It does not require an extraordinary mind to understand the necessity for a Jew to sanctify Hashem’s Name. He certainly should not disgrace His Name. Unfortunately, many still do not know (or accept) the definition of chillul Hashem. The Rambam (Hilchos Yesodei HaTorah 5:10) writes, “Whoever transgresses one of the Torah’s mitzvos with malicious purpose disgraces Hashem’s Name. One who desists/refrains from sin – or performs a mitzvah because it is Hashem’s command – sanctifies His Name.” The Rambam adds that, if a distinguished leader, a Torah personality whom the people revere, acts in a manner that causes people to talk, he disgraces Hashem. Indeed, the Chafetz Chaim compared a ben Torah to a soldier whose function is to protect the king (similar to secret service). As an elite representative of the armed forces, the best of the best, he has a special responsibility in which there is neither room for error, nor tolerance for anything less than perfection.
When Horav Hillel Saks was asked for a brachah, he would say, “The fact that I am the grandson of the Chafetz Chaim has exclusive meaning. Due to my illustrious lineage, I must be extra careful about causing a chillul Hashem, for I will be punished more than anyone else.” A woman once approached Horav David Amshinover, petitioning him for a blessing for her son, who was gravely ill. At first, he refused, but after her copious tears, he relented and gave her the blessing she sought. When she left, the Rebbe prayed to Hashem, “Ribbono shel Olam, this distraught woman considers me to be a tzaddik. Although this is not true, if my blessing will not achieve positive fruition, it will become a chillul Hashem, because she will think that the blessing of a tzaddik is ineffective.’”
