Issur Chillul HaShem

Sefer HaChinuch, (mitzvah 295): Not to do anything that will cause the desecration of G‑d’s name,

as it is written (Vayikra 22:32): “And you shall not desecrate My holy name.”

The concept of the desecration of G‑d’s name is the opposite of that of the sanctification of G‑d’s name, which we have explained previously.…

This transgression is divided into three categories:… (Rambam, Sefer HaMitzvos, negative mitzvah 63).

See also the citation of Rambam’s statements in Sefer HaChinuch, loc. cit.

As is well known,1before the first tzimtzum, Or Ein Sof, G‑d’s infinite light, filled the entire cavity in which the worlds now exist.

Afterwards, when it arose in His will to create our world,

He contracted Himself,

bringing into being a cavity and an empty space.

Subsequently, He drew down into the midst of the cavity a vector (kav) and strand from His light that transcends the cavity.

The source for all of the oros (“lights”) emanates from this vector of light,

and from the cavity and the vestige (reshimah) of the original Divine light comes the source for all of the keilim (“vessels”).

To explain: This tzimtzum does not involve a complete removal of all the Divine light, Heaven forbid.

Instead, G‑d’s intent is that this light will not shine in a revealed manner,

but rather as an encompassing light.

This refers to the dimension of light which is sovev kol almin.

It is called “holy,” as explained above in the mitzvah of Kiddush HaShem.2

The kav of Divine light which shines in a revealed manner is the source for the Divine life-energy that is memale kol almin.

These concepts have already been explained thoroughly in another source.3

Drawing down this kav of Divine light is accomplished through the medium of G‑d’s name Havayah,

for it follows the motifs of contraction, outward expression, and communication of influence,

which are the mystic secrets associated with the letters Yud, Hei, and Vav respectively, as stated in another source.4

The final Hei refers to receiving that influence.

All of the 248 positive commandments are called “the mitzvos of Havayah,”

i.e., they are dependent on the name Havayah,

and they serve as channels to draw down the infinite light from G‑d’s essence

that transcends the kav and strand of Divine light that serves as the source for the light that illuminates our existence.

This relates to the mystic secret of the original light that exists before the kav.

In general, the intent is, as explained above,5 that G‑d’s infinite light which transcends Chochmah and understanding

should shine and be revealed within Chochmah.

Accordingly, one must take care at least not to desecrate G‑d’s name,

i.e., that one’s actions not cause an impediment to the revelation of G‑dliness.

For by doing that, Heaven forbid,

firstly, he will not draw down the revelation of G‑d’s infinite light which is sovev kol almin

and have it shine in a manner of memale kol almin through the mitzvah of Kiddush HaShem.

In addition, by nullifying this mitzvah, one causes even the ray that shines in a manner of memale kol almin, which is the mystic secret of the light of the kav described above,

to also withdraw from the keilim.

For these sins cause the keilim to become abhorrent and unsuitable

for the ray that shines in a manner of memale kol almin to rest within them.

In this vein, it is written (Yeshayahu 59:2): “Your sins separate,”

i.e., they create a separation within the name Havayah itself,

setting the letters Yud-Hei apart from the letters Vav-Hei.

This creates an empty space in which even the ray that shines in a manner of memale kol almin,

i.e., the kav that is drawn down into the cavity, cannot be revealed.

And as a result, it is impossible for the light that is sovev kol almin to be revealed,

for the light that is sovev kol almin shines within the light which is memale kol almin.

Therefore, before the positive mitzvah of Kiddush HaShem, the Torah first mentions the prohibition not to desecrate G‑d’s name,

i.e., not to create a separation in G‑d’s name Havayah that shines in a manner of memale kol almin,

for it is a channel for the revelation that is sovev kol almin.

Once the potential for such separation is negated, then it is possible that “I will be sanctified in the midst of the Children of Israel,”

i.e., that through the good generated by the observance of the mitzvos,

we can draw down the revelation of G‑d’s light that is sovev, here, on the physical plane.

This is reflected in the blessings we recite before the observance of the mitzvos.

In these blessings, we praise G‑d with the words: “Who sanctified us with His mitzvos.”

Certainly, this applies with regard to the mitzvah of Kiddush HaShem, for it is a light of a general nature, as explained above.