID=775182","shiurCanBeDownloaded":1,"shiurDuration":"14 min","shiurHref":"https://yutorah.org/lectures/775182/Kiddush-Hashem","mediaTypeCategory":"audio","downloadURL":"https://download.yutorah.org/2012/1120/775182/kiddush-hashem-.mp3","shiurDateSubmittedFormatted":"2012-05-04","shiurDateSubmittedText":"May 4, 2012","shiurDateSubmittedText2":"May 4, 2012","shiurInSpotLight":false,"shiurVisible":true,"shiurSpotlightDate":null,"shiurUserId":1120},{"shiurID":760615,"shiurTitle":"Do We Need To Be SuperJews:? Living To Sanctify God's Name","shiurDescription":"Do we need to be superjews to sanctify God's name? The power of private acts of faith.","shiurText":null,"shiurDate":"2011-05-03T00:00:00","shiurDateSubmitted":null,"shiurMediaType":"MP3","shiurLectureURL":"https://yutorah.org/lectures/760615/Do-We-Need-To-Be-SuperJews:?-Living-To-Sanctify-God's-Name","shiurURL":"/2011/8891/760615.MP3","shiurLanguage":"EN","shiurFileURL":"https://shiurim.yutorah.net/2011/8891/760615.MP3?redirect=download.yutorah.org","shiurLengthDate":"1900-01-01T00:30:46.727","shiurLength":"00:30:46.7270000","shiurSeries":4053,"shiurSeriesName":null,"shiurVenueName":null,"shiurVenue":453,"shiurPublication":null,"shiurTeachers":[{"shiurID":760615,"teacherID":81397,"teacherName":"Rabbi Barry Gelman","teacherPhotoURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/barry_gelman.jpg","teacherAlbumURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/_default.jpg","teacherEmail":null,"teacherBio":null,"landingPageURL":"https://yutorah.org/teachers/Rabbi-Barry-Gelman"}],"shiurSubcategories":[233985],"shiurSubcategoriesObj":null,"shiurGroupedSubcategoriesObj":null,"shiurTags":"Barry, Gelman, parshat, Emor, parshat, hashavua, Kiddush, Hashem, Sanctification, of, God's, name","ShiurIsFile":true,"shiurMaterials":[],"shiurLastViewed":null,"shiurIsPlayed":false,"shiurBookmarkTimeStamp":null,"shiurDatePlayed":null,"shiurProgressPercent":null,"shiurDataHref":"https://yutorah.org/sidebar/lecturedata?shiurID=760615","shiurCanBeDownloaded":1,"shiurDuration":"30 min","shiurHref":"https://yutorah.org/lectures/760615/Do-We-Need-To-Be-SuperJews:?-Living-To-Sanctify-God's-Name","mediaTypeCategory":"audio","downloadURL":"https://download.yutorah.org/2011/8891/760615/do-we-need-to-be-superjews-living-to-sanctify-god%27s-name.mp3","shiurDateSubmittedFormatted":"2011-05-03","shiurDateSubmittedText":"May 3, 2011","shiurDateSubmittedText2":"May 3, 2011","shiurInSpotLight":false,"shiurVisible":true,"shiurSpotlightDate":null,"shiurUserId":8891},{"shiurID":760715,"shiurTitle":"Sanctifying the Name of Hashem","shiurDescription":null,"shiurText":null,"shiurDate":"2011-05-06T00:00:00","shiurDateSubmitted":null,"shiurMediaType":"MP3","shiurLectureURL":"https://yutorah.org/lectures/760715/Sanctifying-the-Name-of-Hashem","shiurURL":"/2011/1120/760715.MP3","shiurLanguage":"EN","shiurFileURL":"https://shiurim.yutorah.net/2011/1120/760715.MP3?redirect=download.yutorah.org","shiurLengthDate":"1900-01-01T00:13:03.607","shiurLength":"00:13:03.6070000","shiurSeries":4118,"shiurSeriesName":null,"shiurVenueName":null,"shiurVenue":508,"shiurPublication":null,"shiurTeachers":[{"shiurID":760715,"teacherID":80776,"teacherName":"Rabbi Yehuda Goldschmidt","teacherPhotoURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/judah_goldschmidt.jpg","teacherAlbumURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/_default.jpg","teacherEmail":"goldschmidt@toratshraga.com","teacherBio":null,"landingPageURL":"https://yutorah.org/teachers/Rabbi-Yehuda-Goldschmidt"}],"shiurSubcategories":[233985],"shiurSubcategoriesObj":null,"shiurGroupedSubcategoriesObj":null,"shiurTags":"Emor","ShiurIsFile":true,"shiurMaterials":[],"shiurLastViewed":null,"shiurIsPlayed":false,"shiurBookmarkTimeStamp":null,"shiurDatePlayed":null,"shiurProgressPercent":null,"shiurDataHref":"https://yutorah.org/sidebar/lecturedata?shiurID=760715","shiurCanBeDownloaded":1,"shiurDuration":"13 min","shiurHref":"https://yutorah.org/lectures/760715/Sanctifying-the-Name-of-Hashem","mediaTypeCategory":"audio","downloadURL":"https://download.yutorah.org/2011/1120/760715/sanctifying-the-name-of-hashem.mp3","shiurDateSubmittedFormatted":"2011-05-06","shiurDateSubmittedText":"May 6, 2011","shiurDateSubmittedText2":"May 6, 2011","shiurInSpotLight":false,"shiurVisible":true,"shiurSpotlightDate":null,"shiurUserId":1120},{"shiurID":760728,"shiurTitle":"The Honor of Hashem and the Jewish People","shiurDescription":null,"shiurText":"\r\n\t\t\t\t<p>Jewish history has, unfortunately, always known the reality of religious persecution and, as a result, it was necessary for Jewish law to offer guidance to those confronted with the tragic choice between observance and death.</p><br>\n<p>While we are generally taught to &ldquo;choose life,&rdquo; the <em>pasuk</em>, &ldquo;I should be sanctified among the Jewish people&rdquo; (<em>Vayikra </em>22:32) is understood by the Talmud to indicate that there are exceptional circumstances &ndash; the three cardinal sins of idolatry, murder, and sexual immorality &ndash; which demand the ultimate sacrifice. In other words, in these rare situations, the obligation of <em>kiddush Hashem</em>, sanctifying God&rsquo;s name, requires a person to give up his or her life rather than transgress.</p><br>\n<p>The Rambam, in his <em>Book of Mitzvos </em>(<em>mitzvas aseh </em>#9), codifies this ruling and in the course of his presentation makes a remarkable comment. When discussing the specific case of coerced idolatry the Rambam stresses that if someone acquiesces and &ndash; wrongly &ndash; bows down to an idol it might appear that the person&rsquo;s actual beliefs were compromised; even though this is a mistaken impression and not reflective of the person&rsquo;s true beliefs, the image of submission would be nevertheless created.</p><br>\n<p>Many commentators have inferred from the Rambam&rsquo;s words that in a situation where someone worships <em>avodah zara </em>under the threat of death there is, technically speaking, no transgression of idolatry. Belief in the divinity of the idol is essential to the prohibition and given that the person doesn&rsquo;t actually believe in the idol and only bowed down to avoid being killed, there is no violation. What emerges, therefore, is that the <em>halacha </em>demands that a person be martyred rather than creating the mistaken impression that a Jew can be coerced into surrendering his or her faith.</p><br>\n<p>Upon reflection, however, this is very difficult to understand. If there is no violation of <em>avodah zara </em>&ndash; the person doesn&rsquo;t believe in the idol &ndash; then what is so bad about bowing down? Why not just &ldquo;pretend&rdquo; to worship and avoid death? (See, as well, the comments of Tosfos, <em>Sanhedrin </em>61b.)</p><br>\n<p>Rabbi Joseph B. Soloveitchik suggests that we can understand this ruling based on the continuation of the Rambam&rsquo;s presentation where he contrasts the behavior of Chananya, Mishael, and Azarya with that of others in their generation. When Nevuchadnezzar demanded that everyone bow down to an idol only they refused &ndash; despite being thrown into a fiery furnace &ndash; while other people yielded. The Rambam then notes that the result of those whose who did bow down was that, &ldquo;<em>ve&rsquo;haysah ba&rsquo;zeh cherpah le&rsquo;kol Yisroel</em>,&rdquo; great shame was brought on the Jewish people due to this massive neglect of the <em>mitzvah</em> of <em>kiddush Hashem</em>.</p><br>\n<p>Based on these words R. Soloveitchik explained that an essential component of <em>kiddush Hashem</em> is that our actions are supposed to bring honor and pride to the Jewish people and, conversely, an aspect of <em>chillul Hashem</em> is when we dishonor and disgrace to our nation. An astounding insight thus emerges: <em>Hashem&rsquo;s </em>honor is inextricably linked to that of the Jewish people. When our actions bring pride to <em>Am Yisroel </em>then <em>Hashem </em>is also honored &ndash; and a <em>kiddush Hashem </em>is created &ndash; but when we behave shamefully that reflects poorly on us &ndash; and Him &ndash; and thus creates a <em>chillul Hashem</em>.<em> </em></p><br>\n<p>Going back to our original question, R. Soloveitchik explained that the reason a person is required to give up his or her life rather than bow down to an idol is because even the appearance of worshipping <em>avodah zarah</em> is demeaning to the honor of the Jewish people and would create a grave <em>chillul Hashem</em>. Although technically there is no transgression of idolatry, nevertheless creating the impression that in a situation of danger one is willing to betray God itself brings shame on the person, the Jewish people, and ultimately on <em>Hashem</em></p><br>\n<p>The opposite, of course, is also true; any action that brings honor to the Jewish people creates a <em>kiddush Hashem</em>. It is especially appropriate, therefore, to consider this lesson just a few days before <em>Yom Ha-Atzmaut</em>. After all, one of the profound results of the establishment of the State of Israel was the great pride that it brought to Jews around the world. In fact, R. Soloveitchik (<em>Kol Dodi Dofek</em>) stressed that this enhanced pride was one of divine blessings &ndash; what he refers to as &ldquo;knocks&rdquo; from <em>Hashem </em>&ndash; accomplished by the state. Especially when one considers the events of the Holocaust and the feelings of vulnerability and helplessness that Jews felt, the founding of the State of Israel was critical to restoring the honor and enhancing the pride of the Jewish people and was, therefore, truly a <em>kiddush Hashem</em>.</p><br>\n<p>As we thank God<em> </em>and celebrate 63 years of the State of Israel we should to do whatever possible &ndash; whether we live in Israel or anywhere else &ndash; to enhance the glory of the Jewish people and by so doing enhance the glory of <em>Hashem</em>.</p><br>\n<p><br>\n<p>&nbsp;</p><br>\n</p>\r\n\t\t\t","shiurDate":"2011-05-06T00:00:00","shiurDateSubmitted":null,"shiurMediaType":"HTML","shiurLectureURL":"https://yutorah.org/lectures/760728/The-Honor-of-Hashem-and-the-Jewish-People","shiurURL":null,"shiurLanguage":"EN","shiurFileURL":null,"shiurLengthDate":null,"shiurLength":null,"shiurSeries":4157,"shiurSeriesName":null,"shiurVenueName":null,"shiurVenue":null,"shiurPublication":20281,"shiurTeachers":[{"shiurID":760728,"teacherID":80260,"teacherName":"Rabbi Dovid Gottlieb","teacherPhotoURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/dovid_gottlieb.jpg","teacherAlbumURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/_default.jpg","teacherEmail":"rabbidovidgottlieb@gmail.com","teacherBio":"Rabbi Dovid Gottlieb is a rebbe at Yeshivat Har Etzion and the rabbi and co-founder of Ganei Ha'ela, a new community planned for the suburbs of Beit Shemesh. Prior to making aliyah in August, 2010, R. Gottlieb was the rabbi of Congregation Shomrei Emunah, in Baltimore, MD. Since making aliyah R. Gottlieb has also taught at  Yeshivat Shaalvim, and Yeshivat Ashreinu, Midreshet AMIT, and Mercaz Tiferet, and was commissioned by OU Press to write a book about the laws of Yom Tov. <br><br>R. Gottlieb received his rabbinic ordination from Yeshiva University’s Rabbi Isaac Elchanan Theological Seminary (RIETS), where he was also a member of their prestigious Wexner Kollel Elyon. R. Gottlieb has published numerous scholarly articles, co-edited two Torah publications, and in the winter of 2003 he authored Ateret Yaakov (Hebrew), a sefer of essays about a wide range of halachic topics\r\n","landingPageURL":"https://yutorah.org/teachers/Rabbi-Dovid-Gottlieb"}],"shiurSubcategories":[233985,234815,235159],"shiurSubcategoriesObj":null,"shiurGroupedSubcategoriesObj":null,"shiurTags":"honor, Kiddush, Hashem, Yom, Ha'atzmaut, israel","ShiurIsFile":false,"shiurMaterials":[],"shiurLastViewed":null,"shiurIsPlayed":false,"shiurBookmarkTimeStamp":null,"shiurDatePlayed":null,"shiurProgressPercent":null,"shiurDataHref":"https://yutorah.org/sidebar/lecturedata?shiurID=760728","shiurCanBeDownloaded":1,"shiurDuration":"","shiurHref":"https://yutorah.org/lectures/760728/The-Honor-of-Hashem-and-the-Jewish-People","mediaTypeCategory":"text","downloadURL":"","shiurDateSubmittedFormatted":"2011-05-06","shiurDateSubmittedText":"May 6, 2011","shiurDateSubmittedText2":"May 6, 2011","shiurInSpotLight":false,"shiurVisible":true,"shiurSpotlightDate":null,"shiurUserId":1053},{"shiurID":792812,"shiurTitle":"Kiddush and Chilul Hashem","shiurDescription":"When one performs a mitzvah there is a kidush hashem, but when one performs a sin, even in private, there is a chillul hashem. ","shiurText":null,"shiurDate":"2012-05-08T00:00:00","shiurDateSubmitted":null,"shiurMediaType":"MP3","shiurLectureURL":"https://yutorah.org/lectures/792812/Kiddush-and-Chilul-Hashem","shiurURL":"/2012/1053/792812.MP3","shiurLanguage":"EN","shiurFileURL":"https://shiurim.yutorah.net/2012/1053/792812.MP3?redirect=download.yutorah.org","shiurLengthDate":"1900-01-01T00:07:22.043","shiurLength":"00:07:22.0430000","shiurSeries":4097,"shiurSeriesName":null,"shiurVenueName":null,"shiurVenue":434,"shiurPublication":null,"shiurTeachers":[{"shiurID":792812,"teacherID":80153,"teacherName":"Rabbi Hershel Schachter","teacherPhotoURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/hershel_schachter.jpg","teacherAlbumURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/Hershel Schachter.jpg","teacherEmail":"Ravschachter@gmail.com","teacherBio":"Rabbi Schachter, a noted Talmudic scholar, has had a distinguished career with RIETS for over 50 years. He joined the faculty in 1967, at the age of 26, the youngest Rosh Yeshiva at RIETS. Since 1971, Rabbi Schachter has been Rosh Kollel in RIETS' Marcos and Adina Katz Kollel (Institute for Advanced Research in Rabbinics) and also holds the institution's Nathan and Vivian Fink Distinguished Professorial Chair in Talmud. <p>In addition to his teaching duties, Rabbi Schachter lectures, writes, and serves as a world renowned decisor of Jewish Law. A prolific author, he has written more than 100 articles, in Hebrew and English, for such scholarly publications as HaPardes, Hadarom, Beth Yitzchak, and Or Hamizrach. Seforim written include Eretz HaTzvi, B'ikvei HaTzon, Ginas Haegoz, and Nefesh HaRav, MiPninei HaRav and Divrei HaRav.<p>At age 22, Rabbi Schachter was appointed assistant to the renowned Rabbi Joseph B. Soloveitchik zt\"l. Rabbi Schachter earned his B.A. from Yeshiva College, an M.A. in Hebrew Literature from the Bernard Revel Graduate School in 1967, and was ordained that same year.","landingPageURL":"https://yutorah.org/teachers/Rabbi-Hershel-Schachter"}],"shiurSubcategories":[233985],"shiurSubcategoriesObj":null,"shiurGroupedSubcategoriesObj":null,"shiurTags":"When, One, performs, A, mitzvah, there, is, A, Kidush, Hashem, BUT, When, One, performs, A, sin, Even, in, Private, there, is, A, Chillul, hashem.","ShiurIsFile":true,"shiurMaterials":[],"shiurLastViewed":null,"shiurIsPlayed":false,"shiurBookmarkTimeStamp":null,"shiurDatePlayed":null,"shiurProgressPercent":null,"shiurDataHref":"https://yutorah.org/sidebar/lecturedata?shiurID=792812","shiurCanBeDownloaded":1,"shiurDuration":"7 min","shiurHref":"https://yutorah.org/lectures/792812/Kiddush-and-Chilul-Hashem","mediaTypeCategory":"audio","downloadURL":"https://download.yutorah.org/2012/1053/792812/kiddush-and-chilul-hashem.mp3","shiurDateSubmittedFormatted":"2013-04-21","shiurDateSubmittedText":"Apr 21, 2013","shiurDateSubmittedText2":"Apr 21, 2013","shiurInSpotLight":false,"shiurVisible":true,"shiurSpotlightDate":null,"shiurUserId":1053},{"shiurID":805218,"shiurTitle":"Emor 5771-2011: Sanctifying and Defiling G-d’s Name","shiurDescription":"Two prominent laws are found in parashat Emor that serve as foremost guideposts for the proper behavior of the Jewish people. Kiddush Hashem calls for the sanctification of G-d’s name. Hillul Hashem forbids the profanation and desecration of G-d’s name.","shiurText":"<p>In this week&rsquo;s parasha, parashat Emor, we encounter two prominent pronouncements that serve as foremost guideposts for the proper behavior of the Jewish people.</p><br>\n<p>In Leviticus 22:32, the Torah states, &ldquo;<em>V&rsquo;lo t&rsquo;cha&rsquo;l&rsquo;loo et shem kawd&rsquo;shee, v&rsquo;nik&rsquo;dash&rsquo;tee b&rsquo;toch B&rsquo;nei Yisrael, ah&rsquo;nee Hashem m&rsquo;ka&rsquo;dish&rsquo;chem,&rdquo;</em>&nbsp;You shall not profane My holy Name; and I will be sanctified among the Children of Israel, I am the Lord Who sanctifies you.</p><br>\n<p>Although, in the context of this week&rsquo;s parasha, these two laws, one positive and one negative, pertain specifically to the<em>Kohanim</em>, the Priests, they apply equally to all the people of Israel. The positive law, known as&nbsp;<em>Kiddush Hashem</em>, calls for the sanctification of G-d&rsquo;s name. The negative stricture, known as&nbsp;<em>Hillul Hashem</em>, forbids the profanation and desecration of G-d&rsquo;s name.</p><br>\n<p>Rabbi Abraham Chill, in his brilliant compendium,&nbsp;<em>The Mitzvot</em>, declares: &ldquo;In the daily routine of his life, whatever he [the Jew] does and says, and wherever he goes, the Jew must ask himself whether his deed will bring honor and add luster to the name of G-d, or be profaning G-d&rsquo;s name.&rdquo;</p><br>\n<p>Our rabbis tell us that Jews must be exceedingly careful in their actions, to do nothing to tarnish the honor of Judaism or of the Jewish people. The rabbis are particularly sensitive to any misdeed that is performed against non-Jews, and regard this as an unpardonable sin, because it gives the false impression of a lower moral standard of Judaism.</p><br>\n<p>Rabbi Dr. Joseph H. Hertz (Chief Rabbi of the British Commonwealth, 1872-1946), in his commentary on&nbsp;<em>The Pentateuch and Haftorahs</em>, states that every Jew must remember that the glory of G-d is entrusted into his or her care: &ldquo;Every Israelite holds the honor of his Faith and his entire People in his hands. A single Jew&rsquo;s offense can bring shame on the whole house of Israel. This has been the fate of Israel in all the ages; and nothing, it seems, will ever break its [the world&rsquo;s] habit of putting down the crimes, vices or failings of the Jew, no matter how estranged from his people or his people&rsquo;s faith he may be to his Jewishness, and of fathering them upon the entire race.&rdquo;</p><br>\n<p>Rabbi Hertz goes on to say, &ldquo;Not to commit<em>&nbsp;Hillul Hashem</em>, is only a negative virtue. Far more is required of the Israelite. He is bidden so to live as to shed luster on the Divine Name, and the Torah, by his deeds and influence.&rdquo;</p><br>\n<p>The Talmud, in&nbsp;<em>Yoma&nbsp;</em>86a, states that a Jewish scholar is held to even higher standards, and must make certain not to be the cause of<em>&nbsp;Hillul Hashem</em>, desecration of G-d&rsquo;s name. Maimonides (the Rambam, 1135-1204, the great Jewish philosopher, codifier and physician), in his inimitable style, underscores the special responsibilities of scholars.</p><br>\n<p>There are other actions that are included under&nbsp;<em>Hillul Hashem</em>&nbsp;when performed by someone great in Torah and renowned for his piety, things for which people murmur about him. Even though they are not themselves sins, he has nevertheless desecrated God&rsquo;s Name. For example: He made a purchase and did not pay immediately&hellip;or he indulges in frivolity or eating and drinking with and among ignorant people, or if he speaks unpleasantly with people and does not greet them with a pleasant countenance, but is rather a person of quarreling and anger, or similar matters, all depending on the scholar&rsquo;s stature. He must be very exacting with himself and go beyond the strict letter of the law. (<em>Hilchot Yesodei HaTorah</em>5:11)</p><br>\n<p>The Jerusalem Talmud,&nbsp;<em>Baba Metzia&nbsp;</em>2:5, cites the case of Rabbi Simeon ben Shatach, whose students bought a donkey for him from an Ishmaelite. When they presented the donkey to their rabbi they announced that they had found a precious stone in the animal&rsquo;s collar. Rabbi Simeon asked if the Arab was aware that the gem was in the collar. When he was assured that the Arab did not know of the precious stone, he called out angrily to his students: &ldquo;Do you think me a barbarian, that I should take advantage of the letter of the law by which the gem is mine together with the camel? Return the gem to the Ishmaelite immediately!&rdquo; The Talmud relates that when the gem was returned to the seller, the Arab exclaimed: &ldquo;Blessed be the G-d of Simeon ben Shatach! Blessed be the G-d of Israel.&rdquo;</p><br>\n<p>Perhaps a discomforting incident, which occurred several years ago on a Jewish holiday at a kosher hotel where I was staying, can shed some light on this particular issue. I was told by a friend that he and his family were sitting on an outdoor porch. Two religious men were sitting on the porch studying Talmud together. My friend was shocked when one of the men suddenly opened a pack of cigarettes and began to smoke. (Since it was a holiday, lighting a cigarette from an already existing flame is permitted. Lately, more and more authorities are speaking out against this practice.) To avoid the smoke, my friend and his family moved from the location.</p><br>\n<p>Later that day, a member of the family was sitting near me in the dining room and proceeded to tell me more details concerning the smoking incident. He related that when he and his family arrived at the porch, a non-Jewish man was already seated there, smoking. He politely asked the man if he would kindly smoke elsewhere, and the person picked himself up and moved. Not long after, the two young men arrived and sat down to study Talmud. One of them lit a cigarette. The man, whose family was there first, asked the young man to smoke elsewhere, but he refused. Later that night, at a symposium, one of the panelists, who had witnessed this uncomfortable confrontation spoke about it at length, decrying those who study Torah, but lack basic decency. It seemed as if everyone was talking about the incident, which had now escalated into a cause celebre.</p><br>\n<p>We all know that smokers are not the most popular people these days. No matter what they do, they can do no right. It is also true that some so-called &ldquo;scholars,&rdquo; or observant Jews, who behave as less-than-perfect role models, are also not very popular. Mix the two together and you have a rather combustible combination.</p><br>\n<p>It certainly seems that the young men studying could have simply picked themselves up and moved elsewhere, if only to sanctify G-d&rsquo;s name. Instead, they remained, and created a&nbsp;<em>Hillul Hashem</em>, a desecration of G-d&rsquo;s name, which increased exponentially as the story spread.</p><br>\n<p>Now, I am not certain that the young man who was smoking was entirely in the wrong. The porch area was one of the very few locations in the hotel that was designated as a smoking area. He certainly had a right to be there and smoke. Families with children should know better than to sit themselves down in a designated smoking area. Furthermore, the young man later clarified that he had been looking for a &ldquo;light&rdquo; for his cigarette for about fifteen minutes, and when he finally found one, he wanted to smoke in an area where he wouldn&rsquo;t bother anyone. He was perfectly justified to expect that he would be able to smoke freely in this area without hassle or condemnation. On the other hand, he should have been aware of the ramifications of his actions, and perhaps acted beyond the letter of the law, rather than insist on his rights, because the&nbsp;<em>Hillul Hashem</em>&nbsp;engendered was significant, and cast aspersions on anyone serious about studying Torah.</p><br>\n<p>We see from this unfortunate incident that, although a person might be right within the letter of the law, asserting one&rsquo;s rights in such a situation may be unwise, resulting in the desecration of G-d&rsquo;s name.</p><br>\n<p>As ambassadors of our faith, we see how accurate Rabbi Hertz was when he stated that, &ldquo;Every Israelite holds the honor of his Faith and of his entire People in his hands.&rdquo; We must accept this responsibility and live up to it faithfully.</p><br>\n<p>May you be blessed.</p><br>\n<p><a href=\"http://www.jewishtreats.org/2011/05/remember.html\" target=\"_blank\">Yom Hashoah, Holocaust Memorial Day</a>,&nbsp; is observed this year on Sunday night, May 1st, and all day Monday, May 2nd, 2011.</p><br>\n<p><a href=\"http://njop.org/resources/holidays/complete-guide-to-holidays/israel-independence-day/\" target=\"_blank\">Yom Ha&rsquo;atzmaut, Israel Independence Day</a>, will be observed on Monday night, May 9th, and all day Tuesday, May 10th, 2011.</p><br>\n<p>http://rabbibuchwald.njop.org</p><br>\n<p>&nbsp;</p> ","shiurDate":"2011-05-02T00:00:00","shiurDateSubmitted":null,"shiurMediaType":"HTML","shiurLectureURL":"https://yutorah.org/lectures/805218/Emor-5771-2011:-Sanctifying-and-Defiling-G-d’s-Name","shiurURL":null,"shiurLanguage":"EN","shiurFileURL":null,"shiurLengthDate":null,"shiurLength":null,"shiurSeries":4225,"shiurSeriesName":null,"shiurVenueName":null,"shiurVenue":null,"shiurPublication":20282,"shiurTeachers":[{"shiurID":805218,"teacherID":80751,"teacherName":"Rabbi Ephraim Z. Buchwald","teacherPhotoURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/missingpicture.png","teacherAlbumURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/_default.jpg","teacherEmail":null,"teacherBio":null,"landingPageURL":"https://yutorah.org/teachers/Rabbi-Ephraim-Z.-Buchwald"}],"shiurSubcategories":[233985],"shiurSubcategoriesObj":null,"shiurGroupedSubcategoriesObj":null,"shiurTags":"Emor, Hillul, Hashem, Kiddush, Hashem, Scholars, santification","ShiurIsFile":false,"shiurMaterials":[],"shiurLastViewed":null,"shiurIsPlayed":false,"shiurBookmarkTimeStamp":null,"shiurDatePlayed":null,"shiurProgressPercent":null,"shiurDataHref":"https://yutorah.org/sidebar/lecturedata?shiurID=805218","shiurCanBeDownloaded":1,"shiurDuration":"","shiurHref":"https://yutorah.org/lectures/805218/Emor-5771-2011:-Sanctifying-and-Defiling-G-d’s-Name","mediaTypeCategory":"text","downloadURL":"","shiurDateSubmittedFormatted":"2014-02-06","shiurDateSubmittedText":"Feb 6, 2014","shiurDateSubmittedText2":"Feb 6, 2014","shiurInSpotLight":false,"shiurVisible":true,"shiurSpotlightDate":null,"shiurUserId":21100},{"shiurID":805215,"shiurTitle":"Emor 5773-2013: Sanctifying G-d’s Name","shiurDescription":"Chilul Hashem, the profanation of G-d’s name, is one of the most severe sins a Jew can commit, while sanctifying G-d’s name is one of the greatest mitzvot a Jew can perform.","shiurText":"<p>In this week&rsquo;s parasha, parashat Emor, we find the seminal commandments to sanctify G-d&rsquo;s name and the prohibition of desecrating G-d&rsquo;s name.</p><br>\n<p>Leviticus 22:32 states: &ldquo;<em>V&rsquo;loh t&rsquo;chah&rsquo;l&rsquo;loo eht shaym kohd&rsquo;shee, v&rsquo;nik&rsquo;dahsh&rsquo;tee b&rsquo;toch B&rsquo;nay Yisrael, Ah&rsquo;nee Hashem m&rsquo;kah&rsquo;dish&rsquo;chem,&rdquo;&nbsp;</em>You shall not desecrate My Holy Name, rather I shall be sanctified among the Children of Israel; I am the L-rd Who sanctifies you.</p><br>\n<p>Many important laws and interpretations are derived from this well-known verse.</p><br>\n<p>Unfortunately, over the course of history, sanctifying G-d&rsquo;s name became a very common Jewish phenomenon. Jews have been murdered for being Jews from time immemorial and many millions of Jews died&nbsp;<em>&ldquo;Ahl Kiddush Hashem,&rdquo;&nbsp;</em>in sanctification of G-d&rsquo;s name. Every one of the millions of martyrs died a sanctified death. The victims were not murdered because they were evil or because they had done anything wrong. They were murdered simply because they were Jews who were disliked by others who&nbsp;sought to terminate their existence.</p><br>\n<p>Perhaps the first recorded instance of dying&nbsp;<em>Ahl Kiddush Hashem&nbsp;</em>were the presumed Israelite victims, who were set upon by the Amalekites in the wilderness for no reason (Exodus 17:8-16). Although the Torah&rsquo;s account of Amalek&rsquo;s attack on the elderly and the laggards of Israel does not specifically report deaths, most of the commentators regard the actions of Amalek as murderous (see&nbsp;<a href=\"http://rabbibuchwald.njop.org/sources-commentators#onkelos\" target=\"_blank\">Onkelos</a>&nbsp;on Deuteronomy 25:17). Among the other noted occurrences of dying&nbsp;<em>Ahl Kiddush Hashem</em>&nbsp;are the tragic stories of Hannah and her seven sons that are part of the legacy of Chanukah, as well as the martyrs who held out in the siege of Masada. The crusaders made an art of killing Jews&nbsp;<em>Ahl Kiddush Hashem,&nbsp;</em>and the Spanish inquisitors killed any Jew who refused to convert to Christianity. Hitler, of course, was the most proficient practitioner of killing Jews&nbsp;<em>Ahl Kiddush Hashem.</em></p><br>\n<p><em></em>The profanation of G-d&rsquo;s name is one of the most severe sins a Jew can commit. Consequently, a Jew who is&nbsp;<em>not</em>&nbsp;compelled to commit a sin, but does so willingly out of sheer spite in an attempt to proclaim defiance and denial of G-d, is considered to have committed an act of&nbsp;<em>Chilul Hashem.&nbsp;</em>The Talmud in&nbsp;<em>Yomah</em>&nbsp;86a states that &ldquo;He who has committed&nbsp;<em>Chilul Hashem,</em>&nbsp;even Teshuvah, Yom Kippur and suffering cannot fully atone for his sin, until the day of his death.&rdquo;</p><br>\n<p>Ironically, the most important means of sanctifying G-d&rsquo;s name takes place, not under duress, but in the course of everyday living. A person who is seen by all to behave in a punctiliously moral and ethical manner, leading people to say of him or her, &ldquo;Fortunate are the parents and teachers who raised such a child,&rdquo; brings great credit to G-d&rsquo;s name. One who acts despicably brings great shame and discredit to G-d&rsquo;s name and causes people to say negative things about him, his religion and G-d. Thus, we see that the absence of profanation is often the confirmation of sanctification, and by not desecrating G-d&rsquo;s name, one indeed sanctifies G-d&rsquo;s name.</p><br>\n<p><a href=\"http://rabbibuchwald.njop.org/sources-commentators#maimon\" target=\"_blank\">Maimonides</a>&nbsp;notes that profaning G-d&rsquo;s name often occurs in another manner. If a highly respected person, one of presumed impeccable character, commits a wrong, even a minor trespass, that person profanes the name of G-d. Consequently, when a respected person delays payment for something that he bought, or acts callously with others, this brings G-d and His Torah into disrepute (<em>Hilchot Yesodai HaTorah</em>&nbsp;5:11).</p><br>\n<p>The classical commentators seek to explain the rationale behind the concepts of sanctifying and desecrating G-d&rsquo;s name.</p><br>\n<p>The&nbsp;<a href=\"http://rabbibuchwald.njop.org/sources-commentators#Sforno\" target=\"_blank\">Sforno</a>&nbsp;states that since G-d&rsquo;s actions are perfect, mortals must always strive to emulate His actions by aspiring to act with perfection. Since the Torah delineates the proper course of action for all, Jews who follow the precepts of the Torah automatically sanctify G-d&rsquo;s name.</p><br>\n<p><a href=\"http://rabbibuchwald.njop.org/sources-commentators#Gaon\" target=\"_blank\">R&rsquo; Saadiah Gaon</a>&nbsp;explains that a person of great stature who desecrates G-d&rsquo;s name causes others to doubt the efficacy of our Jewish religion and raises questions in the minds of others regarding the value of faith in G-d.</p><br>\n<p>The&nbsp;<a href=\"http://rabbibuchwald.njop.org/sources-commentators#chinuch\" target=\"_blank\"><em>Sefer Ha&rsquo;Chinuch</em></a>&nbsp;explains that humans are expected to act as G-d&rsquo;s servants and be truly and totally dedicated to their Master with their entire being, body and soul. Anything less is a desecration of the Master.</p><br>\n<p>The&nbsp;<a href=\"http://rabbibuchwald.njop.org/sources-commentators#recanati\" target=\"_blank\">Recanati</a>&nbsp;suggests that, had G-d not taken the Israelites out of Egypt, they would not have known what it means to live as human beings. After G-d brought His people out of Egypt, he transformed them into &ldquo;a Kingdom of priests and a Holy nation.&rdquo; By behaving as a holy people, the nation expresses its gratitude to G-d.</p><br>\n<p>Unfortunately, as a result of the unprecedented increase in media coverage and the proliferation of instant communication, the impact of sanctifying G-d&rsquo;s name and profaning G-d&rsquo;s name, in our day and age, has been multiplied many times over. Thus, any act that is perceived as desecrating G-d&rsquo;s name in contemporary times has a far more negative impact than those that were committed 100, 200 or 2,000 years ago.</p><br>\n<p>To paraphrase the lament of&nbsp;<a href=\"http://rabbibuchwald.njop.org/sources-commentators#schwab\" target=\"_blank\">Rabbi Shimon Schwab</a>: The appearance of a rabbi sitting in court with his velvet yarmulkah, in full view of a television audience composed of millions of viewers, who is accused of having ruthlessly enriched himself at the expense of others, exploiting, conniving and manipulating, causes sinister aspersions to be cast on all traditional Jews and on traditional Judaism as a way of life.</p><br>\n<p>May we be spared any further instances of desecration of G-d&rsquo;s name. Indeed, may the Jewish community be blessed with an abundance of favorable instances of sanctifying G-d&rsquo;s name.</p><br>\n<p>May you be blessed.</p><br>\n<p>This Tuesday evening, April 23rd through Wednesday evening, April 24th&nbsp;is&nbsp;<em>Pesach Shay&rsquo;nee</em>, the second Passover.&nbsp;<a href=\"http://njop.org/resources/holidays/complete-guide-to-holidays/passover/pesach-shayneethe-second-passover/\" target=\"_blank\">Click here</a>&nbsp;to find out why a second Passover was ordained, who celebrated it in ancient times, and how it is commemorated today.</p><br>\n<p>The festival of&nbsp;<em><a href=\"http://njop.org/resources/holidays/complete-guide-to-holidays/lag-baomer/\" target=\"_blank\">Lag Ba&rsquo;Omer</a>&nbsp;</em>(literally the 33rd day of the counting of the Omer) will start on Saturday night, April 27th&nbsp;and continue all day Sunday, April 28th, 2013. The Omer period is the 49 days from the second night of Passover through the day before the festival of Shavuot. The 33rd day is considered a special day because, on that day, the students of Rabbi Akiva ceased dying and because it marks the anniversary of the passing of great Talmudic sage, Rabbi Simon bar Yochai.</p><br>\n<p>http://rabbibuchwald.njop.org</p><br>\n<p>&nbsp;</p> ","shiurDate":"2013-04-22T00:00:00","shiurDateSubmitted":null,"shiurMediaType":"HTML","shiurLectureURL":"https://yutorah.org/lectures/805215/Emor-5773-2013:-Sanctifying-G-d’s-Name","shiurURL":null,"shiurLanguage":"EN","shiurFileURL":null,"shiurLengthDate":null,"shiurLength":null,"shiurSeries":4225,"shiurSeriesName":null,"shiurVenueName":null,"shiurVenue":null,"shiurPublication":20282,"shiurTeachers":[{"shiurID":805215,"teacherID":80751,"teacherName":"Rabbi Ephraim Z. Buchwald","teacherPhotoURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/missingpicture.png","teacherAlbumURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/_default.jpg","teacherEmail":null,"teacherBio":null,"landingPageURL":"https://yutorah.org/teachers/Rabbi-Ephraim-Z.-Buchwald"}],"shiurSubcategories":[233985],"shiurSubcategoriesObj":null,"shiurGroupedSubcategoriesObj":null,"shiurTags":"chilul, Hashem, hannah, Kiddush, Hashem, Sanctification, torah","ShiurIsFile":false,"shiurMaterials":[],"shiurLastViewed":null,"shiurIsPlayed":false,"shiurBookmarkTimeStamp":null,"shiurDatePlayed":null,"shiurProgressPercent":null,"shiurDataHref":"https://yutorah.org/sidebar/lecturedata?shiurID=805215","shiurCanBeDownloaded":1,"shiurDuration":"","shiurHref":"https://yutorah.org/lectures/805215/Emor-5773-2013:-Sanctifying-G-d’s-Name","mediaTypeCategory":"text","downloadURL":"","shiurDateSubmittedFormatted":"2014-02-06","shiurDateSubmittedText":"Feb 6, 2014","shiurDateSubmittedText2":"Feb 6, 2014","shiurInSpotLight":false,"shiurVisible":true,"shiurSpotlightDate":null,"shiurUserId":21100},{"shiurID":812290,"shiurTitle":"Emor (5774) – On Not Being Afraid of Greatness","shiurDescription":null,"shiurText":"<p>Embedded in this week&rsquo;s parsha are two of the most fundamental commands of Judaism &ndash; commands that touch on the very nature of Jewish identity.</p><br>\n<br>\n<p>Do not desecrate My holy name. I must be sanctified among the Israelites. I am the Lord, who made you holy and who brought you out of Egypt to be your God. I am the Lord.&rsquo; (Leviticus 22: 32)</p><br>\n<br>\n<p>The two commands are respectively the prohibition against desecrating God&rsquo;s name,Chillul Hashem, and the positive corollary,&nbsp;Kiddush Hashem, that we are commanded to sanctify God&rsquo;s name. What are these commands and what do they mean?</p><br>\n<p>First we have to understand the concept of &ldquo;name&rdquo; as it applies to God. a name is how we are known to others. God&rsquo;s &ldquo;name&rdquo; is therefore His standing in the world. Do people acknowledge Him, respect Him, honour Him?</p><br>\n<p>The commands of&nbsp;Kiddush Hashem&nbsp;and&nbsp;Chillul Hashem&nbsp;locate that responsibility in the conduct and fate of the Jewish people. This is what Isaiah meant when he said: &ldquo;You are my witnesses, says God, that I am God&rdquo; (Isaiah 43: 10).</p><br>\n<p>The God of Israel is the God of all humanity. He created the universe and life itself. He made all of us &ndash; Jew and non Jew alike &ndash; in His image. He cares for all of us: &ldquo;His tender mercies are on all his works&rdquo; (Psalm 145: 9).</p><br>\n<p>Yet the God of Israel is radically unlike the gods in which the ancients believed, and the reality in which today&rsquo;s scientific atheists believe. He is not identical with nature. He created nature. He is not identical with the physical universe. He transcends the universe. He is not capable of being mapped by science: observed, measured, quantified. He is not that kind of thing at all. How then is He known?</p><br>\n<p>The radical claim of Torah is that He is known, not exclusively but primarily, through Jewish history and through the ways Jews live. As Moses says at the end of his life:</p><br>\n<br>\n<p>Ask now about the former days, long before your time, from the day God created human beings on the earth; ask from one end of the heavens to the other. Has anything so great as this ever happened, or has anything like it ever been heard of? Has any other people heard the voice of God speaking out of fire, as you have, and lived? Has any god ever tried to take for himself one nation out of another nation, by testings, by signs and wonders, by war, by a mighty hand and an outstretched arm, or by great and awesome deeds, like all the things the Lord your God did for you in Egypt before your very eyes? (Deut. 4: 32-34)</p><br>\n<br>\n<p>Thirty-three centuries ago, Moses already knew that Jewish history was and would continue to be unique. No other nation has survived such trials. The revelation of God to Israel was unique. No other religion is built on a direct revelation of God to an entire people as happened at Mount Sinai. Therefore God &ndash; the God of revelation and redemption &ndash; is known to the world through Israel. In ourselves we are testimony to something beyond ourselves. We are God&rsquo;s ambassadors to the world.</p><br>\n<p>Therefore when we behave in such a way as to evoke admiration for Judaism as a faith and a way of life, that is a&nbsp;Kiddush Hashem, a sanctification of God&rsquo;s name. When we do the opposite &ndash; when we betray that faith and way of life, causing people to have contempt for the God of Israel &ndash; that is a&nbsp;Chillul Hashem, a desecration of God&rsquo;s name.</p><br>\n<p>That is what Amos means when he says:</p><br>\n<br>\n<p>They trample on the heads of the poor as on the dust of the ground, and deny justice to the oppressed &hellip; so desecrate My holy name. (Amos 2: 7)</p><br>\n<br>\n<p>When Jews behave badly, unethically, unjustly, they create a&nbsp;Chillul Hashem. People say, I cannot respect a religion, or a God, that inspire people to behave in such a way. The same applies on a larger, more international scale. The prophet who never tired of pointing this out was Ezekiel, the man who went into exile to Babylon after the destruction of the First Temple. This is what he hears from God:</p><br>\n<br>\n<p>I dispersed them among the nations, and they were scattered through the countries; I judged them according to their conduct and their actions. And wherever they went among the nations they profaned my holy name, for it was said of them, &ldquo;These are the Lord&rsquo;s people, and yet they had to leave his land.&rdquo; (Ezekiel 36: 19)</p><br>\n<br>\n<p>When Jews are defeated and sent into exile, it is not only a tragedy for them. It is a tragedy for God. He feels like a parent would feel when he sees a child of his disgraced and sent to prison. He feels a sense of shame and worse than that, of inexplicable failure. &ldquo;How is it that, despite all I did for him, I could not save my child from himself?&rdquo; When Jews are faithful to their mission, when they live and lead and inspire as Jews, then God&rsquo;s name is exalted. That is what Isaiah means when he says, &ldquo;You are my servant, Israel, in whom I will be glorified&rdquo; (Isaiah 49: 3).</p><br>\n<p>That is the logic of&nbsp;Kiddush Hashem&nbsp;and&nbsp;Chillul Hashem. The fate of God&rsquo;s &ldquo;name&rdquo; in the world is dependent on us and how we behave. No nation has ever been given a greater or more fateful responsibility. And it means that we each have a share in this task.</p><br>\n<p>When a Jew, especially a religious Jew, behaves badly &ndash; acts unethically in business, or is guilty of sexual abuse, or utters a racist remark, or acts with contempt for others &ndash; it reflects badly on all Jews and on Judaism itself. And when a Jew, especially a religious Jew, acts well &ndash; develops a reputation for acting honourably in business, or caring for victims of abuse, or showing conspicuous generosity of spirit &ndash; not only does it reflect well on Jews. It increases the respect people have for religion in general, and thus for God.</p><br>\n<p>This is how Maimonides puts it in his law code, speaking of&nbsp;Kiddush Hashem:</p><br>\n<br>\n<p>If a person has been scrupulous in his conduct, gentle in his conversation, pleasant toward his fellow creatures, affable in manner when receiving, not retorting even when affronted, but showing courtesy to all, even to those who treat him with disdain, conducting his business affairs with integrity &hellip; And doing more than his duty in all things, while avoiding extremes and exaggerations &ndash; such a person has sanctified God.</p><br>\n<br>\n<p>Rabbi Norman Lamm tells the amusing story of Mendel the waiter. When the news came through to a cruise liner about the daring Israeli raid on Entebbe in 1976, the passengers wanted to pay tribute, in some way, to Israel and the Jewish people. A search was made to see if there was a Jewish member of the crew. Only one could be found: Mendel the waiter. So, at a solemn ceremony, the captain on behalf of the passengers offered his congratulations to Mendel who suddenly found himself elected de facto as the ambassador of the Jewish people. We are all, like it or not, ambassadors of the Jewish people, and how we live, behave and treat others reflects not only on us as individuals but on Jewry as a whole, and thus on Judaism and the God of Israel.</p><br>\n<p>&ldquo;Be not afraid of greatness. Some are born great, some achieve greatness, and others have greatness thrust upon &lsquo;em,&rdquo; wrote Shakespeare in Twelfth Night. Throughout history Jews have had greatness thrust upon them. As the late Milton Himmelfarb wrote: &ldquo;The number of Jews in the world is smaller than a small statistical error in the Chinese census. Yet we remain bigger than our numbers. Big things seem to happen around us and to us.&rdquo;2</p><br>\n<p>God trusted us enough to make us His ambassadors to an often faithless, brutal world. The choice is ours. Will our lives be a&nbsp;Kiddush Hashem, or God forbid, the opposite? To have done something, even one act in a lifetime, to make someone grateful that there is a God in heaven who inspires people to do good on earth, is perhaps the greatest achievement to which anyone can aspire. Shakespeare rightly defined the challenge: Be not afraid of greatness.</p> ","shiurDate":"2014-04-28T00:00:00","shiurDateSubmitted":null,"shiurMediaType":"HTML","shiurLectureURL":"https://yutorah.org/lectures/812290/Emor-(5774)-–-On-Not-Being-Afraid-of-Greatness","shiurURL":null,"shiurLanguage":"EN","shiurFileURL":null,"shiurLengthDate":null,"shiurLength":null,"shiurSeries":null,"shiurSeriesName":null,"shiurVenueName":null,"shiurVenue":null,"shiurPublication":null,"shiurTeachers":[{"shiurID":812290,"teacherID":80290,"teacherName":"Rabbi Lord Jonathan Sacks","teacherPhotoURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/jsacks.jpg","teacherAlbumURL":"https://cdnyutorah.cachefly.net/_images/roshei_yeshiva/_default.jpg","teacherEmail":null,"teacherBio":"Rabbi Lord Jonathan Sacks, the Kressel and Ephrat Family University Professor of Jewish Thought at Yeshiva University, is a global religious leader, philosopher, inspirational speaker and moral voice for our time. The author of 25 books, he served as Chief Rabbi of the United Hebrew Congregations of the Commonwealth from September 1991 until September 2013. Described by H.R.H. The Prince of Wales as \"a light unto this nation,” Rabbi Lord Sacks is a frequent contributor to radio, television and the press both in Britain and around the world, and the recipient of several international prizes, including the Jerusalem Prize, in recognition of his work. He holds 16 honorary degrees, and in addition to his work at Yeshiva University, he is also currently the Ingeborg and Ira Rennert Global Distinguished Professor of Judaic Thought at New York University. Knighted by Her Majesty The Queen in 2005 and made a Life Peer, taking his seat in the House of Lords in October 2009, Rabbi Lord Sacks was born in 1948, educated at Gonville and Caius College, Cambridge, and pursued postgraduate studies at New College, Oxford, and King's College London. He has been married to Elaine since 1970 and together they have three children and several grandchildren.","landingPageURL":"https://yutorah.org/teachers/Rabbi-Lord-Jonathan-Sacks"}],"shiurSubcategories":[233985],"shiurSubcategoriesObj":null,"shiurGroupedSubcategoriesObj":null,"shiurTags":"Emor","ShiurIsFile":false,"shiurMaterials":[],"shiurLastViewed":null,"shiurIsPlayed":false,"shiurBookmarkTimeStamp":null,"shiurDatePlayed":null,"shiurProgressPercent":null,"shiurDataHref":"https://yutorah.org/sidebar/lecturedata?shiurID=812290","shiurCanBeDownloaded":1,"shiurDuration":"","shiurHref":"https://yutorah.org/lectures/812290/Emor-(5774)-–-On-Not-Being-Afraid-of-Greatness","mediaTypeCategory":"text","downloadURL":"","shiurDateSubmittedFormatted":"2014-04-30","shiurDateSubmittedText":"Apr 30, 2014","shiurDateSubmittedText2":"Apr 30, 2014","shiurInSpotLight":false,"shiurVisible":true,"shiurSpotlightDate":null,"shiurUserId":1053},{"shiurID":878043,"shiurTitle":"The Importance of Living Lives Al Kiddush Hashem","shiurDescription":"YIW BMP - 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