Musar su Levitico 22:32

9) When one prays with the congregation, he has [the opportunity of saying] Barchu, Kedushah, and Amen yehei shemei rabbah, each of which, in itself, is awesome. For through "Barchu" we make a crown for the Holy One Blessed be He, as we find in Midrash Konein. And through Kedushah we fulfill (Vayikra 22:33): "And I shall be sanctified in the midst of the children of Israel." And through this, holiness is conferred upon us, as the verse concludes: "I am the L-rd who sanctifies you." And through "Amen, yehei shemei rabbah" one is forgiven for all of his sins, as our sages of blessed memory have said (Shabbath 119b): "If one says 'Amen, yehei shemei rabbah' with all of his strength [i.e., with all of his intent], even if there is a trace of heresy in him, he is forgiven."

All three commentators address themselves to the three truths surrounding the commandment to Abraham to offer Isaac as a total offering. The commandment to Abraham to offer Isaac as a sacrifice is terribly difficult to understand. Especially so the fact that it is called מאכלת, "something that feeds," i.e. that the people of Israel still "feed" on the merit accumulated by our patriarch Abraham who took his only son and pre-ordained successor in order to slaughter him with his own hands because G–d had commanded him. Also the merit accumulated by Isaac who went along with this cheerfully, viz: Genesis 22,8: וילכו שניהם יחדו, is totally astounding. Thus it appears to anyone who reads the text of our story. If you examine the text carefully, however, you will find that both Abraham and Isaac made efforts to escape this particular death, as has been pointed out by our sages. When Abraham answers his son's question "where is the lamb for the offering? by saying: G–d will select the lamb for Himself, my son," this is to be understood as a prayer to G–d to select a different offering (22,7-8). We must read the verse as: "If G–d does not select a different lamb, then לעולה בני, "my son will be the offering." Thus we find that Abraham prayed for a miracle by G–d. Because of Abraham's prayer and the fact that G–d responded favorably, we say nowadays in our סליחות prayers that "May the One who answered Abraham at Mount Moriah, also answer our prayers." In view of all this, why does the Torah heap so much praise on Abraham? Do we not have a statement in Sifra Vayikra 22,32 that if someone undergoes martyrdom for the sake of the Holy Name of G–d hoping that G–d will save him by some miracle, no miracle will occur? Even if such a miracle does occur, such a person can certainly not be considered as having become a martyr for the sake of G–d's name!

“You shall not profane My holy name” (Leviticus 22:32). This is among [the sins for which] one is liable for excision, as will be explained. And know that, is not the (greatest) damage and destruction found among the souls of the masses on the lips of the tongue? For they mention [God’s] name for nothing, and they also mention it without reverence. And about this matter did our Rabbis explain (Leviticus Rabbah 27) that which it is written (Isaiah 1:3), “Israel did not know.” And they are also not exacting about the cleanliness of the place and cleanliness of [their] palms.