A hero, who lost her son to terrorism and united a nation gave insight on how to absorb the recent devastation. Racheli Frankel conveyed that the reaction to the current situation should be in line with the famous biblical words, "Vadom Aharon” Aharon was silent. He accepted G-d’s decree in silence. And she notes, after the silence, what was the next step? Moshe tells him to carry on with his service. Why? no - What? yes.

Two Kinds Of Kiddush Hashem

Rabbi Yaakov Harrari echoes Frankel’s sentiment and notes that a message from recent events has been communicated. We don’t know why. But we know we have to raise ourselves based on the events that transpired. To reach the pinnacle of service, we have to be willing to reach deep into our dormant strengths to bring kiddush Shem Shamayim into the world.

The first type of kiddush Hashem is an incredibly intimate one between the individual and G-d. Rabbi Harrari gives an example. We know yissurim, suffering, wipes away punishment from sins. We also know that G-d created healing in this world, with specific prayers to effectuate a recovery. If a person loved G-d so much and put him first in the world, then instead of allowing the yissurim to continue which to the outside eye, seems to show a pegam in the briah, he will pray for his own recovery and take the yissurim in the next world. In such a scenario, the only concern of the person is that G-d’s name is seen as perfect in the world.

We see this with Yaakov when he meets his son Yosef after twenty-two years. Whereas Yosef cries on Yaakov’s shoulder, Yaakov recites the Shema, representative of kabbalat ol malchut shamayim. How can this be explained? Yaakov’s will was fully negated for G-d’s will. Any personal benefit came second to acknowledging G-d’s greatness, the only things that mattered to Yaakov.

The second kind of kiddush Hashem is when you bring great honor to G-d's name in the eyes of many. Rav Elchanan Wasserman not only fulfilled a personal kiddush Hashem when he told his students before being shot by the Nazis to have no impure thoughts as they were like a korban, but he brought great glory in the world to the name of G-d.

Two Kinds of Unity

First, one must be united with himself. His heart and mind need to work smoothly together. In fact, when we want to serve G-d with both our inclinations, it means we are utilizing the evil one for good purposes. This is unity of self.

If we are tamim with G-d and don’t look to the future but only do what’s necessary right in front of us now, then we will unite G-d’s justice and mercy together.

Unity with our brethren is the other. There’s great unity taking place in Israel right now. There’s a united emergency government and a feeling of unity amongst each other that we’re all in this together. This is “like one man, like one heart” which at Sinai put us in a state of purity before Adam’s sin. To be clean of sin is a great merit for the Jewish people.

The Gemara in Zevachim notes that the Torah was supposed to be given in the times of Noach. We see hints of this, as the teivah reminds one of the Ark, the forty days like how Moshe was in the heavens and a generation of unity after Noach. But it wasn't actualized.

Rabbi Aharon Lopiansky says that we can actualize our relationship with G-d through prayer. G-d is looking for a personal relationship, for a calling out. We are all certainly calling out as a community.

The Ultimate Goal

The prophets and rabbis all talk to the final day when G-d’s name will be one. It will be Him and Him alone whose presence is manifest in the world. Through unification of self and with others, we can bring out the oneness of G-d.