- Part 1 by Rabbi Asher Schechter Congregation Ohr Moshe

Recent events have brought the term Chillul Hashem into the vernacular on a very regular basis. Many (but certainly not all) of our brothers and sisters (especially in the Chasidish and Yeshivish communities) have resisted the governing authorities' rules regarding COVID-19. Mask wearing, social distancing, and other precautions are not strictly adhered to. The press and the politicians tried to shame them into compliance putting the entire Orthodox Jewish Community in the spotlight for their activities. Many within the Jewish Community are appalled by these unsafe behaviors of Achenu Bnei Yisrael that put themselves and others at risk (and many are also angry at the unwanted and apparently anti-semitic singling out of our communities for chastisement). Now some in those communities are resorting to mischievous demonstrations against the stricter rules being promulgated upon them. Often times the words Chillul Hashem are used. Many have claimed that the Jews who publicly flout the safety laws and behave unlawfully are creating a Chillul Hashem as the Goyim berate us for our unsafe and illegal behaviors...

The term Chillul Hashem is an Halachik one, not an emotional one. Not everything that a fellow Jew does (even if we feel strongly about the inappropriateness of that behavior) qualifies as a Chillul Hashem . In this several part essay, I would like to address the following question: Is a Yid who refuses to wear a mask and social distance in public and/or breaks the law while participating in a demonstration against the government's restrictions in violation of the rules of Chillul Hashem?

Accusing someone of Chillul Hashem is no small matter. Chillul Hashem is arguably the worst one can commit. tell us that Chillul Hashem is the most difficult Aveira to atone for: מסכת יומא דף פו עמוד א שאל רבי מתיא בן חרש את רבי אלעזר בן עזריה ברומי: שמעת ארבעה חלוקי כפרה שהיה רבי ישמעאל דורש? אמר: שלשה הן, ותשובה עם כל אחד ואחד. עבר על עשה ושב - אינו זז משם עד שמוחלין לו, שנאמר (ירמיהו ג) שובו בנים שובבים. עבר על לא תעשה ועשה תשובה - תשובה תולה, ויום הכפורים מכפר שנאמר (ויקרא טז) כי ביום הזה יכפר עליכם מכל חטאתיכם. עבר על כריתות ומיתות בית דין ועשה תשובה - תשובה ויום הכפורים תולין, ויסורין ממרקין, שנאמר (תהלים פט) ופקדתי בשבט פשעם ובנגעים עונם, אבל מי שיש חילול השם בידו - אין לו כח בתשובה לתלות, ולא ביום הכפורים לכפר, ולא ביסורין למרק. אלא כולן תולין, ומיתה ממרקת, שנאמר (ישעיהו כב) ונגלה באזני ה' צבאות אם יכפר העון הזה לכם עד תמתון. Rabbi Masia ben Chorosh asked Rabbi Elazar ben Azariah in Rome: "Did you hear about the four methods of atonement that were taught by Rabbi Yishmael?" to which he responded, "Yes, but in reality, there are only three because Teshuva cannot be counted on its own since it is required with all the others in order for them to work." Rabbi Elazar ben Azariah explains: "If someone violates an Asei (positive commandment - e.g. doesn't take Lulav & Esrog on Sukkos) and he repents, he is forgiven immediately. If he violates a Lo Saaseh (negative commandment - e.g. eats treif) then Teshuvah is not enough, he must have Teshuvah and also he needs to experience a Yom Kippur in order to be forgiven. If someone violated a more severe Aveira that comes with the prescribed punishment of Kares (cutting off of the soul - e.g. eats Chelev - forbidden fats) or the Death Penalty (in Bais Din - e.g. Chillul Shabbos) then he needs Teshuvah, Yom Kippur, and Yisurim (physical pain and suffering) in order to cleanse him from the Aveira." Rabbi Elazar ben Azariah concludes, "And someone who has to atone for an Aveira of Chillul Hashem cannot suffice with the above three, rather he needs Teshuvah, Yom Kippur, Yisurim, and Misa (his final atonement comes upon his death after the above three have been accomplished)." Rabbi Elazar ben Azariah cites Pesukim for each of his rulings...

This ruling is also found in the Yerushalmi quoting both Rabbi Masia ben Chorosh and Rabbi Elazar ben Azariah with slight changes - in the Yerushalmi's version the discussion takes place in the "Yeshiva", etc. - (end of Yoma 8,7) and it is Paskened in Halacha by the Rambam (Teshuvah 1, 4). This is the accepted ruling that is promulgated throughout all the Poskim, Sifrei Machashava, and Sifrei Mussar, etc.... Why is Chillul Hashem punished so severely? Rashi (Sanhedrin ibid) comments that it is because Chillul Hashem causes others to sin as well. When people see others who they respect doing an Aveira they are tempted to follow and do the same. Rabbi Yehuda HaChasid (Sefer Chasidim 20) says that the reason for the severe punishment is because an Averia that is done in public brings about much "embarrassment" (K'Vayachol - if it can be said) to Hashem... We will see later that there may be a practical distinction between these two opinions.

[Despite the passage above, there are opinions that there is a way to atone for Chillul Hashem without having to wait until death. Rabbenu Bachyei (Vayikra 22,32) states that if one undoes the Chillul Hashem that he has committed by creating a Kiddush Hashem in that very same issue that he had previously created a Chillul Hashem, then he can be forgiven because he has removed the stain of the previously committed Chillul Hashem. A similar ruling is found in Shaarei Teshuva of Rabbenu Yona (4,5)]

What exactly is Chillul Hashem ? The Rambam (Sefer HaMitzvos Lo Sa'aseh 63) and others (Sefer HaChinuch 295, etc.) define Chillul Hashem as any of the following three Aveiros.

1. Someone who is obligated to give his/her life in order to avoid an Aveira, but does not. For example, someone is being forced at gunpoint to worship Avodah Zarah. If he/she goes ahead and commits this grave sin (even in private) then he/she is guilty of Chillul Hashem . [There are 3 cardinal sins that a Jew is obligated to die and not violate - Avodah Zarah (idol worship), Shfichus Damim (murder), and Gilui Arayos (illicit relationships). In addition, if a Jew is being forced to commit any Aveira due to Shmad (in order to force his/her conversion away from Yiddishkeit) then they must give their life and avoid the Aveira.]

2. Someone who commits any Aveira (even in private) with the sole intention to anger Hashem and he derives no other pleasure from his act, he is guilty of Chillul Hashem. For example, if someone swears falsely using Hashem's name for no other purpose than to anger Hashem and to shirk his obligations of fidelity to, and respect for, Hashem he is guilty of Chillul Hashem.

3. A respected member of the community who behaves publicly in an inappropriate manner (even if it is not a technical violation of Halacha) is guilty of Chillul Hashem. More on this coming up, IY"H.

For the purposes of our discussion, the first two categories are not applicable. Certainly, someone who refuses to wear a mask in public is not included in them. Let's delve into the third category and see whether or not they are guilty of Chillul Hashem.

The source for the third category is the Gemara at the end of Yoma (broken down into segments for ease of reading). תלמוד בבלי מסכת יומא דף פו עמוד א היכי דמי חילול השם? אמר רב: כגון אנא. אי שקילנא בישרא מטבחא ולא יהיבנא דמי לאלתר. אמר אביי: לא שנו אלא באתרא דלא תבעי, אבל באתרא דתבעי - לית לן בה. אמר רבינא: ומתא מחסיא אתרא דתבעי הוא. אביי כדשקיל בישרא מתרי שותפי יהיב זוזא להאי וזוזא להאי, והדר מקרב להו גבי הדדי, ועביד חושבנא. What are some examples of Chillul Hashem? Rav said, for example, if I would shop at a butcher store and not pay for my purchase right away (the butcher might think that Rav was planning on cheating him and never paying for his purchase). Abayei explained that this only applies in a community where it is not normal to allow purchasers to buy on credit and collect from them later. However, if it is an acceptable practice in this community to allow purchasers to buy on credit and collect from them later, we are not concerned for Chillul Hashem. Ravina added that Masa Mechasia (his home town) is a town where it is normal to allow purchasers to buy on credit and collect from them later. When Abayei would purchase meat from two partners, he would pay each of them one Zuz and then have them both make a Cheshbon together how much meat he should get (this would avoid any concern that he didn't pay the correct amount to both of them). .רבי יוחנן אמר: כגון אנא דמסגינא ארבע אמות בלא תורה ובלא תפילין Rabbi Yochanan said (another example of Chillul Hashem) is if I would publicly walk away from the Bais Medrash without and without Tefillin (everyone expected Rav Yochanan to be constantly engrossed in Torah study while wearing his Tefillin. If Rabbi Yochanan would feel weak, he would have to sneak out rather than go out in public since it would appear that he no longer was committed to the intense lifestyle of constant Torah study with Tefillin - which would constitute a Chillul Hashem). יצחק דבי רבי ינאי אמר: כל שחביריו מתביישין מחמת שמועתו היינו חילול השם היכי דמי אמר רב נחמן בר יצחק: כגון דקא אמרי אינשי שרא ליה מריה לפלניא. אביי אמר: כדתניא, ואהבת את ה' אלהיך - שיהא שם שמים מתאהב על ידך, שיהא קורא ושונה ומשמש תלמידי חכמים, ויהא משאו ומתנו בנחת עם הבריות, מה הבריות אומרות עליו - אשרי אביו שלמדו תורה, אשרי רבו שלמדו תורה. אוי להם לבריות שלא למדו תורה, פלוני שלמדו תורה - ראו כמה נאים דרכיו, כמה מתוקנים מעשיו, עליו הכתוב אומר (ישעיהו מט) ויאמר לי עבדי אתה ישראל אשר בך אתפאר. אבל מי שקורא ושונה ומשמש תלמידי חכמים ואין משאו ומתנו באמונה, ואין דבורו בנחת עם הבריות, מה הבריות אומרות עליו - אוי לו לפלוני שלמד תורה, אוי לו לאביו שלמדו תורה, אוי לו לרבו שלמדו תורה, פלוני שלמד תורה - ראו כמה מקולקלין מעשיו וכמה מכוערין דרכיו! ועליו הכתוב אומר (יחזקאל לו) באמר להם עם ה' אלה ומארצו יצאו Yitzchak from Rabbi Yanai's Yeshiva said (another example of Chillul Hashem) is when a person's friends are embarrassed by his reputation - that in and of itself is a Chillul Hashem. What is an example? Rav Nachman bar Yitzchak said if people say (regarding someone's reputation), "May his Creator forgive him". Abayei added that this is similar to the teaching of a Braisa. "And you should love Hashem your G-d" this teaches us that we should bring about love for Hashem through our actions. You should learn the written Torah, the Mishna, and serve Talmidei Chachamim (to get additional insights into the Mishna through the study of the Talmud) and all your dealings with people should be with patience and honesty. What will people say regarding you? Lucky is his father who taught him Torah! Lucky is his Rebbe who taught him Torah! Woe to those people who never studied Torah! This person has studied Torah and you can see how beautiful are his ways, how proper are his actions! The Navi Yeshaya says that Hashem is very proud of such individuals. However, if someone learns the written Torah, the Mishna, and serves Talmidei Chachamim (to get additional insights into the Mishna through the study of the Talmud) and his dealings with people are dishonest, and he does not speak to people with respect and patience, what will people say regarding him? Woe onto him who studied Torah! Woe onto his father who taught him Torah! Woe onto his Rebbe who taught him Torah! This person has studied Torah and look at how crooked his actions are and at how disgusting his ways are! The Navi Yechezkel proclaims that such a person is guilty of Chillul Hashem.

Two big Chudushim (novel ideas) can be seen in this passage. First, as previously mentioned, we see that Chillul Hashem can include activities that are not otherwise forbidden by the Torah. If Rav wouldn't pay immediately at the time of purchase, he would not be violating any Halacha. As long as he would pay later, he would not be stealing in any way. Nevertheless, if it appeared that there was a possibility that he wouldn't pay, that was enough to constitute a Chillul Hashem. Similarly, Rabbi Yochanan would not be violating any Halacha if he would publicly leave the Bais Medrash when he was feeling weak. Nevertheless, it would constitute a Chillul Hashem.

is used in the Braisa to refer to the people who experience the בריות Second, the word .usually refers to all people Jews and Non-Jews alike בריות Chillul Hashem. The word This implies that Chillul Hashem is not only in the presence of Jews but rather in the presence of all people of all races creeds and religions, etc.

Another interesting point. From the statements of Yitzchak from Rabbi Yanai's Yeshiva and Rav Nachman bar Yitzchak, it is not clear whether or not they are referring to a person who is a respected member of the community. However, the way Abayei connects their statements with the Braisa it appears that he interpreted their statements to be referring only to respected members of the community. Rank and file people who are not steeped in Torah would not be guilty of Chillul Hashem when they misbehave. Chillul Hashem - Part 2 by Rabbi Asher Schechter Congregation Ohr Moshe

How about someone who is not an “Adam Chashuv” (a respected member of the community) – just a “regular Joe” – who does an Aveira in public for pleasure? Say, he eats treif in McDonald's at a rest stop in front of many fellow travelers (Jewish and Non- Jewish) who can see him? Is that a Chillul Hashem? This situation doesn't seem to fit any of the Rambam's three categories mentioned above.

The Gemara in Sanhedrin (82a) and Kiddushin (40a) gives us some more clarity on this issue תלמוד בבלי מסכת סנהדרין דף פב עמוד א וירא פנחס בן אלעזר, מה ראה? - אמר רב: ראה מעשה, ונזכר הלכה. אמר לו: אחי אבי אבא, לא כך לימדתני ברדתך מהר סיני: הבועל את הנכרית קנאין פוגעין בו! - אמר לו: קריינא דאיגרתא איהו ליהוי פרוונקא. ושמואל אמר: ראה (משלי כ"א) שאין חכמה ואין תבונה ואין עצה לנגד ה' - כל מקום שיש חילול השם - אין חולקין כבוד לרב. רבי יצחק אמר רבי אליעזר: ראה שבא מלאך והשחית בעם.

[Regarding the story (at the end of Parshas Balak) about Pinchas executing Zimri, the Nasi of Shevet Shimon, who was engaged in an illicit act with a Midianite Princess, the Posuk says that Pinchas “saw”. The Gemara discusses, what exactly did he “see”?.]

“And Pinchas the son of Elazar saw” What did he see? Rav says that he “saw” Zimri's act and (through his seeing, he) remembered the Halacha (that Kana'im, zealous individuals, are authorized to execute such a criminal during his act of sinning). He said to Moshe Rabbenu, “My Great Uncle, did you not teach us when you descended from Har Sinai that a Jew who is intimate with a Non-Jewish woman may be executed by the Kanaim?” Moshe Rabbenu answered, “Let the one who brings the King's Decree, be the one to carry it out” (meaning, that Moshe Rabbenu had temporarily forgotten this Halacha and now that Pinchas is the one to remind him of it, it is Pinchas' place to execute it.) Shmuel says (an alternate explanation of what Pinchas “saw”), “he 'saw' (was reminded of a concept mentioned in the Posuk in Mishlei 21) that “There is no wisdom or insight or counsel against Hashem”, meaning that whenever there is a violation of Chillul Hashem, there is no need to (seek counsel and advice from one's Rebbe which would be required under normal circumstances in order to) give honor to one's Rebbe. [Shmuel is teaching that the Torah was explaining why Pinchas acted without consulting and without and getting advice from his Rebbe, Moshe Rabbenu. Under normal circumstances, this would be a violation of disrespect towards one's Rebbe. A student is strictly forbidden to rule on Halacha (or to act on his own based upon his own Halachik rulings) in the presence of his Rebbe. How was Pinchas allowed to do what he did? The answer is that since this was a situation of Chillul Hashem, the normal rules of Kavod for a Rebbe are waived. And whatever needs to be done to quash the Chillul Hashem is to be done right away without hesitation or consultation.]

Rabbi Yitzchak says in the name of Rabbi Eliezer that Pinchas “saw” the Angel (of Hashem) who was decimating the Jewish people - as the Posuk tells the story at the end of Parshas Balak (and therefore since it was an emergency of he was justified to act without consulting with Moshe Rabbenu).

Rav, Shmuel and Rabbi Yitzchak are addressing the issue of why Pinchas was permitted to be the Kanai in the presence of Moshe Rabbenu. Rav says that Moshe Rabbenu gave him explicit instructions to carry out the Halacha. Shmuel says that even without explicit instructions, Pinchas was vindicated in his actions because of the Chillul Hashem that was transpiring. Rabbi Yitzchak says that it was the pending loss of life that granted special permission to Pinchas at that time. I believe that both Rav Yitzchak & Rav agree that Zimri's actions were a Chillul Hashem, however, they seem to feel that even in a situation of Chillul Hashem the rules of Kavod for a Rebbe are not waived. Possibly, they hold that since it is the sinner alone (Zimri) who is the one creating the Chillul Hashem, we cannot allow an observer (Pinchas) to violate Halacha (by disrespecting his Rebbe) in order to stop the Chillul Hashem. This falls under the general rule of “Ain Omrim L'Adam Chateh Bishvil Shetizkeh Chavercha” - we do not tell one Jew to sin in order to save a fellow Jew from sinning... Shmuel, on the other hand, may hold that everyone present who is watching the Chillul Hashem transpire and not stopping it is part of the Aveira of Chillul Hashem and therefore they should violate Halacha, if necessary, to stop it from transpiring.

Why were Zimri's actions a Chillul Hashem? At first glance, it appears that it falls under the third category of the Rambam (see above). An Adam Chashuv who misbehaves in public causes a Chillul Hashem. Zimri was the Nasi of Shevet Shimon. Despite his horrible actions, he would still qualify as an Adam Choshuv due to his position. Hence the Gemara calls it a Chillul Hashem. However, when analyzing the Rambam (Talmud Torah 5,3) and the Shulchan Oruch (Yoreh Da'ah 242,11) on this matter we see something different. רמב" ם הלכות תלמוד תורה פרק ה הלכה ג

ולהפריש מן האיסור אפילו בפני רבו מותר להורות, כיצד כגון שראה אדם עושה דבר האסור מפני שלא ידע באיסורו או מפני רשעו יש לו להפרישו ולומר לו דבר זה אסור ואפילו בפני רבו ואע"פ שלא נתן לו רבו רשות, שכל מקום שיש חילול השם אין חולקין כבוד לרב

When it comes to separating someone from a forbidden action it is permitted to rule in the presence of one's Rebbe. For example, if someone sees a person (apparently any Jewish person) violating a Torah Law, either because he doesn't know better or out of outright wickedness then it is proper to stop the violation and to tell the violator that is is forbidden, even in the presence of one's Rebbe, and even without the Rebbe's permission, because anywhere that there is a Chillul Hashem there is no need to give honor to one's Rebbe

The Shulchan Oruch follows suit. שולחן ערוך יורה דעה סימן רמב סעיף יא

לאפרושי מאיסורא, כגון שרואה אדם שעובר עבירה מפני שאינו יודע שהוא אסור, או מפני רשעתו, מותר להפרישו ולומר לו שהוא אסור, בפני רבו, שבכל מקום שיש חילול השם אין חולקין כבוד לרב. When it comes to separating someone from a forbidden action for example, if someone sees a person (apparently any Jewish person) violating a Torah Law, either because he doesn't know better or out of outright wickedness then it is permitted to stop the violation and to tell the violator that is is forbidded, in the presence of one's Rebbe, because anywhere that there is a Chillul Hashem there is no need to give honor to one's Rebbe

It is clear that both the Rambam and the Shulchan Oruch Pasken like Shmuel. However, what I find intriguing is that they both don't mention whether or not the violator, who is creating the Chillul Hashem, is an Adam Choshuv or not!!! It appears that their Halacha applies to all violators, Adam Chashuv or not. While the story discussed in the Gemara is clearly discussing an Adam Chashuv, both the Rambam and Shulchan Oruch seem to hold that any Jew can create a Chillul Hashem with any Aveira and that it is sufficient grounds for a student who is present to stop the violation from happening even if it means that the student is disrespecting his own Rebbe. If the person was not an Adam Chashuv, what Chillul Hashem is there? And without a Chillul Hashem, what permission does the student have to disrespect his Rebbe? Now let's analyze the Gemara in Kiddushin (40a): תלמוד בבלי מסכת קידושין דף מ עמוד א

אמר רבי אבהו משום רבי חנינא: נוח לו לאדם שיעבור עבירה בסתר ואל יחלל שם שמים בפרהסיא, שנאמר: (יחזקאל כ) ואתם בית ישראל כה אמר ה'... איש גילוליו לכו עבדו [ואחר] אם אינכם שומעים אלי ואת שם קדשי לא תחללו. אמר רבי אלעאי הזקן: אם רואה אדם שיצרו מתגבר עליו, ילך למקום שאין מכירין אותו, וילבש שחורים ויתכסה שחורים ויעשה כמו שלבו חפץ, ואל יחלל שם שמים בפרהסיא

Rabbi Avahu taught in the name of Rabbi Chaninah, it is better for a person to sin in private rather than create a Chillul Hashem in public (and he cites the source as a Posuk in Yechezkel 20). Rabbi Eylai the elder says, if someone finds it too difficult to conquer his Yetzer Hora (on a particular Aveira) let him travel to a far off place where no one knows him and let him wear black clothing (ugly and not becoming of an honorable person) and do what his heart desires rather than create a Chillul Hashem.

Rabbi Avahu doesn't clarify if he is referring to an Adam Chashuv or not. However, Rabbi Eylai the elder's statement may shed light on that issue. Rashi and Tosfos explain Rabbi Eylai the elder's statement as follows. This Jew is in the grip of the Yetzer Hora. Hopefully, with his travel and change of garb and other hardships that he will encounter along the way, he will second guess his intentions to sin and be saved from the Yetzer Hora. However, even if he does sin it would not be a Chillul Hashem, since no one knows who he is in the far off place. The Meiri adds that everyone knows that there are plenty of sinners and low-lives within society. Not every person who sins creates a Chillul Hashem. To reach the level of Chillul Hashem. it has to be someone that other people would look up to and possibly learn from his actions. Now we have a bit more clarification. The reason why an Adam Chashuv creates a Chillul Hashem, where others would not, is because of his potential influence on others to follow in his wicked footsteps. By extension, any situation where a person's public actions may cause others to follow into Torah violations can be classified as a Chillul Hashem even if he is not an Adam Chashuv.

Now, let's revisit the Rambam and the Shulchan Oruch. A student and his Rebbe are present when an individual is in the process of committing an Aveira. For example, you are driving your Rebbe to a Chasunah and you stop at a rest stop. As you go to the bathroom you pass through the Food Court and you see a Jew wearing a Yarmulka eating at McDonald's. The Halacha allows the student to interfere and alert the Jew of this violation of Halacha despite the fact that the Rebbe is right there. No respect for the Rebbe is necessary because this is a situation of Chillul Hashem. Why is this a Chillul Hashem? Let's continue the story. Just as you are finished explaining to the Jew that McDonald's is trief (and convincing him to refrain from eating it) another Jewish family happens to come by to use the restrooms. Now, imagine if they had seen you and your Rebbe walking by and saying nothing to this Jew who is eating treif. They might have gotten the wrong idea. They might think that you and your Rebbe condone his activity. Somehow, they may think that when someone is on the road and has nothing else to eat, there is some Heter to eat at McDonald's because it isn't very treif... Maybe the fish or a vegetarian dish, etc... The case of the Rambam and Shulchan Oruch by definition is a situation of a potential Chillul Hashem no matter the status of the violator. The presence of the Rebbe and his student requires a response to avoid a Chillul Hashem. The fact that an Adam Chashuv is present (the Rebbe) requires action to avoid a Chillul Hashem. That is what was happening with Pinchas. Moshe Rabbenu was present. Whether or not Zimri was an Adam Chashuv is not important. A Chillul Hashem was in motion and an immediate response was warranted. Otherwise, people would say that Moshe Rabbenu somehow condoned this behavior. Hence Pinchas' Heter to act in the presence of his Rebbe. Had that Jew in McDonald's been from Zimbabwe (far far away from his home and no one here knows him) and had he dressed “in black” I.e. had he worn nondescript clothing that would not have identified him as a Jew, he would not have been in violation of Chillul Hashem.

We have now expanded the Rambam's third criterion for Chillul Hashem. Any inappropriate activity that can cause people to learn from your actions and possibly follow suit qualifies as a Chillul Hashem. It can happen if you are an Adam Chashuv or it can happen if you are in a circumstance where others can learn from your actions for other reasons (such as the presence of an Adam Chashuv at the time of the violation) as in the case of Pinchas. Who is guilty of the Chillul Hashem? That seems to be a Machlokes, as mentioned above. According to the Rambam and the Shulchan Oruch (the practical Psak Halacha) all present are guilty. The sinner, obviously, and those present who do not react and try to stop the Chillul Hashem from occurring. [These days there are other concerns that may prevent us from approaching Torah violators and trying to stop them from sinning. Consult your Rabbi for practical advice on this subject.]

To be continued... Chillul Hashem - Part 3 by Rabbi Asher Schechter Congregation Ohr Moshe

Is there Chillul Hashem when a Jew misbehaves in the presence of Non-Jews? For example, if a Jew violates the law of the land or the norms of society for his own benefit, does that constitute a Chillul Hashem? Once again, a simple reading of the Rambam (and those who follow his opinion previously quoted in Part 1) seems to say “No”. It doesn't seem to qualify under any of the three categories mentioned above. More on this coming up.

The SM”G (pronounced SMAG - Sefer Mitzvos Gadol – written by one of the Baalei Tosfos, Rav Moshe ben Yaakov of Coucy, France in the 1200s) elaborates on this subject twice – once for the Mitzvas Lo Sa'aseh of Chillul Hashem and once for the Mitzvas Asei of Kiddush Hashem.

ספר מצוות גדול לאוין סימן ב ואני דרשתי לגליות ישראל כי [אותם] המשקרים לגוים וגונבים להם הם בכלל מחללי השם שגורמים שיאמרו הגוים אין תורה לישראל ואומר (צפניה ג, יג) שארית ישראל לא יעשו עולה ולא ידברו כזב ולא ימצא בפיהם לשון תרמית.

[After discussing the general rules of Chillul Hashem, he adds the following] And I Darshaned the following to all the Jews in Exile telling them that those Jews who lie to Non-Jews and steal from them are included in (the severe Averira of) Chillul Hashem because the Non-Jews will say “There is no Torah (observance) among the Jews”. He then quotes a Posuk in Tzefania (in Trei-Assar) that extolls the Jewish people for their honesty and forthrightness.

ספר מצוות גדול עשין סימן עד כבר דרשתי לגלות ירושלים אשר בספרד ולשאר גלויות אדום כי עתה שהאריך הגלות יותר מדאי יש לישראל להבדיל מהבלי העולם ולאחוז בחותמו של הקב"ה שהוא אמת ושלא לשקר לא לישראל ולא לגוים ולא להטעותם בשום עניין ולקדש עצמם אף במותר להם שנאמר (צפניה ג, יג) שארית ישראל לא יעשו עולה ולא ידברו כזב ולא ימצא בפיהם לשון תרמית וכשיבא הקב"ה להושיעם יאמרו הגוים בדין עשה כי הם אנשי אמת ותורת אמת בפיהם אבל אם יתנהגו עם הגוים ברמאות יאמרו ראו מה עשה הקב"ה שבחר לחלקו גנבים ורמאים ועוד כתוב (הושע ב, כה) וזרעתיה לי בארץ כלום זורע אדם כור אחד אלא למצוא כמה כורים כך זורע הקב"ה [את] ישראל בארצות כדי שיתוספו עליהם גרים (פסחים פז, ב) וכל זמן שהם מתנהגים בהן ברמאות מי ידבק בהם. והרי הקפיד הקב"ה על גזל הרשעים שנאמר (בראשית ו, יא) ותמלא הארץ חמס. I have Darshened to the Jewish Exile in Spain and other countries throughout Europe that especially now after such a long and arduous Galus (written almost 800 years time – imagine how much more this applies in our day) it behooves the Jewish people to separate themselves from the frivolities of the physical world and for them to hold on to the “signature of Hashem” which is Emes – truth. There should be no lying to a fellow Jew or to a Non-Jew and we should not mislead anyone in any situation, but rather make ourselves Holy even if we give up something that is technically permitted (but unsavory). He then quotes the above-mentioned Posuk in Tzefania. He continues as follows - And when Hashem will decide to redeem us from this Golus, the nations of the world will say. “They deserved to be redeemed because they are honest people and the Torah of honesty is what they study”. However, if the Jewish people would deal with the nations of the world with deceit then the nations of the world would say (at the time of redemption), “Look at Hashem's choice to select a nation of thieves and liers”. [The implication of the SMAG is that of course, Hashem wouldn't redeem such a nation which would cause such a negative reaction from the nations of the world.] He continues - The Gemara in Pesachim (87b) says that one of the main purposes of Galus is to impress the nations of the world and for them to see the beauty of a Torah lifestyle and to want to join Klal Yisrael. However, if we behave inappropriately, who will want to join us? Finally, the SMAG points out that in (this week's Parsha) Parshas Noach Hashem punished the world because of thievery, even though the victims were wicked too, teaching us that even regarding the wicked it is .forbidden to steal, cheat and lie, etc

What a powerful Mussar Shmooze. Which Jew wouldn't give his “Eye Teeth” to bring about the Geulah? We have been seeking the resolution of this Galus for 2 millennia and here is the solution!!! Make a Kiddush Hashem with your life and stay far away from Chillul Hashem. Think through every interaction that you have (especially with the Non- Jewish world and especially in the financial realm) and make sure that it brings about a Kiddush Hashem and not Chas V'Shalom a Chillul Hashem.

This concept that Chillul Hashem applies when Jews deal with Non-Jews is found in the Gemara (Bava Kama 113b) and it flows through to the Poskim - Rambam (Gezaila V'Aveida 11,3), Tur (Choshen Mishpat beginning of 348 quoted in the Rama there as well) & the Shulchan Oruch (Choshen Mishpat 266, 1).

תלמוד בבלי מסכת בבא קמא דף קיג עמוד ב תניא, ר' פנחס בן יאיר אומר: במקום שיש חילול השם, אפי' אבידתו אסור Rabbi taught (regarding a situation where a Jew finds a lost object belonging to a Non-Jew and the Halacha and the Law of the Land, technically, permit him to keep it) that if the circumstances are such that it would be a Chillul Hashem then the Jew must return the lost object to the Non-Jewish owner.

A similar ruling is found in the Tosefta on Bava Kama (10,16) (Rabbinic teachings from the days of the Tana'im which were left out of the Mishna by Rabbi Yehuda HaNasi, and collected and published by his Talmidim).

תוספתא מסכת בבא קמא פרק י הלכה טו הגוזל את הגוי חייב להחזיר לגוי חמור גזל הגוי מגזל ישראל ... If a Jew steals from a Non-Jew he is obligated to repay the Non-Jew. Stealing from a Non-Jew is a bigger Aveira than stealing from a Jew!

Rabbenu Bachyei (Vayikra 25,50) explains the Tosefta as follows. When a Jew steals from a fellow Jew he has done a very significant Aveira. However, the Jewish victim will not attribute the crime to the Torah or Hashem, but rather to a “rotten apple” fellow Jew who was not raised properly with Torah values. He does not attribute the fellow Jew's failures to the entire Klal Yisrael and by extension to Hashem. However, when a Non-Jew is the victim, often, he readily attributes the crime to the entire Jewish people and to their way of life and to the Torah that they study. This then reflects upon Hashem's honor – creating a Chillul Hashem. Fascinating, that the Jewish robber who steals from a fellow Jew is committing a less severe Aveira than the one who steals from a Non-Jew!!!

As mentioned above, this Halacha (regarding returning a lost object to a Non-Jew) is quoted by the Rambam and many of the mainstream Poskim. Why does the Rambam consider this to be a Chillul Hashem, if it doesn't fit within the criteria of any of the Rambam's three categories that he uses to define Chillul Hashem???

At first glance, we might want to answer as follows. The Rambam's three categories of Chillul Hashem define the Torah's Laws of Chillul Hashem. It is very common for the Chachamim to add rules to protect the Torah's Laws. These rules are known as Takanos Chachamim. Maybe the Rambam holds that Rabbi Pinchas ben Yair and the Tosefta were reporting a Rabbinic Rule of Chillul Hashem – not a Torah Law. Hence the Rambam is correct in reporting only three categories of Chillul Hashem when discussing the Torah's Laws (in his Sefer HaMitzvos) and he is also correct in ruling in accordance with Rabbi Pinchas ben Yair that withholding a Non-Jew's lost object (even if technically legal to do so) can sometimes qualify as a Rabbinic Chillul Hashem. However, in my opinion, this answer is not correct.

To be continued... Chillul Hashem - Conclusion by Rabbi Asher Schechter Congregation Ohr Moshe

One of the most difficult sections of the TaNaCh is the story of the Giv'onim (also known as the Nissinim). Their story begins in Sefer Yehoshua (9) and continues through Sefer Shmuel and beyond. There was a tribe that lived in Eretz Yisrael called “Chivi” one of the seven “nations” that were designated by Hashem for destruction (by Yehoshua) upon the Yidden entering Eretz Yisrael. Out of fear for their lives, they concocted a scheme as told in Sefer Yehoshua. יהושע פרק ט (ג) וישבי גבעון שמעו את אשר עשה יהושע ליריחו ולעי: (ד) ויעשו גם המה בערמה וילכו ויצטירו ויקחו שקים בלים לחמוריהם ונאדות יין בלים ומבקעים ומצררים: (ה) ונעלות בלות ומטלאות ברגליהם ושלמות בלות עליהם וכל לחם צידם יבש היה נקדים: (ו) וילכו אל יהושע אל המחנה הגלגל ויאמרו אליו ואל איש ישראל מארץ רחוקה באנו ועתה כרתו לנו ברית: (ז) <ויאמרו> ויאמר איש ישראל אל החוי אולי בקרבי אתה יושב ואיך <אכרות> אכרת לך ברית: (ח) ויאמרו אל יהושע עבדיך אנחנו ויאמר אלהם יהושע מי אתם ומאין תבאו: (ט) ויאמרו אליו מארץ רחוקה מאד באו עבדיך לשם ה' אלהיך כי שמענו שמעו ואת כל אשר עשה במצרים: (י) ואת כל אשר עשה לשני מלכי האמרי אשר בעבר הירדן לסיחון מלך חשבון ולעוג מלך הבשן אשר בעשתרות: (יא) ויאמרו אלינו זקינינו וכל ישבי ארצנו לאמר קחו בידכם צידה לדרך ולכו לקראתם ואמרתם אליהם עבדיכם אנחנו ועתה כרתו לנו ברית: (יב) זה לחמנו חם הצטידנו אתו מבתינו ביום צאתנו ללכת אליכם ועתה הנה יבש והיה נקדים: (יג) ואלה נאדות היין אשר מלאנו חדשים והנה התבקעו ואלה שלמותינו ונעלינו בלו מרב הדרך מאד: (יד) ויקחו האנשים מצידם ואת פי ה' לא שאלו: (טו) ויעש להם יהושע שלום ויכרת להם ברית לחיותם וישבעו להם נשיאי העדה: (טז) ויהי מקצה שלשת ימים אחרי אשר כרתו להם ברית וישמעו כי קרבים הם אליו ובקרבו הם ישבים: (יז) ויסעו בני ישראל ויבאו אל עריהם ביום השלישי ועריהם גבעון והכפירה ובארות וקרית יערים: (יח) ולא הכום בני ישראל כי נשבעו להם נשיאי העדה בה' אלהי ישראל וילנו כל העדה על הנשיאים: (יט) ויאמרו כל הנשיאים אל כל העדה אנחנו נשבענו להם בה' אלהי ישראל ועתה לא נוכל לנגע בהם: (כ) זאת נעשה להם והחיה אותם ולא יהיה עלינו קצף על השבועה אשר נשבענו להם: (כא) ויאמרו אליהם הנשיאים יחיו ויהיו חטבי עצים ושאבי מים לכל העדה כאשר דברו להם הנשיאים: (כב) ויקרא להם יהושע וידבר אליהם לאמר למה רמיתם אתנו לאמר רחוקים אנחנו מכם מאד ואתם בקרבנו ישבים: (כג) ועתה ארורים אתם ולא יכרת מכם עבד וחטבי עצים ושאבי מים לבית אלהי: (כד) ויענו את יהושע ויאמרו כי הגד הגד לעבדיך את אשר צוה ה' אלהיך את משה עבדו לתת לכם את כל הארץ ולהשמיד את כל ישבי הארץ מפניכם ונירא מאד לנפשתינו מפניכם ונעשה את הדבר הזה: (כה) ועתה הננו בידך כטוב וכישר בעיניך לעשות לנו עשה: (כו) ויעש להם כן ויצל אותם מיד בני ישראל ולא הרגום: (כז) ויתנם יהושע ביום ההוא חטבי עצים ושאבי מים לעדה ולמזבח ה' עד היום הזה אל המקום אשר יבחר:

[Loosely translated] And the people of Giv'on heard about Yehoshua's military victories against Yerichio and Aiy. They schemed to fool Klal Yisrael by faking their origin. They dressed in very worn clothing and shoes and brought with them worn-out animals and moldy food, etc. They then approached Yehoshua and the leaders of Bnei Yisrael and told them that they had traveled from a very distant land. They had heard about all the miraculous victories the Hashem had helped them achieve and they wanted to make a treaty to become servants to the Bnei Yisrael. After some hesitation, Yehoshua and the communal leaders of Klal Yisrael make a treaty with them and take an oath not to harm them. The Posuk makes it clear that Yehoshua and the communal leaders of Klal Yisrael's big mistake was that they didn't “ask Hashem” - referring to the Gadol's Urim V'Tumim which was readily available to them for consultation on national matters... Three days later the truth came out that they were fakers. They were from the nearby city of Giv'on and they were originally slated for destruction. Now, based upon this treaty and oath they would have to be spared. Instead of killing them, Yehoshua dedicated them to become servants to the Mishkan who would have to cut wood and carry water for the Kohanim there.

The Gemara (Gittin 46a) teaches that technically, Yehoshua and the Bnei Yisrael could have reneged upon their treaty and their oath. A treaty and an oath that are induced under false pretenses are null and void (Rashi ibid). In addition, a treaty and an oath that are against the rules of the Torah are also null and void. Here, Klal Yisrael had a command to destroy this nation (as part of the seven nations designated for destruction). Even if they made a treaty and took an oath, they cannot change the command of Hashem which was to destroy them (Tosfos ibid). Also, the Giv'onim might have deserved the death penalty for lying and cheating (Rambam Melachim 6,5).

So, why did the Giv'onim survive? Why didn't Yehoshua and his army destroy them? Because of Chillul Hashem. The nations of the world would hear that the Jewish People made a treaty with, and took an oath to protect, the Giv'onim and then they turned around and destroyed them. Despite the numerous arguments mentioned above that the treaty and the oath were null and void, a Chillul Hashem would still exist. (This is a very powerful lesson to us that not only do we have to be truthful, honest, and lawful in all our actions, but even the perception of impropriety can cause a Chillul Hashem.)

This appears to show that Chillul Hashem in front of the Goyim is a Torah Law. If it would be a Rabbinic Law (like we hypothesized above) then it would have had to have been established by the Sanhedrin sometime between the time that Moshe Rabbenu taught us the Torah Laws of Chillul Hashem and this incident in Sefer Yehoshua. Otherwise, why would they have been concerned about a Chillul Hashem in front of the Goyim? That would have been a very small window and not likely to have occurred. (One can argue the opposite: that this very incident caused this issue of Chillul Hashem before the Goyim to be brought in front of the Sanhedrin and it was at this very moment that a new decree was established! However, I don't think this argument is tenable as we shall soon see.)

The idea that Chillul Hashem applies before the Goyim was used by the greatest of our leaders in arguments that they made before Hashem. In next week's Parsha, Avraham Avenu begs Hashem to spare Sodom & Amorrah if there are some Tzaddikim among their population (Bereishis 18,25). He uses the word “Chalilah” and the Medrash Rabba (49) explains the Avraham Avenu was arguing that such an action (the destruction of the righteous along with the wicked) even if technically correct, would constitute a Chillul Hashem! Who would witness this Chillul Hashem? Obviously it would be the Goyim... Moshe Rabbenu, when he was pleading for mercy for Klal Yisrael both after the Chet Ha'Egel (Shemos 32,12) and again after the Chet of the Miraglim (Bamidbar 14, 15) says to Hashem, “Why would you give the Egyptians the ability to say that Hashem took the Jews out of Mitzraim but then He couldn't keep His promise to bring them to Eretz Yisrael (because the Canaanites and their gods were too strong) so instead he slaughtered the Jews in the dessert?”. The Ramban Bamidbar (14,13) explains that the crux of Moshe Rabbenu's argument was that it would create a Chillul Hashem! David HaMelech (Tehillim 79,10 & 115,2) and Yechezkel HaNavi (36,20 as explained by Rashi Yoma 86a) make similar arguments to contain Hashem's anger at Klal Yisrael. The Goyim who see the punishment of the Jewish People may have less respect for Hashem, hence a Chillul Hashem. From the fact that Moshe Rabbenu makes the “Chillul Hashem argument” regarding the potential thoughts and statements of the Egyptians leads us to believe that such an act would be a Chillul Hashem under Torah Law. (Unless Moshe Rabbenu and his Sanhedrin had already established the Rabbinic Law previously – unlikely in my opinion.)

The most powerful proof that Chillul Hashem before the Goyim is forbidden by Torah Laws can be seen from the continuation of the story of the Giv'onim as told in Sefer Shmuel Aleph (Chapter 22). After many years of service to the Mishkan and the Kohanim (who serve at the Mishkan), things took a serious turn for the worse and tragedy struck. Young David (later to be known as David HaMelech) was the son-in-law of Shaul HaMelech. They had a serious falling out and Shaul HaMelech accused David of rebelling and attempting to usurp the monarchy. David, who was on the run from Shaul, visited Nov, the city where the Mishkan was established, which was populated by many Kohanim. The Kohanim didn't know anything about the falling out, so they treated David very nicely and fed him, etc. When Shaul heard that the Kohanim of Nov had assisted David (he had a snitch in Nov named Doeg Ha'Edomi) he decided to destroy the entire city. In the ensuing melee, 85 Kohanim were killed along with many others. Although the Navi in Shmuel Aleph doesn't mention it, we will later learn (in Shmuel Bais - see below) that the Giv'onim also suffered significantly from that event. In the Yerushalmi (Kiddsuhin 4,1) we learn that seven Giv'onim were among the victims of that slaughter. An alternate version of these events is found in the Bavli (Yevamos 78b) which claims that no Giv'onim actually died in the slaughter, however, since the city was decimated, their livelihood (chopping wood and carrying water) was terminated and they suffered extreme poverty (which may have caused some of them to die).

The story continues many years later in Sefer Shmuel Bais (Chapter 21) when David HaMelech is trying to resolve a three-year drought that was causing much suffering to Klal Yisrael. He asked the Urim V'Tumim for an explanation of the cause of this drought. The response he got was that this is a punishment for Shaul HaMelech's actions of “killing” the Giv'onim. The Giv'onim were protected by a treaty and an oath from the days of Yehoshua (hundreds of years earlier) and by “killing” the Giv'onim, he violated that treaty and oath, creating a Chillul Hashem. (Interesting that the massacre of Nov and its Kohanim was not considered a Chillul Hashem, because it could be rationalized as a King putting down a rebellion - which was a normal practice in those days.) Just like Yehoshua was bound by the treaty and oath to avoid a Chillul Hashem, so too Shaul HaMelech was bound as well.

In order to atone and beg forgiveness from the Giv'onim, David HaMelech meets with their representatives. However, the Giv'oniom (who are not Jewish and don't have the Jewish trait of mercy, as the Navi tells us) refuse to forgive without their "pound of flesh". They insist that seven descendants of Shaul (who was long since deceased) be executed (hanged in public) in retribution for their forefather's misdeeds. (Subsequent to this event the Chachamim forbade the Nissinim (Giv'onim) from marrying into Klal Yisrael due to their horrible nature.) David HaMelech consults with the Urim V'Tumim once again (and the Aron Kodesh is used as well as documented in the Gemara Yevamos ibid) and he is told to go ahead and hand over a specific seven individuals for this punishment. The Giv'onim hanged the seven descendants and their bodies are left hanging for months before they are given a proper burial. Finally, the drought comes to an end...

The Gemara (Yevamos 79a) asks two important questions. Firstly, how can this be proper justice? Doesn't the Torah itself teach us that no child or parent should be punished for the actions of his/her parent or child? Every individual is to be judged and punished only for his/her own sins. Why did Hashem allow for the seven descendants of Shaul to be punished in his stead? Secondly, isn't there a rule in the Torah that whenever the body of a sinner is hanged (for punishment) it may not be allowed to remain hanging overnight? It must be cut down before dark. How was it allowed for these seven descendants of Shaul HaMelech to be left hanging for so long?

To both of these questions the Gemara (ibid 79a) gives the following similar answer:

תלמוד בבלי מסכת יבמות דף עט עמוד א והא כתיב: (דברים כ"ד) לא יומתו אבות על בנים וגו'! אמר רבי חייא בר אבא אמר רבי יוחנן: מוטב שתעקר אות אחת מן התורה ואל יתחלל שם שמים בפרהסיא... והא כתיב: (דברים כ"א) לא תלין נבלתו על העץ! אמר רבי יוחנן משום רבי שמעון בן יהוצדק: מוטב שתעקר אות אחת מן התורה ויתקדש שם שמים בפרהסיא, שהיו עוברים ושבים אומרים: מה טיבן של אלו? הללו בני מלכים הם, ומה עשו? פשטו ידיהם בגרים גרורים, אמרו: אין לך אומה שראויה להדבק בה כזו, ומה בני מלכים כך, בני הדיוטות על אחת כמה וכמה! ומה גרים גרורים כך, ישראל על אחת כמה וכמה! מיד נתוספו על ישראל מאה וחמשים אלף... But does it not say (Devorim 24), “A Parent shall not be executed for a Child's sin, etc. ?” Rabbi Chiya bar Abba taught in the name of Rabbi Yochanan, “It is better to uproot one letter (i.e. one law) from the Torah in order to avoid a Chillul Hashem in public... But does it not say (Devorim 21), “You may not leave the Hanged Body (of the executed sinner) hanging on the pole overnight?” Rabbi Yochanan taught what he had heard in the name of Rabbi Shimon ben Yehotzadok, “It is better to uproot one letter (i.e. one law) from the Torah in order to create a Kiddush Hashem in public. Many passersby saw the Hanged Bodies and asked about them. They were then told the story that these were descendants of a king who stretched out his hand against foreigners who came to live in Eretz Yisrael. To which the passersby exclaimed, ”There is no greater nation that one should attach oneself to more than this nation (Klal Yisrael). If this is how they mete out justice against their ruling class (when they deserved it) how much more so are they righteous and just and ready to mete out justice against regular citizens (who deserve it), and if this is how they look out for the foreigners amongst them, how much more so will they look out for fellow members of Klal Yisrael. In short order 150,000 new people joined Klal Yisrael as righteous proselytes"...

WOW!!! Look how powerful the laws of Chillul Hashem and Kiddush Hashem are. They even uproot Torah Laws, including the allowance of the execution of innocent people... I believe that this can only work if Chillul Hashem in the presence of the Goyim is a Torah Law. Imagine if it were only a Rabbinic Law. Does it make any sense that a newly enacted Rabbinic Law would be capable of uprooting the Torah's Laws of not punishing children for their parent's sins and not leaving a Hanged Body hanging overnight?

[There are rare situations when a Rabbinic Law is allowed to “trump” a Torah Law (e.g.Shofar & Lulav on Shabbos, etc.) but that is only in a situation of Shev V'Al Taaseh – Do not do a positive action that the Torah commanded us to do. The leaving of the bodies hanging might qualify under this rubric. Maybe a Rabbinic Law of Kiddush Hashem would allow the lack of action (removing the bodies before nightfall). However, regarding the execution of the innocent descendants of Shaul for their ancestor's sins, it is a situation of Kum V'Aseh – Go ahead and perform an act that is forbidden by the Torah, no Rabbinic Law can be used to “trump” such a Torah Law.]

It is clear to me that the prohibition of Chillul Hashem in the presence of the Goyim is a Torah Law, not a Rabbinic Law. This leads us back to the question that we previously asked on the Rambam. If it doesn't fit into any of the three categories that he uses to define Chillul Hashem why is forbidden?

I believe that it actually does fit into the third category mentioned earlier. Here is category three: 3. A respected member of the community who behaves publicly in an inappropriate manner (even if it is not a technical violation of Halacha) is guilty of Chillul Hashem.

I believe that every Jew in the presence of the Non-Jewish world is to be categorized as “A respected member of the community”. The Goyim have looked at the Jews for millennia and wondered if they were really the “Chosen People”. They have been watching our behaviors and lifestyle and they have seen the beautiful and the ugly. Whenever they see the beautiful it is a Kiddush Hashem, the ugly – Chillul Hashem. The Torah is supposed to uplift us and make us a Holy and Spiritual nation. When it does, the Goyim are impressed – even if there are some who are jealous and spiteful, they are still impressed and it is a Kiddush Hashem. However, if they see our shortcomings and misdeeds, it leads them to question the Torah and Hashem's choice of us as the “Chosen People”, etc. - Chillul Hashem. So the third category of the Rambam can be expanded to include any misbehavior by any Jew in the presence of the Goyim (who look up to him as an Adam Chashuv) by the fact that he carries the mantle of the Am Segulah - the “Chosen People”...

There is an attitude among some that they don't care what the Goyim think of us and they will do whatever they want to do with whatever rationalization that they come up with in their minds. This clearly contradicts that way of thinking. We must be extremely careful of whatever we say and do in the presence of the Goyim.

If one Jewish person's misbehavior is a Chillul Hashem, how much more so a group or even a significant segment of Klal Yisrael. In my opinion, it is a Chillul Hashem when the Non-Orthodox Jewish movements publicly go against the Torah and proclaim that embraces modern liberal values that are contrary to Torah Law. I also believe that it is a Chillul Hashem when segments of the Orthodox Community are not careful with the financial laws of the land and end up on the front pages of newspapers for the wrong reasons. I also believe that the flippant attitude that some in the Orthodox Community have towards the government's attempt to stem the spread of COVID-19 constitutes a Chillul Hashem. (The fact that the government is misbehaving in their response to our attitude is no excuse for us to lower ourselves to their level). The whole world is watching as an entire community (spread out over several neighborhoods) flouts all the rules, because of political reasons, they can't be bothered, or because they know better than the majority of the experts, etc. This is a community that has been decimated by COVID-19 and continues to suffer from its terrible effects! Nevertheless, they have not changed their attitudes and behaviors. Even if their thinking is correct (which I do not agree with) and even if the government has no Halachik right to restrict their activities (according to many Poskim the Laws of the Land are obligatory only regarding financial issues – not personal activities) the whole world is watching them behaving in what is seen as irresponsible and threatening to the rest of the population – that is a Chillul Hashem. A Jew (and in this case an entire segment of Jewish Orthodoxy) who behaves in a manner (which even if it is technically permitted under Halacha) that causes the Non-Jewish world to proclaim “Look, Hashem chose a selfish and irresponsible people who are spreading the disease among themselves and among the rest of the population” has created a Chillul Hashem. So these fellow Jews are willing to violate the most severe Aveira in the Torah in order to spare themselves a bit of discomfort (wearing a mask, keeping social distance, etc.), how sad... Add to that Chillul Hashem, the demonstrations and public activities and statements that are being made within that segment of our people (where they have taken chapters out of the BLM manual) and, unfortunately, the Chillul Hashem gets bigger and bigger...

In all my years I have been proud to be an Orthodox Jew. I have been affiliated and associated with Orthodox Jews of all stripes and colors and I have found Kedusha, beauty, and spirituality in almost all of them. I have said “Mi K'Amcha Yisrael”, many many times. Now, I find myself embarrassed by a significant segment of our people. I have no real defense for their activities and behaviors. When asked by the Goyim and Non-Religious Jews, I just shrug, murmur some half-baked argument ("they think they have herd immunity"), and quickly try to change the topic of conversation. What a missed opportunity for a Kiddush Hashem that could have come out of this pandemic. Imagine if the Jewish people, whose Torah and Halacha brought the concept of the immeasurable value of every human life to the forefront of the world's consciousness, would have led the world by showing extra care and maintaining the highest level of adherence to the communal rules to prevent the spread of the disease – what a Kiddush Hashem it would have been. Instead, we have the current situation, which in my opinion is a colossal Chillul Hashem. May Hashem have mercy upon us and bring an end to this pandemic soon and may our brothers and sisters throughout Klal Yisrael become more focused on this most important Mitzvah which should be the focus of our lives – to create a Kiddush Hashem and to avoid a Chillul Hashem in all of our actions. As the SMAG (quoted above) implied, Kiddush Hashem is the ticket for us to get out of this long and arduous Galus...