The thought doesn’t count

This week’s parsha teaches us about one of the most important mitzvot in the Torah, Kiddush Hashem, sanctifying Hashem’s Name through our actions. The Torah presents this mitzvah with the verse “I will be made holy among the Jewish people”. Unlike most commandments in the Torah, which are expressed in direct, active language ‒ “you shall do”, “you shall take” ‒ this mitzvah is written in the passive voice. The question arises: Why is this so? Why does the Torah not command explicitly, “You shall sanctify My Name”, but instead states, “I will be made holy”? 

This nuance reveals a profound insight into the nature of Kiddush Hashem. In most of the 613 mitzvot, the emphasis is placed squarely on the action itself. A person is commanded to perform a specific deed, and the fulfilment of that command lies in the act. Whether it is putting on tefillin, giving charity, or observing Shabbat, the mitzvah is defined by what one does. 

However, Kiddush Hashem operates on a fundamentally different level. Here, the Torah shifts the focus away from the action and onto the outcome. The passive construction “I will be made holy” teaches that the ultimate concern is not merely what we do, but what our actions produce. The sanctification of G-d’s Name is not measured by intention alone, nor even by the action itself, but by the effect it has on the world around us. 

This distinction is crucial. In life, we often engage in behaviours with the best of thoughts and intentions, believing we are acting correctly. Yet we cannot always predict how our actions will be perceived or what consequences they will yield. A deed that seems righteous in isolation may, in a broader context, lead to misunderstanding or even desecration of G-d’s Name (Chillul Hashem). 

The passive voice underscores that this mitzvah is not entirely within our control in the same way as others. We are responsible for acting with integrity, wisdom, and awareness, but the final “sanctification” occurs through the impression we leave on others. It is a relational mitzvah, one that exists in the space between ourselves, other people, and G-d. 

This perspective challenges us to think more deeply about our behaviour. It is not enough to ask, “Am I doing the right thing?” We must also ask, “What impact will this have?” How will this reflect on Torah values? Will this action bring honour to G-d’s Name or diminish it? 

In a world where every action is visible and often amplified, this teaching is especially relevant. Each interaction becomes an opportunity to either elevate or obscure the Divine Presence. The Torah’s choice of the passive voice reminds us that holiness isn’t only something we perform, it’s something that emerges through us, shaped by the way our actions resonate in the lives of others. 

Ultimately, “I will be made holy” is both a statement and a responsibility. It calls upon us to live with heightened awareness, recognising that our lives are not only personal journeys but also reflections of something far greater. 

• Rabbi Ryan Goldstein Muizenberg Shul