1. The entire house of Israel1 are commanded regarding the sanctification of God’s great name,2 as Leviticus 22:32 states: “And I shall be sanctified amidst the children of Israel.”3 Also, they are warned against desecrating His holy name,4 as the above verse states: “And they shall not desecrate My holy name.”אכָּל בֵּית יִשְׂרָאֵל מְצֻוִּין עַל קִדּוּשׁ הַשֵּׁם הַגָּדוֹל הַזֶּה, שֶׁנֶּאֱמַר: "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל". וּמֻזְהָרִין שֶׁלֹּא לְחַלְּלוֹ, שֶׁנֶּאֱמַר: "וְלֹא תְחַלְּלוּ אֶת שֵׁם קָדְשִׁי".
What is implied?5 Should a gentile arise and force a Jew to violate one of the Torah’s commandments at the pain of death,6 he should violate the commandment rather than be killed, because Leviticus 18:5 states concerning the mitzvot: “which a man will perform and live by them.”7 The mitzvot were given so that one may live by them and not die because of them.8 If a person dies rather than transgress, he is held accountable for his life.9כֵּיצַד? כְּשֶׁיַּעֲמֹד עוֹבֵד כּוֹכָבִים וְיֶאֱנֹס אֶת יִשְׂרָאֵל לַעֲבֹר עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה אוֹ יַהַרְגֶנוּ - יַעֲבֹר וְאַל יֵהָרֵג, שֶׁנֶּאֱמַר בְּמִצְוֹת: "אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם". וָחַי בָּהֶם - וְלֹא שֶׁיָּמוּת בָּהֶם. וְאִם מֵת וְלֹא עָבַר - הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ.
2. When does the above apply? With regard to other mitzvot, with the exception of the worship of other gods, forbidden sexual relations, and murder.10 However, with regard to these three sins, if one is ordered: “Transgress one of them or be killed,” one should sacrifice his life rather than transgress.11בבַּמֶּה דְּבָרִים אֲמוּרִים? בִּשְׁאָר מִצְוֹת, חוּץ מֵעֲבוֹדַת כּוֹכָבִים וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים; אֲבָל שָׁלֹשׁ עֲבֵרוֹת אֵלּוּ אִם יֹאמַר לוֹ: עֲבֹר עַל אַחַת מֵהֶן אוֹ תֵהָרֵג! - יֵהָרֵג וְאַל יַעֲבֹר.
When does the above12 apply? When the gentile desires his own personal benefit13 — for example, he forces a person to build a house or cook food for him on the Sabbath, he rapes a woman,14 or the like.15 However, if his intention is solely to have a Jew violate the mitzvot, more severe rules apply: If the Jew is alone and ten Jews are not present,16 he should transgress and not sacrifice his life.17 However, if a gentile forces him to transgress with the intention that he violate a mitzvah in the presence of ten Jews, he should sacrifice his life and not transgress.בַּמֶּה דְּבָרִים אֲמוּרִים? בִּזְמַן שֶׁהָעוֹבֵד כּוֹכָבִים מִתְכַּוֵּן לַהֲנָאַת עַצְמוֹ, כְּגוֹן שֶׁאֲנָסוֹ לִבְנוֹת לוֹ בֵּיתוֹ בַּשַּׁבָּת, אוֹ לְבַשֵּׁל לוֹ תַּבְשִׁילוֹ, אוֹ אָנַס אִשָּׁה לְבָעֳלָהּ וְכַיּוֹצֵא בָזֶה. אֲבָל אִם נִתְכַּוֵּן לְהַעֲבִירוֹ עַל הַמִּצְוֹת בִּלְבַד: אִם הָיָה בֵינוֹ לְבֵין עַצְמוֹ וְאֵין שָׁם עֲשָׂרָה מִיִּשְׂרָאֵל - יַעֲבֹר וְאַל יֵהָרֵג; וְאִם אֲנָסוֹ לְהַעֲבִירוֹ בַּעֲשָׂרָה מִיִּשְׂרָאֵל - יֵהָרֵג וְאַל יַעֲבֹר.
This applies even if the gentile intended merely that he violate only one of the Torah’s mitzvot.וַאֲפִלּוּ לֹא נִתְכַּוֵּן לְהַעֲבִירוֹ אֶלָּא עַל מִצְוָה מִשְׁאָר מִצְווֹת בִּלְבַד.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

3. All the above distinctions apply only in times other than times of a decree.18 However, in times of a decree — i.e., when a wicked king like Nebuchadnezzar19 or his like will arise and issue a decree against the Jews20 to nullify their faith or one of the mitzvot — one should sacrifice one’s life rather than transgress any of the other mitzvot,21 whether one is compelled to transgress amidst ten Jews or one is compelled to transgress merely amidst gentiles.22גוְכָל הַדְּבָרִים הָאֵלּוּ שֶׁלֹּא בִּשְׁעַת הַגְּזֵרָה; אֲבָל בִּשְׁעַת הַגְּזֵרָה, וְהוּא: שֶׁיַּעֲמֹד מֶלֶךְ רָשָׁע כִּנְבוּכַדְנֶצַּר וַחֲבֵרָיו וְיִגְזֹר גְּזֵרָה עַל יִשְׂרָאֵל לְבַטֵּל דָּתָם אוֹ מִצְוָה מִן הַמִּצְוֹת - יֵהָרֵג וְאַל יַעֲבֹר אֲפִלּוּ עַל אַחַת מִשְּׁאָר מִצְוֹת, בֵּין נֶאֱנָס בְּתוֹךְ עֲשָׂרָה בֵּין נֶאֱנָס בֵּינוֹ לְבֵין עוֹבְדֵי כּוֹכָבִים.
4. If anyone about whom it is said: “Transgress and do not sacrifice your life,” sacrifices his life and does not transgress, he is held accountable for his life. When anyone about whom it is said: “Sacrifice your life and do not transgress,” sacrifices his life and does not transgress, he sanctifies God’s name.23 If he does so in the presence of ten Jews, he sanctifies God’s name in public, like Daniyel, Chananiah, Mishael, Azariah, and Rabbi Akiva and his colleagues.24דכָּל מִי שֶׁנֶּאֱמַר בּוֹ "יַעֲבֹר וְאַל יֵהָרֵג" וְנֶהֱרַג וְלֹא עָבַר - הֲרֵי זֶה מִתְחַיֵּב בְּנַפְשׁוֹ. וְכָל מִי שֶׁנֶּאֱמַר בּוֹ "יֵהָרֵג וְאַל יַעֲבֹר" וְנֶהֱרַג וְלֹא עָבַר - הֲרֵי זֶה קִדֵּשׁ אֶת הַשֵּׁם. וְאִם הָיָה בַּעֲשָׂרָה מִיִּשְׂרָאֵל - הֲרֵי זֶה קִדֵּשׁ אֶת הַשֵּׁם בָּרַבִּים כְּדָנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה וְרַבִּי עֲקִיבָא וַחֲבֵרָיו.
These are those slain by the wicked kingdom, above whom there is no higher level.25 Concerning them, Psalms 44:23 states: “For Your sake, we have been slain all day, we are viewed as sheep for the slaughter,”26 and Psalms 50:5 states: “Gather unto Me, My pious ones, those who have made a covenant with Me by slaughter.”27וְאֵלּוּ הֵן הֲרוּגֵי מַלְכוּת שֶׁאֵין מַעֲלָה עַל מַעֲלָתָן, וַעֲלֵיהֶן נֶאֱמַר: "כִּי עָלֶיךָ הֹרַגְנוּ כָל הַיּוֹם נֶחְשַׁבְנוּ כְּצֹאן טִבְחָה", וַעֲלֵיהֶן נֶאֱמַר: "אִסְפוּ לִי חֲסִידָי כּוֹרְתֵי בְרִיתִי עֲלֵי זָבַח".
When anyone about whom it is said: “Sacrifice your life and do not transgress,” transgresses instead of sacrificing his life, he desecrates God’s name.28 If he does so in the presence of ten Jews, he desecrates God’s name in public, nullifies the fulfillment of the positive commandment of the sanctification of God’s name, and violates the negative commandment against the desecration of God’s name.29וְכָל מִי שֶׁנֶּאֱמַר בּוֹ "יֵהָרֵג וְאַל יַעֲבֹר" וְעָבַר וְלֹא נֶהֱרַג - הֲרֵי זֶה מְחַלֵּל אֶת הַשֵּׁם; וְאִם הָיָה בַּעֲשָׂרָה מִיִּשְׂרָאֵל - הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם בָּרַבִּים וּבִטֵּל מִצְוַת עֲשֵׂה שֶׁהִיא קִדּוּשׁ הַשֵּׁם וְעָבַר עַל מִצְוַת לֹא תַעֲשֶׂה שֶׁהִיא חִלּוּל הַשֵּׁם.
Nevertheless, since he was forced to transgress, he is not liable for lashes, and, needless to say, is not executed by the court even if he was forced to slay a person. The punishments of lashes and execution are administered only to one who transgresses voluntarily, when the transgression is observed by witnesses, and when a warning was given,30 as Leviticus 20:5 states concerning one who gives his children to the worship of Molech:31 “I will turn My face against that person.”32 The oral tradition33 teaches that we can infer: “that person” and not one who is forced to transgress, who transgresses inadvertently, or who transgresses because of an error.34וְאַף עַל פִּי כֵן מִפְּנֵי שֶׁעָבַר בְּאֹנֶס - אֵין מַלְקִין אוֹתוֹ וְאֵין צָרִיךְ לוֹמַר שֶׁאֵין מְמִיתִין אוֹתוֹ בֵּית דִּין אֲפִלּוּ הָרַג בְּאֹנֶס, שֶׁאֵין מַלְקִין וּמְמִיתִין אֶלָּא לְעוֹבֵר בִּרְצוֹנוֹ וּבְעֵדִים וְהַתְרָאָה, שֶׁנֶּאֱמַר בְּנוֹתֵן מִזַּרְעוֹ לַמֹּלֶךְ: "וְשַׁמְתִּי אֲנִי אֶת פָּנַי בָּאִישׁ הַהוּא". מִפִּי הַשְּׁמוּעָה לָמְדוּ: "הַהוּא" - לֹא אָנוּס וְלֹא שׁוֹגֵג וְלֹא מֻטְעֶה.
If, concerning the worship of false gods, which is the most serious of sins, a person who is forced to worship is not liable for karet, nor, needless to say, execution by a court, how much more so does this principle apply regarding the other mitzvot of the Torah?35 Similarly, regarding forbidden sexual relations,36 Deuteronomy 22:26 states: “Do not do anything to the maiden.”37וּמָה, אִם עֲבוֹדָה זָרָה שֶׁהִיא חֲמוּרָה מִן הַכֹּל, הָעוֹבֵד אוֹתָהּ בְּאֹנֶס אֵינוֹ חַיָּב כָּרֵת וְאֵין צָרִיךְ לוֹמַר מִיתַת בֵּית דִּין - קַל וָחֹמֶר לִשְׁאָר מִצְוֹות הָאֲמוּרוֹת בַּתּוֹרָה! וּבָעֲרָיוֹת הוּא אוֹמֵר: "וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָּבָר".
One who could, however,38 escape and flee from under the power of a wicked king and fails to do so is like a dog who returns to lick his vomit.39 He is considered as one who worships false gods willingly.40 He will be prevented from reaching the world to come and will descend to the lowest levels of Gehinom.41אֲבָל אִם יָכוֹל לְמַלֵּט נַפְשׁוֹ וְלִבְרֹחַ מִתַּחַת יַד הַמֶּלֶךְ הָרָשָׁע וְאֵינוֹ עוֹשֶׂה - הִנֵּה הוּא כְּכֶלֶב שָׁב עַל קֵאוֹ, וְהוּא נִקְרָא עוֹבֵד עֲבוֹדַת כּוֹכָבִים בְּמֵזִיד וְהוּא נִטְרָד מִן הָעוֹלָם הַבָּא וְיוֹרֵד לַמַּדְרֵגָה הַתַּחְתּוֹנָה שֶׁל גֵּיהִנֹּם.
5. If gentiles tell a group of women: “Give us one of you42 to defile. If not, we will defile all of you,” they should allow themselves all to be defiled rather than give over a single Jewish soul to the gentiles.43הנָשִׁים שֶׁאָמְרוּ לָהֶן עוֹבְדֵי כוֹכָבִים: תְּנוּ לָנוּ אַחַת מִכֵּן וּנְטַמֵּא אוֹתָהּ וְאִם לַאו נְטַמֵּא אֶת כֻּלְּכֶן - יִטַּמְּאוּ כֻלָּן וְאַל יִמְסְרוּ לָהֶם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל.
Similarly, if gentiles told a group of Jews: “Give us one of you to kill. If not, we will kill all of you,” they should allow themselves all to be killed rather than give over a single soul to the gentiles.44וְכֵן אִם אָמְרוּ לָהֶם עוֹבְדֵי כוֹכָבִים: תְּנוּ לָנוּ אֶחָד מִכֶּם וְנַהַרְגֶנּוּ וְאִם לַאו נַהֲרֹג כֻּלְּכֶם - יֵהָרְגוּ כֻלָּם וְאַל יִמְסְרוּ לָהֶם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל.
However, if the gentiles single out a specific individual and say: “Give us so and so or we will kill all of you,” different rules apply: If the person is obligated to die like Sheva ben Bichri,45 they may give him over to them.46 Initially, however, this instruction is not conveyed to them. If he is not obligated to die, they should allow themselves all to be killed rather than give over a single soul to the gentiles.47וְאִם יִחֲדוּהוּ לָהֶם וְאָמְרוּ: תְּנוּ לָנוּ פְּלוֹנִי אוֹ נַהֲרֹג אֶת כֻּלְּכֶם - אִם הָיָה מְחֻיַּב מִיתָה כְּשֶׁבַע בֶּן בִּכְרִי יִתְּנוּ אוֹתוֹ לָהֶם, וְאֵין מוֹרִין לָהֶם כֵּן לְכַתְּחִלָּה. וְאִם אֵינוֹ חַיָּב מִיתָה - יֵהָרְגוּ כֻלָּן וְאַל יִמְסְרוּ לָהֶם נֶפֶשׁ אֵחַת מִיִּשְׂרָאֵל.
6. Just as these principles apply regarding being forced to transgress, they also apply regarding sicknesses. What is implied?וכָּעִנְיָן שֶׁאָמְרוּ בְּאֹנָסִים כָּךְ אָמְרוּ בָּחֳלָאִים. כֵּיצַד?
When a person becomes sick and is in danger of dying, if the physicians48 say that his cure involves transgressing a given Torah prohibition, the physicians’ advice should be followed.49 When there is a danger to life, one may use any of the Torah prohibitions as a remedy,50 with the exception of the worship of false gods, forbidden sexual relations, and murder. Even when there is a danger to life, one may not use them as a remedy. If one transgresses and uses them as a remedy, the court should impose the appropriate punishment upon him.51מִי שֶׁחָלָה וְנָטָה לָמוּת וְאָמְרוּ הָרוֹפְאִים שֶׁרְפוּאָתוֹ בְּדָבָר פְּלוֹנִי מֵאִסּוּרִין שֶׁבַּתּוֹרָה - עוֹשִׂין וּמִתְרַפְּאִין בְּכָל אִסּוּרִין שֶׁבַּתּוֹרָה בִּמְקוֹם סַכָּנָה, חוּץ מֵעֲבוֹדַת כּוֹכָבִים וְגִלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, שֶׁאֲפִלּוּ בִּמְקוֹם סַכָּנָה אֵין מִתְרַפְּאִין בָּהֶן. וְאִם עָבַר וְנִתְרַפֵּא - עוֹנְשִׁין אוֹתוֹ בֵּית דִּין עֹנֶשׁ הָרָאוּי לוֹ.
7. What is the source which teaches that even when there is a danger to life, these three sins should not be violated?52 Deuteronomy 6:5 states: “And you shall love God, your Lord, with all your heart, with all your soul, and with all your might.” The words “with all your soul” imply even if one takes your soul.53זוּמִנַּיִן שֶׁאֲפִלּוּ בִּמְקוֹם סַכָּנַת נְפָשׁוֹת אֵין עוֹבְרִים עַל אַחַת מִשָּׁלֹשׁ עֲבֵרוֹת אֵלּוּ? שֶׁנֶּאֱמַר: "וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדְךָ", אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ.
With regard to the killing of a Jewish person to heal another person or to save a person from one who is compelling him, it is logical that one person’s life should not be sacrificed for another.54 And the Torah has established an equation between forbidden sexual relations and murder, as Deuteronomy 22:26 states: “This matter is just like a case where a person rises up against his colleague and slays him.”55וַהֲרִיגַת נֶפֶשׁ מִיִּשְׂרָאֵל לְרַפֹאת נֶפֶשׁ אַחֶרֶת, אוֹ לְהַצִּיל אָדָם מִיַּד אַנָּס - דָּבָר שֶׁהַדַּעַת נוֹטָה לוֹ הוּא: שֶׁאֵין מְאַבְּדִין נֶפֶשׁ מִפְּנֵי נֶפֶשׁ. וַעֲרָיוֹת הֻקְשׁוּ לִנְפָשׁוֹת, שֶׁנֶּאֱמַר: "כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה".
8. When does the above — that one may be healed using other prohibitions only when one’s life is in danger — apply? When one uses them in a way which affords satisfaction56 — e.g., when one feeds a sick person insects or creeping animals, or chametz on Pesach, or when one is fed on Yom Kippur.חבַּמֶּה דְּבָרִים אֲמוּרִים, שֶׁאֵין מִתְרַפְּאִין בִּשְׁאָר אִסּוּרִים אֶלָּא בִּמְקוֹם סַכָּנָה? בִּזְמַן שֶׁהֵן דֶּרֶךְ הֲנָאָתָם, כְּגוֹן: שֶׁמַּאֲכִילִין אֶת הַחוֹלֶה שְׁקָצִים וּרְמָשִׂים אוֹ חָמֵץ בַּפֶּסַח אוֹ שֶׁמַּאֲכִילִין אוֹתוֹ בְּיוֹם הַכִּפּוּרִים.
When, however, the prohibited substances are used in a way that does not grant satisfaction — e.g., one makes a bandage or compress of chametz on Pesach57 or from orlah,58 or when one is given bitter-tasting substances mixed with forbidden foods to drink59 — since one’s palate derives no satisfaction, it is permitted even when no danger to life is involved.60אֲבָל שֶׁלֹּא דֶּרֶךְ הֲנָאָתָן, כְּגוֹן שֶׁעוֹשִׂין לוֹ רְטִיָּה אוֹ מְלוּגְמָא מֵחָמֵץ אוֹ מֵעָרְלָה, אוֹ שֶׁמַּשְׁקִין אוֹתוֹ דְּבָרִים שֶׁיֵּשׁ בָּהֶן מַר מְעֹרָב עִם אִסּוּרֵי מַאֲכָל, שֶׁהֲרֵי אֵין בָּהֶם הֲנָאָה לַחֵךְ - הֲרֵי זֶה מֻתָּר וַאֲפִלּוּ שֶׁלֹּא בִמְקוֹם סַכָּנָה.
Exceptions to this leniency are kilai hakerem and mixtures of milk and meat. Deriving benefit from them is forbidden even in a way that does not offer satisfaction.61 Therefore, they may not be used as a remedy even in a manner which does not grant satisfaction, except when there is danger to life.חוּץ מִכִּלְאֵי הַכֶּרֶם וּבָשָׂר בְּחָלָב שֶׁהֵם אֲסוּרִים אֲפִלּוּ שֶׁלֹּא דֶּרֶךְ הֲנָאָתָן. לְפִיכָךְ אֵין מִתְרַפְּאִין מֵהֶן אֲפִלּוּ שֶׁלֹּא דֶּרֶךְ הֲנָאָתָן אֶלָּא בִּמְקוֹם סַכָּנָה.
9. When someone becomes attracted to a woman and is love- sick to the extent that he is in danger of dying, although the physicians say he has no remedy except engaging in physical intimacy with her,62 he should be allowed to die rather than engage in physical intimacy with her. This applies even if she is unmarried.63טמִי שֶׁנָּתַן עֵינָיו בְּאִשָּׁה וְחָלָה וְנָטָה לָמוּת, וְאָמְרוּ הָרוֹפְאִים: אֵין לוֹ רְפוּאָה עַד שֶׁתִּבָּעֵל לוֹ - יָמוּת וְאַל תִּבָּעֵל לוֹ אֲפִלּוּ הָיְתָה פְּנוּיָה.
He is even not to be given instructions to speak to her in private behind a fence. Rather, he should die rather than be given instructions to speak to her behind a fence. These restrictions were instituted so that Jewish women would not be regarded capriciously, and to prevent these matters from ultimately leading to promiscuity.64וַאֲפִלּוּ לְדַבֵּר עִמָּהּ מֵאֲחוֹרֵי הַגָּדֵר - אֵין מוֹרִין לוֹ בְּכָךְ. וְיָמוּת וְלֹא יוֹרוּ לוֹ לְדַבֵּר עִמָּהּ מֵאֲחוֹרֵי הַגָּדֵר - שֶׁלֹּא יְהוּ בְּנוֹת יִשְׂרָאֵל הֶפְקֵר וְיָבוֹאוּ בִדְבָרִים אֵלּוּ לִפְרֹץ בָּעֲרָיוֹת.
10. Whoever consciously transgresses65 one of the mitzvot related in the Torah, without being forced to, in a spirit of derision, to arouse Divine anger, desecrates God’s name.66 Therefore, Leviticus 19:12 states, regarding taking an oath in vain: “ for you are desecrating the name of your Lord; I am God.” If he transgresses amidst ten Jews, he desecrates God’s name in public.67יכָּל הָעוֹבֵר מִדַּעְתּוֹ בְּלֹא אֹנֶס עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה בִּשְׁאָט בְּנֶפֶשׁ לְהַכְעִיס - הֲרֵי זֶה מְחַלֵּל אֶת הַשֵּׁם. וּלְפִיכָךְ נֶאֱמַר בִּשְׁבוּעַת שֶׁקֶר: "וְחִלַּלְתָּ אֶת שֵׁם אֱלֹהֶיךָ אֲנִי יְיָ". וְאִם עָבַר בַּעֲשָׂרָה מִיִּשְׂרָאֵל - הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם בָּרַבִּים.
Conversely, anyone who refrains from committing a sin or performs a mitzvah for no ulterior motive, neither out of fear or dread, nor to seek honor, but for the sake of the Creator, blessed be He68 — as Joseph held himself back from his master’s wife69 — sanctifies God’s name.וְכֵן כָּל הַפּוֹרֵשׁ מֵעֲבֵרָה, אוֹ עָשָׂה מִצְוָה לֹא מִפְּנֵי דָּבָר בָּעוֹלָם: לֹא פַחַד וְלֹא יִרְאָה, וְלֹא לְבַקֵּשׁ כָּבוֹד, אֶלָּא מִפְּנֵי הַבּוֹרֵא בָּרוּךְ הוּא כִּמְנִיעַת יוֹסֵף הַצַּדִּיק עַצְמוֹ מֵאֵשֶׁת רַבּוֹ - הֲרֵי זֶה מְקַדֵּשׁ אֶת הַשֵּׁם.
11. There are other deeds which are also included in the category of the desecration of God’s name, if performed by a person of great Torah stature who is renowned for his piety70 — i.e., deeds which, although they are not transgressions, will cause people to speak disparagingly of him. This also constitutes the desecration of God’s name.71יאוְיֵשׁ דְּבָרִים אֲחֵרִים שֶׁהֵם בִּכְלָל חִלּוּל הַשֵּׁם, וְהוּא שֶׁיַּעֲשֶׂה אוֹתָם אָדָם גָּדוֹל בַּתּוֹרָה וּמְפֻרְסָם בַּחֲסִידוּת; דְּבָרִים שֶׁהַבְּרִיּוֹת מְרַנְּנִים אַחֲרָיו בִּשְׁבִילָם, וְאַף עַל פִּי שֶׁאֵינָן עֲבֵרוֹת - הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם.
For example,72 a person who purchases merchandise and does not pay for it immediately,73 although he possesses the money,74 and thus, the sellers demand payment and he pushes them off;75 a person who jests immoderately;76 or who eats and drinks near or among the common people;77 or whose conduct with other people is not gentle and he does not receive them with a favorable countenance,78 but rather contests with them and vents his anger;79 and the like. Everything depends on the stature of the sage. The extent to which he must be careful with himself and go beyond the measure of the law depends on the level of his Torah stature.80כְּגוֹן: שֶׁלָּקַח וְאֵינוֹ נוֹתֵן דְּמֵי הַמִּקָּח לְאַלְתַּר - וְהוּא, שֶׁיֵּשׁ לוֹ - וְנִמְצְאוּ הַמּוֹכְרִים תּוֹבְעִין וְהוּא מַקִּיפָן; אוֹ שֶׁיַּרְבֶּה בִּשְׂחוֹק אוֹ בַּאֲכִילָה וּשְׁתִיָּה אֵצֶל עַמֵּי הָאָרֶץ וּבֵינֵיהֶן; אוֹ שֶׁדִּבּוּרוֹ עִם הַבְּרִיּוֹת אֵינוֹ בְּנַחַת וְאֵינוֹ מְקַבְּלָן בְּסֵבֶר פָּנִים יָפוֹת אֶלָּא בַּעַל קְטָטָה וָכַעַס וְכַיּוֹצֵא בַדְּבָרִים הָאֵלּוּ. הַכֹּל לְפִי גָדְלוֹ שֶׁל חָכָם צָרִיךְ שֶׁיְּדַקְדֵּק עַל עַצְמוֹ וְיַעֲשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין.
The converse is also true. When a sage is stringent with himself,81 speaks pleasantly with others, his social conduct is attractive to others, he receives them pleasantly, he is humbled by them and does not humble them in return, he honors them — even though they act disrespectfully to him82 — he does business faithfully, and does not frequently accept the hospitality of the common people or sit with them, and at all times is seen only studying Torah, wrapped in tzitzit, crowned with tefillin,83 and carrying out all his deeds beyond the measure of the law — provided he does not separate too far from normal living and thus become forlorn — to the extent that all praise him, love him, and find his deeds attractive — such a person sanctifies God’s name.84 The verse Isaiah 49:3: “And He said to me: `Israel, you are My servant, in whom I will be glorified’” refers to him.85וְכֵן אִם דִּקְדֵּק הֶחָכָם עַל עַצְמוֹ וְהָיָה דִּבּוּרוֹ בַנַחַת עִם הַבְּרִיּוֹת, וְדַעְתּוֹ מְעֹרֶבֶת עִמָּהֶם וּמְקַבְּלָם בְּסֵבֶר פָּנִים יָפוֹת, וְנֶעֱלָב מֵהֶם וְאֵינוֹ עוֹלְבָם, מְכַבֵּד לָהֶם וַאֲפִלּוּ לַמְּקִלִּין לוֹ, וְנוֹשֵׂא וְנוֹתֵן בֶּאֱמוּנָה; וְלֹא יַרְבֶּה בַּאֲרִיחוֹת עַמֵּי הָאָרֶץ וִישִׁיבָתָן, וְלֹא יֵרָאֶה תָמִיד אֶלָּא עוֹסֵק בַּתּוֹרָה עָטוּף בְּצִיצִית מֻכְתָּר בִּתְפִלִּין וְעוֹשֶׂה בְּכָל מַעֲשָׂיו לִפְנִים מִשּׁוּרַת הַדִּין - וְהוּא שֶׁלֹּא יִתְרַחֵק הַרְבֵּה וְלֹא יִשְׁתּוֹמֵם - עַד שֶׁיִּמָּצְאוּ הַכֹּל מְקַלְּסִין אוֹתוֹ וְאוֹהֲבִים אוֹתוֹ וּמִתְאַוִּים לְמַעֲשָׂיו - הֲרֵי זֶה קִדֵּשׁ אֶת הַשֵּׁם, וְעָלָיו הַכָּתוּב אוֹמֵר: "וְיֹאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר".