Question

Hello Rabbi. I read the second book in the trilogy, and in the discussion about the chosenness of Israel and sanctification of God’s name, I felt the following points were missing:
Regarding the chosenness of Israel — I missed an explicit discussion of the passage in the Talmud (Bava Batra 10a): “Rabban Gamliel responded and said: ‘Righteousness exalts a nation’ — this refers to Israel, as it is written: ‘And who is like Your people Israel [etc.].’ ‘But the kindness of the nations is sin’ — every act of charity and kindness that idolaters do is counted as sin for them, because they do it only to glorify themselves by it, and anyone who glorifies himself falls into Gehenna, as it is said (Proverbs 21:24), ‘A proud and haughty man, scoffer is his name, acts in arrogant wrath,’ and ‘wrath’ means Gehenna, as it is said (Zephaniah 1:15), ‘That day is a day of wrath.’” I assume you would explain that the Sages’ exposition of these verses is mistaken, right? 
Regarding sanctification of God’s name — I missed a discussion of the position that sanctification of God’s name is something passive, not dependent on the person’s intention. Meaning, the whole discussion you conducted about whether it came from the person’s intention is not relevant. The only question is whether a sanctification of God’s name was created or not. 
And one should note from the responsa of the Maharil, no. 72, where he wrote: “As for what was written regarding those who acted according to their wickedness, that they are called holy and pious — indeed, Scripture as well says, ‘They have given the carcasses of Your servants [etc.],’ and we interpret this as referring to those who were killed because of their wickedness, and all Israel are holy,” end quote. But his intention requires clarification, for perhaps he is speaking of someone who died because of persecution and gave up his life for the sanctification of God’s name so as not to transgress under forced conversion, even though he was wicked regarding other commandments; even so, he is still called holy. That is not comparable to someone who was killed without having done anything on his own initiative.
And see also in Josephus: “For every man who dies in battle for the people of God, and for His Sanctuary, and for His Torah, will be in God’s lot and portion, and will go straight to the great light and not fear the darkness that darkens souls.” Even if this is not a halakhic source, it still speaks innocently enough of what the common belief already was in ancient times.
 
As for the reasoning itself: one can distinguish between a holy person who chooses to give up his life, and the fact that a person dies because of his Jewishness. If we assume that the gentiles slaughter us because of Judaism itself, out of antisemitism, then one can say that Judaism has come to expression. And therefore this is a sanctification of God’s name. See on this in Amital’s article that will be brought here.
 
For additional sources, see the article by Dr. Yechezkel Lichtenstein, who wrote on this issue and brought testimonies and sources on the topic: ‘The Definition of Sanctification of God’s Name During the Holocaust.’ And also Rabbi Yehuda Amichai, ‘Following the Article “The Definition of Sanctification of God’s Name During the Holocaust”’ (both of these are available online).
 
And see also here — http://forum.otzar.org/viewtopic.php?f=17&t=24159&hilit=%D7%A7%D7%93%D7%95%D7%A9&start=120#p499480