(By Rabbi Yair Hoffman for the Five Towns Jewish Times)

Arrests in Jewish communities are never good. In recent days, we have been inundated with headlines of possible theft. This article is meant to help us all steer clear of any issue of impropriety – not to pass judgement on any particular person or people per se.

For the most part, the headlines do constitute a grave and profound Chillul Hashem. Yet, some of us grapple with how exactly to define what constitutes Chillul Hashem. Some are uninformed as to the gravity of the enormity of Chillul Hashem. And many seem to be entirely clueless as to how to prevent it.

What follows is an overview of the nature of Chillul Hashem and of what may be a cure for it – a cure that we have had all along. Rav Yisroel Salanter explained that the more we study the halachos of something in depth – the more likely we are to successfully avoid violating it.

And so let us study.

WHO IS COMMANDED IN IT

Every Jew is commanded not to desecrate Hashem’s Name, as the pasuk states: “Lo sechal’lu es shaim kodshi.” The Mitzvah is listed in the 613 Mitzvos of the Rishonim and in the Sefer haChinuch 295. Indeed, if someone causes others to make Chillul Hashems – the Shulchan Aruch rules that he should be put in Cherem (YD 334).

WHAT CONSTITUTES CHILLUL HASHEM

The Rambam (Yesodei Torah 5:4) explains that Chillul Hashem is actually the opposite of Kiddush Hashem. This is a good rule of thumb to follow when one wishes to explore what exactly is a Chillul Hashem. Nonetheless, it is also important to examine what Chazal tell us specifically. The lack of clarity on the issue has created a situation where it could reasonably be said that one man’s Kiddush Hashem is another man’s Chillul Hashem.

For example, some people think that show of strength is an example of Kiddush Hashem. Others feel that an abuse of strength is, in actuality, a grave Chillul Hashem. It is thus important to see what Chazal and Poskim tell us in order to have a better gauge of the issue. It is not that this examination will resolve any issues between people who are arguing points among each other. But, hopefully, it will give a number of us greater insights.

Most of us are of the opinion that if someone is dishonest, it is a bad thing, but not that it converts the very Torah that he had learned into an object of Chillul Hashem. We shall soon see otherwise.

WHY IS BUSINESS BEFORE TORAH?

The Gemorah (Shabbos 31a) tells us that the very first question we are asked in the world to come is, “Were you honest in your business dealings?” The second question that is asked is “Did you set times for Torah study?”

At first glance it would seem that there might be misplaced emphasis here, since the Midrash Tanchuma (Bereishis 10) tells us that he world was created for Torah and its study.

Why then should matters of honesty in business be the first question? Since Torah is more important than anything else, the first question that should have been asked is “Did you set times for Torah study?” – not the second question!

ANSWER

Rav Yoseph Teomim, author of the Pri Magadim, in his Aishel Avrohom (OC 156:2) cites the Eliyahu Rabba’s grandfather’s answer to this question. He explains that if, Heaven forbid, he was not honest in his business dealings – his entire Torah learning constitutes a Chillul Hashem!

Let’s digest this.

In other words, this question is a prerequisite for Torah study, because if he is not honest with others in business, the Torah learning is not a source of merit. It is the opposite. The Torah learning itself is the source of Chillul Hashem!

This shows how very serious and fundamental the concept of Chillul Hashem actually is.

THE DIFFERENT CATEGORIES

Chillul Hashem can be categorized in different ways.

1] There are a number of different categories of Chillul Hashem that are differentiated in some of the Rishonim.

2] There are Aveiros that the Psukim in the Torah call a Chillul Hashem.

3] There are behaviors that, no matter who the Jew actually is, also constitute a Chillul Hashem.

We will begin with the three different categories found in the Rishonim.

One category is when one if forced to violate one of the three primary cardinal sins that we must give up our lives for – Shfichas Damim, Gilui arayos and avodah zarah, murder, illict relations and idol-worship. If someone did not do so, this is a Chillul Hashem according to Sefer HaMitzvos (#63).

A second category is whenever one purposefully does an Aveirah out of spite – this too is considered a Chillul Hashem (Sefer HaMitzvos, ibid).

THE IMPORTANT PERSON CATEGORY

A third category is when an important person does something that causes people to talk – this is our case.

The Gemorah applies this even if it would generally not be considered an Aveirah (Shabbos 51b). This is considered a Chillul Hashem because people will learn from him. The Gemorah explains that the greater the person is – the more careful he must be. This is certainly true if an important person actually does an Aveirah.

According to the SMAG #2 and SMaK #85, however, category three is even if is not an important person but a regular Talmid Chochom whose actions cause people to talk – this too is Chillul Hashem. These authorities also say that when a Jew does any action that will cause Goyim to say, “The Jews have no Torah” – this is a Chillul Hashem.

DEBATE AS TO REASON FOR THE “IMPORTANT PERSON” CATEGORY

There is actually a debate as to the reason for the third category of a great person. Is it because he has a higher standard in which to comply with? This is what Rabbeinu Yonah (Avos Mishna 4:4) and the Rambam (Maamar Kiddush Hashem) write. Others understand it because other people will learn from him. Other Rishonim hold that it is because the Torah will be lessened in the eyes of others because of him (Rashi on tractate Shabbos 33a).

EXAMPLES OF CATEGORY THREE

What are examples of category three? The Gemorah (Yuma 86a) gives us illustrations. Rav gives an example of a Talmid Chacham that doesn’t pay the butcher bill right away. Rav Yochanan gives as an example of Chillul Hashem of a Talmid Chochom that goes without Torah and without Tefillin for 4 amos. Rav Yochanan’s explanation assumed that the onlooker does not realize that the Talmid Chochom just had a marathon session of Torah study and did not have the strength to continue further or the strength of intent to wear the Tefillin properly.

There are some observations that can be made from these illustrations. In regard to Chillul Hashem, according to Rabbi Yochanan, “perception is reality.” According to Rav, we have established the notion that it also involves a Middah, a character trait, or behavior and not just an actual sin.

WHAT THE TORAH CALLS CHILLUL HASHEM

There are specific Aveiros that the Torah itself specifically calls Chillul Hashem (See, for example, VaYikra 19:12). Most of these have to do with falsely swearing (shavuos) (See Rashi Taanis 23a), although giving one’s child to the Molech (VaYikra 18:21) is also called a Chillul Hashem by the Torah.

Abusing justice by the judges is also a grave Chillul Hashem.

The Gemorah will also provide Psukim that back up the idea that certain activities such as going to Goyish courts is a grave Chillul Hashem (Gittin 88b).

Anything having to with Avodah Zarah (See Rabbeinu Yona Avos 4:4 based on Yechezkel 20:39) is also considered a Chillul Hashem.

GENERAL CHILLUL HASHEMS CAUSED BY PEOPLE

Anyone who sins and causes others to sin – choteh umachti es harabbim is actively being mechalel shaim Hashem (Rashi Yuma 86a).

Another form of Chillul Hashem is when it is pointed out to the world that Klal Yisroel is not doing their job. The Beis Yoseph explains (YD 254) that if a poor person needs to be supported through gentiles – this is a situation of Chillul Hashem. It is, in fact, forbidden for him to do so unless he has nothing to eat. Regardless, it is forbidden for us, the community, to allow the situation to continue.

If Jews are aware that someone Jewish is going to falsely swear in front of gentiles that he does not owe money, when the gentile knows that he does – this is a situation of Chillul Hashem. The Jews must stop him from swearing falsely and rather must work it out with the gentile. This is a ruling in the Ramah in Shulchan Aruch in the laws of Shvuos ( YD 239:1).

Generally speaking, we are permitted to take donations from a gentile for a synagogue. However, if the gentile gave it to something specific in shul – we may not change it for anything else because of the Chillul Hashem aspect of it. One may do so, however, under certain circumstances if the donation was made by a Jew. [TaZ’s explanation of ruling in Shulchan Aruch YD 259:6]

The Bach in a responsa (#111, old) cites the Sefer Chassidim (#829) that if it is the custom among the gentiles to forbid a certain food because a horrible sin was done with it– then Jews should also refrain from eating it. This is on account of Chillul Hashem.

Publicizing a previously performed Aveirah that was unknown may also be a form of Chillul Hashem (see Tehillim 32:1 from Yuma 86a.) Therefore, when an Aveirah is not known publically one should not say a public vidui.

Physical relations with gentiles is also considered a Chillul Hashem (Rambam Issurei Biah 12:6).

Whenever it is possible to minimize a Chillul Hashem we should do this. This is seen from many Poskim, for example, Chsam Sofer (OC Vol. I #61). One such illustration, an extreme one, can be seen from the following idea:

Even though we no longer have the ability to deal with cases of capital punishments – there are times when Bais Din must act out of Migdar Milsa, especially out of Chillul Hashem. There was such a case where a person [warning: impending euphemisim] “blessed” Hashem and he was punished most severely because of the Chillul Hashem involved (See Teshuvos HaRosh 17:8 cited in Darchei Moshe CM 425).

What is shocking about this latter illustration is that nowadays we cannot perform capital punishment and if we do, it would constitute a capital offense on us as well. And yet to prevent Chillul Hashem, Beis Din allowed it in that instance, in order to minimize the Chillul Hashem of someone “blessing” Hashem. It is this author’s belief that the very term for the prohibition is referred to by the sages as “Blessing Hashem” in order to minimize the Chillul Hashem of the entire idea. [It should be noted that nowadays this ruling of the Rosh is not applicable at all.]

HOW HASHEM DEALS WITH CHILLUL HASHEM

The Gemorah tells us (Kiddushin 40a) Ain Makifin b’Chillul Hashem – this means that Hashem pays back (in punishment) a Chillul Hashem right away. What this means is subject to some interpretation (two views even being found in the Gemorah), but we see from all of this the gravity of Chillul Hashem.

HOW TO PREVENT IT

Believe it or not, the method of preventing Chillul Hashem lies in a daily halachic obligation that few of us are performing. That obligation is the learning of Mussar texts daily. And although the Mishna Brurah clearly rules that this is, in fact, a great obligation, the obligation is almost universally ignored. The Mishna Brurah stating the obligation is found in chapter 1 sub-paragraph 12 of the Shulchan Aruch.

The Chayei Adam Klal 143 also writes that it is an obligation that supercedes learning Mishnayos or any other learning. This means that it beats out Daf Yomi. That’s right – the obligation of learning Mussar each day is a greater obligation than the Daf Yomi.

It is also clear that it is an obligation from the fourth chapter of the Rambam in Shmoneh Perakim.

In Rishonim, we find that Rabbeinu Yonah (2:15) also discusses this daily obligation to study mussar.

Rav Yisroel Salanter predicted such a scenario where we are own worst enemy. He tried implementing daily Mussar study as an antidote. We need to go back to Rav Yisroel Salanter’s basics, and we need to do it now.

EFFECTIVENESS

But will the daily learning of Mussar prevent Chillul Hashem? It seems from the writings of the classic rishonim and acharonim that it can. Indeed, a number of contemporary Roshei Yeshiva have also urged the organizational leadership of our Torah organizations to figure out someway to incorporate Mussar in our daily routines.

This author recalls that, once, at an Agudah Convention, the Mussar obligation issue was brought up. Indeed, it was suggested by a prominent gadol that it be incorporated in the Daf HaYomi program.

THREE ASPECTS OF MUSSAR

Rav Yisroel Salanter zatzal discussed three different aspects of Mussar.

Chochmas HaMussar, the wisdom and intellectual component of Mussar

Limmud HaMussar BeHispaalus, studying Mussar in an emotional way allowing its concepts and ideals to affect our own personal behavior.

Chinuch HaMussar, the practical implementation of the concepts of Mussar in our daily life. He demonstrated and made practical the notions of Limmud HaMussar with Sfasayim Dolkos – lips aflame.

The Mussar Seder, should be inviolate – like davening three times a day. The highest ideal in Rav Yisroel’s philosophical world was to be a Baal Mussar- a master of Mussar. We need a reboot, and Rav Yisroel Salanter’s method is precisely the restart that we need.

The author can be reached at [email protected]