Not to profane His Name

This mitzvah prohibits all forms of Chillul Hashem (desecration of the Divine Name). Rambam (Sefer HaMitzvot, Negative Commandment 63; Hilchot Yesodei HaTorah 5:10–11) defines this as any act that causes others to disrespect Torah or Hashem, whether through sin, hypocrisy, or neglect of mitzvot.

Sefer HaChinuch (Mitzvah 295) explains that desecrating Hashem’s Name is the gravest sin, for it diminishes recognition of His sovereignty. The Talmud (Yoma 86a) states Chillul Hashem is so severe that only death and suffering can atone fully without teshuvah. Rashi (Lev. 22:32) stresses that public sin brings dishonor to Hashem, while Ramban adds that Chillul Hashem may occur even without sin, when Torah scholars act unbefittingly.

Commentary & Classical Explanation:

• Rambam (Yesodei HaTorah 5:10–11): Defines Chillul Hashem as hypocrisy, sin, or disrespect that dishonors Torah.
• Sefer HaChinuch (Mitzvah 295): Calls it the most severe of sins.
• Talmud (Yoma 86a): Says Chillul Hashem is rarely fully atoned without death and suffering.
• Rashi (Lev. 22:32): Explains public sin desecrates Hashem’s holiness.
• Ramban (Lev. 22:32): Notes even improper behavior by scholars can desecrate Hashem’s Name.

Contrast with Sanctifying His Name (Mitzvah 6):

• Mitzvah 6 commands positive Kiddush Hashem; Mitzvah 7 forbids Chillul Hashem.
• Rambam explains one’s life is constantly oriented toward either sanctifying or profaning Hashem’s Name.
• Talmud (Yoma 86a) contrasts one whose life inspires others (Kiddush Hashem) with one whose behavior causes disgrace (Chillul Hashem).

Parallel to Repentance (Mitzvah 75):

• Chillul Hashem is uniquely difficult to atone, but repentance, Yom Kippur, and suffering can lessen its severity.
• Rambam (Teshuvah 1:4) writes only through full teshuvah and sometimes death can complete atonement for Chillul Hashem.