Choosing words of kiddush, not chillul Hashem

In his Sefer Hamitzvot, Rambam states that there are two mitzvot to be gleaned from the verse, “Do not desecrate My holy name. I must be sanctified among the Israelites. I am G-d [and] I am making you holy.” (Vayikra 22:32 )

The first is a negative commandment not to do anything to give G-d or His Torah a bad name (Negative Commandment #63), and the second is the mitzvah of kiddush Hashem, to enhance the reputation of G-d and His Torah (Positive Commandment #9).

In his depiction of the positive commandment, Rambam brings examples from history that the ideal way to sanctify G-d’s name is to be willing and ready to die for its sake. Utilizing a lesson taught by the prophet Isaiah, Rambam writes, while referring to a period when enemies have dominance over the Jewish people and are murdering men, women and children, that “[even] children should not fear death and should give up their lives, and publicize and strengthen their faith, and sanctify The Name before the masses.”

The commandment to avoid desecrating G-d’s name is what Rambam calls “the opposite of sanctifying G-d’s Name.” And it carries three possible forms of violation. First, that whoever is put into a position, under duress of an enemy nation, to violate any mitzvah in the Torah, or in times of peace to violate either the laws of murder, immorality and idolatry, must not succumb to the pressure to violate the law (this is the reverse of Positive Command #9).

This kind of violation (meaning if one does the sin anyway), however, is the most lenient, as it involves coercion or force. The person is not sinning out of desire to sin, but out of desire to stay alive.

The second kind of violation also does not come from desire to do the sin or the forbidden act. Rather it is an act of rebelliousness and the removal of the Heavenly yoke of responsibility.

It’s not the sin which is the intent, but the motivation for the sin, such as perhaps to “spite G-d,” that is a key factor.