Misva #295: Not to cause a Hilul Hashem – Defaming G-d’s Name

The Torah commands in Parashat Emor (Vayikra 22:32), “Ve’lo Tehalelu Et Shem Kodshi” – that we must not “defile” G-d’s Name, meaning, that we must not do something which brings Him dishonor. The Sefer Ha’hinuch delineates three different forms of Hilul Hashem (defamation of G-d’s Name) which are included in this command. The first is violating a Halacha to spare one’s life when Torah law requires martyrdom. There are two circumstances in which the Torah obligates one to surrender his life to avoid violating Halacha. The first is during “She’at Ha’shmad” – a time of religious persecution against Jews. When a hostile gentile nation seeks to prevent Jews from observing their religion, it is forbidden to agree to transgress any law, even under the threat of death. Secondly, at any time, even when the Jews do not face persecution, a Jew who is forced to commit one of the three grievous sins must surrender his life to avoid transgressing. These three sins are murder, sexual immorality, and idol worship. In either of these situations, even though the person violates the law in question to spare his life, he is nevertheless considered to have defamed G-d’s Name, and has thus transgressed the prohibition of Hilul Hashem. He is not liable to Malkut, since he transgressed under duress, but nevertheless, the Sefer Ha’hinuch writes that “Het’o Asum Me’od” – “his sin is exceedingly severe.” The second type of Hilul Hashem is committing a forbidden act which brings no benefit to the person, purely for the sake of angering G-d. For example, if a person falsely swears for no practical purpose, simply because he wants to violate G-d’s command, this constitutes a Hilul Hashem and violates this prohibition. The third category of Hilul Hashem is when a person known as a G-d-fearing, committed Jew defames the Jewish faith through his conduct. Even if his action does not violate any law, he nevertheless creates a Hilul Hashem if it gives the appearance of impropriety. For example, one Rabbi in the Talmud said that if he would buy meat on credit at the butcher shop, this would constitute a Hilul Hashem, because people might suspect him of stealing, taking meat without truly intending to pay. Other Rabbis said that if they would walk four Amot without learning Torah, or without wearing Tefillin, this would amount to a Hilul Hashem. A person who is renowned for his piety must conduct himself on an especially high standard to avoid any sort of suspicion which could lead to a defamation of Hashem. The opposite of Hilul Hashem, of course, is Kiddush Hashem – the obligation to bring honor to G-d, which the Sefer Ha’hinuch lists as a separate affirmative command.